all that is his all his graces and glorious excellencies and he hath the command of all that I have And this seems also to be another of those passages which are often repeated as the burden of the Song See the Note above vers 7. He feedeth among the lilies As if she should have said He feeds his flock in fruitfull pleasant flowred and sweet pastures such as may well be called gardens rather then meadows and therefore it is no wonder though I have set my heart upon him and do thus triumph in his love Some take the word He feedeth passively and so would have the meaning to be that the graces and services of his Saints are the choice dainties whereon Christ feeds sweet and pleasant as lilies And then of those that understand it actively of his feeding his flock among the lilies as before chap. 1.7 some say it is meant of his feeding his Saints in his heavenly Paradise with sweetest pleasures and delights But others again understand it better of the Church here below to wit either that Christ exerciseth his Pastoral office among pure and lovely Christians lilie-white Saints and such as grow up as lilies Hos 14.5 or that he feedeth his flock with goodly Scripture truths and mysteries or with very precious and sweet Ordinances Or yet in more generall tearms this expression may imply either that Christ is very sweet to his Spouse or that he deals bountifully with his people and carries himself with much sweetnesse towards them Vers 17. Vntil the day break and the shadowes flee away c. Some referre this to the last clause of the foregoing verse He feedeth among the lilies until the day break and the shadowes flee away and accordingly they would have the meaning to be this that Christ doth the work of a Pastor amongst his pure and precious flock feeding them with his holy Ordinances until the morning of life eternall shall drive away the shadowes of this world and then there will be no farther need of the word and Sacraments but he will converse with his Saints in a more glorious manner and shew himselfe to them face to face in the splendor of his heavenly kingdome unto all eternity But taking the words as they are placed and joyned together in our Bibles Vntil the day break and the shadowes flee away turne my beloved c. The mystical sense is farre more cleare namely that the Church finding that her beloved had withdrawne himselfe which was hinted in the foregoing Note doth here call upon him to returne againe and that as one not able to endure his absence turn my beloved or rather that she desires of him being now present and having now much cheared her with a gracious visit that when ever he should see cause to withdraw himselfe from her as there are times indeed when Christ doth hide himselfe from his Church and people Isa 45.15 Verily thou art a God that hidest thy selfe O God of Israel the Saviour he would be ready upon all occasions to returne to her help and comfort againe As for the first branch of this verse Vntil the day break and the shadowes flee away some take it to be all one in effect as if the Church had desired that this Christ would doe so long as there was a succession of day and night that is as long as the world should continue As if she had said As long as the Sunne shall break out day after day in the morning and as long as upon Sun-setting the shadows shall flee away the ground of which expression is because in the evening the shadowes doe runne out in length as seeming to flee away according to that of the Prophet Jer. 6.4 Woe unto us for the day goeth away for the shadowes of the evening are stretched out be ready seasonably to come in to my refreshing And so they make this place parallel with that Psal 89.29 36 37. concerning which see the Notes there and that this until is all one in effect as if the Spouse had desired it might never be otherwise see the Note above ver 7. But I rather take these words Vntil the day break and the shadowes flee away to be a Periphrasis of the day of Christs second comming which is elswhere called the day of the Lord 1 Thes 5.2 and the day of Christ 2 Thes 2.2 and with respect to the generall Judgement that shall then be the great and the terrible day of the Lord Joel 2.31 By the darknesse of the night in the Scripture is usually meant times of ignorance and sinne as Mic. 3.6 Night shall be unto you that you shall not have a vision and it shall be dark unto you that ye shall not divine and the Sunne shall goe down over the Prophets and the day shall be dark over them and Eph. 5.8 Ye were sometimes darknesse but now are ye light in the Lord. And so also times of trouble and sorrow as in Lam. 3.1 2. I am the man that hath seene affliction by the rod of his wrath He hath led me and brought me into darknesse and not into light And againe by the day is often meant a time of knowledge and holinesse and comfort and joy as in 1 Thes 5.5 Ye are all the children of light and the children of the day c. And Rom. 13.12 13. The night is farre spent the day is at hand let us therefore cast off the works of darknesse and let us put on the armour of light Let us walk honestly as in the day c. See the Note also Esth 8.16 And so here by the day break and the shadows fleeing away is meant the breaking forth of the Lord Christ that Sun of righteousnesse in the brightnesse of his glory at the day of his second comming and the fleeing away of all the shadowes of ignorance and sinne and misery thereupon for as upon the breaking forth of the morning light the darknesse of the night which is nothing else but the shadow of the earth interposed betwixt us and the Sunne doth sodainly vanish away and as the shadowes of the Ceremoniall Law as they are called Col. 2.17 Heb. 10.1 did all flee away at the day of his first comming so in the shining forth of that glorious morning of the day of his second comming as it is called Psal 49.14 All the shadowes of sinne and ignorance and sorrow shall be sodainly chased away after which there shall be no more any night but the Church shall be for ever in a state of perfect light and joy That therefore which the Church here desires of Christ is that he would alwayes constantly even unto the day of his second comming be ready at hand to come in to her help and comfort in all times of tribulation and desertion and so support her and stirre up the graces that were in her that she might persevere unto the end I know some limit this request of the Spouse to the faithfulls desire
tydings must needs presently fall upon him with their full weight Vers 16. While he was yet speaking there came also another The immediate report of these ill tydings one in the neck of another which is here noted as also again vers 17 and 18 was purposely no doubt effected by Satan that he might not have any breathing time any leasure to call to mind any thought that might support him or allay any whit the bitternesse of the former sorrow The fire of God is fallen from heaven c. That is a strange and extraordinary lightening from heaven hath consumed them And remarkable is the cunning of Satan who destroyed not these as he did the other by making use of wicked men but by fire from heaven that for his greater astonishment Iob might the more assuredly believe that not men only but even God himself did fight against him and so might not fly to God for comfort but rather in the vexation of his spirit might blaspheme God Vers 18. Thy sons and thy daughters were eating and drinking c. This message was by the cunning of Satan reserved to the last place because the tydings of the losse of his goods would not have been so terrible had he known of his childrens death to whom he hoped to have left them and indeed when a man lies under a great affliction a lesse is not minded and 2. Because when he was already sorely distressed with the former sad tydings he would be the more unable to bear this dolefull message and the more likely to sink down under it and break forth into impatience and blasphemy against God Vers 19. There came a great wind from the wildernesse and smote the four corners of the house c. Either this must be meant of a whirlwind that did together strike the four corners of the house or else the wind from the wildernesse did with its violence shake the four corners of the house so that at length the house fell upon them Vers 20. Then Iob arose and rent his mantle c. That is having hitherto sat still and heard these sad tydings now he presently arose as one that yet sunk not under these afflictions and rent his mantle and shaved his head c. And this he did partly that he might moderately bewail these afflictions and specially the death of his children and partly thereby to testify his deep humiliation under the hand of God with repentance for all his sins to which some adde also that he did it out of detestation of those blasphemous temptations which Satan at this time did suggest to him As for these outward rites of rending their garments and shaving their heads which they used in those times and countries for the first see the note Gen. 37.29 and for the second the shaving of the head that this also was used in times of great affliction and sorrow of mind is evident in those places Isa 22.12 In that day did the Lord God of hosts call to weeping and to mourning and to baldnesse and Ier. 7.29 Cut off thine hair O Ierusalem and cast it away and take up a lamentation And then doubtlesse it was used to signify that their condition was such that they had good cause to lay by all ornaments whatsoever hair being given for comelinesse and ornament Vers 21. Naked came I out of my mothers womb and naked shall I return thither Some expositours conceive that the word thither in this clause is not used in reference to his mothers womb but in reference to the earth and that because when he spake these words by way of adoration he cast or bowed down his body to the earth as it is in the former verse Others conceive it is the earth which Iob here calls his mothers womb and that because the earth is the common mother of us all since out of it in Adam we were all taken Gen. 2.19 But last of all others and with better reason acknowledge that Iob means indeed his mothers womb in the first clause and then in the next clause adds that he shall naked return thither only in reference to a returning to an estate like that of his mothers womb to wit that as there he was shut up naked in the streights and darknesse of earth so David calls his mothers womb Psal 139.15 I was made in secret and curiously wrought in the lowest parts of the earth waiting thence to be delivered in due time so he should be again shut up naked in the bowels of the earth the grave as seed sown in the ground waiting for a resurrection to a better life However the drift of these words was doubtlesse to shew that if God should strip him of all he enjoyed he should have no cause to complain both because he brought not these things into the world with him God had given them and might when he pleased take them away and because they were given as temporall blessings which he could not hope alwaies to enjoy but must part with them at the time of his death For we brought nothing into this world and it is certain we can carry nothing out 1 Tim. 6.7 Vers 21. Blessed be the name of the Lord. So far was Satan disappointed of his hopes that in stead of cursing God Iob blessed him both for suffering him to enjoy his good blessings so long and for his present afflictions wherein he knew the Lord might shew his goodnesse and mercy to him as well as in his former bounty and this doubtlesse did more deeply wound Satan then all Iobs afflictions had wounded him Vers 22. In all this Iob sinned not That is in all this that Iob spake and did there was not any thing that was materially sinfull No man can do any one act that is purely pure free from the least stain or tincture of sin Who can bring a clean thing out of that which is unclean chap. 14.4 But there is a great deal of difference between a sinfull action and sin in an action Satan had said that Iob would curse God but when it came to proof there was no such thing he neither spake nor did any thing that was materially evil CHAP. II. Vers 1. AGain there was a day c. See chap. â— vers 6. How long it was after those former losses ere God gave Satan liberty to afflict him in his body we cannot say only it is probable that there was such a distance of time between these two afflictions as might serve for a full discovery of Iobs Spirit under the first Vers 2. From going to and fro in the earth See chap. 1. vers 7 Vers 3. Hast thou considered my servant Iob See chap. 1. vers 8. And still he holdeth fast his integrity This is added to imply that God is in a speciall manner glorified and Satan confounded by the Saints perseverance in piety in the time of affliction for hence the Lord is here set forth as it were triumphing in this
therefore to all this Iob now tells him that he was so worn out with the miseries he had undergone that he could not hope in regard of any strength in him that his life should be prolonged for the recovering of such a happy condition This is the drift of these words what is my strength that I should hope and so likewise do many Expositours understand the next clause also what is mine end that I should prolong my life for they conceive that by his end here is meant the end of his misery that he could not see any likelyhood that his miseries should come to an end and so should therefore desire still to live or rather that it is meant of the end of his life that mans life being so fading and transitory and so soon at an end there was no reason why he should hope long to prolong his life especially lying under the pressure of such insupportable miseries and therefore had just cause rather to desire that he might be presently cut off But there is another Exposition of the last clause which others and that upon good grounds do most approove what is mine end that I should prolong my life as if he had said I know no such evil in coming to mine end that I should desire to prolong my life the misery of dying cannot be so great thar I should desire to avoid that to spin out my life in that grievous misery I now undergo since after death I am sure to be in a blessed condition let them therefore that have no hope in their death desire the prolonging of their life but as for me being assured what mine end will be I see not why I may not well desire death rather then life Vers 12. Is my strength the strength of stones or is my flesh of brasse To wit that I should hope to outwear these grievous miseries I lie under or for the present endure them without complaint as if I had no sence nor feeling of them No I am made of flesh and bones as well as others and therefore must needs feel what I endure nor can long endure what I feel Vers 13. Is not my help in me and is wisedome driven quite from me Either hereby is meant that Iob was not yet so void of wisedome and judgement but that he was able to discern between right and wrong and so accordingly to judge of their unjust dealing with him to help himself and maintain his cause against all their false accusations or else rather that he had in him that which would sustain and support him against all their harsh censures to wit his innocency and the testimony of a good conscience and that he did still continue in the fear of God which is the only true wisedome And indeed this exposition agrees well with that of the Apostle Gal. 6.4 But let every man proove his own work and then shall he have rejoycing in himself alone and not in another Vers 15. My brethren have dealt deceitfully as a brook and as the stream of brooks they passe away c. Iob here compares his friends to winter brooks that are full of water in the winter and are dryed up in the summer and the reason why he so compares them is more fully explained in the following verses to wit that as those brooks when the traveller passeth by them in the winter time having then no need of them overflow their banks and by reason of rain and snow are full of water and blackish by reason of the ice which may