Baal 1 King 18.40 But these are not to be imitated and we are to take heed to wild-fire instead of true zeal And particularly well managed and sober zeal hath those properties which may be gathered from the Text. 1. It will nor drive men rashly and in an headlong way to engage in quarrels and debates which they can avoid For he waited long to see if these mistakes might be cleared and rectified without him This rule is transgressed by all who do precipitantly rush and engage in debates and particularly by private men when they do needlesly engage in Controversies and Church quarrels which lye out of their way See Prov. 26 17 2. Right and sober zeal proceeds according to knowledge see Rom. 10.2 and will not pass judgement upon any thing but after a fair hearing and serious tryal of the matter For before his anger was kindled and brake forth he had waited and heard them patiently that he might take up the business well as he professeth v. 11. See Prov. 13.10 and 18.13 This is little observed by an any whose wit is all in their fore-head and their heart at their mouth And therefore they rush upon courses before they ponder them they are beguiled with fair masks and pretences and they look not to the consequences of courses before they do engage in them 3. True and sober zeal will never lead men to seek themselves but makes them content that a good turn be done though they be not seen in it For he waited upon them as minding if the matter were otherwise cleared not to appear Hence it may be concluded That boasters of themselves and extollers of themselves do reflect upon their own zeal as not found 4. True zeal teacheth men to reverence those with whom they have to do for their age parts and experience For he waited and heard them patiently and reverently because they were elder than he Of this afterward Only it argues passion and not zeal when men leave the defence of their cause to reflect upon persons and do behave themselves unsoberly toward them Doct. 2. Though true zeal ought to be managed with sobriety as hath been said yet it is no evidence of sobriety or of a right temper of zeal for men not to see the errours that are in the best of men and not to defend truth were it even against never so many godly men For Elihu marks errours in Job and here also and v. 3. in his three Friends and argues against them all 3. It is also no kindly mark of zeal for men to be furious at a fit and then to cool if they be not taken at first but true zeal is constant in its heat and fervour For here after all his long waiting his wrath is kindled 4. Men and even good men may have that opinion of themselves and their way which differs very farr from truth For v. 1. they judged they had said enough and that Job was obstinate and yet Elihu finds there was no answer in their mouth as hath been fully cleared v. 3. 5. They are justly censurable in the judgement of all zealous men who deserts cause of God and either in a neutral way or otherwise lye by from defending it For this kindles his wrath that they had no answer to Job especially on Gods behalf Verse 6. And Elihu the Son of Barachel the Buzite answered and said I am young and ye are very old wherefore I was afraid and durst not shew you mine opinion 7. I said Dayes should speak and multitude of years should teach wisdome The rest of this Chapter contains Elihu's general Preface directed to both parties but chiefly to Jobs three Friends And he insists the longer in Prefacing Partly because he was a young man in which case it was necessary to clear that he appeared not in this cause out of any arrogance or impudence but meerly out of love to truth and to plead that it was equitable they should lay aside all extrinsick advantages of age experience wit c. which they had on their side in this debate and that none of these should pre-judge his cause but let naked truth carry it Partly that he might here once for all condemn and lay by the three Friends with whom he deals no more after this Preface but leaves them to see the errour of their proceeding by taking notice of that right way which he followed whereby also he might insinuate into Jobs affection and invite him to hearken more patiently to what he was to say seeing he did not take part with his Friends against him In these Verses we have the first branch of this Preface wherein he gâ—â—â— a reason why he had kept silence so long and had not interposed sooner to end this difference Namely That the conscience of his own youth and his respect to their age and opinion of their wisdome made him afraid to speak in so grave an audience upon such a subject v. 6. As reckoning and judging within himself for so this phrase I said is to be understood here as Gen. 20.11 where it is said and not thought in the Original that it became such aged men and they were only fit to speak to such a matter seeing their long experience should teach them more wisdome which they might communicate to others v 7. In general Learn 1. Albeit zeal should be managed with sobriety yet that zeal is not approved which burns only in mens breasts against an evil course or errour unless it break forth also as need requires in their station For he whose wrath was kindled v. 2 3 5. now answered and said c. and spake when he was called to it Not as many who dislike evil courses if men may trust their professions and discourses and yet they never appear to do any thing against them in their stations 2. Zeal in defending of a good cause may yet suffer prejudices in mens opinions by reason of disadvantages in the person who manageth it As here his youth might readily cause them mistake his zeal and frequently we find many ready to except against and reflect upon the persons of men that thereby they may render their cause suspicious And therefore men who would find out truth had need to try a cause impartially abstracting from the consideration of persons who manage it 3. Albeit real disadvantages in mens persons do not warrant them to desert a good cause yet they should teach them to manage it with soberness and fear As here Elihu doth considering his youth wherein he is imitated but by very few young men who have any thing of zeal and honesty in them In particular Learn 1. Youth considered in it self is attended with many weaknesses For so doth Elihu grant That his youth gave him cause to fear lâ—st he run into mistakâ—s in speaking of so weighty and grave matters and that their age gave them many advantages which he wanted Who so will consider the heat of young
blood which makes young men rash and precipitant and their zeal to out-strip their knowledge and light their youthful lusts want of experience c. will easily perceive that youth is not easie to manage aright Whereas to men of age many of these snares are broken Time and experience will let them see many things to be but folly and vanity which youth will not believe that they are such Those strong passions which do oft times master and over-power even true grace in younger persons may be more subdued and cooled in them c. This may let us see that it is a great mercy to be helped well through a time of youth and to be kept from the snares of it and the sad effects of these disadvantages which attend it 2. One great advantage of age above youth is in the matter of wisdome gathered by study and experience and in the cooling of their heat and passions which usually represent things to men through false Perspectives For this is the advantage intimated here On his own part he was afraid and durst not shew his opinion considering that he was young and they old Not only was he afraid lest he should goe without the bounds of his station in offering to speak before them but lest being but a young man he should miscarry in speaking to the matter it self And on their part he reckoned this their advantage That dayes or men of dayes should speak that is Not only is it their priviledge to speak when young men should be silent and hear but it is expected they should be able to speak to purpose on such weighty subjects and that multitude of years should teach wisdome that is their long life should be so improved as they may be taught much experimental knowledge by living long in the world which also they should teach and communicate to others It is true this difference betwixt age and youth doth not universally hold as Elihu afterwards tells them yet many times it proves true that age out-strips youth in these things as Rehoboam found by experience in the matter of his Counsellours 1 King 12. And however it hold eventually yet the characters here assigned of youth and old age do point out that it is a great defect in young men not to be well acquainted with their own precipitancy and want of experience And that it is a great shame for aged persons if as they have place to speak so they be not wise and able to speak to purpose and if the long time they have had hath not so taught them as makes them both able and willing to communicate their light to others who possibly are not so able or sensible of the good and evil of courses as themselves are But they themselves are no less rash and head-strong than if they were still children 3. It is an evidence of grace and a great mercy to young persons when they are made to discern and take notice of the disadvantages they lye under For so is Elihu sensible here of what might rationally be expected from his youth and their age Thus Solomon is sensible of the disadvantages of his youth 1 King 3.7 8 9. When young men are not sensible of their disadvantages they cannot but run headlong on snares while they think themselves wise enough and so prove in effect but mad fools Whereas these who are afraid lâ—st they do miscarry and so are not rash to do or speak any thing they prove themselves to be most able and do seldome miscarry 4. When God gives young men a blessed sight of their own disadvantages it will produce much sobriety As here it doth in Elihu See Tit. 2.6 And if we consider the words we will find these evidences of sobriety in young men 1. They who are sober will have no conceit of themselves For Elihu here is free of that And where conceit is it is an evidence that the weaknesses of youth are not well studied 2. Sober young men will have a good esteem of aged men and their opinions till they find very clear cause to judge otherwise For he judged that such should speak and teach wisdome 3. They will still be modest and respect age even when they are dis-satisfied with their opinion As here he waited till they had spoken out and reckoned that dayes should speak or had place to speak before him 4. They will be farr from presumptuous boldness and full of humble fears in their undertakings especially when they are called to oppose others who are elder than themselves As here he enters with much fear upon this undertaking Verse 8. But there is a Spirit in man and the inspiration of the Almighty giveth them understanding 9. Great men are not alwayes wise neither do the aged understand judgement 10. Therefore I said Hearken to me I also will shew mine opinion Followeth to v. 21. the second branch of this Preface wherein he gives five Reasons why he now interposeth to speak in this cause The first Reason in these Verses is more general containing this in summ That the fountain of wisdome not being in man himself but from God who giveth it to whom he pleaseth v. 8. And who doth not always give it to great men and men of experience v. 9. Therefore though he be a young man yet they having given over he will hazard to speak somewhat in that cause v. 10. Which he might well undertake being indeed inspired by God as he tells them v. 18 19. though here he speak of that inspiration only in general and abstractly v. 8. which might supply his want of years and experience For clearing of this purpose Consider 1. These tearms of Wisdome understanding and Judgement are here to be taken promiscuously for a gift of discerning to judge betwixt right and wrong and truth and errour in matters and opinions together with a gift of prudence or ability to speak rightly and pertinently to a cause For these are the particulars of which Elihu is treating which he expresseth by all these words 2. As for that Spirit which he saith is in man Some understand it of the reasonable Soul of man and take up the purpose thus That all men have a reasonable Soul which by the special inspiration of God may be so elevated that even young men by that assistance may comprehend these things which aged and experienced persons cannot know without it Others understand it of the Soul of man yet they take up the scope of the Verse thus That though there be such a Spirit in man yet it is not that but the inspiâ—ation of the Almighty which makes truly wise But it is clearer to understand it of the Spirit of God and so the latter part of the Verse is exegetâ—ke and explains the former That it is by that Spirit in man even by the inspiration of the Almighty that any attain to this understanding here spoken of 3. As for this Spirit or inspiration as it is not
matter and such a fervent inclination to speak that he could not without grief and trouble forbear And while he saith his belly is ready to burst like new bottles he means not new bottles for these are not so ready to burst Mat. 9.17 but bottles filled with new wine which by its working is ready to burst the bottles wherein it is put if they be not very strong From this we may not only gather that this Doctrine of Elihu slowed from the Spirit of God but further Learn 1. It must be the Spirit of God in men furnishing them with light and accompanying what they say that will clear Controversies and bring them to an happy close For the Spirit is given him here for that end 2. As men may certainly know that it is the Spirit of God and not a delusion that acts them So they have need to make it sure that it is so especially in debates wherein it is not easie for men to know of what Spirit they are In both these respects he confidently asserts That it is the Spirit of God and not the fury of a rash young man which moveth him to speak I will answer v. 17. For I am full of matter the Spirit within me constraineth me 3. Such as have the Spirit of God may without vanity assert that it is so in the maintenance of truth and of what is right For so doth Elihu assert of himself though a young man when he is to deal on Gods behalf with so eminent parties See 1 Cor. 7.40 4. Albeit the Spirit of God where he dwells keeps men humble and empty in themselves yet he doth not make an empty sound and noise only but supplyeth men with furniture for the work he calls them unto For saith he I am full of matter or of words that is of words pertinent to the purpose and not empty words only And he expresseth his furniture by being full of words to shew that the Spirit of God did not only furnish him with pertinent matter but with fit words whereby to express it As he must do to all those whom he assists 5. Though the Spirit of God do not lead men to be rash and furious yet he fills them in whom he dwelleth with an holy fervour in the cause of God and with an earnest desire and zeal to appear for it especially when others have wronged it For this is the Spirit within him or the Spirit of his belly that is the Spirit which hath taken his seat in and hath wakened up his zeal and affections which in Scripture-phrase are said frequently to be seated in the belly or bowels in behalf of God and his truth so much wronged by them And so this Spirit constrained him that he must appear and speak as wine in a bottle seeketh a vent See Psa 45.1 6. The Spirit of God leads men to look upon the want of an opportunity to serve God as their greatest burden and on his service as their greatest delight and refreshment For so much doth this similitude import Behold my belly or affections moved and excited by the Spirit of God is as wine that hath no vent it is ready to burst like new bottles I will speak that I may be refreshed or may breath as the bottle gets air when it is opened See Jer. 20.9 7. Whatever fervour men have yet it must not be their own case only farr less the setting out of their gifts in a way of ostentation but edification they should mind Therefore unto his own being refreshed he adds I will open my lips and answer or speak to the cause and on Gods behalf so as ye may be edified Verse 21. Let me not I pray you accept any mans person neither let me give flattering titles unto man 22. For I know not to give flattering titles in so doing my Maker would soon take me away These Verses contain the third branch of this general Preface relating chiefly to Job wherein he gives an account of the way he resolves to follow in managing this cause Some do take up the words as Elihu's wish and prayer to God that