be meant of their being black by reason of the deepnesse of waters or of the colour of ice and so being frozen seem stable and like to continue but then in the warm summer they are suddenly dryed up and gone at first haply there are severall little drilling streams here and there passing through the sands which are therefore called vers 18. the paths of their way but at last even they also are dryed up and vanish to nothing and so when the troups of Tema and companies of Sheba that is those that travell through the countries of Tema and Sheba of Arabia the desert and happy where they went by troups because of the danger of robbers that had formerly taken notice of those brooks in winter time do afterwards in summer time come thither to seek for water to quench their thirst whereof they are exceeding desirous in those hot countries they find none and so are ashamed and confounded as men use to be that have long hoped certainly for any thing and then in time of need their expectation fails them so did his friends deceive him now for in the time of his prosperity when he had no need of their comfort they made a fair show of great friendship but now in his afflictions when he had need of their comfort they failed him quite Vers 19. The troups of Tema looked the companies of Sheba waited for them That is the inhabitants of Arabia the desert and Arabia the happy travelling either for merchandise or other occasions from those countries for the posterity of Tema the son of Ishmael Gen. 25.15 did inhabit Arabia the desert and the posterity of Sheba who was the grandchild of Abraham by Keturah Gen. 25.3 did inhabit the other Arabia Vers 21. For now ye are nothing ye see my casting down and are afraid That is ye yield me no comfort Iust such as those brooks before spoken of are in the summer to the thirsty travellers such are you to me for having made great show of love in the time of my prosperity when I had no need of you now in the day of my calamity when I stand in need of your friendship ye are nothing not one drop of comfort comes from you my affliction you see and are afraid that is you stand astonished not able to speak one word of comfort yea ye are ready to fly off from me as being afraid to be infected by me and are startled at me as a fearfull spectacle of Gods vengeance one upon whom the wrath of God is poured forth because of my sins Vers 22. Did I say bring unto me or give a reward for me of your substance The drift of Iob in these words might be either to clear himself from that charge of being so impatient merely for the losse of his estate because his not seeking to them to have his losses repaired did plainly discover that it was not that which did so exceedingly pinch him or else to aggravate their uncharitablenesse If he had desired of them a supply of his wants or help in his troubles it had been fit they should have done it and was it not hard then they should not afford him a mouth full of counsell or comfort or lastly to shew how causelessely they were so harsh to him Did I say bring unto me c. That is being deprived of my estate I sent not to you to relieve me or to give me any
thing to supply my wants or to rescue that which I had out of the hands of those that spoyled me of my substance had I been thus or any other way burthensome or chargeable to you it had been the lesse strange that you should be thus bitter for such I know is the common guise of the world to insult over those that seek to them for succour and to use them as reproachfully as they please but I neither have nor do yet desire any such thing of you All that I desire of you is that you would comfort me in my affliction and it is very strange you cannot afford me that Vers 24. Teach me and I will hold my tongue c. That is it is not enough to passe harsh censures upon me as that I have been an hypocrite and that for my wickednesse all this is fallen upon me convince me of this by evident proofs and I will yield presently I will complain no more I will reply no more against you Vers 25. But what doth your arguing reproove That is though right words are powerfull to convince men yet this kind of arguing which you use hath no power of reproof in it you have charged me with many things but you have convinced me of nothing Vers 26. Do you imagine to reproove words c. Two severall waies this expostulation of Iobs may be well understood 1. As if he charged them with an unjust slighting that which he had spoken Do you imagine to reproove words c. that is do you think that all I have spoken is mere empty words and that there is no weight of reason in them Do you conceit that you speak nothing but clear reason and I nothing but idle frothy discourse the speeches of an idle headed man who cares not what he saith or saith he knows not what yea the speeches of one that is desperate which are as wind that is the speeches of a mad man who being in a condition that seems desperate and hopelesse is therefore as a man distracted and speaks he knows not what words no more to be regarded then a puffe of wind and indeed this last expression doth in this sense agree with other places where vain regardlesse words are compared to wind as Ier. 5.13 The prophets shall become wind and Iob 15.3 Should a wise man utter vain knowledge and fill his belly with the East wind or 2. As if he accused them of captiousnesse and seeking to contend with him without cause Do you imagine to reproove words that is Do ye continue to catch at my words do ye think it enough to take an advantage of some word or other that I have spoken not considering the truth of the cause and the aime and intention of him that speakes them yea and those too the speeches of one that is in a desperate condition as I now am not considering that the words of men in such a condition are usually as wind that is sudden violent and full of passion as if he should have said in this ye deale not fairly with me Vers 27. Yea ye overwhelm the fatherlesse and you dig a pit for your friend That is this your insulting over me and trampling upon me in my miseries when I am in such a poor condition forsaken of all not having one left to plead for me is all one as if you should overwhelm and oppresse the fatherlesse that are left to the wide world and have no body usually to stand up in their defence and whilst you thus seek as you do to intrap me in my words and to take advantage against any word that falls from me this is no other but to dig a pit for your friend And indeed the captiousnesse of men in cavilling at that which they hear spoken by others and picking a quarrell against them for it is usually in the Scriptures compared to digging of pits and laying of snares treacherously to catch men in as Esa 29.21 where it is said of wicked men that they make a man an offender for a word and lay a snare for him that reprooveth in the gate Vers 28. Now therefore be content look upon me c. Iob having hitherto chiefly complained of the uncharitablenesse of his friends in passing such rigid censures upon him because of his complaints he now again addresseth himself to set forth the grievousnesse of his misery and to that end doth first in these words desire his friends to attend to what he should farther say Now therefore be content that is be no longer carried away with passion but be willing and yield to hear that I shall say and so to consider better of my condition look upon me that is slight me not turn not away your eyes from me in discontent but view me well and observe well the condition wherein I am as I shall discover it to you for this clause may be meant both of beholding him with their bodily eyes and of marking what he should say concerning his condition by that which I shall declare yea by that which you may see with your eyes it is evident and clear whether I have lyed or do lie unto you yet some understand this somewhat otherwise thus look upon me for it is evident unto you if I lie as if he had said come let us quietly argue out this businesse a little farther I am not afraid to dispute it with you face to face and no doubt upon a more sober debate the truth will out you will soon discover in my words or in my countenance whether that which I have spoken be true or false Vers 29. Return I pray you let it not be iniquity c. Some understand these words Return I pray you as spoken by Iob to call back his friends that were ready to goe away in a pet or in a fume But we need not I conceive build upon such a supposition the words are clear enough if we understand them to be a perswasion of his friends to consider again more equally of his cause and condition Return I pray you as if he should have said you have hitherto cast me off as a reprobate as a wicked wretch forsaken of God why because you were carried away with passion and did not seriously and exactly weigh my condition Return therefore from these unjust and passionate censures betake your selves to a more equall review of my estate to consider of and discusse these things more seriously then yet you have done let it not be iniquity that is consider well of what I suffer and in your disputing and reasoning with me let right prevail and deal not unjustly with me or do not charge me with iniquity till we have again weighed the matter yea return again my righteousnesse is in it that is return again to a second consideration or debate of my cause the result will be that my righteousnesse and innocency will appear in the businesse or my righteousnesse depends upon your examining
the judgement of others if they come to be tryed before God will be found to have deserved far heavier punishments then he hath laid upon them Vers 3. If he will contend with him he cannot answer him one of a thousand That is if any man whatsoever should undertake to expostulate with God concerning his sufferings as thinking to justifie himself and to clear himself from having deserved what God hath laid upon him he shall never be able to answer one of a thousand of those things which God may object against him and charge him with as the just cause of those his sufferings which agrees with that where Iob speaks particularly of himself in the 14 vers of this chapter How much lesse shall I answer him and chuse out words to reason with him Vers 4. He is wise in heart and mighty in strength c. This which Iob here addeth concerning the infinite wisedome and power of God is 1. To proove that God is exactly just because being wise in heart that is knowing all things and how to govern them it cannot be thought that he knoweth not how to doe right and being mighty in strength he needs not pervert justice for fear of men and then 2. To discover how vain and perillous a thing it is for the most righteous men that live to murmure against God to quarrell and contend with him when he corrects them as if they would justifie themselves and that because being of such infinite wisedome he can charge them with much evil which they discern not in themselves neither can they by any excuses or pretences hide their guilt from his all-seeing eye and being of such infinite power there is no possibility that they should prosper that do harden themselves to contend with him Vers 5. Which removeth the mountains and they know not That is God can if he please remove the greatest hills and mountains from one place to another and overturn them in his anger and that suddenly even in an instant before they can apprehend what is done to them for though this clause and they know not may be meant of those that dwell in these mountains to wit that such mountains are in such an instant carried out of their places that the inhabitants have no warning to discern the danger that they might shift for themselves yet it may as well be understood oft he mountains themselves the Scripture usually speaking of things without life as if they had both life and reason and understanding too as Psal 58.9 Before your pots can feel the thornes he shall take them away Vers 6. Which shaketh the earth out of her place and the pillars thereof tremble That is he can if he pleaseth shake the earth from the top to the bottome and make the very foundations thereof to tremble The earth is here compared to a great building supported with pillars and because the earth hath no other foundations but it s own center to which the earth on every side presseth by reason of its naturall heavinesse therefore this or the lower parts of the earth may be supposed to be that which is here called the pillars of the earth Now though it be generally held by the learned that in the greatest earthquakes the whole body of the earth is never shaken but only some parts of it whence they say it is that David saith Psal 104.5 that God laid the foundations of the earth that it should not be removed for ever yet Iob saith here that he shaketh the earth out of her place because God can thus if he seeth cause even overturn the course of nature and because indeed in great and terrible earthquakes it seems to men that the whole body of the earth doth quake and tremble Vers 7. Which commandeth the Sun and it riseth not and sealeth up the starres This which Iob here saith that God commandeth the Sun and it riseth not may be meant of the ordinary providence of God in disposing the night-season by keeping the Sun for a time in another hemisphere as likewise of his hiding the Sun from shining upon us in the Eclypses it frequently suffers or in the darknesse of mighty tempests when by the extraordinary blacknesse of the clouds the day is as it were turned into night and so again that which followeth that God sealeth up the starres may be understood either of Gods hiding the starres from us by the ordinary intercourse of the day or of his covering them from our sight by thick and pitchy clouds as in that terrible tempest Act. 27.20 when neither Sun nor starres for many daies appeared And thus indeed many Expositours do explain this place But I rather conceive that it is meant as the former verses also are of Gods supreme over-ruling power not of that which God doth ordinarily but of that which he can doe to wit that if he pleaseth he can command the Sun that it shall shine no more upon us and lock up the starres from us as long as he listeth and so deprive us both of their light and influences of which unlimited power the Lord gave a notable proof when he commanded the Sun to stand still upon Ioshuah's prayer and to go backward in the daies of Hezekiah Vers 8. Which alone spreadeth out the heavens and treadeth upon the waves of the sea That is who as he did at first in the creation of the world so he still doth by his continuall providence stretch forth the heavens as a glorious Canopy over our heads and ruleth the raging billows of the sea at his pleasure for that is meant by his treading upon the waves of the Sea that they are subject to his dominion and power so that he doth in them what seems good unto him Vers 9. Which maketh Arcturus Orion and Pleiades and the chambers of the South That is who maketh all the severall starres and constellations in the heaven from the Northern to the Southern pole to arise in their severall seasons from the beginning to the end of the year for though some few only are here mentioned yet under these all the rest are comprehended and these amongst the rest are particularly expressed both because they are amongst many others most remarkable and because also by them the severall seasons of the year are distinguished for Arcturus is a Constellation of starres near the North Pole behind the tail of Vrsa major or the greater Bear a Constellation so called because it hath the form of a Bear and is thence tearmed Arcturus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the tail of the Bear and it riseth in our Horizon about the beginning of September some few daies before the Autumne Aequinoctiall which was amongst those ancient Eastern Nations counted the beginning of the year Orion also is a Constellation of starres that riseth in our Hemisphere in December when we account winter begins the Pleiades is a Constellation usually called the seven starres about the tail or back of the