he may be helped to manage that cause well and impartially But it seems rather that he expresseth his resolution in a desire to Job and to the whole Auditory that he may have liberty and allowance to deal freely as in a cause of God and a cause concerning mans salvation And that it be not expected that he should yield to any mans humours and affections or authority in this matter but that he will faithfully and freely speak what he thinks of the whole cause or of any man concerned Which course he resolves to take not only because it is not his custome to flatter nor doth he approve of it but because he was restrained from such courses by the fear and awe of God As for the two expressions to accept mans person or face and to give flattering titles to men they may be taken for one and the same thing for the one is repeated for both v. 22. Yet it may be gathered from the same repetition that the giving of flattering titles is the evil he would avoid and the accepting of mans person is the cause or tentation which might drive him to commit that evil And so for clearing and applying this purpose I shall consider four Particulars in the words First Consider the evil which he declines and is careful to avoid he will not give flattering titles to men The word is only used in these Verses and Isa 44.5 and 45.4 and it signifies to give Titles Epithetes a By-name or Sir-name to things And so it is translated a Sir-name in the fore-cited places of Isaiah where it is taken in a good sense But here it is taken in a bad sense for flattering titles or designations which he declines not only in reference to their persons that he will use no Rhetorical or flattering compellations or insinuations to them by way of Preface to conciliate their attention to what he is to say but will fall roundly to his work But in reference to the matter it self he will not goe about the bush as we speak nor mince the truth but speak it out plainly and freely and give things their right names without flattery or circumlocution And in this respect also they are said not to be given to man because regard to their persons did not cause him flatter them in their sin And if he had done otherwise he had spoken rather to their persons to please them than to their condition as it was in it self Of which more will be spoken on the next word Some Learned men do take the word to signifie the naming of a thing obscurely as by some Enigmatical By-name or Epithete and not by its usual proper and known name And this notion suits well to this purpose That as he would not flatter them so he would not give a By-name to things nor change their names either by
and who will pursue them further if they repent not For this is an addition to the stroke that they are crushed in the gate 5. This ancient practice of meeting in the Gates for administration of Justice doth oblige all ages in the moral equity thereof Namâ—ly That Justice be patent to all and Courts of Justice easily accessible and that the proceedings of Courts be so just and impartial as if every one of their proceedings and actings were done in open view of all men For Judgment Seats being in the Gate strangers as well as others and the poor as well as the rich had easie access and the proceedings of the Judges were open in the view of a concourse of people 6. Albeit the truly godly in their cleanly tryals may find all bowels of compassion shut up from them that their tryal may be complete and that they may be stirred up to look the more to God Yet not to meet with sympathy and pity in straits is a sore tryal Psal 142.4 88.18 38.11 And when it is the lot of wicked men whom men are ready to flatter and fawn upon in their prosperity they ought to look upon it as the fruit of their cruelty toward others and of their neglecting to seek to God whose bowels being once moved for them would produce compassion even from enemies Jer. 42.12 For this is an addition to their stroke They are crushed in the Gate neither is there any to deliver them In ver 5. Eliphaz declares the stroke of God that cometh upon the wickeds wealth and riches spoken of under the name of their harvest or increase of the ground and their substance or increase of cartel and their other wealth for the word here is more general then to be restricted to cattel only The means of taking away this their wealth is The hungry belike those who through the oppression of Tyrants are empoverished and like to starve shall eat up their harvest and take it from among the thorns Not only shall they gather it up exactly not leaving so much as a stalk among thorns but rather they shall take it away though it be never so well fenced with hedges as it seems hath been a custom in those Countries Exod. 22.6 To this is added that the robber swalloweth up their substance where we are not to conceive that one sort of people devour their harvest and another their other wealth but both are the same persons Those who by oppression are so impoverished and hungry and thirsty as some render this word that they have no shift but to rob and who living wild are over-grown with hair as the word also signifieth those devour all the wickeds wealth In this Discourse he reflects upon Jobs losses by the Sabeans and Caldeans a needy theeving people And though this be a sore tryal in it self Deut. 28.33 Job 31.8 and it is a mercy to be delivered from it Isa 62.8 9. Yet it is no infallible evidence of wickedness to be under such an affliction as Eliphaz would inferr against Job However it may teach 1. Albeit the wicked trust much to their riches and by reason therof do stand out against God Yet they have but an uncertain grip thereof seeing they may either be stript of all and so die beggers or they may be taken from their enjoyments and then the great Question is Whose these things are Luk. 12.20 For so much did Eliphaz observe to be the lot of some wicked men as an evidence of the deserving of all that their harvest is eaten and their substance swallowed up And they are little better then those who having toiled for riches yet are so far slave to it that they deprive themselves of contentment and want the lawful use of what they injoy Their riches being an idol which they adore but dare not touch Eccl. 6.2 2. God is pleased sometime to affront so to say a wicked person or people by the baseness meanness or vileness of the scourge employed to smite them As here the hungry and the robber are employed to plague the wicked who belike had been oppressed by him and others like him 3. It is a sad plague upon many that they are deprived of the sanctified use of affliction and given up to use sinful shifts to help themselves As here those impoverished oppressed and hungry persons turn robbers of others and break through all difficulties thorns and impediments to purchase their prey 4. It is no easie tryal to be delivered up into the hands and power of ungodly men who are insatiable in oppression and covetousness For so do the wicked find when their harvest is eaten and their substance swallowed up by these hungry robbers See 2 Sam. 24.14 Vers 6. Although affliction cometh not forth of the dust neither doth trouble spring out of the ground 7. Yet man is born unto trouble as the sparks flie upward Followeth to ver 17. Eliphaz his first Exhortation to Job wherein supposing that by his former reasonings he hath convinced him of wickedness and hypocrisie he perswades him to repent and turn to God encouraging him thereunto by diverse motives In all which there is sound Divinity and much affection toward Job but his counsel is impertinently given to Job as if he were a man yet unconverted and he presseth temporal motives and encouragments too hard as we may hear in speaking to the particulars Before he mention his counsell he doth in these verses make way for it by leading Job to a serious consideration of the cause of trouble Both the verses in the originall begin with Because which will clear the connexion with the following Exhortation For because affliction cometh not forth of the dust c or by chance ver 6. Therefore saith he ver 8. I would seek unto God And it is clear that affliction cometh not by chance Because man is born to trouble and it is as native and usual for man to be afflicted as for the sparks to flie upward ver 7. In sum It being so ordinary and usual for man to be afflicted as for a spark to flie upward afflictions must not be thought casual or to come by accident seeing they are so ordinary But a cause of this so constant a lot must be enquired into which is God as the Supreme efficient and sin or our nature as corrupted which is the procuring cause and the fire out of which those sparks do flie as the tongue setteth the course of nature on fire Jam. 3.6 Upon all which the Exhortation doth very fitly follow to seek to God That man being in affliction should turn to God who smites and that the conscience of sin procuring trouble should set him on work to seek Reconciliation This is very sound doctrine the same in substance with Lam. 3.39 40. c. That affliction is the fruit of sin That every affliction should make us sensible of sin and That our little sense of sin causeth our miscarriage under trouble
performing or not performing of them is in mercy Vers 27. Loe this we have searched it so it is hear it and know thou it for thy good This verse contains the Conclusion of the whole Discourse wherein he exhorts Job to hear and notice what is said Considering 1. That it is not rashly uttered but after serious search and grave deliberation 2. That it is true doctrine as they had found both in reason and experience so it is or so the matter stands and so is thy duty as I have told 3. That it would be Jobs good and profit to notice and apply it All this he speaks in name of all the Friends who it seems had consulted about it And indeed all of them all along speak to the same purpose This way of concluding according as Eliphaz judged of the matter and his mistake therein may teach 1. Men should not publish anything in the Name of God particularly to persons in distress but what is truth indeed and well grounded So much doth Eliphaz import while he hath spoken nothing but what he apprehends is so certain as he may say so it is 2. Such as would find out truth especially in the intricacies of Divine Providence ought to search painfully and take all the assistance from others they can have For saith Eliphaz in name of all the rest Lo this we have searched it 3. The advantage of sound Doctrine consists in the Application thereof made by the hearers which it is a pity it should be wanting when men have spent their time and strength to find it out For this is a general truth If a Doctrine be found sound upon search then know thou it for thy good or for thy self is the duty of every particular hearer 4. Such is the frailty of fallible men especially when they are prepossessed with prejudices and corrupt Principles that after much search for truth and confidence that they have found it out so that they dare recommend it to others yet they may still stick in the mire of Errour As here Eliphaz did after this search and his confident Assertion and serious Exhortation to Job CHAP. VI. In this and the following Chapter we have Job's Reply to Eliphaz's large Discourse recorded in the two preceeding Chapters He doth not succumb nor acquiesce in what was said but finding his case much mistaken and the cure mis-applied he replies at length and with much Eloquence in his own defence And that we may take up his scope in this Reply we are to consider that Job chap. 3. had complained that ever he was born or had a being to meet with so much misery and closeth that complaint with a desire to be now dead and a regret that he was not dead In answer to which the scope of Eliphaz's Discourse was To convince Job that it was a great fault yea an evidence of hypocrisie in him who had comforted others to complain so much under trouble Chap. 4 3-6 5.2 and his afflictions proving him wicked Chap. 4.7 c. 5.3 c. it were more fit for him to be seeking Reconciliation with God and studying patience under the hand of God in hope of Restitution then to be thirsting after death in such a condition Chap. 5 6-26 Now Job in answer to all this sheweth 1. That his complaints were not causeless 2. That being confident of his own integrity and hopeless to get through that trouble or to attain that restitution he promised him upon condition of repentance he did well in desiring to die The first of those is propounded ver 1. 7. The second ver 8. 13. Afterward he enlargeth both of them And he insists upon the cause of his complaints in a sad reproof of his friends for their inhumanity and unfaithfulness in dealing so harshly when they should have sympathized with him and comforted him Chap. 6.14 30. And his desire of death is very pathetically enlarged Chap. 7. in a Speech directed to God before his Friends having declined them as no fit Judges So this Chapter after an Historical Transition ver 1. Contains 1. Jobs excusing of his own complaints from the greatness of his trouble ver 2 3 4. and because his Friends afforded nothing that might ease him ver 5 6 7 2. His desire of death not only pressed with great vehemency ver 8 9. but endeavoured to be justified From the comfort he expected in death having the testimony of a good Conscience ver 10. From his inability to endure this trouble ver 11 12. and from his own skill to discern what is best for him ver 13. 3. His sharp reproof of Eliphaz and his other Friends for their inhumanity ver 14. and unfaithful disappointing of his expectation ver 15. 21. which he aggravates from the smalness of the favour which he expected from them ver 22 23. From his readiness to take with wholesom Instruction ver 24 25. From their under-valuing of his condition and what he said ver 26. and in a word From that eminent cruelty and unfaithfulness that appeared in their carriage ver 27.4 A Conclusion subjoyned to the former reproof which also is a Preface to what he hath further to say Wherein he desires that since they had so far mistaken and miscarried they would give him audience to speak for himself ver 28 29 30. Vers 1. But Job answered and said 2. Oh that my grief were throughly weighed and my calamity laid in the ballances together THe scope of the first part of the Chapter is to prove that Job had cause to complain as he did as is darkly expressed ver 5. and is to be understood throughout the rest of the verses And his first Argument ver 2 3 4. from the greatness of his trouble may be put in this form He whose great trouble presseth him so hard as he must seek some ease by complaining ought not to be censured as an impatient man or wicked But such is my trouble as will be found by any who shall weigh it impartially Therefore c. As for the force of this Argument in general or the first Proposition This may be granted 1. That men should not bewray their own unsubduedness by making too much noise about ordinary and lesser troubles But they should be put to it before they complain For Job doth not justifie his complaints if his trouble be not great 2. That Saints under great trouble are tenderly pitied by God when they pour forth their complaints to seek ease to themselves Provided they pour them out in Gods own bosom As we find Saints have laid their grievous tentations before him Isa 63.17 Jer. 15 18. But 3. Albeit God do tenderly pity the bitterness of his Children as pondering their grievous tentations and great troubles which extort those distempers and passions from them and will be far from judging them hypocrites or wicked men because of these fits of passion as Eliphaz did Yet this is withal to be considered that no