sign Taurus and it riseth in our Hemisphere about the beginning of the Spring and therefore also called Vergiliae and by the chambers of the South are meant either those Southern starres which because they are near the Southern Pole and so we that dwell in the Northern Hemisphere cannot see them are therefore called the Chambers of the South as being starres that are hid and withdrawn from our sight or the dog-star and others that rise in the summer Vers 11. Loe he goeth by me and I see him not c. Having said in the foregoing verse that God doth great things and unsearchable marvellous things without number which is fully what Eliphaz had said before chap. 5.9 of which see the Note there here now Iob prooves this that Gods works are thus innumerable and unsearchable Loe he goeth by me and I see him not c. That is the Lord doth continually not only in his works of creation but also in the daily works of his Providence manifest himself to us his wisedome justice mercy power even as one that should walk up and down before us and so presents himself near at hand to be seen by us but alas it fares with me saith Iob in this as it doth with others he goeth by me and I see him not poor wretches we many times take no notice of him in his works and when we do discern any thing of God by that which he doth t is nothing comparatively in regard of that which is taught us thereby neither are we any more able to comprehend by our reason and understanding the depth of his waies and counsells with the exact reason of them though they be all most exactly just and reasonable then we are to behold him with our bodily eyes who is invisible so unsearchable are his judgements and his waies past finding out as the Apostle saith Rom. 11.33 And this Iob addes as another reason to proove what he had said before vers 3 4. to wit that it was vain for the justest man living to contend with God because when he doth afflict us we are not alwaies able to reach the reason of his so proceeding with us nor are we any waies able to guard our selves when he strikes he may come upon us on every side and take all advantages to destroy us and we not discerning him cannot possibly help our selves Vers 12. Behold he taketh away who can hinder him who will say unto him what dost thou That is if God is pleased at any time to take away from men as he hath from me their estates or their children yea if he should be pleased to take away their lives no man living can withstand him nor so much as call him into question to render a reason why he doth it his own will and pleasure being reason sufficient so that as before he pleaded mans inability to discern the waies of God so here also he pleads the weaknesse and inability of man to withstand God in any of his waies or so much as to question what he doth and that because of the unresistable power and unquestionable justice of God which whilst he did so freely acknowledge it was not likely that he would quarrell and contend with God as his friends did unjustly charge him Vers 13. If God will not withdraw his anger the proud helpers do stoope under him That is when God is angry if he do not of his own free grace upon the repentance and prayers of those he is offended with withdraw his anger if he do not receive them again into favour but resolves to proceed in his displeasure against them alas it is in vain for the strongest the wisest the justest of men to goe about to withstand him let those against whom he is angry or any that shall seek to help them oppose themselves against his proceedings either by pleading for them and defending their innocency or by seeking to resist and keep off the strokes of his displeasure the Lord will soon crush both the one and the other when in their greatest pride they exalt themselves against him not ceasing till he hath convinced them of their folly and forced them to stoop to him or at least crushed them by his power Vers 14. How much lesse shall I answer him and chuse out my words to reason with him These words may have reference to those in the foregoing verse that if the proud helpers do stoop under him that is if the Lord doth so easily quash the stoutest that in the proud conceit of their own strength or righteousnesse shall contend with him and all that shall rise up to help them herein how much lesse should be a poor weak and despised wretch be able to answer him or with a studied speech in a rhetoricall manner reason with him hoping to convince him that he hath dealt hardly and unjustly with him or else they may be referred to all that he had before spoken to wit that if neither the mountains the sea the heavens nor any other the strongest of the creatures were able to stand before his almighty power nor to endure the fury of his indignation much lesse should such a poor worm as he be able to rise up against him yea even so far as to plead his cause with him to chuse out words to reason with him Indeed he saith afterward chap. 13.3 that he desired to reason with God but that is meant only of a reasoning by way of declaring his case and condition before God this of a reasoning by way of contestation or quarrelling about the works of Gods Providence and therefore whilst he desired that he might well disclaim this Vers 16. If I had called and â—e had answered me c. The chief difficulty of this passage lies in this word called some understand it of his challenging or calling God to an account to make good what he had done or of calling God to let him plead his righteousnesse before him wherein if God had answered him condescending to give him an account of his waies or yielding to hear what he could say yet he would not believe that he had hearkened to his voice that is either he could not believe that the great God of heaven and earth should vouchsafe to hear the defence of such a poor worm as he was or else rather he would not believe that he had so farre hearkened to his voice as to accept of his defence and to determine on his side and so to acknowledge he had done him wrong as if Iob had said so farre am I from undertaking to justifie my self that if I had required liberty of God to proove mine innocency and God had given way to me herein yet would I not believe that God had thereupon hearkened to my voice and acknowledged mine innocency and that because the contrary is evident in that his hand is still so heavy upon me But then others again understand this word called of prayer and
should have said as I dare not contend with God in judgement so neither is there any to whom I can referre the cause for arbitration if I were so foolish as to desire to plead my cause with God in that way alas where should we find any daies-man or umpire that should undertake to judge and decide the cause betwixt us both and so should consequently have power over both to prescribe bounds and orders to us in our arguing together to restrain either party as occasion was offered and to passe a finall sentence in our differences whereto both of us should be forced to stand for doubtlesse this phrase of a daies-man that might lay his hand upon us both is either used with respect to the usuall custome of Umpires who being chosen to hear and end some difference between parties at variance do sometimes lay their hand upon the one and sometimes upon the other when they undertake to shew them wherein they are or have been to blame or when they would restrain them from being too violent or order either party what they should doe and do at last cause them to shake hands and be friends or else is used only to signifie the power which the umpire must needs have over both sides to dispose of them in the controversies committed to his arbitrement as he sees cause for the laying of the hand upon any thing signifies the power which we have over it and hence is that expression Psal 89 25. I will set his hand also in the sea and his right hand in the rivers Vers 34. Let him take his rod away from me c. We cannot conceive that Iobs meaning in these words was that if God would withdraw his scourge which lay now so heavy upon him and not over-awe him with the terrour of his majesty he would then freely and without any fear of God undertake to plead his cause with God and to shew that he did causelessely lay those evils upon him for this were expressely contrary to that he had said before vers 2 3. that no man living can be just with God nor able to answer him one of a thousand if he will contend with him yea to that he had said immediately before vers 30 31. that though he were never so pure and innocent God could easily discover him to be as spiritually filthy as he must needs be outwardly that hath been plunged over head and ears in a ditch full of mire and therefore the meaning of these words is rather this that if God would not proceed in such extremity with him as now he did nor would terrifie him with the fear of the rigour of his justice and judgement before which he knew well he was not able to stand then he should not stick boldly and freely to plead his cause in regard of his accusers and to proove his integrity that he was not a wicked hypocrite as his friends affirmed him to be and therefore had such grievous punishments poured forth upon him Vers 35. But it is not so with me That is I am not in such a condition that I should speak so freely his rod lyes so heavy upon me and I see that he doth so discover his indignation against me and his resolution to deal with me in the uttermost severity of his justice that I am even overwhelmed with terrours and having to deal with God dare not say what otherwise I could say for my self if I had only to deal with men CHAP. X. Vers 1. MY soul is weary of my life c. Iob having said in the latter end of the foregoing chapter that God was of such terrible majesty and might that he durst not plead his cause with him as he would doe with a man as himself here now as it were correcting or recalling what he had said he professeth that yet his miseries were so great and insufferable that he could not forbear breaking forth into complaints and expostulations My soul is weary of my life I will leave my complaint upon my self c. Some read the first clause thus as we see in the margin My soul is cut off while I live as if he had said though as yet I live yet I am in a manner no better then a dead man and that either because he was in such a sad condition that he was more like a dead stinking carcase then a living man the life that he lived was not worthy the name of life or because he was irrecoverably gone as we use to say ready immediately to tumble into the grave there was but a step betwixt him and death or else thus my soul is in a manner cut off in the midst of my daies I was likely enough to have lived many a fair day but on a sudden my life is cut off and my daies are shortned But reading this clause as it is in our Bibles My soul is weary of my life either it is an Hebraisme wherein the soul is put for the whole man my soul is weary that is I am weary of my life and it may be meant generally that he was weary of living or that he was weary of that miserable life he lived or else it is expressed thus by way of emphasis My very soul that is the cause I live is weary of my life I do even from my soul loath and abhorre life and would be glad I were dead And this he laies down as the ground of his following complaints to wit because in such bitternesse of sorrows he was not able to forbear and withall haply to intimate his hope that God would the rather bear with him because by so great miseries he was as it were constrained to say what he said or else to imply that hereby he was encouraged to give way to his passion because if he should loose his life for speaking he should but loose that he was weary of and thereupon he adds I will leave my complaint upon my self I will speak in the bitternesse of my soul where by leaving his complaint upon himself is meant either that he would leave complaining of himself since he saw that by accusing and condemning himself he got no ease at all and would now plead his cause with God or else that though he suffered his soul to break forth into complaints yet his complaints should not rest upon God but upon himself he would only declare the misery of his condition without uttering a word that should tend to the reproach of God that had laid these sore calamities upon him or else rather that he would abundantly pour out his complaints concerning his sad and dolefull condition whatever came of it I will leave my complaint upon my self c. as if he should have said I will give way to my complaints to break forth they strive for a vent and I will no longer restrain them if any evil comes of it at my perill be it I must undergoe it though I have been
of themselves and despising of him No doubt but ye are the people c. It is ironically spoken and that which he upbraids them with is either that they carried themselves as if they thought that what they said was in effect as much as if all the people in the world or the whole people where they lived had said it and that because they were the great Oracles for wisedome to whose sayings all the people would be ready to subscribe or else rather that they thought themselves the men that is the only wise men in the world that no body knew any thing but they all were fools yea bruit beasts in comparison of them insomuch that if they died all wisedome must needs die with them there would be nothing but darknesse where their Sun shined not and thus it is much to the same purpose as is that ironicall expression of the Apostle 1 Cor. 4.10 We are fools for Christs sake but ye are wise in Christ we are weak but ye are strong c. Vers 3. But I have understanding as well as you I am not inferiour to you c. As if he had said I see not but that through the grace of God I am able to understand and judge of things as well as you nor am at least in this cause that I have pleaded against you one whit inferiour to you Now this he adds also not in a way of bragging and boasting as vain-glorious men are wont to doe but only to plead so farre for himself that his friends might not slight what he said out of an overweening conceit of their own surpassing wisedome And indeed the following clause shews that it was not from any high conceit of himself that he had spoken this for therein he makes so little of that which they had spoken that it could not seem pride in him to equall himself with them yea saith he who knoweth not such things as these that is such things as these that you have uttered and which you magnifie as such high points of wisedome namely that God is infinitely wise and just and is wont to doe good to the godly and to punish the wicked every one man or woman that is but of ordinary understanding is able to say as much as this and therefore there is no reason why you should so exceedingly exalt your selves for the profound wisedome of that which you have spoken Vers 4. I am as one mocked of his neighbour who calleth upon God and he answereth him c. The greatest difficulty in these words is whereto that clause must be referred who calleth upon God and he answereth him Some referre it to the man that is mocked of his neighbour and accordingly they conceive that those words who calleth upon God and he answereth him are added 1. To imply that he means a holy righteous man that is mocked of his neighbour one who though he be scorned and despised by those amongst whom he lives yet God makes precious account of him and is alwaies ready to hear and answer him when he calls upon him and hence those words are added in the following clause the just upright man is laughed to scorn 2. To imply the danger of those that do mock such a man and that because if the good man that is thus despised of his neighbour doe call upon God and make his complaint to him God will answer his prayers and take his part against his neighbour that mocketh him But then again others referre those words to the mocking neighbour I am as one mocked of his neighbour who that is which mocking neighbour calleth upon God and he answereth him and accordingly also they conceive that these words are added to imply the prosperity of such a mocker as if it had been said I am as one mocked of his neighbour who lives in plenty and prosperity God affording him whatever his own heart can desire let him but ask or wish for any thing God answers him and grants him his desire yea and many times more then he desires and so being in a prosperous condition himself he can mock and despise him that is in misery And indeed though wicked men do never truly pray and call upon God nor doth God ever regard such prayers as they make yet even of such it may be said that they call upon God and he answereth them because the light of nature teacheth them to wish as it were and in some kind to seek the good they desire of God and commonly it is said of such prosperous men that they are heavens favourites and that God doth for them whatever they will But however the drift of Iob in these words is manifest to wit covertly to blame them for despising him as they had done He had told them that he had understanding as well as they but saith he it fares with me as with many other good men that being in affliction are despised even of their nearest neighbours and friends that live in a high and prosperous condition Vers 5. He that is ready to slip with his feet is as a lamp despised in the thought of him that is at ease The drift of these words is the same with those in the foregoing verse By a man ready to slip with his feet is meant one that is ready to sink under heavy calamities that lye upon him one that is like to be utterly ruined and undone in such desperate danger that there seems to be but a step betwixt him and death he is every moment ready to fall under the heavy hand of God that is upon him this is evident by many other places as Deut. 32.35 To me belongeth vengeance and recompence their foot shall slide in due time Psal 38.16 17. When my foot slippeth they magnifie themselves against me for I am ready to halt and my sorrow is continually before me and Psal 94.18 when I said My foot slippeth thy mercy O Lord held me up Again on the other side that man is said to be at ease that lives in prosperity and is not disquieted with the least affliction and sorrow as we see Psal 123.4 Our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud and thereto agrees that of the rich man Luk. 12.19 I will say to my soul Soul thou hast much goods laid up for many years take thine ease c. And lastly therefore whereas it is said here that he that is ready to slip with his feet is as a lamp despised in the thought of him that is at ease the meaning of this expression is that men brought low by affliction are slighted and despised by those that are inprosperity as poor base and worthlesse things When a link or torch is burnt so farre away that we can hold it no longer when a candle is spent to the very snuff though before they did us very good service yet then they are of no farther use but
in a surety with thee who is he that will strike hands with me that is let that which I now desire be determined and established appoint Christ who is with thee in heaven and hath already agreed with thee to be the surety of poor sinners appoint him I say to plead my cause and to stand up for me as my surety and then I am sure no man will dare to contend with me And indeed these two last Expositions do best agree with the context Vers 4. For thou hast hid their heart from understanding therefore shalt thou not exalt them That he might not be thought over-bold and over-confident in desiring that his cause might be examined and tryed or in appealing as he had done to God from his friends he gives in these words as a reason why he did so earnestly desire this and why he was so fearlesse of having his cause any way tryed to wit because God had hid their heart from understanding that is he had hid understanding from their heart he had given them over to blindnesse of mind how wise soever they thought themselves to wit in that particular controversie which was now in debate betwixt Iob and them Gods providences towards Iob were mysteries and riddles to them which they could not unfold and so accordingly they were in the dark as concerning those points which had been argued betwixt him and them and were not able to discern between truth and errour and therefore saith he shalt thou not exalt them where by not exalting them is meant either that God would not honour them with letting them determine his cause but would take the matter out of their hands into his own or at least put it into some other hand or else that God would not give them occasion to exalt themselves over him by giving sentence on their side however they now tryumphed over him as if they had got the victory yet when their cause came to be heard he knew well that then God would take his part against them and determine the cause for him and not for them and then they should have no cause to exalt themselves Vers 5. He that speaketh flattery to his friends even the eyes of his children shall fail Concerning this expression of the failing of their eyes see the Notes chap. 11.20 and Deut. 28.32 the meaning is that God will not only punish such flatterers in their own persons but even in their children also who through Gods just judgement do tread in their fathers steps But the great question concerning these words is why Iob speaks here of Gods punishing those that flatter their friends since his friends of whom he is now complaining were so farre from flattering him that they did rather revile him and falsely accuse him and to this five answers may be given 1. That he may therefore accuse them of flattery because having alwaies spoken him so fair in the time of his prosperity they were now so bitter against him in the hour of his adversity 2. That the flattery he intends was that when they might so plainly perceive that he was irrecoverably spent a dying man as we use to speak yet they could tell him such long stories of the prosperous estate he should enjoy here in this world if he would repent and seriously seek Gods face and favour as that his estate should be like the morning that he should outshine the very Sun and be a great man again chap. 5.19 20 and 8.5 and 11.15 16 c. 3. That the flattery which here he covertly strikes at was not their flattering him but their flattering of God if God would punish those that flatter their friends they could expect no better who to curry favour with God and under a flattering pretence of maintaining Gods justice had most unjustly condemned him which is that wherewith he had before charged his friends chap. 13.8 10. of which see the Notes there 4. That he spake not this to charge them with flattery but to clear himself from desiring to be flattered least they should think that he complained of their harsh dealing with him because he desired they should flatter him to prevent this he gives them to understand that he was so farre from this that he was assured that if men flattered their friends God would destroy both them and their posterity and 5. That he spake not this as a threat against his friends for their flattering of him but as a threat against himself in case he should have flattered them he would not have them offended at his plainnesse of speech in reproving them and telling them that God had hid their hearts from understanding c. and that because he knew well how severely God was wont to punish those that flattered their friends not in their own persons only but also in their posterity Vers 6. He hath made me also a by-word of the people and aâ—ore time I was as a tabret Here Iob returns to his wonted complaints of the sad condition whereinto God had brought him Reading the last clause as it is in the margin of our Bibles and before them I was as a tabret it is as if he had said before their face or in their sight they being witnesses of it I was as a tabret or else it is to the same purpose with the first clause He hath made me also a by-word of the people concerning which see the Note Deut. 28.37 for the meaning is that they played upon him as a tabret or that they made a laughing-stock of him deriding him and sporting themselves with his misery according to the like expressions which we find elsewhere as Lam. 3.14 I was a derision to all my people and their song all the day and Psal 44.13 Thou makest us a reproach to our neighbours a scorn and a derision to them that are round about us But if we read it as it is in our Bibles and aâ—ore-time I was as a tabret then the meaning must needs be that whereas formerly report gave a pleasant sound of him to all mens ears now men scoffed and flouted at him in every place Or that now they talked reproachfully and scoffingly of him in every corner whereas in former times they rejoyced in his company and it was a delight to them to be where he was Vers 7. And all my members are as a shadow As if he had said My body is no body indeed but as it were the shadow of a body and this he might say either with respect to his exceeding great weaknesse by reason whereof all the members of his body were in a manner uselesse to him they had the outward appearance and shape of members but they could not do the office of such members he could not make any use either of hands or feet c. or else because his whole body was so consumed and wasted that his members had as it were no substance in them they were so meager and wan that he
of the rest had spoken any thing that did in the least satisfie his mind or allay his sorrow but rather they had much imbittered his spirit And therefore indeed if we mark it in this Reply of Jobs he doth not vouchsafe as it were to speak any more to his friends as concluding there was no hope of convincing them but addresseth himself either to speak to God or to bemoan himself to himself Vers 3. O that I knew where I might find him that I might come even to his seat That is the seat of God For either because he had heard Eliphaz lay such foul things to his charge as he had done in the former chapter after all that he had formerly said to clear himself therefore he now again wisheth that he might plead his cause before God before him who knew what he suffered and would compassionate him because of his sufferings or else because Eliphaz had advised him to acquaint himself with the Almighty and to make his peace with him telling him what great things God would doe for him if he would thus repent and turn to him therefore he professeth here how glad he would be that he might appear before God as knowing that he should find God at peace with him whatever they thought should be able to justify himself against them before his tribunall O that I knew where I might find him c. He speaks here of God after the manner of earthly princes judges who sit in judgement sometimes in one place and sometimes in another and the drift of his words is only to shew that were it a thing to be hoped that God would appear in a visible manner and so he might plead his cause before God as men do before an earthly magistrate he could be very glad of it and would willingly present himself before his Judgement-seat to answer for himself against the false accusations of his friends So that this is no more then what he had often wished before as chap. 9.34 35. chap 16.21 and 17.3 concerning which see the Noâ—es there Vers 5. I would know the words which he would answer me and understand what he would say unto me That is Being confident of the justice of my cause and therefore not fearing any thing having in order opened the cause before God which hath been pleaded betwixt me and my accusers and having with store of arguments maintained mine integrity before him I would see what God would answer to the arguments that I should bring for my self and what he would at last determine in the cause I would study to understand what he should say whether by way of approbation or reproof and would quietly submit thereto And thus he implyes that he doubted not but God would acquit him and would make known why he had brought so great calamities upon him Yet because of those words and understand what he would say to me some would have this implyed also that God would clearly and perspicuously make known his mind to him whereas he scarce knew what to make of all that his friends had said to him Vers 6. Will he plead against me with his great power No but he would put strength in me By his great power may be meant either that absolute power whereby God may doe with his creatures whatever he pleaseth and that justly too or that infinite power before the consuming terrour whereof such a poor creature as he was could never stand especially if God should proceed in extremity with him and deal with him according to the rigour of his justice and accordingly the meaning of these words must be that he was confident either that God would not proceed with him according to his absolute power over his creatures making his own will and pleasure the only reason why he laid such heavy judgements upon him or else that God would not overwhelm him with the terrour of his Majesty and glory which was the condition that Job formerly propounded where he desired he might have liberty to plead his cause before God chap. 13.20 21. concerning which see the Note there And hereto indeed the last clause seems best to agree No but he would put strength into me that is in stead of crushing and overwhelming me by his glorious power he will rather sustain me that I may be able to stand and plead my cause before a God of such Majesty Vers 7. There the righteous might dispute with him c. That is The righteous may boldly plead their cause before God in such a way of judgement where God will not stand upon his absolute power for the punishing of men but will only deal with them according to the revealed rule of his justice in regard of the Covenant of mercy he hath made with them and where God will as it were lay by his Majesty and glory and admit a poor man to plead his cause before him as if he were pleading before a man as himself And this he applyes to himself in the following words so should I be delivered for ever from my judge the meaning whereof is that if God his judge before whose tribunall he had desired to plead his cause would hear him with such gentlenesse and proceed with him in that manner he had now expressed by him he should be for ever acquitted and should not fear to be condemned by him and consequently also he should be delivered from the false accusations of those that now did most unjustly both judge and censure him Vers 8. Behold I goe forward and he is not there c. That is whether I goe forward or backward neither way can I make that discovery of God that I desire And so it follows vers 9. I goe on the left hand where he doth work as if he should have said Seeking him out by taking notice of his works but I cannot behold him that is even there I cannot discern him he hideth himself on the right hand that I cannot see him that is if I look for him on the right hand there also he is hidden from me I know that many learned Expositours do hold that by forward here is meant Eastward because say they man is considered here as setting his face toward the rising Sun and by backward Westward and so by the left hand the North and by the right hand the South And accordingly they also hold that Gods working is particularly mentioned where Job speaks of the left hand that is the North I goe on the left hand where he doth work because the Northern parts of the world are more inhabited and better peopled then the Southern are and the people there are also more civilized more understanding ingenious and active for all things then the other are But methinks this is somewhat nice and curious That which is said before to be the ground of this expression is I think sufficient But however questionlesse that which is here said in both these verses is added