not the clear grounds of reproofs given to them because they will not see them or because their Consciences are not awaked to notice them yet this is a truth which generally holds that Doctrine should be joyned with Reproof 2 Tim. 4.2 4. Naked truth duly applied is invincible Truth will bind a rational man and much more will Divine Truth bind a tender Conscience For how forcible are right words They may be bold who have Truth on their side and they evidence a wicked disposition with whom it doth not prevail 5. Men may seem very acute in their Discourses especially in speaking of the depths of Divine Providence about Saints who yet upon an after-search may find that they do very far miss their mark For though their Discourses were arguings yet he appeals to themselves What doth your arguing reprove 6. It is a very great sin in men when they have to do with men of tractable dispositions and yet they are not faithful in giving them counsel or warning For upon this account doth Job aggravate the fault of his Friends It is true those who have a Calling must not omit their duty be the disposition of people what it will Ezek. 2.6 7 Yet when they meet with tractable people it is a notable encouragement and an opportunity which cannot be neglected without great sin Vers 26. Do ye imagine to reprove words and the speeches of one that is desperate which are as wind This verse as it is translated contains this third aggravation of their fault That they were too critical and censorious of what he said And that it evidenced want of charity and humanity in them to caâ—p at words spoken by him in his desperate and hopeless condition For such words were but as violent blâ—sts of wind flowing from fits of tentation and passion And therefore they â—ught to have looked to his distemper from which these expressions flowed with pity and compassion and to have applied some fit remedy rather then to have been such Criticks in scanning his words This Interpretation doth hold out sound Doctrine That as the Children of God under tentation do fall in many Feavers which cause ravings and impertinent expressions which themselves will not justifie in cold bloud So God doth look on those rather with an eye of pity then of indignation and he doth not allow that any should rigidly misconstruct them because of those things For the language of sadly afflicted Saints though it sound harshly at some times yet is not lightly or rashly to be judged of For it speaks much pressure of spirit within as the Shunamites practice did 2 King 4.27 And yet it is an usual fault that such are mistaken by those who are at ease Job 12.5 which warns the people of God to prepare for this tryal among others and to give God much employment who will understand and ponder their case But this seemeth not to be Jobs meaning in this place For we find not that he acknowledged he was one desperate who had so much confidence in his greatest extremity And albeit he did acknowledge and assert it in a mild sense that he was without hope of being restored to this life yet we find not that he granted that this made him utter any thing in passion that was not to be justified or which he accounted but as wind It is true he did indeed utter such expressions and Elihu and God do convince him of it But for present he is so far from acknowledging any such weakness in his Discourses as this Interpretation would import that in the next Chapter he labours to justifie the most passionate of his desires and so cannot be thought to extenuate or acknowledge the weakness thereof here Therefore I take this verse to contain this aggravation of their fault That they sleighted and undervalued his condition and complaints and therefore dealt so cruelly and persidiously with him Thus the words will run fair if we carry on that do ye imagine to reprove throughout the whole verse As if Job had said Do ye imagine that they are only empty words and the words of a desperate man or distracted by reason of my hopless condition that are but as wind and not to be regarded which ye are reproving Nay it is nothing so my words are the discourse of an afflicted man who knoweth what he is doing nor do they proceed so lightly from me as ye inconsiderately consider them and by your sleighting thereof do bewray your cruelty against me To this purpose also aggreeth another reading of the latter part of the verse Do ye repute the words of the desperate or one who is hopeless of being restored to his former prosperity or to live any longer to be but wind Albeit men who are altogether and every way desperate may utter many things impertinent yet a man only hopless of life yet trusting in Gods favour which was his case would not speak so rashly nor utter any thing but that which had some weight in it In all this it cannot be denied but Job was too favourable a judge in his own cause and did entertain those thoughts of his own discourses which he durst not justifie when God appeared and so this challenge is not sufficiently convincing It is true in some respects his words were more then words or wind considering the pressure of his spirit from which they flowed Yet they were so far from what he judged them to be that had his Friends only insisted to reprove them as empty and the fruits of his passion they had never been reprehended therefore by God However those general truths may be marked here 1. Whatever liberty men take in their thoughts and expressions while they are at ease yet under trouble especially when it is extream and desperate they ought to be very serious For so doth Job insinuate that in such a case they ought to be about more then words or wind 2. It is very great cruelty in friends and an addition to the trouble of the afflicted to mistake the carriage and expressions of those in distress and to account lightly of what is their sad and serious exercise For so much also doth Job's challeng of his Friends teach in general That it was their fault to imagine they had to do only with the empty words of a desperate man when he spake so seriously and as he thought so advisedly See Chap. 16.4 3. Even godly and wise men under tentation are unfit judges of their own way and carriage That same power of tentation that drives them to miscarry may also induce them to justifie their own way As here Job justifieth his own rash words and speeches Vers 27. Yea ye overwhelm the fatherless and you digg a pit for your friend In this verse he sums up all the aggravations of their fault in this That no inhumanity or deceitfulness could go beyond their usage of him Their cruelty against him was no less then the cruelty of falling
in debates As 1. The Friends being already engaged as hath been said hindered the discovery of their Errour by any thing he said 2. Job considered not that his necessity furnishing him with Oratory and Eloquence might make a lie very plausible as may be seen in his endeavour to justifie his desire of death Parts and Passion if Conscience do not over-rule will manage a bad cause strangly So that parts are a plague when men imploy them in an ill cause 3. Interest is very prevalent to hinder the fruit of Conference and debate No argument or debate could bring Jeroboam and his Successours to see the ill of the Golden Calves till the captivity discussed it It had been powerful light indeed which would have perswaded them to quit or hazard a Kingdom which they had usurped from the house of David This as it may teach us to lament the perversity of men who are ready to detain the truth in unrighteousness So also not to stuâ—ble albeit debates do nor decide differences among men till God come and determine where the lie is as he did in this debate 2. Let it not be iniquity ver 29. Some read it There shall be no iniquity That is if ye will hear me I freely forgive you all ye have wrongfully said hitherto Or do not fear that your hearing of me speak in my own defence shall be your sinâ— as if ye were faulty in not pleading for the holiness of God who afflicts me Others thus Let there be no iniquity That is when ye hear me let no iniquity which ye can mark in my discourse pass without a challenge But the Translation to which I adhere gives us this sense of the Argument That they should quit their prejudices and hear him lest as they had sinned in what they had done already So continuing therein it proved iniquity or an heinous sin and so it presseth the second branch of the Exhortation This teacheth 1. That the same action which in some respects and considered in it self may be accounted an infirmity yet being considered as vested with some circumstances is before God iniquity Thus Job accounts their persisting to oppose him iniquity This point may be true 1. In respect of the Principles of a course It is infirmity when men depart from God yet they do it not wickedly Psal 18.21 when they fall in a snare but through frailty when they err but it floweth simply from tenderness of the Conscience though erring But the same evils may be wickedness when followed wickedly malitiously with an high hand to serve an interest and reap advantage 2. In respect of perseverance An infirmity persisted in becomes iniquity it being incident to mâ—n to fall but devilish to lie still to fall and not arise to turn away and not return 3. In respect of the consequences of persevering in sin An infirmity faln in and persevered in doth not only draw on new sins but more obduration in the same sin A backslider turns an hater of such as persevere yea a persecuter of them Thus it was with Peter though mercy prevented the worst from denying his Lord and Master he comes to deny him with an Oath there after with an Oath and Curse And thus also Jobs Friends afterward turn more bitter in the debate and do witness little tenderness by their frequent reflections on him This may dash the Idol of mens credit and perswade them speedily to return from an evil course notwithstanding any disadvantage Doct. 2. Though men do ordinarily think light of sin if it be not followed with sad plagues yet sin in it self is very grievous to a godly man And if even infirmity ought not to be tolerated How much more will gross wickedness be hateful to right discerners For this is a strong Argument in Jobs account Return let it not be iniquity And thus did David judge when he esteemed so much of the pardon of the iniquity of sin Psal 32.5 3. My righteousness is in it v. 29. This presseth both parts of the Exhortation That they should hear him and consider the matter again and again notwithstanding their being engaged Considering how much it concerned him his righteousness which was his only prop and support being at the stake in the debate We need not inquire Whether Job speak here of the righteousness of his person by imputation of Christs Righteousness and of his way by Sanctification wherein he was Evangelically righteous or of the righteousness of his cause in debate betwixt them For both these were conjoyned here it being the very question debated betwixt them whether he was a righteous and godly man or not And for the strength and soundness of this Argument albeit Job looked so much to this his righteousness as made him forget his miscarriages in other particulars yet in this he is assoiled by God and declared a righteous man and being so it was his duty to maintain it Hence Learn 1. The Conscience of Integrity and Righteousness is a soveraign Cordial and support to a man in trouble For Job speaks of it as a thing of so great moment as he may not quit it My righteousness is in it So did Hezekiah find proof of its worth when he was threatned with death Isa 38.1 2 3. and David in his tryals and persecutions under Saul as appeareth from several of his Psalms This helps men to hold on their way Job 17.8 9. For such do walk surely Prov. 10.9 and have the testimony of their Consciences and consequently Gods approbation to comfort them Which should perswade us to a frequent use of that Prayer that integrity and uprightness may preserve us Psal 25.21 2 When men are under trouble they may expect that the testimony of their Consciences in the matter of their integrity will be assaulted whether by inward tentation or outward misconstruction or both For Job supposeth his righteousness is at the stake here This may not only be expected from the weakness of mens own spirits being broken with trouble from the malice of Satan who is not satisfied with any outward trouble upon Saints unless he disturb their peace and weaken their faith thereby and from the weakness prejudices and corrupt Principles of friends and observers But even the Lord hath an holy hand in it for the further tryal and exercise of his Children So that every thing which is quarrelled in a Saint under trouble must not therefore be cast as naught But 3. It is commendable in the people of God to maintain and cleave to their integrity when it is called in question by tentation from within and opposition and dispensations from without For so doth Job here notwithstanding he was afflicted by God and mistaken by his Friends It argueth great weakness when men subscribe to the truth of every doubt that tentation raiseth And they may approve themselves to God in defending their righteousness and integrity against tentation and under greatest disadvantages Psal 44.17 18 19. For not
only do they in so doing bear testimony for God and his Truth in that particular but they retain that which will be a strong Bulwark against many other assaults which Job expresseth well Chap. 10 15. If I be wicked wo were unto me For further clearing of this Point It may be enquired 1. What course shall we take to be clear off the truth of our integrity and righteousness when it is cryed down by men and sad dispensations seem to condemn us Answ In Job's case where the only thing in question was his Piety the matter may be cleared by these many Characters of true godliness recorded in the Word But for more general satisfaction in all cases those rules would be observed 1. Men may be righteous as to the state of their persons being justified by faith when yet some of their actions may be faulty Every thing that we ought to mourn for as a sin doth not alter the state of our persons but our feet may need to be washed when our body is already clean Joh. 13.9 10. This consideration may contribute to solve many doubts arising upon the sense of guilt and if well improved will advance and not hinder our repentance 2. Men ought to beware of turning such Scepticks as to question whether there be righteousness and unrighteousness a right and a wrong in the courses of men in the world or to be so unsettled as to quit and abandon every course as wrong which is crossed and borne down No dispensation of Providence condemneth any thing as sinful which the word accounts integrity It is a woful way of being above Scriptures when Providences thrust the Bible out of our hands and do hinder us to go to the Law and the Testimony thereby to judge of our own and others cause and way 3. Men may be heinously guilty of many sins before the Lord and because of them justly punished by him immediately or mediately And yet may be innocent as to the instruments afflicting them and as to the cause of their tryal by men David when he is lying in the dust before God because of his folly and sins of his youth yet croweth over Saul as an innocent man in the matter of his tryal and suffering And when God sent Judah into captivity yet he pleads their cause against the Chaldeans Thus the Church distinguisheth betwixt her case before God and before men in her suffering Mic. 7.9 and we ought not to confound them 4. Men may be righteous both before God and men in the main point of their tryal and yet may sin in many accessories and in the way of managing that which is right As here in this case Job bears all the strokes and God pleads more against his carriage then the carriage of his Friends and yet the issue of all is Ye have not spoken of me the thing that is right as my servant Job hath Chap. 42.8 It may be enquired 2. How they who under sufferings have a testimony of their integrity in any of the forementioned respects shall improve it or adhere to it in a right and acceptable way Answ Here Job's errour who managed a good cause sinfully may give us warning that we are apt to miscarry in this And therefore these rules are to be observed 1. Men are then right and do in a right way adhere to their integrity when they are so fixed as they are ready to suffer and abide a storm for their adherence thereunto It is a dangerous case when men are confirmed in their way meerly because it prospereth in their hand for what will they do when that Argument fails them or when let a cause be never so just men cannot suffer any thing for it And when I speak of suffering I do not only mean that men in a righteous cause do act in their stations amidst many hazards or do resolve to endure trouble from implacable men who bring them at under But that they do not accept deliverance albeit it were offered upon their forsaking what is right Heb. 11.35 2. Right maintainers of their integrity ought to be no less tender and zealous for it when sin would assault it within and so wound the Conscience then when tryals and outward dispensations would decry it 3. In this case also the Conscience of our integrity ought not to imbitter our spirits against God who exerciseth and afflicteth us which was Jobs fault Chap. 40 8. For albeit the Conscience of uprightness may help a man to courage and confidence in trouble yet we ought to be humble before God making as good use of cross dispensations as if we were unrighteous and mourning for any thing that God may have to say against us And this seems to have been Job's way at sometimes Chap. 9.15 10.15 though his passion did at other times ouer-drive him 4. Is there iniquity in my tongue c ver 30 The sum whereof is They ought to hear him for he will speak right things and if it were otherwise his judgment and experience would â—s easily discern it as his taste doth discern meat and having a tender Conscience he would abominate any unsound Principles as his taste would disrelish unsavoury meats In this matter he is so confident that he believes themselves are perswaded of it and therefore propounds it by way of question posing them if they judged otherwise of him And yet he did mistake himself for in some respects there was iniquity or sin at best in his tongue nor did his taste discern the perversity or sinfulness that was in his passionate desire of death upon which he insists so much in the next Chapter Hence Learn 1. It is duty of godly men and their property when in a right frame that their Consciences are very tender touch-stones of their Principles and way either to prevent their engaging in an evil way or to cause them relent it if they be engaged For so is here supposed that there should not be iniquity in their tongue and that their taste should discern perverse things Thus Joseph's Conscience broke the snares laid by his Mistriss Gen. 39 9. Thus David's reins did instruct him Psal 16.7 and his heart smote him when he had faln in an appearance of evil 1 Sam. 24 5. Hence it is a challenge that men are not ashamed when they do evil Jer. 6 15. This may give a check to men who bear down this light in themselves the doing whereof may soon lead them to do evils which even Pagans would be ashamed of Ezek. 16.27 2. Whatever be the duty of Gods people or their practice at sometimes in this particular Yet there may be great hazard in the best of men their leaning to their own discerning and spirits For Job missed his mark here in venturing too much on this Our own light spirits or impulses are dangerous guides seeing we have the Word wherewith we may consult in every thing and not only are all men lyars but many
things may concurr to corrupt the senses of men in particular exigents Prosperity may blunt their tenderness and bribe their light to allow them ease Desertion as befel David in the matter of Bathsheba and Hezekiah in the matter of the Ambassadours of the King of Babylon may draw forth proofs of weakness and good men may miscarry under it especially when they are not sensible that they are deserted but the refreshments of prosperity do supply the the room of spiritual life And troubles do readily produce a feverish distemper of senses especially when false Christs appears in time of trouble Matth. 24 22 23 24. This may teach us to walk in a continual jealousie of our selves and not to lean to our own understanding Prov. 3.5 CHAP. VII Job having in the preceeding Chapter excused his own complaints renewed his desire of Death and sharply rebuked his Friends for their inhumane cruelty and for their being deficient in that duty he might have expected from them in his need and withal having exhorted them that laying aside prejudices they would take a second look of his condition He now in this Chapter for their further Information falls on a new Discourse concerning his case wherein he labours to justifie his desire of death desires pity and commiseration and complains he can find it at no hand So in this Chapter 1. He studies to justifie his desire of death For seeing mans life was not perpetual but had a prefixed period ver 1. and it being lawful for all oppressed creatures to seek a lawful and attainable out-gate ver 2. Why might not he seek that lawful out-gate of death who was afflicted beyond others ver 3 4. and so neer unto death that he expected not ease but by it ver 5 6. 2. He pleads for pity in regard of his frailty and his miserable and hopeless condition ver 7 8 9 10. 3. He complains sadly of Gods dealing toward him and having resolved to ease himself that way ver 11. regrets that his trouble was greater then he needed to tame him ver 12. that it was uncessant ver 13 14. and put him to hard shifts ver 15 16. And that God needed not deal so severely with him either for tryal ver 17 18 19. or for punishment of his sin ver 20 21. Vers 1. Is there not an appointed time to man upon earth are not his days also like the days of an hireling IN this Discourse concerning Job's desire of death I need not debate whether the discourse be directed to God to move him to grant him that desired out-gate or to his Friends to convince them of their errour in the matter as he judged it For both may be intended in the Discourse as spoken in their audience to God His conclusion or particular desire of death is no further expressed here then in that general Proposition v. 2. and as it may be gathered from the Arguments and the account he gives of the causes pressing him to seek after it Only it is more expressly afterward poured out in the complaint His Arguments justifying this desire may be taken up in that one sum set down in the Analysis of the Chapter But for more clear unfolding of the Text I shall take up three Arguments in it Whereof the first in this verse is taken from the condition of mans life which is not to be perpetual but limited by God to such a period at which it shall end as a Souldier hath a set time of his warfare and watching and an hireling of working And therefore he thinks he may safely desire that end of his task and service on which all men ought to be resolving This argument he holds forth in a general Proposition and appeals to God or his Friends Consciences to which soever of them we take the speech to be directed if this were not a truth That there is an appointed time for man upon earth it being prefixed by God and mans frailty as his name here in the Original imports holding out that he cannot be perpetual within time The word rendered an appointed time signifieth also a warfare which is very opposite to the purpose in hand as not only pointing at the condition of mans life being a perpetual toil and a condition of many tentations and hazards such as a souldier is exposed to in wars See Chap. 10.17 But serving also illustrate the matter of prefixing a period to mans life man being like a Souldier who hath a prefixed age for his coming on service and for going off as Miles emeritus Or a certain time for which he is conduced for such a service in war and afterward disbanded and dismissed Or a prefixed time for standing on his Watch as Centinel after which he is relieved And to this purpose also serveth that other similitude of an hirelings days both pointing at their hard service and toil and the prefixed time for which they are hired This General Proposition holds forth these truths 1. The time of our life is prefixed to us by God There is an appointed time to man upon earth See Job 14.5 Which as it gives us no latitude for unwarrantable hazarding of our life for we ought to live according to his appointment who hath appointed our time So it may teach us not to live as those who are Masters of their own time Isa 56.12 Luk. 12.19 20. To be willing to die when God declares we shall live no longer for many are so far from Job's temper here that they come not the length of duty in this and not to fear them who threaten our life for his sake for they will not get our life till his time come Psal 31 13 14 15. 2. Mans life will end his glass will run and his course draw at last to a period For there is but an appointed time for man upon earth Let men think to make themselves never so perpetual yet they cannot avoid death Psal 49.6 c. Which men ought seriously to think upon Gal. 11.9 and not to be excessively eager in seeking great things seeing they must die and leave them all 3. Our life till we come to the period of it is like unto a warfare wherein as good Souldiers we are not to serve or please our selves 2 Tim. 2.4 nor to dispute our Generals Orders and should resolve to be in perpetual motion and travail and watching to â—un many hazards and look for no issue but either absolute victory or death or to be led captives by Satan And it is also like the dayes of an hireling who is bound to many hard services and much toil So much doth the Text hold forth and they who look otherwise on their life will be deceived Yet in all this we have this encouragement That we are doing our Captain and Master service that we are working our own work as well as his for a Souldier earns pay and an hireling wages by his work and that the worst of it will
must â—moâ—â— of his Friends against him This sharpning and quickning of our renewed tryals is ordered by God to keep us from formality and carelesness under them 3. The Children of God in their tryals may expect not only hard usage from God himself but to be hardly allowed audience by others in their complaints or get a good construction in what they say that so they may be fully tried on all hands For so doth Bildad carry toward Job and his discourses How long wilt thou speak these things and the words of thy mouth be like a strong wind full of violent impetuous passion but without any thing of reason Not only are the godly to lay their account to be mocked by the wicked in their troubles Psal 69.10 but to be a fear to their acquaintance Psal 31.11 and to have their godly friends not only mistaking but very angry at them as here This the Lord doth That he may wean his people from applause That he alone may have the glory of supporting them under all those loads superadded to their burdens And That by such examples as these we may be armed for such a tryal to have many godly friends on our tops and condemning us not only in a particular cause and debate but even in our personal state As here they dealt with Job 4. Passion prejudice and mistakes will breed ill constructions and misrepresentations of things which would appear otherwise to the impartial observer For from these causes it flowed that Bildad so judgeth of Job's discourses which were true and serious though mixed with frailty Prejudices do indeed hinder the sight of truth and our right estimation of things And while we charge every consequence that may follow upon a principle upon the maintainer of the principle as if that consequence were expresly intended by him while we charge every thing as a design upon a man that his way leads to and while we judge that such and such persons or persons so and so dealt with by God cannot have a good cause we will never judge right And therefore jealousie over our selves and love and calmness in reference to others are requisite if we would judge righteous judgment Vers 3. Doth God pervert judgment or doth the Almighty pervert justice In this verse which begins the second part of the Chapter he asserts the justice of God which he thought Job reflected upon and so taxes his doctrine more particularly And for confirmation of this Assertion he appeals to Job's own conscience if it be right to assert that God who is Omnipotent doth not walk according to the title of justice in his procedure with men As for the two words here used Judgment and Justice they may be taken indifferently as expressing one and the same thing Or if we distinguish them sometime one of them serves to express Gods righteous procedure in punishing the wicked and the other his procedure in vindicating the righteous when they are oppressed Yet so as both these words are indifferently used in Scripture to express the one or other of these Or they may be differenced thus judgment points at the accurate tryal of the cause speaking after the manner of men before he proceed to sentence and justice at his sentencing according as the cause requireth Or they may be more exactly differenced thus justice is between two the Judge and the Party judgment is betwixt three the Judg and two Parties And accordingly the meaning of Bildad's assertion may be thus extended That Job had no cause to impeach Gods justice neither in what he had inflicted upon him immediately by his own hand or in punishing him for his sins against himself nor yet in what he inflicted mediately by instruments or for his sins against his neighbours This is a true Assertion but Job is unjustly charged with the denial and quarrelling of it in their sense and accordingly he vindicates himself Chap. 9.2 For 1. Job's maintaining of his own righteousness is not a quarrelling of Gods righteousness who afflicted him Job held both to be true though he could not reconcile Gods deâ—ling with the testimony of his own Conscience that did evidence his weakness but not charge God with unrighteousness 2. As for his complaints of Gods dealing he was indeed more culpable therein and convinced to be so by God then he would at first see and acknowledge Yet therein he intended no direct accusation against Gods righteousness But they only shew that the weight of trouble and frailty of the flesh will put Saints so hard 〈◊〉 it that there will be a conflict betwixt Faith and Sense about Gods dealing in which case there is a liberty of laying out their perplexity before God as a mean to break and weaken their tentations This was Job's way though sometime his sense prevailed too much in it which because Bildad understood not through want of experience therefore he mistook him From this purpose we may Learn 1. The Justice of God is so uncontrovertedly clear in all his proceeding whether he act immediately or mediately by instruments that the Conscience of the greatest complainer when put to it seriously must subscribe to it and all are bound to the defence of it as witnesses for God So much doth Bildad's way of propounding this doctrine import He is not content nakedly to assert it that God is righteous but by way of interrogation puts it home to Job's Conscience as a truth he could not deny Doth God pervert judgment c And by his vehemency in asserting this he witnesseth his own bounden duty zealously to stand for the maintenance thereof And therefore they do sin egregiously who do indeed quarrel God Psal 73.10 Mal. 2.17 3.13 14 15. And Saints ought to be very careful of justifying God even in his hardest dispensations Neh. 9.32 33. Psal 22.3 51.4 and to be very wary of giving any occasion to others to misconstruct them as if they were quarrelling God as Job did to Bildad by his passionate complaints 2. Such as know God in his perfect and holy nature and Attributes will see clear cause to justifie God in his proceeding and particularly they who look upon his Omnipotent Power and All sufficiency will see that he can neither be moved to injustice by hope of any reward nor hindered to be just by the fear of the greatness of any or any other by-respect and therefore must be unquestionably just This confirmation of Gods righteousness is insinuated in that he calls him God who is infinitely pure and holy and the Almighty or All-sufficient And this doth teach us partly that the right way to judge of Gods dealing and his righteousness therein is not only to look downward upon his sharp dispensations wherein passion and sense may be ready to bemist us but to look upward to God the worker believing that his work is like himself whatever our sense say to the contrary And partly that such as quarrel Gods dealing do indeed reflect