God doth here set forth with what unresistable authoritie and power God doth rule and govern the whole world thereby to intimate that it is not therefore possible that he should suffer such wicked wretches to passe alwaies unpunished But I conceive there are two other waies wherein Expositours do better set forth the aim of Bildad in these words to wit first that he doth here set forth the infinite power and Majestie and goodnesse of God that having afterward therewith compared the basenesse and weaknesse of man he might thence inferre how impossible it was that so poor a wretch should be found just before such a glorious God and thereby condemns Job for justifying himself or 2. that Bildad doth here speak of Gods supreme Sovereigntie and dreadfull power and Majestie thereby to discover the folly and arrogance of Job in desiring so earnestly that he might plead his cause before God Job had indeed in the beginning of his last answer protested with a little too much confidence and boldnesse that there was nothing he desired more then that he might answer for himself before Gods Tribunal chap. 23.3 4 5. O that I knew where I might find him that I might come even to his Seat I would order my cause before him and fill my mouth with arguments I would know the words which he would answer me c. Now though after this Job said much also to prove that the wicked many times live and die in a flourishing condition whilst the righteous are sorely oppressed and distressed yet when Bildad came now to reply upon him not being able to answer what he had said concerning the prosperitie of the wicked and the afflictions of the righteous he gives not the least touch upon that but as flying upon him for his confidence in desiring to plead his cause before God as not doubting but that there he should be able to justifie himself he tells him here of the Sovereigntie and dreadfull Majestie of God and seeks thereby as it were to strike Job with the fear of his glorious Majestie and absolute power and to intimate how strange it was that he should dare so fearlesly to challenge God as it were to answer him or that he should hope that God would lay by his Majestie and glory that he might come and plead his cause before him alluding to that which Iob had said chap. 23.6 Will he plead against me with his great power No but he would put strength in me As for the next clause he maketh peace in his high places either first it must be meant of the heavens and those that inhabite those heavenly places as opposed to the world here below to wit that whereas here by reason all things are corruptible and subject to change and by reason of the wickednesse of the devils and men the elements and those things that are made thereof seem to be opposite one to another and to fight one against another and there is continually much rebellion against God in the heavens it is quite otherwise there is nothing but quietnesse and peace And this too may be spoken first with respect to the Angels of whom though there be a numberlesse number and though they have differing ministries and imploiments yet they are by the mighty power of God so established and order'd that they all sweetly agree amongst themselves and doe all unanimously the will of their creatour they neither contend one with another nor much lesse dare any of them contend with God and hereby Bildad might imply what an arrogancy it was in Job to think of contesting with God which the Angels themselves dare not do 2. It may be spoken with respect to the stars and heavenly Orbs though the heavens be of such an incomprehensible vast bignesse and are whirled about daily with such a strange swift violence though the stars be infinite in number and though the orbs have their different and contrary motions some moving far faster then others some going one way and some another yet they all observe the order both for time and place that God hath set them in so much that there is not the least jarring amongst them they do not in the least crosse or hinder one another but move all with one sweet consent according to the course that the Almighty hath prescribed them Or 2. it may be meant of the upper regions of the aire to wit that when all things are there tempestuous and stormy God when he pleaseth doth presently quiet them make all calm Or 3. it may be meant of the constant accomplishment of Gods will by all the creatures in the world he maketh peace in his high places that is God in his dwelling-place doth rule all things in a stedfast order yea even here below where there seems to be most confusion and rebellion against God by reason of sin yet all things are so overruled by him that nothing is done but according to his determinate counsell and will and all is carried on for his glory And this is added to make good the former clause that Dominion and fear are with him that is to shew that God ruleth all things and that this all-wise and almighty God is therefore to be reverenced and feared of all Vers 3. Is there any number of his armies c. Whether we understand this particularly of the Angels or of the stars which are both sometimes stiled Gods armies or host as Gen. 32.2 and Deut. 4.19 and are indeed innumerable or else of all the creatures in generall which are all Gods host of which see the Note Gen. 2.1 doubtlesse it is alledged to set forth the glorious Majesty of Gods Dominion who is thus magnificently attended with such numberlesse armies and likewise his incomprehensible wisedome in the governing of them and withall to discover the desperate boldnesse of those that dare contend with him who hath such innumerable armies at his command to fight against them and destroy them And upon whom doth not his light arise The meaning of this may be that 1. God causeth the Sun to shine upon all according to that Matth. 5.45 He maketh his Sun to rise on the evil and on the good or 2. that he doth behold and know all things that nothing is covered in darknesse in regard of God but all things are light and manifest before him or 3. that the light of his wisedome shines upon all in that the waies of Angels and men yea the operations of all the creatures are admirably directed and ordered thereby or 4. that God is good unto all in that all the good the creatures enjoy doth proceed from Gods favourable goodnesse shining down upon them Angels and men have the light of their reason and understanding from God and both they and other creatures have their life which is their light Joh. 1.4 and their being from him neither have they any thing from themselves but all is derived unto them from him who is the father
of lights Jam. 1.17 This last I conceive is chiefly here intended But however this is doubtlesse added to set forth Gods dominion over all things how wonderfull dreadfull and unquestionable it is and consequently how desperate a thing it must needs be for any man to contend with him Vers 4. How then can man be justifyed with God c. That is Seeing God is so dreadfull in all these regards how can man hope to justifie himself before God by pleading with him or to maintain that his sins deserve not so heavy punishments as God hath inflicted on him Thus Bildad it seems understood Jobs words chap. 23.10 11 12. and thence he presseth him with this absurdity See the Note chap. 9.20 How can he be clean that is born of a woman See the Notes chap. 14.14 and 15.1 4. Vers 5. Behold even to the moon and it shineth not yea the stars are not pure in his sight Some understand these words thus that if God give a charge to the moon and the stars that they should not shine they shall be straight quite void of light and therefore much more is the Lord able easily to crush man whatever he is if he should offer to contend with him man having no power but what he hath from God But I rather conceive it is meant of the transcendent purity and brightnesse and glory of God above that of the moon and stars and so is parallel with that chap. 15.15 yea the heavens are not clean in his sight of which see the Note there And then this expression Behold even to the moon c. must be understood as if he had said Look up to the moon and you shall see it shineth not to wit in comparison of God or thus Pitch your thoughts upon any of the creatures that have any shining brightnesse in them beginning with those things that are below gold and silver and precious stones c. and so ascending up even to the moon which is particularly mentioned and not the Sun either because it is the lowest of the planets and surpassing man in glory or because we can better behold her brightnesse and was therefore for her brightnesse usually called the Queen of heaven Ier. 7.18 and so from thence upward to the stars which are in an orbe above all the planets and so even the Sun is comprehended too and alas the brightnesse of all these is infinitely short of the purity and resplendency of God Or lastly thus Behold take all the bright shining lamps of heaven descending from the highest even to the moon the last and lowest of all the planets and so also the Sun is included too and their brightnesse and purity is nothing to that of Gods they shine not but are unclean if compared with God Some indeed adde that the stars may be said to be unclean because by the fall of man even they have contracted defilement and so are blemished and not wholly free from pollution in Gods sight However the drift of these words is to shew how foolish a thing it was in Iob in the confidence of the brightnesse of his conversation to contend with God before whom the heavenly lights are no other then as clouds and darknesse Vers 6. How much lesse man that is a worm c. That is How much lesse can man be compared with God who is so far inferiour to those heavenly lights for purity and brightnesse even no better then a worm especially if compared with God a weak base unclean thing made of corruption and sure at last to become worms meat subject continually to dangers as worms whom every foot may crush and of themselves utterly unable to defend themselves See the Note chap. 4.19 CHAP. XXVI Vers 2. HOw hast thou helped him that is without power c. Iob here answers Bildad and that somewhat tartly because he had spoken so impertinently pressing still those truths concerning the infinite Majesty power and justice of God which he did never deny and that not for the comfort of Job but rather to drive him to despair The words must be understood as spoken ironically and that either as spoken by way of upbraiding Bildad for undertaking to plead Gods cause for him according to that he had said before chap. 13.7 8. and doing it withall so sillily How hast thou helped him that is without power c. as if he had said If God be of such infinite Majesty and power as you have spoken why do you think so highly of your self as to undertake to plead for him sure you think that God hath no power to help himself and is not able to plead his own cause and therefore you step in to his aid and how effectually have you done it if you mark it you have done it to great purpose God is much the better for this help that you have afforded him Or else as in relation to Job himself How hast thou helped him that is without power c. as if he had said You have come a long journey purposely as you pretended to comfort a poor fainting helplesse man and have you not done it think you to the purpose you make account you have done great wonders but alas what am I the better for all that you have spoken The truth is it had been better for me if you had never come near me And indeed this I take to be the true meaning of the words As for that phrase in the last clause of saving the arm that hath no strength see the Note chap. 4.3 Vers 3. How hast thou counselled him that hath no wisedome c. This also is spoken ironically And because they that speak that in defence of God and his works which God never intended do thereby as it were counsell and advise God what he should say or doe therefore many Expositours do also understand these words as if Iob did herein upbraid Bildad for undertaking to teach God How hast thou counselled him that hath no wisedome as if he should have said You think that God is not wise enough to order his affairs in the government of the world without your advice and oh what admirable wise and solid counsell have you given him and accordingly also do they understand the following clause and how hast thou plentifully declared the thing as it is as if he had said by way of scorn you have now fully informed God how he ought to sway the affairs of his kingdome But I rather think that Iob speaks this also as in reference to himself How hast thou counselled him that hath no wisedome as if he had said Sure you take me to be a man void of all wisedome and understanding and so in pity to me have given me counsell But alas if I be so surely I am not like to be much the wiser for this counsell that you have given me and how hast thou plentifully declared the thing as it is as if he had said You have now indeed
he here gives an instance of the hurt that man by his wickednesse doth to others namely that tyrants do sorely oppresse those that are under their power and so withall he takes occasion to shew that however the oppressour be unjust yet God is just in suffering the oppressed thus to cry under the hand of the oppressours and not sending them help and that because though the oppressed howl and take on because of their pressures they cry out saith he by reason of the arm of the mighty yet they do not seek to God as they ought to doe as is expressed in the following verses And thus also there is an answer given to that which Job seemed often to complain of to wit that God regards not the cries of the oppressed as we see chap. 24.12 and in divers other places Vers 10. But none saith Where is God my maker that giveth songs in the night This is alledged as a reason why though men under oppression do cry out and take on grievously as was said in the foregoing verse yet God doth not regard it as Elihu saith afterward vers 12. to wit because for the most part they do not say Where is God my maker c. the meaning whereof is either that they are not thankfull to God for the mercies and comforts they enjoy yea even in the midst of their greatest afflictions or else that though they cry and howl because of their misery yet they do not pray to God for help for these words Where is God my maker seem rather an expression of prayer then of praise according to that of Elijah 2 Kings 2.14 where is the Lord God of Elijah at least they do not pray unto him in the right manner according to that expression Hos 7.14 they have not cryed unto me with their heart when they howled upon their beds they do not pray as those that seriously consider that God is their maker and therefore do believe that God will take care of them and are willing to submit themselves to his disposing and that God giveth songs in the night that is either first that he only can give joy even unto singing in the darkest night of tribulation stirring them up by his spirit to praise him when nothing is to be seen to quicken them in this service or secondly that in the night season he gives them occasions of rejoycing and praising God in that he gives them rest and watcheth over them for their safety when they are as dead men not minding God or thirdly that he comforteth and cheareth up their spirits even in the night when men are most exposed to dangers and sorrow is wont to lye heaviest upon the heart and so they take the opportunity of the night season when they are freest from worldly cares and imployments with hymns and Psalms to praise God whence is that of David Psal 119.62 At midnight I will rise to give thanks unto thee and Psal 42.8 the Lord will command his loving-kindnesse in the day time and in the night his song shall be with me I know some Expositours have other thoughts concerning this phrase of Gods giving songs in the night as that it is meant of Gods causing the cocks to crow and nightingales to sing in the night or of his placing the stars to shine in the night which in their kind do praise God or stirre up men to praise him or of Gods giving prophecies and revelations by night which used afterward to be expressed in