supposed that there is much that is proud to be crushed by him and is clearly instanced ver 14. 2. This pride especially provokes God to anger and so draweth on more trouble For so is also supposed that God hath anger against such While we continue proud under trouble we will hardly get any sight of Gods love in it 3. This pride in contending with God appeareth yet more in that when God hath entered the lists with proud man and he finds himself too weak a party he will rather essay any other course for relief than stoop to God For he will run to proud helpers He will muster up all his stout-heartedness to endure what he cannot avoid and if God contend by outward trouble he will run to any refuge rather than to God Isa 9 9 10 13. 4. Gods anger is too sore a party for proud man and all created strength For when he persists in his anger the proud helpers do stoop under him All the power of Egypt to which the word rendered pride alludes here could not hold a Lowse off Pharaoh nor a Frog out of his Chamber See Mal 1.4 5. As utter undoing ruin will be the issue of Gods anger against proud man unless himself pass from it proud helpers will even stoop under him if he withdraw not his anger So God who hath made man and knows his mould and frame seeth it fit oft-times to quit the plea and put a close to the controversie and give over to contend with a worm For this is supposed as a reserved case wherein proud man is not crushâ—d if God will withdraw his anger And it is only if God will not withdraw his anger that the proud helpers do stoop under him which implyeth that sometime he will withdraw it And albeit the speech be absolute in the first language God will not withdraw c. yet the context and coherence thereof with the rest of the purpose doth evince that it must be understood by way of supposition That God not withdrawing his anger as some do well render it the proud helpers do stoop c. God is pleased thus to put an end to his controversie with his stubborn people partly upon the intercession of some among them Amos 7.1 6. partly to manifest his soveraignty in grace Isa 57.17 18. and to witness his tender regard to their frailty whom he hath chosen Psal 78.38 39. Yea he is pleased sometime to removes this plagues from off the wicked when yet they submit not or are but feigned in it as he dealt with Pharaoh And all this he doth to invite sinners to him who is so long suffering even toward the wicked and quitteth many a plea to impenitent and stubborn man and that he may encourage his people to intercede with him even when matters are very desperate and when mens disposition and way toward him pleading a controversie portends little good From ver 14. Learn 1. A godly man thinks little of all the world and least of himself especially when he is under the hand and rod of God For so doth Job here comparing himself with all others when he is now in such an afflicted and low condition If proud helpers do stoop How much less shall I answer him 2. True humility doth especially appear in a mans stooping under Gods hand without quarrelling For so doth Job here evidence it that he will not answer nor choose out words with God A murmuring spirit cannot in so far as it gives place to murmuring pretend to humility 3. Who so dare enter the lists with God and reason with him about any of his dealings as Plaintiffs they do provoke him to give them a sad challenge in other things and put them to defend and answer for themselves For both are here conjoyned to shew that they will be put to answer who dare attempt to reason with him This may discover the folly of complaining and murmuring and may warn such as give way to it to look for some other humbling work from God then to get leave to persist in that 4. It is an evidence of true humility and of spiritual wisdom also when men are made wise upon the expence of others and do not presume to stand out where others have slidden for so doth Job argue here The proud helpers do stoop How much less shall I answer him c Vers 15. Whom though I were righteous yet would I not answer but I would make supplication to my Judge The second ground of Job's resolution not to contend with God is taken from his hope to speed better another way He would not plead the righteousness of his cause or of his person in begun sanctification against God nor turn a defender to answer all that God could except against him but would hope to come better speed by humble supplication Whatever was Job's weakness in quitting this course here resolved upon for which he is rebuked by God Yet his doctrine doth teach 1. There is a righteousness attainable by faln and sinful man not a perfect personal and inherent righteousness according to the tenour of the Covenant of Works but beside imputed righteousness a righteousness of sincerity in begun sanctification Luk. 1.6 and a righteousness in respect of their cause or the matter of their tryal from God or men or both For Job supposeth that here though I were righteous as a thing attainable where he speaks of his righteous cause and sincerity in holiness and true piety 2. When men have attained to this righteousness and are so assured of it that they can plead it before and against men and may humbly own it before God through a Mediatour yet they have need to be humble when they consider that before the Tribunal of God only the Righteousness of Christ can bear them out For whom to wit God though I were righteous yet would I not answer Though he suppose his being righteous yet he will carry humbly before God 3. Whatever encouragement the Conscience of mens righteousness and integrity may otherwise afford them in going to God yet there is no pleading of this righteousness against God as a party or to the prejudice of his righteousness For this is it which he declines in particular to answer God when he turns challenger to maintain his righteousness against his complaints When God appears as a party he can find many faults which men either will not or cannot find And albeit he do in Christ accept of our sincerity in begun sanctification yet he can soon find it imperfect and poluted in it self And if it be so with the righteous How much more with the ungodly 1 Pet. 4.18 4. Humble supplication by a man who shelters himself under the wings of Christ and his imputed Righteousness and layeth claim to free grace in him is the best way of prevailing with God when he lets loose his hand and it will be so successful that contending is needless For saith he I would
God thou shalt plunge me whereas before and after he is speaking to his Friends Vers 32. For he is not a man as I am that I should answer him and we should come together in judgment 33. Neither is there any days-man betwixt us that might lay his hand upon us both 34. Let him take his rod away from me and let not his fear terrifie me 35. Then would I speak and not fear him but it is not so with me Job's second proof that he is righteous is his humble offering if he might to justifie himself before God that he was sincere and free of that hypocrisie wherewith his Friends charged him In this discourse he both gives a further reason of his declining to pretend to sinlesness and therefore it is connected with what precedes by the particles For by shewing that as the matter stood he could not noâ— durst debate the matter with God considering the inequality of the parties in themselves v. 32. and that there was no superior Judge to whom recourse might be had v. 33. And yet he proves his sincerity by offering to plead his cause on more equal terms v. 34 35 In sum the purpose and his offer may be thus conceived That albeit there can be no pleading against God as unrighteous nor any contending with him according to the strict rule of justice For God is Supreme Lord and he being but a poor creature could not answer nor defend himself against his challenges who knew him better then himself did nor were they equal parties to engage in a debate v 32. Nor yet is there any Superiour Judge or aâ—guer or reprover that is to reprove him who did wrong his party â—n pleading and by his sentence reprove him that had the wrong cause who might lay his hand upon them both or use his power to bring both parties together to judgment to ordain a Law and enforce the parties to stand to the sentence But God is Supreme having dominion over him at his pleasure and by the rigour of the Law might condemn him v. 33. Yet if God would take away the present rod that was upon him and remove his terrour which confounded him he would plead his cause without fear and maintain that he was sincere according to the tenour of the Covenant of Grace and no hypocrite v. 34 35 This reasoning whatever sound truths be in it is not handsomely expressed For it speaks an indirect challenge that he was put to a disadvantage in maintaining of his integrity Nor can it be denyed but this way of offering to maintain his integrity savours of too much height of spirit though he haâ— a good cause And as this began his ill humour of complaining which breaks out Chap. 10. So it is at this and the like speech Job 13.20 21 22. which Elihu hinâ—s in his offâ—r Job 33.6 7 And God himself gives him the check for these and the like speeches when he calls him to dâ—bate with him Job 38.3 40 7 Hence we may be warned how hard it is to keep a right frame of spirit toward God under trouble and to bear and manage a good Conscience when we are afflicted so as it may be a support to us and not an occasion of challenge against God that such as we are afflicted But laying aside this weakness in his discourse we may Observe these Truths in it 1. However vain man swell high in his own eyes and do carry so as if he had no equal or Superiour and Lord over him yet there is an infinite distance betwixt God and Man For saith he He is not a man as I am but the great Lord. See Eccl. 6.10 Jer. 49.19 This distance both in respect of his dreadful Majesty and blessed perfections we should mind in all our ways when we are presumptuous in sinning Psal 50.21 when we approach to God Eccl. 5.1.2 when we expect good things from him according to his promise Hos 11.8 9. Num. 23.19 c. 2. When God is rightly taken up in his Majesty and Holiness man will see that he cannot answer God nor defend himself before him or abide his strict enquiry and judgment who seeth more of man then he can see of himself and who judgeth not only on words and actions but on a mans nature and inclinations For He is not a man as I am that I should answer him See 1 Cor. 4.4 Psal 143.2 3. As the man who knoweth God will see that he cannot abide his strict judgment So far less will he dare to quarrel so Supreme so Holy and All-seeing a Party or deal with him as if he were his equal For He is not a man as I am that we should come together in judgment as equal Parties who have liberty of mutual accusations Every quarreller would make God but his equal but they dare not attempt that who know that all they have is of him 4. God ought also to be acknowledged to have supreme and absolute dominion and to be accountable to none For neither is there any days mâ—â— betwixt us that might lay his hand upon us both And the study of his Soveraignty is enough to silence all our reasonings against him 5. Afflictions may give a sore daâ—h to mâ—ns câ—urage in maintaining their integrity even according to the tenour of the Covenant of Grace For saith he let him take his rod away from me before I dispute my honesty Saints ought not to stâ—mble albeit sorâ— afflictions shake their confidence and courage not a little 6. That which makes trouble so apt to shake Saints is their apprehending God as terrible and dreadful through that Perspective of 〈◊〉 Therefore he addeth being under the rod and let not his fear terrifie me God may seem to be terrible to them whom he loveth dearly And albeiâ— it be the Saints weakness â—ot to sâ—e love under that yet it iâ— an evidence of their tenderness that they are apprehensive of iâ— when afflicted and can bear it woâ—â—t of any other ingredient in their cup. 7. Integrity as it hath sâ—â—ll to do with God as its Judge and Witness So it will not decline his Judgment on a Mercy-seat and looks fâ—â— best quarters at his hand As knowing that he sâ—eth infirmities in his sincere servants to cover and â—mend them Psal 139.23 24. For on these terms formerly mentioned Then would I speak saith he and 〈◊〉 feaâ— him Where though the height of his spirit in this offer cannot be justified yet he seems â—o mean no other thing by this not fearing but that he would speak without fear of perturbation not without fear of reverence 8. Whatever disadvantage integrity meet with yet it will never quit its claim For then would I speak saith he He is ready to dispute though as mâ—â—â—ers stand he dare not So that they who have a good Conscience and want these disadvantages may be bold As for that which is subjoyned in the end of v 35. by way of regret But
yea sometime in a fit Nature getting the upper hand As here Corruption and Grace wrestle for it and at last Sense and Corruption carry it Afterward we will hear more of this conflict betwixt his Faith and Sense in this complaint And we find it was Paul's exercise to be tossed betwixt the law of his members and the law of his mind Rom. 7. This may teach us to have a jealous eye over our selves even in our best frame For trouble may discover much dross which doth not then appear And it teacheth us not to stumble when we find dross in trouble not only with our good but over-flowing it for a time We have as little reason because of that to say we have no good in us as we have to say we have no corruptions when they are borne down and disappear in our good condition Obs 2. As for the strength of his Argument That not only his Friends ought not to censure but it beseemed God to respect his extorted complaint and give him ease we may consider 1. God may justly take a proof of what is in man and how weak any inherent grace he hath is to resist tentation as it proved here in Job And therefore the Argument is faulty as to concluding that God should altogether forbear to put him to it to give this proof of himself which was so needful for him 2. Were Saints never so pressed with tentation and over-powred with infirmity in their failings as Job here was not malicious nor wicked in his complaints but forced to them through weakness and tentations yet even those their failings which flow meerly from infirmity and tentation are real sins which need a Mediatour to expiate them and a pardon for his sake upon their closing with him by faith and their renewing of their repentance And therefore his Argument cannot at all conclude that God or his Friends should look upon it as no fault in him thus to complain when he is put to it Yet 3. There is somewhat of an Argument in it both in reference to God and to his Friends In reference to God Albeit he may try what is in Saints and they ought to flee to Christ for the pardon of their infirmities Yet it is an Argument pressing that God should pity them when they do not run wilfully to sin but are driven out of the way through the power of tentation and they are sensible of their failings in such a case For God is a tender considerer of a willing spirit even when it is under the power of weak flesh Matth. 26.41 It is also an Argument pleading for pardon in a Mediatour and such infirmities will more easily obtain it then other sins Rom. 7.24 with 25. And further such a condition doth also plead for moderation of Gods dealing which yet ought to be pressed with much sobriety and submission and staying of his rough wind in the day of his East wind Isa 27.8 seeing God is a tender Shepherd who â—as Jacob Gen. 33.13 will not over-drive his flock Isa 40.11 1 Cor. 10.13 and who is tender in preventing his peoples being driven to sin Psal 125.3 In reference to his Friends the Argument may hold out this great truth That it is not just to be too rigid in judging of Saints or to judge of them and the state of their person though of their condition they may by their violent fits to which they are driven through affliction and tentation and wherein there is a conflict betwixt the flâ—sh and the spirit and the whole man consents not For however Job's Friends might have censured his complaints as passionate which yet in his weakness he would not admit yet there was no reason they should judge by his complaints which he could not suppress that he was a wicked man In particular If we look to the several parts acted by the flesh and the spirit in him in the rise of his complaints each of them may afford us useful instructions and cautions And 1. The flesh or his present sense speaks first My soul is weary or I am heartily or very weary of my life or my soul is cut off with wearying of my life or is cut off that it is in life All those readings come to one purpose That he did very earnestly and affectionately with his soul weary of his life he would very gladly be rid of it and was even killed that he was alive To this issue came his resolution Chap. 9.35 When he had resolved to smother his griefs they did so press and overcharge him that he was not only wearied of them but even of his very life because of them desiring to get an end of these miseries by the end of his life And this he must speak out before them Whence Learn 1. Gods people will not be always Masters of their own passions and resolutions under trouble For Job Chap. 9.35 had thought to digest all his sorrows with silence but now he is forced to speak them out My soul is weary or cut off And especially when men do digest their grievances but with a grudge as Job grudged and regreted that he could not be heard to plead his cause Chap. 9. 35. it will prove a boil that will break out at last 2. Albeit life be Gods gift and benefit and men do oft-times doat much upon it yet God when he pleaseth can make it one of their greatest burdens For saith he My soul is weary of my life It ought to be acknowledged as a mercy of God when he makes our life tolerable or in any measure comfortable to us 3. Men in their desires after death under trouble do oft-times discover much weakness as Job doth here For albeit it be mens duty to be ripening dayly for death and the duty of Saints to eye and long much for that end of their course considering the glory and happiness that abides them after death Phil. 1.23 2 Cor. 5.1 2. and considering their own sinfulness to which they are obnoxious in this life and the sins of the time wherein they live which may make them many a sad heart 1 King 19.14 2 Pet. 2 7 8. yet it is a sin even in those cases to weary and not submit to Gods pleasure as Elijah was faulty in his desires of death 1 King 19. Far more is it a sin when men out of desperation rush upon death or even when because of trouble or discontentment or diâ—â—idence of Gods help they weary and are not contenâ— to have their graces exercised as God pleaseth or when they look on death as their only issue from present trouble And here Job failed both in his aversion from the real advantages of his being tryed and in his fixing of his expectations too much upon death 2. Grace steps in to correct sense and what had flowed from his weak flesh I will leave my complaint upon my self The meaning whereof is not that he will complain at his own peril and take