songs But the former Expositions are farre the better Vers 11. Who teacheth us more then the beasts of the earth c. To wit in that he hath endued men with reasonable souls and accordingly makes known his will to them many severall waies Now this is mentioned as another argument whereby those that are under oppression should be stirred up to be thankfull to God or rather with faith to call upon God for help which if they did not doe it was no wonder though God did not help them and that not only because this is a singular blessing to man above all that God hath done for the other creatures but also because in this regard man is able to search into the cause of his sufferings and to use means to appease Gods anger and not only to doe what beasts may doe namely to cry out to no purpose in the sense of the miseries which they lye under Vers 12. There they cry but none giveth answer because of the pride of evil men That is Being crushed by the arm of their mighty oppressours as is said before vers 9. whereto this hath reference there or then they cry out because of the pride or insolency of wicked men that thus tyrannize over them but God regards not their cryes Vers 13. Surely God will not hear vanity c. That is God will not hear vain ungodly men men void of all true piety or God will not hear vain cries and complaints or the vain prayers of those that pray not in faith whose prayers are mere lip-labour and a mere mocking of God and therefore no way likely to prevail with God As for the next clause neither will the Almighty regard it we may referre it either to such cries and prayers that God will not mind such vanity or else to their sufferings which make them cry and pray that though they be in never so much misery he will not regard it Vers 14. Although thou sayest thou shalt not see him c. That is thou shalt not be suffered to appear before him to plead thy cause which may have respect to that which Job said chap. 23.8 9. or that thou shalt perish and shalt never see God come in graciously for thy preservation and indeed Job had often complained that God regarded him not as chap. 30.20 and in many other places yet judgement is before him that is God is exactly just assure thy self of that though we may not haply discern it in all he doth yet he doth nothing unjustly and therefore trust thou in him that is pray to him in a right manner and then wait upon him with assured expectation of a gracious answer Vers 15. But now because it is not so he hath visited in his anger yet he knoweth it not in great extremity That is Because Job prayeth not to God and trusteth not in God as he ought to doe therefore God hath afflicted him in great anger and yet Iob though he be in so great extremity understands not Gods meaning herein Vers 16. Therefore doth Iob open his mouth in vain he multiplyeth words without knowledge That is whilst he prayes not but only complains of his miseries and all the while justifieth himself all this is spoken ignorantly and to no purpose CHAP. XXXVI Vers 1. ELihu also proceeded See the Note chap. 34.1 Vers 2. Suffer me a little c. Hereby he intimates that he would be brief in what he had farther to say for the
undertake as a superiour judge to make void the sentence which God had passed or to order an alteration in that which God had done because when men condemn Gods proceedings they take upon them as if they could rectify that which God had done amisse As for this word also either it may be referred to the person of Job as if he had said It were no wonder that wicked ungodly men should thus exalt themselves against me but wilt thou also disannull my judgement or else to the evil which he chargeth upon him wilt thou also disannull my judgement as if he had said Is it not enough for thee to defend thy self but thou wilt also condemn me Vers 9. Hast thou an arm like God c. That is Is thy strength equall to mine Now this is added to imply that seeing it was not so he was no way fit therefore to contend with God nor to blame what he did in the government of the world whose acts of government he could in no degree imitate and who must needs be infinite in justice as he was in power and can no way fail therein as being the great Judge of all the world Vers 10. Deck thy self now with majesty and excellency c. To wit as earthly Princes use to doe when they sit in the throne of judgement or according to that majesty and glory wherewith I am adorned as it is said Psal 104.1 O Lord my God thou art very great thou art clothed with honour and majesty c. So that the drift of these words is to imply either that though he could set out himself with all the majesty wherewith any earthly prince is arayed yet he could not doe those great works mentioned in the following verses which God daily doth in the government of the world or else that he poor wretch was no way capable of that majesty and glory which was in God And indeed considering the poor condition wherein Iob now lay covered over with dust and scabs there was much sharpnesse in this Ironicall expression Deck thy self now with majestie and excellencie and aray thy self with glory and beauty Vers 11. Cast abroad the rage of thy wrath c. The drift of these words is to imply how unable Job was in his wrath to destroy the wicked here and there all the world over as God did and so the following words likewise and behold every one that is proud and abase him imply that first Job could not take notice of all that proudly exalted themselves against God whereas they were all continually in Gods eye or secondly that he could not destroy them with a look as God did according to that Hab. 3.6 He beheld and drove asunder the nations and Psal 104.32 He looketh on the earth and it trembleth Vers 12. And tread down the wicked in their place That is every wicked man in his place all the world over Some would have the drift of the words to be this that Job could not destroy them in their place that is where their power was greatest as God could But the first Exposition agreeth best with the foregoing words Vers 13. Hide them in the dust together and bind their faces in secret That is Cut them off and throw them into the grave together how many or of what condition soever they be where they may be laid low out of sight and their very memories may perish for ever This I conceive is the true meaning of these words and that phrase of binding their faces may allude to the usuall custome of tying some linnen cloth about the faces of dead men I know the words may well bear divers other Expositions as first the bringing down of wicked men to a low and poor condition where they may be as men cast out of sight and may not appear to do any hurt or secondly the casting them into prison and so the phrase of binding their faces may allude to the custome of covering the faces of those that were condemned concerning which see the Note Esth 7.8 or thirdly the forcing of them to hide themselves in the caves of the earth according to that Isa 2.10 Enter into the rock and hide thee in the dust for fear of the Lord c. But the first Exposition may justly be preferred before all the rest Vers 14. Then will I also confesse unto thee that thine own right hand can save thee That is that thou art God as I am almighty and independent of thy self able to doe what thou pleasest and consequently that thou being equall to me art strong enough to maintain thine own cause and that therefore it is no wonder that thou shouldest dare to contend with me Vers 15. Behold now Behemoth which I made with thee c. Almost all Expositours agree that it is the Elephant that is here called Behemoth and they say that because the Hebrews had no peculiar name for this beast therefore they called it Behemoth which is by interpretation Beasts and that with respect to the exceeding greatnesse of his body as it were to imply that he was the beast of beasts or that in him there were many beasts met in one and that he was full as big as two or three other beasts As for those words which I made with thee either they are added to imply that God made the Elephant as well as he made man and perhaps also that he made him on the same day when he made man to wit on the sixth day of the creation Behold now Behemoth which I made with thee that is thy fellow-creature the work of my hands as thou art or else to imply that he was created to live on the earth which may be added as in opposition to the Leviathan mentioned in the next chapter that lives in the sea and that not amongst the wild beasts but amongst those that are tame and gentle that love to live with man and that are for the use and service of man And to the same purpose also may the next clause be added he eateth grasse as an oxe to wit that he liveth not by preying upon other creatures as wild beasts do which may seem strange in a creature so terrible as that seems to be but feeds on pasture as other house-beasts do though withall I conceive the singular Providence of God is thereby likewise hinted to us in that he hath appointed grasse to be the food of this beast which had they lived by preying upon flesh as the wild beasts do in regard of the mighty bulk of their bodies one might well think they would devour all before them and that the flesh of man and beasts would scarcely suffice them Now this concerning the Elephant is here mentioned to intimate the infinite wisedome and strength of God that made him and who orders him as he pleaseth which man otherwise could not doe thereby to discover the folly of Job in contending with God and what cause he had therefore to beg
at the first dawning of the morning Vers 19. Out of his mouth goe burning lamps and sparks of fire leap out This may be meant first as the words in the foregoing verse of the glittering of the water he spouts out of his mouth appearing afarre off like sparkling fire or secondly of his breath which being like thick and hot smoke appears to the beholders as if there were some great fire from whence it proceeded as is expressed in the following verse Out of his nostrils goeth smoke as out of a seething pot or caldron or thirdly of the exceeding heat of his breath which by reason of the fiery constitution of his body may be sulphureous and so appear as fire or at least exceeding hot as if there were sparkles or flames of fire went along in it or as if it were hot enough to set any thing on fire for all these are hyperbolicall expressions according to that which followeth vers 21. his breath kindleth coals And indeed that inward heat which must concoct meat for such a mountainous body had need to be like that of those huge fires in kitchins where meat is dressed for great families Vers 22. In his neck remaineth strength c. That is In that part of his body which is next his head which is the neck in other creatures he is exceeding strong and able to bear down all before him and sorrow is turned into joy before him that is that which is very terrible in it self and would exceedingly fright others and cause sorrow and mourning in others as when he meets with other huge sea-monsters or ships armed for fight or any other enemy it is a joy to him as hoping then to get some good prey or delighting in his pride to try his strength upon them Vers 24. His heart is as firm as a stone yea as hard as a piece of the nether milstone That is He is as fearlesse and mercylesse as if his heart were of stone yea the hardest of stones for the nether milstone is named not so much because that still stands firm and is never moved as because the milstone is made of a very hard stone and the nether milstone because it must bear the other is usually the harder of the two Some understand it as an hyperbolicall expression of the hardnesse of the flesh of his heart to wit that it is firm and hard more like a stone then flesh But the former Exposition I like much better Vers 25. When he raiseth up himself the mighty are afraid c. That is When he lifteth up himself and so is seen above the waters as a mountain in the sea the stoutest that are whether you understand it of fishes beasts or men will be afraid and it may more especially be meant of marriners and souldiers in ships men that are of all the most bold and fearlesse and to men I am sure the following clause must be restrained by reason of breakings they purify themselves that is by reason of the Leviathans violent breaking of the sea as he turns this way or that which makes it perilously rough and boisterous or by reason of the mighty waves dashing and breaking one upon another or upon any thing that is in their way occasioned by the rouling of his vast body in the sea or by reason of his usuall breaking and dashing of ships in pieces they apprehend themselves in present danger of death and so thereupon doe what they can to expiate their sins that if it may be they may be delivered from that danger as by confessing their sins by praying to God for mercy and favour by offering sacrifices or at least binding their souls in a vow for sacrifices or other things Some understand it of their vomiting by reason of the seas tumbling their ship as if it had been translated they purge themselves or of a worse purging through fear but our translation they purify themselves will hardly bear such an Exposition Vers 26. The sword of him that layeth at him cannot hold the spear the dart nor the habergeon Or the breast-plate This last is mentioned amongst the rest to imply that as no weapon can hurt him so no arms can defend the man that shall dare to contend with him that his teeth will pierce through an iron breast-plate as easily as through a mans skin or that be a man never so well armed he will soon for all that devour and swallow him up Vers 30. Sharp stones are under him c. That is Usually he lyes upon the sharpest-pointed stones and rocks and yet they never hurt him As for the next clause he spreadeth sharp-pointed things upon the mire though some take them to be a high hyperbole to wit that by his weight he grinds the stones into dust and so spreadeth it upon the mire yet I rather conceive that by spreading sharp-pointed things upon the mire is only meant that by his weight he often breaks the craggy and sharp ends and pieces of the rocks he lyes upon which by that means are scattered here and there upon the mire in the bottome of the sea or else the scattering of stones slung at him and the pieces of swords and spears and darts which being broken upon his scales do fall and sink down to the bottome of the sea Vers 31. He maketh the deep to boyl like a pot c. The meaning is that partly by the moving of his huge body and partly by his blowing out the waters from his mouth he causeth the sea to swell and tumble and bubble and foam as a pot of seething water will do when it boyls on the fire And in the following clause he compares it particularly to the boyling of a pot of oyntment he maketh the sea like a pot of oyntment either because that useth to be done with a violent fire and by reason of its thicknesse doth rise and swell the more or else rather to expresse how muddy the sea is made thereby and what a froth and scum there will be on the top of the waters Vers 32. He maketh a path to shine after him one would think the deep to be hoary That is As he swims along he leaves a kind of furrow behind him which appears as the path where he went where the water is shining and frothy as if there were a hoary frost upon the waters Vers 33. Vpon the earth there is not his like c. No not the Behemoth before spoken of Vers 34. He beholdeth all high things c. Some understand this of the height of his body to wit that when he raiseth up himself he can behold the very tops of the masts of ships and the highest hils and mountains on the lands But there are two other Expositions of the words that seem far more probable first that that they were intended to set forth his fearlesnesse to wit that he is not afraid to behold the mightiest and most terrible of all Gods creatures but
wit that there went nothing out of his lips when he prayed but his heart was affected accordingly and so what he desired for them he desired it sincerely from his very soul Thirdly others take it thus that if his prayer prevailed not for them yet it brought back a blessing upon himself God did recompence it into his bosome at least his heart was replenished with comfort thereby Fourthly others understand it of the same blessings that either he desired that of God for his enemies which he could be glad might be done to himself or that God did that for him which he did beg of God for his enemies both which do imply how sincerely he prayed for them the like whereto we find Psal 79.12 Render unto our neighbours seven-fold into their bosome c. And fifthly others say it is meant of his praying for them in secret which may be alledged as a clear proof that he did it sincerely as truly grieving for their misery and desiring their recovery and not for ostentation or making shew of that which was not in his heart And indeed as they are said to laugh in their bosome or as we say in their sleeve that rejoyce in secret but do not shew it openly so they may be said to mourn or pray in their bosome that do it secretly no body taking notice of any such thing which may also seem the more probable because this word bosome doth often in the Scripture signify secrecy as Prov. 21.14 A gift in secret pacifyeth anger and a reward in the bosome strong wrath and Psal 89.50 I do bear in my bosome the reproach of all the mighty people But the third and fourth of these Expositions I think are most agreeable to our Translation Vers 15. But in mine adversity they rejoyced and gathered themselves together c. To wit to rejoyce and triumph together at my troubles and to consult and bandy together to further mine utter ruine yea the abjects gathered themselves together against me that is the scumme of the people and I knew it not which is added to imply either his integrity in that he never suspected any such thing as not being conscious to himself of any cause that he had given them to use him so or his danger in that not knowing their evil purposes he was the lesse able to prevent them or their dissembling and fawning upon him at the same time which made him fearlesse of any such plots that they had against him They did tear me and ceased not to wit with their scoffs and calumnies and reproaches which agreeth with that Matth. 7.6 Give not that which is holy unto the dogs neither cast ye your pearls before swine least they trample them under their feet and turn again and rend you Vers 16. With hypocriticall mockers in feasts c. This is meant either of Sauls proud courtiers who when they sat gorging themselves at their full feasts could rail against poor David and seek his death or else of those court parasites or base scurrilous jesters that for the filling of their bellies would say any thing against David to please those that entertained them they gnashed upon me with their teeth to wit as if they would eat me Vers 17. Lord how long wilt thou look on c. That is only look on and not come in to my help rescue my soul from their destructions my darling from the lions see the Notes Psal 22.20 21. Vers 19. Neither let them wink with the eye that hate me without a cause To wit by way of scoffing and rejoycing at my misery for this may be expressed by winking whence is that Prov. 10.10 He that winketh with the eye causeth sorrow Vers 20. They devise deceitfull matters against them that are quiet in the land That is that would fain have lived quietly and peaceably though the contrary be pretended that we are the great disturbers of the kingdomes peace Vers 21. Yea they opened their mouth wide against me c. See the Note Job 16.10 Vers 22. This thou hast seen O Lord c. This is spoken as in opposition to that triumphing of his enemies at his misery mentioned in the foregoing verse Aha aha our eye hath seen it as if he had said Whilst mine enemies rejoyce in seeing my miseries my comfort is that thou Lord hast seen them too though thou hast suffered them to goe on as if thou didst not see them yet I know well that thou hast seen both my troubles and their malicious practises and insultations over me Keep not silence see the Note Psal 28.1 Vers 24. Iudge me O Lord my God according to thy righteousnesse To wit whereby thou art wont to plead the cause of the innocent against those that oppresse them see the Note Psal 26.1 Vers 26. Let them be ashamed and brought to confusion together that rejoyce at mine hurt c. As if he should have said As they gathered themselves together vers 15 to insult over me and to plot mischief against me so let them be confounded together implying that God was able as with one blow to overwhelm them all together with confusion though they were never so many As for the following words let them be clothed with shame see the Note Job 8.22 Vers 27. Let them shout for joy and be glad that favour my righteous cause c. That is Let those that favour me though they be not able to help me be glad both on my behalf and likewise through experience they shall have thereby of thy readinesse to help the oppressed yea let them say continually Let the Lord be magnifyed c. And this he covertly opposeth to his enemies exalting themselves as desiring that God might be exalted maugre their pride and lifting up themselves above his people PSALM XXXVI The Title A Psalm of David the servant of the Lord. So he stiles himself here because God had anointed him to serve him as king in the government of the kingdome of Israel and in the confidence hereof he seeks to God in this Psalm for help against his wicked enemies Yet some conceive it is rather because being to set forth herein the profanenesse of Atheisticall wretches that would not be subject to God and yet flourished whilst the godly were in trouble he would hereby imply that for all this he would be and rejoyced to professe himself to be the servant of the Lord. Vers 1. The transgression of the wicked saith within my heart that there is no fear of God before his eyes That is His wicked life doth testify to me within my heart from the wickednesse of his life it seems to me or I do certainly conclude that there is no fear of God before his eyes And this last clause is alledged by the Apostle Rom. 3.18 to prove the sinfull and corrupt disposition of all naturall men Vers 2. For he flattereth himself in his own eyes c. To wit by perswading himself upon false deceitfull
vengeance belongeth c. See Deuter. 32.35 O God to whom vengeance belongeth shew thy self that is appear in this which belongs to thee by executing vengeance on those that oppresse thy people It is in the Hebrew shine forth for which see the Note Psal 80.2 Vers 2. Lift up thy self thou judge of the earth c. See the Note Psal 7.7 Vers 4. How long shall they utter and speak hard things c. That is grievous things as the word is translated Psal 31.18 for which see the Note there He means proud and insolent speeches and cruell threatnings against men and blasphemies against God hard and terrible to be heard but much more to be endured Vers 6. They slay the widow and the stranger c. And so likewise all other that are destitute of humane help Neither is this only meant of direct murdering them but likewise of slaying them by bereaving them of their outward means livelyhood through extortion and oppression Vers 7. Yet they say The Lord shall not see c. See the Note Psal 14.1 Vers 8. Vnderstand ye brutish among the people c. That is all you that are thus brutish or you that are the ringleaders amongst the people in this impiety or you that professe your selves to be Gods people yet are thus brutish Yea because it is most probable that they are the great oppressours of the poor people that he here speaks to these words among the people were haply added either by way of vilifying them as being no whit better in Gods eye then any other of the people or else to imply that all their eminency above others was that they were more brutish then the rest of the people Vers 9. He that planted the ear shall he not hear c. The force of this argument lyes in this that in Gods giving to man the sense of hearing his planting the ears of man so fitly and admirably as the instruments of hearing so likewise in the framing of mans eye there is such a clear discovery of Gods infinite wisedome that it were absurd to think that he should not both hear and see what is done by his creatures whatever excellency is in his work must needs be far more eminently in him that made it the fire that gives heat to other things must needs have much more heat in it self c. Vers 10. He that chastiseth the heathen shall not he correct c. That is Seeing we see by continuall experience that he punisheth the heathens in all nations for the wickednesse which he sees in them can you think that he will not much more punish you that professe your selves to be his own peculiar people Yet some give the meaning of the words to be this Seeing God often punisheth whole nations together think you that he will let a few such insolent wretches as you are to escape He that teacheth man knowledge to wit by the light of nature which he hath implanted in mens minds or by the teaching of his spirit shall not he know to wit what is done in the world by the children of men Vers 11. The Lord knoweth the thoughts of man that they are vanity As if he had said Though the Lord may forbear to punish wicked men for a time yet he knows not their words deeds only but their very thoughts also the vanity of them Now this may have respect to the wickednesse and vanity both of those thoughts whereby they plotted mischief against the righteous which God could easily frustrate and also of those thoughts whereby they chuckered themselves as if God did neither know nor mind what they did And thus he derides the vanity of those men that applauded themselves in the wisedome of these conceits whereby they sought as it were to mock God and to hide themselves from his all-seeing eye whence it is that the Apostle citing this place expresseth it thus The Lord knoweth the thoughts of the wise that they are vain 1. Cor. 3.20 Vers 12. Blessed is the man whom thou chastenest O Lord and teachest him out of thy law Here the Psalmist passeth from expostulating with the wicked oppressours of Gods people to the comforting of the faithfull servants of God that are thus oppressed by them pronouncing them blessed when God doth withall teach them by his Word and spirit because then they shall know that which by their own reason they would never apprehend to wit that the wicked are but the rods whereby God doth chastise them and that in love and for their eternall good And thus the wisedome which the righteous attain by the law of God is opposed to the vanity of the carnall mans thoughts reason mentioned in the foregoing verse Vers 13. That thou mayest give him rest from the daies of adversity untill the pit be digged for the wicked This is the benefit which redounds to the man that is chastised by the Lord withall taught out of the law it may be understood two severall waies to wit either 1. that hereby he is so far purged every way bettered in his spirituall estate that he shall not only escape the condemnation of the wicked when they shall be thrown into the pit of hell which is already before-hand preparing for them but shall also be delivered from his present distresses and shall at last be received into Gods eternall rest or 2. that hereby he is enabled quietly and patiently to bear what he suffers in that he is encouraged to wait upon God as being assured that there is a pit digged for the wicked whereinto they shall fall and so he shall be delivered Vers 15. But judgement shall return unto righteousnesse c. That is say some Expositours The times shall change judges shall execute righteous judgement again which now they do not and the upright in heart shall follow it that is all good men shall promote practise it or whereas now judgement is usually perverted at the last day all unjust sentences shall be repealed made void and righteous judgement shall be pronounced by him in every cause and the upright in heart shall follow it that is all the Saints shall approve of it But I rather with the most and best Expositours understand it thus But judgement shall return unto righteousnesse that is whereas in the outward administration of things there may seem to be for a time neither judgement nor justice observed but both may seem to be banished from the earth in that neither the wicked are judged punished as they ought to be nor yet are the righteous rewarded prospered as justice required these should be restored again according to the exact rule of justice and so should meet together judgement being executed upon the wicked and the righteous exalted Or rather thus whereas Gods judgements may not seem to be just justice may seem to be separated from his judgements in that wicked men prosper trample upon and
2. that therefore he did not desire deliverance out of his miseries because of any righteousnesse of his own but only that he should doe it of his own free grace mercy as is also more fully expressed in the following verse Vers 4. But there is forgivenesse with thee c. That is Thou art hast declared thy self to be a God ready to forgive poor penitent sinners or there is forgivenesse to be had from thee if men seek it as they ought to doe that thou maist be feared that is that thou maist be worshiped by men in a right manner for fear here is taken as it is often elsewhere in the Scripture for the whole worship of God Gods readinesse to forgive poor penitent sinners to deliver them out of their troubles is the great encouragement to draw men to serve God and to pray to him for mercy when they are in misery as the Psalmist now did that as children seek to their father fearing to offend him even because of his goodnesse Ver. 6. My soul waiteth for the Lord more then they that watch for the morning c. That is more eagerly then they that watch in the last watch of the night do wait for the first breaking of the day either because they watch abroad in dangerous times perhaps too in tedious weather or else merely because being tired with long watching they long for the morning that then they may goe take their rest See the Note also Psal 119.148 Vers 7. With the Lord there is mercy with him there is plenteous redemption That is He is infinitely gracious to pardon the sins of his people though never so many great and as infinitely able by innumerable incredible waies and means to deliver them out of all their troubles and miseries Vers 8. And he shall deliver Israel from all his iniquities That is He will pardon and deliver them from all their sins which have been the causes of their sufferings and that for the merits of Christ their Redeemer and so consequently he will deliver them also from all their sufferings sorrows PSALM CXXXI Vers 1. LOrd my heart is not haughty nor mine eyes lofty c. It is in the Hebrew my heart is not lifted up c. which was according to that law which God gave for the king of Israel that his heart be not lifted up above his brethren Deut. 17.20 But for the better understanding of these words we must know that David might speak them either with respect to the time before he was settled in the throne of Israel professing hereby that however Sauls flattering Courtiers had continually reported of him that he sought Sauls ruine and out of pride ambition sought to step into his throne yet the Lord the searcher of all hearts knew that he did never of himself aspire to nor look after any such worldly greatnesse but did still refer himself to the will of God being content to be in whatever condition God was pleased to dispose of him or else with respect to the times when he sat in the throne of Israel that accordingly he protests in these words that though God had exalted him to the highest pitch of honour that man upon earth can be capable of in that he had made him both a prophet and a king had set him in the throne promised to the Messiah the only-begotten Son of God had furnished him with excellent gifts suitable to this dignity yet his heart was not exalted hereby to think highly of himself neither did he carry himself in his place proudly arrogantly his utmost ambition being still only this that he might be serviceable to God and his people neither saith he do I exercise my self in great matters or in things too high for me that is I have kept my self within the bounds of my calling have not in the confidence of mine own wisedome power undertaken things that were above my reach neither did I of my self undertake to be a prophet or king nor have I sought to enlarge my dominions or attempted any thing of the like nature but as I was called thereto of God to whose will in all things I submitted my self Vers 2. Surely I have behaved quieted my self as a child that is weaned of his mother c. By quieting himself he means that he had bridled himself from suppressed in himself all those inordinate motions desires wherewith ambitious men that would be over-wise provident for themselves do usually disquiet both themselves others whereunto himself was naturally enclined as well as others And he compares himself to a child that is weaned of his mother which he repeats again in the last clause of the verse my soul is even as a weaned child not to imply that he was as free from all pride ambitious desires after great things and revengefull thoughts as such infants are for to imply this it had been enough to have said that he was as a child without adding that of a child weaned of his mother as we see in the like expression of our Saviours Matth. 