his hazard of what may ensue upon it as he elsewhere resolves Chap. 13.13 But the meaning is That when his weariness was like to make him complain and cry out grace and submission would as formerly Chap. 9.35 yet have smothered it and rather have sunk under the pressure then utter any thing of his passion to God or against his dealing Whence Learn 1. Much trouble affords occasion and matter of many lamentations and complaints and it is a demonstration of mans frailty that when he is hardly pressed he can do no more for his own relief but complain and lament Psal 102. in the Title For here it is supposed that Job's hard case pressed him to a complaint 2. Men do not a little feed and encrease their complaints under trouble by their own wearying and so making their burden uneasie For it is when he is weary of his life that he hath a complaint But formerly till his spirit wearyed he got it borne down Chap. â— 10 3. Albeit afflicted and grieved Saints may find great ease by pouring out their case to God yet the ill and bitter frame of their spirits is better suppressed than vented For saith he I will leave my complaint upon my self Thus did he labour not to sin with his lips Chap. 2.10 as not knowing but his passion if once it bâ—â—ke loose might utter worse language then simple complaints 4. Albeit men be driven from their good resolutions through the violence of their tentations yet it is their duty to essay them again For after his endeavours to ease himself Chap. 9.27 28. and to smother his grievances are overturned he will yet again essay to leave his complaint upon himself 3. Flesh at last over powers all his good resolutions I will speak in the bitterness of my soul or I am so put to it with grief and bitterness that I must give my self a vent Whence Learn 1. Saints may be put from their resolutions over and over again For here after he hath again resolved to bury his complaint he is put from it and he must speak and his passion for this time carrieth all before it This may teach Saints not to mistake such humblings in the matter of their resolutions and such violent fits in themselves 2. Saints resolutions of submission and patience will not hold when they only smother their sorrows and do not labour to cure that inwardly and at the root which they endeavour to suppress outwardly For therefore comes he at last to this I will speak notwithstanding all his former resolutions because he did not labour to remove the cause of his complaint by reading Gods dealing aright and seeking patience but did only leave it upon himself 3. Resolutions also will not hold when men take their burdens upon themselves and do not roll the grievancâ—s they would suppress over on God For in this also his resolution was defective that he will leave his complaint upon himself or smother it and take all the weight of it upon his own spirit and therefore it came to this issue I will speak 4. Much trouble and perplexity is apt to breed much soul-bitterness especially when nature and corruptions are let loose to read our lots and grapple with our difficulties For Job here confesseth his trouble had produced bitterness of soul 5. Bitterness of soul is not only a fountain of complaints and resentments against Gods dealing but it is very boisterous carrying down all good resolutions and a very bad Oratour before God For saith he I will speak in the bitterness of my soul Which imports that it was his bitterness that furnished those complaints which before he would have suppressed that it was bitterness also that overturned his former resolutions to be silent and drave him to this I will speak and that all the faults in his following Discourse slowed from this Fountain of bitterness which prompts a man to speak not what he ought but whatever it suggests were it such as the Disciples Prayer was Mar. 4.38 Vers 2 I will say unto God Do not condemn me shew me wherefore thou contendest with me In this verse we have Job's Proposition of his complaint which contains the second Argument justifying and pressing it He not only insinuates that his Friends should not censure those complaints which he dare propound to God leaving them as unfit Judges though this do not conclude strongly seeing men in passion may dare to speak that to God which is not meet But in the very Proposition of his case he insinuates this Argument against Gods present dealing and why he should deal more tenderly with him That it was very hard measure thus to condemn him before he be convinced of his crime The meaning is as if Job had said Lord by this way of Procedure thou seemest to deal with me as with a wicked man whom thou hast condemned to be thus consumed and cut off as such Now in this I request for a just procedure that I may understand the quarrel thou hast against me who am a righteous man before thou give me such hard measure and I expostulate that it is not so that either thou wilt not cease to proceed against me as a guilty and wicked man for so the word to condemn is in the Original to make wicked or to declare one to be such by the sentence and stroke of a Judge or else shâ—w me the cause and quarrel In this reasoning we may observe thâ—se Truths for our Instruction 1. Whatever distemper be in our spirits which we cannot get suppressed and calmed it is better to go to God with it then to mâ—â—â—â—ur and complain of him as it were behind back and albeit there may be much failing and dross in the way of such addressâ—s yet it is faith that goeth God with them and it evidenceth a man to be given to Prayer when even his very complaints run in that channel For albeit this address be full of distemper and passion as we may observe all along yet in so far Job is right that when he must speak v. 1. I will say it unto God saith he 2. To be condemned as a wicked man is sad to a Saint Any dispensation will be tolerable but that seeing therein a sight of mens own wickedness hides a sight of Gods favour and love in their lot Therefore Job deprecates his being condemned as a wicked man as the word imports when it is suggested by sense that it was so with him 3. A justified man whose sin is pardoned and who walks with God may plead against condemnation as a lot he cannot in reason expect seeing there is no condemnation to any that are in Christ Rom. 8.1 Therefore doth Job plead against that when suggested by sense and tentation as a thing that could not be and for which there was no cause according to the tenour of the Covenant of Grace Do not condemn me shew me wherefore thou contendest with me as such a one
temporal enjoyments and contentments do hinge and to deprives us of them irrecoverably and without hope of restitution which other stâ—â—kes do not and leaves us in an unchangeable estate And therefore if men have not some cordial for it and somewhat provided which it cannot reach it is no wonder if it affright them 9. The consideration of the ugliness of death and the grave doth call upon all to provide somewhat before they lie down in that cold bed wherein they will continue so long and somewhat that may light them through that dark passage and especially to be careful that they be not deserted or distempered by then passions when they are to grapple with death For so doth Job desire that he may take comfort a little before he go c. Whatever thoughts men may have of death yet none do â—ightly mind it but such as are thus imployed Only we must take this caution along That if God see it fit to suffer our Sun to go down in a cloud and send us out of the world in a violent tempest we ought to submit and reckon that our Sun is not out of the Firmament though it be over-clouded For this was one of Job's mistakes if he did reckon it as absolutely necessary that he must have a breathing and some comfort before he die CHAP. XI Job having answered to the Discourses of two of his Friends Zophar the third of them doth now set upon him And albeit he might have had much to say against his distempers and fits of passion for which Elihu and God himself do condemn him yet he chooseth rather to fall in with his Friends opinion and take their way of condemning Job Which he prosecuteth with very bitter and sharp language though he take other Arguments to prove their common Conclusion that Job was neither sound in judgment nor in practice In the Chapter we have 1. A Preface wherein he doth in general condemn Job and his Discourses and pointeth out the necessity he conceived there was of replying to what he had said v. 1 2 3. 2. A more express endeavour to refute his Principles and Assertions For whereas Job had asserted his own soundness of judgment and his purity in conversation v. 4. He wisheth that God would discover the mysteries of wisdom to him which would let him see more of his own ill deservings v. 5 6. And insists to commend the wisdom of God v. 7 8 9. his Irresistibleness v. 10. and his Holiness and Justice accompanying his Wisdom and Knowledge v. 11. giving a check to brutish mans proud folly who dare presume to compete with God in the point of wisdom v. 12. 3. He seasons this harsh usage with an Exhortation to repent and turn to God v. 13 14. subjoyning ample ground of encouragement if he obeyed v. 15 19. and of terrour if he continued obstinate v. 20. Vers 1. Then answered Zophar the Naamathite and said 2. Should not the multitude of words be answered and should a man full of talk be justified 3. Should thy lies make men hold their peace and when thou mockest shall no man make thee ashamed IN this Preface Zophar passeth a general censure upon all Job's Discourses accusing him of much idle talk as if he were a man of lips or all made of lips as it is in the Original of being a liar or a contriver of witty devices to make his cause seem plausible and probable and of mocking in his discourses or being one who contemned all admonitions and those who would reprove him and who spake in his own defence as if he would insult both over God who refuted him by afflictions and over men who advised him for his own good Upon this he inferreth that as all those would not prove his cause good but rather make it worse so it could not hinder men to answer and refute him lest they should be accessory to his guilt in his idle empty discourses and should wrong belyed truth and fail in their duty in not labouring to bear down his proud and scornful insolency This he propounds to Job himself by way of question both to testifie his vehement detestation of these supposed faults in Job and to shew that he thought his duty to reply was so evidently necessary that Job himself might see it As for this Discourse it is in Thesi or taken abstractly and in the general true and sound and will afford as useful Instructions But in the application of it to Job and his Discourses there is a double fault 1. That he erred in his judgment concerning Job For whatever fault was in his discourses for which the Lord and Elihu do reprehend him and particularly he is reprehended for scorning Chap. 34.7 either in the preceeding or some following Discourse yet in what Zophar and his other Friends do reprehend he was right and they wrong And particularly whatever faults are to be reprehended in Job's way of discourse which are neither few nor light as may be gathered from the remarks upon them yet it was great want of charity to count him a babler who though he spoke more then they yet fought only to lay out his distress for his own ease and whose grief was above expression Chap. 6.3 Or to account him a lyar who had resolved the contrary Chap. 6.28 and who whatever untruths he asserted in justifying his passionate desire of death and his other arguings with God yet spake truth in the controversie betwixt him and his Friends Nor was it just he should account him a mocker who not only was now so afflicted that he is thinking only on death but did not insolently reject any sound counsel of theirs and whatever height of spirit appeared in his managing of his just cause yet none of those prove him wicked which is the conclusion his Friends do inferre against him 2. Whatever might have been justly charged upon Job's discourses yet it was Zophar's fault to reprove him so hotly and bitterly without any charity meekness or moderation So this Doctrine considered together with the misapplication thereof Teacheth 1. Gods people when they are put in the furnace must expect not to have soon done with it but that one tryal will follow another and that it will be the longer the hotter For so Job after he hath refuted two of his friends is assaulted by a third more bâ—â—tel and sharp then they 2. It is one sharp tryal of Saints to lie under misconstructions and mistakes and never to be seen in their true colours but through the Perspective of Prejudices and Passion and that even by good men so that either untruths are charged upon them or these weaknesses which they are driven upon in extremities are misconstructed For such is Job's lot from his Friends See Psal 56.5 69.10 This should teach men to guard against taking of prejudices and even godly men should beware of judging others who are afflicted and tempted when themselves have no experience
4.4 2. Cor. 10.18 And being clean in his eyes or having his approbation we ought not much to regard misconstructions from men Psal 35.11 12 13. Job 16.20 3. Men even good men may be so far blinded as to judge Truth to be Errour either simplie mistaking the one for the other or misconstructing mens true expressions and charging more upon their speaches then they meant by them For so doth Zophar quarrel and intend to refute this true assertion of Job In the first branch thereof condemning his pure Doctrine as unsound and in the second relating to his Conversation and purity of life reckoning it unsound that he who was so afflicted should reckon himself a regenerate and purified man or at least judging him an insolent lyar in asserting that he was without sin This should warn godly and Orthodox men to be guarded against such exercises as these 4. As men ought not to quit the testimony of their integrity so they ought to speak very soberly and humbly of it before God Not only that they may avoid guilt and sin which they contract by pride and insobriety but that they may also prevent the misconstructions of others For herein Job failed as God afterward marketh and by his way of managing his good cause in bitter Complaints and Expostulations with God gave some occasion of this challenge and misconstruction as if he had thought and spoken too highly of his own purity Vers 5. But O that God would speake and open his lips against thee 6. And that he would shew thee the secrets of wisdome that they are double to that which is know therefore that God exacteth of thee less then thine iniquity deserveth In the second place Zophar in these verses subjoyns his intended Refutation of this Assertion of Job wherein for the more distinct understanding of the words we are to consider First The way he takes to refute Job Which in stead of arguing with him himself is by wishing and desiring that God would take him in hand to dispute with him according to his own desire Chap. 9.34 35. and refute and convince him v. 5. He speaks of God in terms taken from among men and wisheth that God would not only speak or make him know his mind which might be done by inward Inspiration but that he would open his lips against him or speak with an audible voyce to him and convince him in the hearing of all of them Consider Secondly That whereby he expects God could convince him and wisheth he could do it is by shewing him the secrets of wisdom that they are double to that which is v. 6. For understanding whereof we are to remark 1. This wisdom the secrets whereof he desireth may be shewed is the wisdom and knowledge of God which though it be in it self a great depth and be unsearchable in his Providences and Dispensations in the world Rom. 11.33 and is commended as such in general v. 7 8 9. to confirm his particular conclusion intended here yet in this place it is only to be understood of his secret or infinite wisdom in knowing of men and what their faults are as may be gathered from the Inference in the end of the verse And what is more expresly asserted v. 11. 