18.3 Except ye become as little children ye shall not enter into the kingdome of heaven but rather to imply his quiet recumbency upon God in any estate condition whatsoever that as a child that is weaned from the breasts of the mother is notwithstanding no way sollicitous for it self how it shall be fed but still hangs upon the mother and rests upon her for every thing whatsoever though it have not what it naturally most desires the milk of the breast yet it is contented to be fed with what the mother gives it so did he wholly cast his care upon God as one that could doe nothing for himself and even when the Lord was pleased to withhold from him what he expected to keep him in a low afflicted condition yet he patiently still submitted himself to Gods good will pleasure was contented to be what God would have him Vers 3. Let Israel hope in the Lord from henceforth and for ever As if he should have said Let all the Israel of God therefore learn by mine example to have mean thoughts of themselves that so accordingly they may not trust in themselves but in God alone And indeed because the performance of Gods promises made to David concerning his being settled in the throne tended so much to the common good of the whole Israel of God well might his confidence that God would perform his promises made to him encourage them also to hope in the Lord. PSALM CXXXII Vers 1. LOrd remember David all his afflictions Because Solomon made use of some verses of this Psalm to wit vers 8 9 10. almost word for word in his prayer at the dedication of the Temple 2 Chron. 6.41 42. for which see the Notes there it is hence evident that this Psalm was composed before that time
roving of his eyes prying into every corner wandring after every vanity doth manifestly discover his weaknesse and folly But now according to our Translation the expositions that are commonly given of it are these 1. Thus Wisdome is before him that hath understanding c. that is An understanding man will be still learning some point of wisdome or other at all times in every place where for the present he is whereas the fool despising what is before him hath frequently a roving conceit of travelling to the ends of the earth the remote parts of the world for the seeking of wisdome 2. Thus Wisdome is before him that hath understanding that is it is obvious easy to him he finds and gains it easily or it is easy to him to doe well in all streights to chuse the wisest way see the Notes chap. 8 9. 14.6 Deut. 30.11 c but the eyes of a fool are in the ends of the earth that is wisdome is to him as a thing that is far off and beyond his reach which he is no way able to attain or he is like a man that hath lost his way or that is besides himself not knowing which way to turn himself nor where to find that which he looks after Or 3. thus which to me seems the best Wisdome is before him that hath understanding that is it is continually in his eye and he so minds wisdome that he overlooks every thing beside he is still in his thoughts meditating of the beauty perfection of it the will and law of God is his constant rule guide he still considers what that requires of him and endeavours to conform him self thereto in all things whatsoever but the eyes of a fool are in the ends of the earth that is as one that never discerned the glory and excellency of wisdome he minds any thing more then that earthly things the severall pleasures profits and vanities that are in the world are the things that his eyes are still roving after Yea some conceive that this phrase of the fools eyes being in the ends of the earth implies such a greedinesse after earthly things as if they could in a manner reach after the dominion of the whole world or at least that any thing that were for their profit they would fetch from the farthest parts of the earth Vers 25. A foolish son is a grief to his father c. See the Note chap. 10.1 Vers 26. Also to punish the just is not good c. That is it is exceeding evil nor to strike princes for equity that is either with hand or tongue to smite magistrates for doing that in their places which in justice equity they were bound to doe which may be meant either of the sin of the supreme magistrate when he shall fall foul upon any inferiour judge or magistrate for any act of justice which they have done or else of the sin of private persons when they shall offer any violence to any magistrate for any just act of theirs either towards themselves or others Yea some by princes here do understand well-disposed men the faithfull servants of God who in regard of their union with Christ that free spirit whereby they are preserved from the bondage power of Satan sin are sometimes in Scripture called princes see the Note Psal 45.16 The greatest difficulty in this verse is whereto this word also should referre Also to punish the just is not good c. And this is indeed so hard to be resolved that some Interpreters do therefore translate the word in the Original surely But to keep to our Translation Some conceive that this word also is here added with reference to what was said before vers 23 concerning the wickednesse of giving taking bribes and so would have these words to imply that it is a great fault to punish the just though there be no bribe taken and that therefore the sin is double when men are hired by bribes to pervert justice But this is a very forced exposition Either therefore we must understand this Proverb without any reference to any thing that went before or else rather we may take this word also to be added in relation to the foregoing Proverb and so that which is intended thereby to be this that as it is a very evil thing in children so to repay evil for good to their parents as thereby to be a matter of grief vexation to them so also it is not good on the other side either for parents in their houshold government or for the supreme magistrate in his place who ought to be as a father to his people to grieve or punish the just causelesly and particularly the inferiour magistrates when they would deal justly with those that are under their charge Vers 27. He that hath knowledge spareth his words c. That is he will be silent unlesse he sees it requisite that he should speak and when it is so he will not multiply words more then needs but will be sparing in his speech even when he is provoked by injuries he will forbear all provoking language see also the Notes chap. 10.14 and 12.23 and 15.28 and a man of understanding is of an excellent spirit to wit in regard of that which was expressed in the foregoing clause because it argues much wisdome when men are not rash in speaking but circumspect and able to refrain speaking when they see cause But this last clause may be render'd and a man of understanding is of a cool spirit that is of a patient and so of a quiet still spirit for such a spirit is here compared to cold water in opposition to an angry spirit that like hot water is continually boiling up with passion and breaking out into passionate speeches Vers 28. Even a fool when be holdeth his peace is counted wise c. To wit both because by his silence his folly is concealed which should he speak would soon be discovered and likewise because to be sparing of speech is a point of great wisdome and to be full of talk is the property of a fool and thereupon a fool by his silence may gain to himself the repute of a wise man especially if he be silent when any injury is offered him See also the Note Job 13.5 CHAP. XVIII Vers 1. THrough desire a man having separated himself c. That is A man that out of an earnest desire after wisdome or any good literature hath withdrawn and sequestred himself from his former habitation at least from the company he otherwise would converse with and from all worldly businesse or whatever else may be any let or hinderance to him in his study seeketh and intermedleth with all wisedome that is he will earnestly labour to obtain that which he so earnestly desires will be accordingly busying himself about all kind of wisdome and all the means whereby it may be obtained there is no
sin of uncleannesse and haunting the company of whorish women by whom and for whose sakes not the persons only of kings but their kingdomes also are many times destroyed Vers 4. It is not for kings O Lemuel it is not for kings to drink wine c. That is to drink it immoderately not for refreshing and strength but for drunkennesse and as taking delight in drinking for otherwise there is no question to be made but that the daintiest of drinks as well as of meats was lawfull for kings and princes rather then for those of an inferiour rank and quality Vers 5. Lest they drink and forget the law c. This is said either 1. because magistrates when their brains and wits are intoxicated with overmuch drinking are not indeed able to tell what is law nor to discern betwixt right and wrong in the parties contending or 2. because by much drinking men frequently become stupid and blockish at all times Hos 4.11 whoredome and wine and new wine take away the heart or 3. because men given to drunkennesse are wont to be carried away with their corrupt affections which make them partiall in passing sentence As for the following clause and perâ—ert the judgement of any of the afflicted we must know that the afflicted are particularly mentioned because in judgement they are most frequently negâ—ected and oppressed or by the afflicted may be meant any that are wronged and so fly to the magistrate to right themselves Vers 6. Give strong drink unto him that is ready to perish c. To wit through poverty or any other heart-breaking affliction as Jacob in that regard is called A Syrian ready to perish Deut. 26.5 And indeed so it is explained in the following clause and wine to those that be of heavy hearts but especially in the following verse where a reason is given why wine and strong drink was fittest for such Let him drink and forget his poverty and remember his miserie no more that is no more at that time being cheared up with that refreshing drink he hath taken I know that some understand by those that are ready to perish such as through sicknesse are ready to faint or malefactours condemned to die And indeed that there was a custome amongst the Jews to give wine to men that were condemned to die which some think to be that which Amos 2.8 is called the wine of the condemned is methinks very probable by that which is said of our Saviour as he was going to execution Mark 15.23 that they gave him to drink wine mingled with myrrhe But yet by the context it is evident that those words must be understood here in a more generall sense However either this must be taken as spoken comparatively not absolutely as if she had said If it were lawfull for any to drink a little more then ordinary it would be for those that are in great affliction that they may thereby forget their sorrow and not for kings and princes that live in great prosperity and plenty and are in danger thereby to forget the law or else the drift is to shew that wine and strong drink though moderately taken is fitter for the afflicted then for kings and princes and withall to imply that such a quantity of wine as would no way hurt but rather doe good to those that are in great distresse would utterly overthrow princes and make them unfit for their imployments for to be sure excesse in drinking is not here allowed to the afflicted this would rather encrease then abate their sorrow Vers 8. Open thy mouth for the dumb c. That is such as dare not or through shamefacednesse or simplicity or any impediment in their speech are not able or through oppression are not suffered to speak for themselves in the cause of all such as are appointed to destruction that is that in their estates body or credit are in danger to suffer greatly through the injustice of men even to their utter undoing But see the Note Psal 79.11 Vers 10. Who can find a vertuous woman c. To wit that he may take her to wife or where can such a wife be found From hence to the end of the chapter in two and twenty verses according to the number of the Hebrew letters we have an elegant Poem containing the description of a good wife and in the beginning of these verses we have all the Hebrew letters in order as they are in the Hebrew Alphabet for which see the Note Psal 25.1 Whether it were composed by Solomon as a character of his mother Bathsheba and that upon occasion of those holy instructions of hers to him which are here before recited or by Bathsheba for the direction of Solomon in the choice of a good wife it cannot be certainly determined Vers 11. The heart of her husband doth safely trust in her c. That is Her husband upon just grounds is from his heart confident of her faithfulnesse to him not only in regard of her chastity and secrecy but also which is indeed here chiefly intended in regard of her well-ordering his houshold affairs which accordingly therefore he leaves wholly to her care so that he shall have no need of spoil that is he shall not need to goe forth to war to enrich himself with the spoils of vanquished enemies nor to use any unlawfull waies to store himself with goods gotten by extortion and oppression and that because she by her industry and huswifery will so abundantly furnish her house as if she had shared in the spoils of some ransacked city Vers 12. She will doe him good and not evil c. That is good without any mixture of evil not being a good wife in some respects but a very bad one in others all the daies of her life that is constantly all the time she lives with him and in all conditions and changes in youth and age in prosperity and adversity in health and sicknesse yea even after his death if she surviveth him by speaking honourably of him and by doing good to his children and friends Vers 13. She seeketh wool and flax c. That is That her self and family may not be idle for want of materials to work upon she provides them before-hand at the best rate and worketh willingly with her hands that is with her own hands she doth not only set others on work And observable it is that the good huswife of whom this is spoken is withall described to be a woman of that rank that vers 22. her cloathing is said to be silk and purple and her husband vers 23. to be known in the gates that is in the seat of magistracy Vers 14. She is like the merchants ships she bringeth her food from afar This expression may be used to imply severall things as 1. that by her continuall labour and diligence like the merchants ship that sails both night and day she gets wealth apace 2. that her house is furnished with as