2. These secrets of wisdom are said to be double to that which is which is not to be understood of any exact Proportion as if they were only double and no more to it but generally the meaning is that those secrets of wisdom are much more then that which is so Isa 40.2 3. But the great obscurity in these words is occasioned by the word rendered here that which is It signifieth sound wisdom a law and that which hath an essence or being and really exists or is as here All those agree and come to one purpose here That the secrets of Gods wisdom in knowing man and his faults according to the strict rule of the spiritual law which was then imprinted in their hearts and otherwise revealed to them though not as yet written were double or much more then any thing man can know of himself or then what exists in mans soundest judgment and knowledge of himself or he can see and take up in that law And that therefore God knew that of man which deserves double to any trouble that is or exists and lies upon him This last clearly followeth upon the former considering the demerit of sin and doth sute well with his Inference which is the Third thing to be considered and a Key to open the former words v. 6. wherein he would have Job know and consider that notwithstanding all the afflictions had befaln him yet God did exact less then his iniquity deserved or God so to say forgets of his iniquity and doth not remember all of it when he chastiseth him Or he lends out of his iniquity as the word will also bear upon interest or to a day when he afflicts him that is he oâ—eth God more then he hath yet payed and is obliged by reason of his sin to greater punishments then he yet fâ—lt Thus the meaning of this whole purpose in short is That if God would interpose to debate this cause with Job and let him know how spiritual the Law is how much he knoweth of man according to that Law above what man knoweth of himself and how much man sins according to the sentence of that Law deserve above what is inflicted upon him in this life Job would not have spoken so much as he did of his own purity but would have looked upon his sufferings as far short of his deservings This is sound General Doctrine That Gods Law is most spiritual and perfect That his Wisdom and Knowledge of Man is above what he can know of himself That mans sins transcends his own knowledge and even godlies mens deservings are above their saddest calamities But all this proves nothing against Job who whatever his failings were in the heat of the debate never pleaded perfection according to the strict rigor of the Law nor sinlesness but only that he was sincere according to the tenor and condescendance of the Covenant of Grace Nor did he deny his own ill deservings but only pleaded that he was not wicked notwithstanding his afflictions and his afflictions being very sharp he resented that they should have been inflicted upon him a reconciled man as if God were about to destroy and cut him off in anger In this purpose considered abstractly and in general we may observe those sounds Truths and Instructions 1. Errours are such bewitching and intangling evils that whatever be mens duty to oppose them yet the rooting out thereof is above their reach Therefore doth Zophar quit this task of refuting Job's supposed Errours as too hard for him and prayeth that God will interpose in it Man is neither able to hold out clear grounds of light for every thing he knoweth and believeth to be a truth nor though he had clear light is he
agreed all in one opinion to condemn him and it may be the rest of the Friends gave some signs of their approbation of what any one of them spake In this Discourse he partly debates the matter in controversie with themselves to Chap. 13.20 And partly expostulates and pleads his cause with God from thence to the end of Chap. 14. The whole Discourse may be be summed up in these Heads 1. Having insinuated in his Preface that the godly may be in adversity ver 1. 5. he proves also that the wicked may prosper ver 6. 12. 2. He clears himself of the imputation of ignorance of Gods Power and Wisdom by commending thereof ver 13. 25. 3. He makes use of this Doctrine not only to prove that he was not ignorant but also that he had just cause to decline them who had wronged him and pleaded so poorly for God Chap. 13.1 12. 4. Having quit them he applies himself to make his moan to God He justifieth his own practice in it Chap. 13.13 mdash 19. And then falls about his complaint from Chap. 13.20 to the end of Chap. 14. So in this Chapter we have those particulars 1. A Preface wherein he accuseth them of an arrogant conceit of their own wisdom ver 1 2. when yet himself was their equal and the things they propounded were but obvious ver 3. And of inhumanity towards him a godly man now under affliction ver 4 5. Whereby also he contradicts them in one branch of the Controversie betwixt them concerning the prosperity of the godly which Zophar had so strongly asserted Chap. 11.13 14 15 c. as the rest before him had done 2. He prosecutes the debate further concerning the lot of the wicked asserting contrary to Zophar's doctrine Chap. 11.20 wherein the rest also had gone before him that the worst of them may prosper and that God in his Providence did order it to be so v. 6. and proves that they may prosper from what is obvious among the creatures ver 7 8. and that God doth it because nothing can be done without him ver 9 10. To which he subjoyns a conclusion that he could not receive their doctrine upon trust having so much to say against it ver 11. And that they who were men of age and gloried so much in Antiquity should be more wise then rashly to condemn him ver 12. 3. Whereas Zophar had cryed him down with a discourse of Gods Wisdom and Power Chap. 11.5 6 7 c. and had reflected upon him as if he were but a wild Asses Colt Chap. 11 12. He clears himself of that imputation of ignorance and highly commends those Attributes of God He asserts the Wisdom and Power of God ver 13. giving some instances thereof in the various dispensations of Providence in the affairs and concernments of Men and in things natural ver 14 15. And again repeats his assertion ver 16. Commending those Attributes as they shine in ordering the deceits that are among men ver 16. in overthrowing and overturning most eminent persons for power and policy ver 17. 21. in discovering most dark and hidden things ver 22. in increasing and destroying Nations at his pleasure ver 23. and in order to the destruction of Nations in taking away of wisdom from the Heads and Rulers of a people ver 24 25. Ver. 1. And Job answered and said 2. No doubt but ye are the people and wisdom shall die with you JOB minding to reply before he enter upon the cause he doth in the entry give them a check for their miscarriages in the debate in the prosecution whereof he insensibly falls in upon the question agitated betwixt him and them His first challenge in these verses is chiefly personal wherein he reproves them that they had an arrogant conceit of their own wisdom as if they had been the only wits in the world and as if wisdom had been born with them and would die with them so that if they were gone there would be no more wit in the world No doubt saith he ye are the people or the only people for wisdom as he after adds in the world ye are as good for that as many people or a whole Nation oâ— as the word usually signifieth when opposed to Heathen Nations without the Church ye are as able as all the Church or the select people to whom God imparts his counsels ye are ingenuous and well bred and I and such as I but slaves fools and beasts as Zophar had insinuated Chap. 11.2 12. This challenge he propounds by way of bitter taunt or Ironie No doubt but ye are the people to check them for their conceiting so of themselves that they disputed so acutely and that they cryed him down as an ignorant while it was nothing so as he clears v. 3. From this challenge we may Learn 1. Arrogancy and a conceit of being singular particularly in the matter of wisdom and knowledge is an ordinary and vile sin For Job supposeth them as indeed in part they were guilty of it and speaks to it as an abominable sin worthy to be derided Albeit it be our duty to be best acquainted with our infirmities Yet man naturally affects a singularity and to be a non such above others And there is nothing wherein this humour appears more then in a mans conceit of his own wisdom above others when he esteems too much of his own judgment notions and opinions And this his conceit doth especially appear in his insolency in maintaining of an ill cause when he hath many as they were many against Job on his side All those are implyed in the Text. And it warns men who would be kept from the snare to study more their own infirmities to see the excellencies which God hath conferred upon every member of the body that some are able for light and can say well others do well some do well but others suffer better and that they be not self-willed and such as will not be advised in their opinions nor insolent in debates 2. Mens conceit deserveth to be sharply dealt with and checked So much doth this Ironie teach us No doubt but ye are the people c. So are Idolaters taunted 1 King 18.27 the arrogantly proud Isa 14.9 10. and such as conceit of their own singular excellencies 1 Cor. 4.8 9 10. 14.36 37. God will deal with it as an intolerable sin and men ought not to cherish it in any Yet 3. Debates and contention are ordinarily attended with passion and reflections For how faulty soever they were yet Job's passion is up in this bitter reflection accounting them but fools contrary to Christs rule Matth. 5.22 It is true men who maintain a right cause may have strongest tentations to passion and reflectâ—ons when they meet with unreasonable and insolent opposition Yet they ought to be upon their guards Not only that they start not debates needlesly but when they are started and they are in the height of
their zeal for truth that thâ—y do not over dâ—ive themselves nor wrong Gods cause by mingling of their spirits and passions with zeal in managing it 4. It is arrogant folly to think that God hath granted a Monopoly of wisdom to any But as wisdom hath been bâ—fore we were so it will live after us For Job refutes such a conceit with a taunt No doubt wisdom will die with you This beside what is already marked gives ground of confidence that God can supply his Church with sit Instruments when such as have been eminent in their generation are taken away Vers 3. But I have understanding as well as you I am not inferiour to you yea who knoweth not such things as these Here Job refutes their conceit of wisdom by shewing 1. That he had wisdom as well as they and that for the measure of it he was equal to them in knowing that which they boasted of as singular and whereof they judged him ignorant Chap. 11.6 12. Nor will he yield or as it is in the Original fall beneath them in knowing and adoring the Providence of God and his Wisdom and Power shining therein For that is it wherein he doth here compare with them as appears from v. 13 c. with Chap. 13.1 2. 2. That what they propounded and boasted of a rare and singular notions were in effect but obvious and common and known to men of weakest capacities who had any sense or knowledge of God Hence Learn 1. Whatever be the seat of knowledge or understanding according to the Principles of Naturalists Yet knowledge of things divine ought to be in and make an impression upon the heart of a man For understanding here is called an heart in the Original And sanctified knowledge gets the name of an heart to point out that it must be solid and not fleeting in the brain or phancy that it must be joyned with prudence to draw it into practice and that it must be accompanied with affection warmth and tenderness 2. Albeit self-commending be ordinarily sinful and of no use or advantage 2 Cor. 10.18 Prov. 27.2 And albeit men are bound to prefer one another in love Phil. 2.3 Yet in some cases it is lawful to commend our selves and compare our selves with others As Job doth here I have understanding as well as you I am not inferiour to you See also 1 Cor. 15.10 2 Cor. 11.5 12.11 Men ought not to lift up and exalt themselves by vain boasting yet they may lawfully study to prevent that the honour of God and his Truth which they maintain do not suffer through any imputation cast upon them and they may let it be seen that Sophistry will not drive them from the Truth nor will they let Truth suffer by mens crying up of themselves and decrying of others without cause See Phil. 3.4 c. Thus albeit men ought not to cry up themselves before God but even in their thankfulness for mercies to them which is their duty they ought to beware of the Pharisees arrogance Luk. 18.11 c. Yet before men they may vindicate their integrity and wipe off imputations and reflections which might tend to the prejudice of Truth which they own Only this ought to be gone about with needful caution Not only ought men to be humble and even nothing before God Ephes 3.8 2 Cor. 12.11 But they ought to perform this task of commending themselves with a loathing of it if it could be helped and they were not put to it as Paul calls himself a fool in glorying 2 Cor. 11.11 And they should season it with modesty and humility For Job here doth not prefer but only make himself equal to his Friends and that but in obvious and common things 3. Arrogant self-conceited men are really but silly And do prove themselves to be such by their conceit For Job tells them that whereas they conceited that they were singular the things they brought forth were but common 4. As there are common Principles and plain Truths in Religion which it were a shame for any to be ignorant of Heb. 5.12 14. with 6.1 So in particular even in Job's days the knowledge of the Wisdom and Power of God shining in his works of Providence was obvious and common to them who had any Religion For saith he Who that hath any the least saving knowledge of God knoweth not such things as those which you have made so great a noise of about the Wisdom Irresistibleness and Power of God Vers 4. I am as one mâ—cked of his neighbour who calleth upon God and he answereth him the just upright man is laughed to scorn The second challenge respects chiâ—fly their carriage Wherein he accuseth them that they were very inhumane toward him And in this verse First He asserts their inhumanity I am as one or I am one mocked of his neighbour or I am he that is a scorn or laughter to his neighbour That is if ever a man was mocked by his neighbour I am he I am as much mocked as ever man was by his neighbour And in this challenge Job reflecteth upon their vilipending of all his defences and their decrying of himself and his confidence when they should have comforted him It Teacheth 1. Afflâ—ctions are sent not only to try the afflicted but their Friends Relations Neighbours c. also For so Job supposeth when he reflects upon their neglect of duty to him in his distress This warns men to look to their carriage toward others in affliction and the more nere their relation to the afflicted be by kinred acquaintance or other obligations their account will be the sadder if they fail in their duty See Psal 38.11 55.12 13 14. 88.18 2. Scorn and contempt is a sharp tryal especially when coming from friends and when trysting with other afflictions upon the party suffering For so Job regreteth it and challengeth for it I am as one mocked of his neighbour See Psal 69.20 123 4. Heb. 11.36 3. The people of God being once broken with trouble are very easily hurt and a little addition of trouble will peirce very deep For Job in his afflicted condition accounts their sleighting speeches to be a very mocking of him Secondly He amplifieth this assertion Who calleth upon God and he answereth him The relative who may be referred either to the neighbour who mocks or to him that is mocked In the first sense it relates to his Friends who though they mocked him were answered of God in the wishes of their heart as is said of the wicked Psal 73.7 and is insinuated of his Friends v. 5. or were godly men calleâ—s upon God and answered by him and yet did not pity him in his trouble This was indeed true of his Friends whatever be the meaning of this place that they were pious men and yet not tender of Job's afflicted condition because they had no experience of it themselves by reason of their prosperity And it points out 1.
They grope in the dark without light and he maketh them to stagger like a drunken man The last proof and instance of the Assertion is Gods taking away of wisdom from the chief persons in Nations or from their Heads or Rulers Numb 1.16 Judg. 11.8 upon which followeth perplexity and irresolution like the case of men who have lost their way in a Wilderness or like those who must grope in the dark wanting light or like drunken men who stagger hither and thither See Psal 107.4 27 Isai 59.10 This is again repeated and inculcated beside what is already said of Rules Not only because great men will not readily believe this certain Truth but will trust to their own understandings but to shew that the ruine of Nations formerly mentioned comâ— ordinarily to pass through the infatuation of their Rulers Whence Learn 1. Plagues and ruine come upon Nations as by other means so particularly by Gods Plagues upon their Rulers giving them up to misgovernment as the dependance of this upon the former verses teacheth See Eccl. 10.16 17. This informs people that they are not a little concerned in the matter of their Rulers but ought to hold them up to God as those that will prove means and occasions of much good or evil to them 2. A special stroke upon Rulers and a mean of peoples ruine is their want of wisdom and counsel without which the people perish Prov. 11.14 For such is the stroke here he taketh away the heart of the chief of the people of the Earth Where by heart we are not only or so much to understand magnanimity as wisdom as the following discourse makes clear 3. Let men have never so much wit and never so much of the spirit of their calling Yet it is in Gods power to deprive them of it when he pleaseth For He taketh away the heart c. See Isai 19.13.14 4. When God deserts men and blasts their wit they will prove wonderful silly and will be filled with perplexities uncertain of their way void of light and counsel and staggering and irresolute So much do all these three similitudes of wanderers in a Wilderness gropers in the dark and drunken staggerers teach See Isai 51.20 Those considerations do warn men That they lean not to their wit That they suffer not their wit and policy to drive them out of Gods way lest that draw on perplexities That they do not abuse nor sleight divine light lest they miss it and feel the want of it in a day of perplexity And That they be sober-spirited lest they get drunkenness and reeling of their judgments to the full for their plague CHAP. XIII In this Chapter Job goeth on with his Replie wherein as was marked in the entry to Chap. 12. he first makes use of his former Doctrine Chap. 12 13 c. to shew his knowledge and what cause he had to decline them to ver 13. 2. He quits them and addresses himself to complaine to God ver 13-20 3. He enters upon his complaint ver 21-28 But I shall follow it in this order 1. He concludes his former discourse clearing himselfe from the imputation of ignorance ver 1.2 2. He appeals from them to God or quits them and betakes himself to God to have his cause debated which he avowes to be his desire ver 3. and gives reasons for it Some whereof are taken from their carriage in the debate with him Namely That they were ignorant erroneous and unskilful in their dealing with him ver 4. and so had to better purpose held their peace ver 5. And That which he wisheth they would remark ver 6. they were sinfully partial in their discourses upon the matter debated betwixt God and him ver 7.8 Which was nothing else but a mocking of God as they might feel to their hurt ver 9. For God would certainly reprove them for their partiality ver 10. And as God was too excellent to be thus injured by them so they were too weak a partie to endure the just displeasure of so excellent a Lord ver 11.12 Other Reasons are taken from the thing it self or from the lawfullness of debating his cause with God For he professeth that if they would let him alone he will plead his cause with God at his peril ver 13. Seeing this his attempt flowed not from despair ver 14 but from grounds of confidence and the conscience of his integrity befall him what will ver 15. being assured that God will be his salvation which is far from the condition of the hypocrite ver 16. and therefore he desires they would let him speak being confident that God would approve of him ver 17.18 And as he is confident of his cause So his greife would crush him if he got not ease by speaking ver 19. 3. Having thus pleaded in defence of his resolution he enters upon his complaint and debating of the matter with God And having premitted a caution concerning what he desires of God previous to the debate ver 20 21 22. He expostulates that God should deal so sharply with him an innocent and righteous man ver 23.24 and should thus crush a weak creature ver 25 as he pursued him ver 26.27 till he was unable to subsist under his hand ver 28. Vers 1. Lo mine eye hath seen all this mine ear hath heard and understood it 2. What ye know the same do I know also I am not inferiour unto you IN these verses Job draws a conclusion from his former discourse concerning Gods Power and Wisdom whereby he vindicates himself from the imputation of ignorance whâ—ch had been cast upon him Chap. 11.6 12. He declares that he had been a diligent student of Gods ways not limiting him to one way of dealing as they did by observation and hearing and a digester of what was presented to him in his understanding by meditation and that he was not inferiour to them in knowledge that is in those things which they spoke of God their skill was not singular as themselves judged Otherwise by this comparison bewixt himself and them he doth not own all they said for sound knowledge but only what they spake concerning the Power and Wisdom of God Of this last see Chap. 12.3 In General Obs 1. How digested and well rooted Job is in what he hath formerly spoken having observed and meditated upon it and having them concurring with him in it which might witness that it was not his singular phancy It were good if men were thus careful to be sure of their Opinions before they brought them forth to inculcate them upon others Obs 2. He prefixeth a Lo or Behold to this conclusion and inference that they might notice how far they had mistaken him and be ashamed of their rash judgment It is mens duty to be well advised and examine matters well before they condemn any For rash judgment proves ordinarily false and reflects upon the Judger rather than upon thoe who are judged by
him More particularly Learn 1. Men that would attain to sound and approved knowledg ought to be very accurate observers of Gods works and ways of Providence Isa 5.12 Psal 28.5 Such was Job's practice here mine eye hath seen or observed all this or all these works of Providence formerly recorded He hath a treasury of those Observations This was the practice of the godly especially before the Word was written and much more ought we to study those and profit by them now when we have the written Word by which we may read them One eye upon Providences without us and another upon our heart and condition within will make wise men if we look upon them through the Perspective of the Scriptures 2. Approved Students of Gods works will not grow proud of their own Observations but knowing how short their time is and how much they may be blinded in present things and times they will take the help of others either in their Discourses or Writings to better their knowledge For Job not only saw this but he took help of hearing mine ear hath heard whosoever know any thing as they ought to know it they will be far from conceit of their own knowledge or from neglecting means whereby they may be helped to make proficiency 3. Such as are right Students of those excellent things will not content themselves with bare observation and hearing of them as many go no further but will be careful to digest them in their understandings and to ponder them that so they may become practicable and be solidly rooted in their hearts For Job also understood it Notional men who have some Thoughts of Divine Truths only fleeting in their brain are upon the matter but fools 4. The example of others should stir up men to know God and his works and not to come behind with any in those necessary things For saith Job What ye know the same do I know also as being excited by what they spake on this subject to give proof that he had known the same things also 5. This comparison betwixt him and them beside what is already marked Chap. 12.3 That it is necessary to vindicate and commend our selves not out of contention or from any contempt of others but when Truth and a good cause suffers through our sides may Teach That it is needful to see what God hath done to us or in us even for our own comfort when others would decry us it being very comfortable when we find our selves to be in a better condition then others judge us to be As Job finds it was with him when they undervalued him as an ignorant Vers 3. Surely I would speak to the Almighty and I desire to reason with God Followeth to v. 20. Job's appealing from them and his betaking himself to debate his cause with God which here he propounds as his professed desire yea and delight to set about it Zophar Chap. 11.5 6. had wished that God would take him in hand and then he was sure Job would be made to see his own ignorance of the Wisdom and Power of God and God would condemn him and pass sentence against him in his cause Now Job as formerly he hath declared and proved that he is not so ignorant as they took him to be So here he declines not Zophar's overture but doth himself also wish and desire to reason his cause with God as not fearing to compeer before him as a Father in Christ according to the tenour of the Covenant of Grace He saith he desires or as it is in the Original it would be his delight to reason with God whereby he not only signifieth his eagerness to be at it but implyeth also that there were disadvantages and discouragements in his way such as sharp rods humbling desertions and apprehensions of Gods terrour which he would gladly have removed out of the way that he might deal with more freedom and boldness in defence of his cause And so his meaning in desiring to reason with God will be that he would gladly set about it if he durst And albeit afterward he both resolves v. 13. and actually enters upon the debate v 23 c. upon all hazards Yet he still retains the sense of those disadvantages and his desire to have them taken away that he might go about it more confidently v. 20 21 22. What faults were in Job's actual reasoning with God will come to be considered in their own place Only while he desires to reason or argue with God we are not to conceive that he resolves to plead his own sinlesness Or to accuse God or to justifie his own boisterous fits in debating with God But only humbly to maintain that he is righteous notwithstanding his afflictions which was a true and just plea though his passion did over-drive him in the prosecution thereof And in this he is not to be justified It Teacheth 1. Men should debate Controversies as in the sight of God and not dare to maintain that before men which they dare not avow in the presence of God For Job dare speak that to the Almighty which he hath spoken before them When men forget thus to mind God their Parts Interest and Reputation may bear them out and not only make them stiffe in their own way but afford them much to say for themselves which yet would be found empty and vain before God 2. Albeit Honesty and a good Cause may be borne down and so traduced as if it were but lies and mens humours that it will get no entainment in the world Yet it is enough if God approve of it And men should satisfie themselves with that not being discouraged that they are left upon God alone for hâ—s approbation For notwithstanding all the mistakes of his Friends Job is satisfied that he may reason with God and hopes for his approbation It is good that men be sometime thus mistaken in the world that they may try how matters stand betwixt God and them how they will be satisfied with divine approbation when other testimonies are denyed them and how they have taken with former applause in the world And this is needful to be well adverted unto for those who are much affected with applause in a right way may readily take a wrong course to retain it or to recover it if it be lost 3. Mâ—intainers of a good Cause may not only be deserted by all and lâ—ft on God but in coming to him for his approbation they may have sad discouragements desertions tentations afflictions c. to weaken their hands though they be right in their cause For so Job can but desire to reason with God if he durst as hath been explained See Job 19.5 6. 23.3 10. Psal 80.4 The right cause must go against all winds and tides and the maintainers thereof must be throughly tryed Their desertions tentations discouragements and cross lots ought not to be misconstructed as if thereby God intended to condemn them 4.
Uprightness hath boldness and nothing in God will be terrible to honesty and to the man reconciled through Christ For though God be the Almighty yet Job declines not to speak to him See Job 23.6 Psal 99.4 5. It is not mens passions and humours which ordinarily are aloft in trouble that will prevail with God or be approved in their addresses to him but when having solid grounds of confidence they do humbly and soberly plead them before him For thus as hath been explained Job desired to reason with God or humbly to plead his innocency and integrity upon solid grounds as Job 23.4 And though in his practice he miscarried as many good resolutions are over-powered by tentation especially in his expostulating about his afflictions yet this was his resolution Vers 4. But ye are forgers of lies ye are all Physitians of no value 5. O that you would altogether hold your peace and it should be your wisdom The first reason justifying this his desire and resolution and taken from their carriage is that they were unskilful in their way of dealing with him This is propounded v. 4. That they were all of them ignorant erroneous and unskilful in their dealing with him Forging false principles setting them forth with fine language and bearing him down with Truths that were impertinent Thus they alledged that either he behoved to be a grossly wicked man or a close hypocrite or else God could not be just who afflicted him seeing he punished none so as he did him but only wicked men As also that Gods Majesty was so great that he could not maintain his innocency before him And so while they dealt with him as a wicked man and exhorted him to repentance upon that accompt they proved unskilful and hurtful Physitians who either made use of Errour or misapplyed Truth to cure him and therefore he did justly quit them betake himself to God Unto this he subjoyns a wish v. 5. shewing that however they thought they behoved to speak Chap 11.3 yet he could save them a labour and would be obliged to them if they would continue silent as they had been at the beginning Chap â— 13 and let him debate his cause with God And as by so doing they should do him a kindness so they should evidence more wisdom by their silence then by babling thus to spoil his cure From v. 4. Learn 1. As there are lies and unsound doctrine oft-times hatched and vented in the Church so these may be very well busked For they may be forged or dressed up Psal 119.69 The word imports that they may be patched up so as the word is rendered to sow up Chap. 14.17 like so many old rags till they become some kind of garment or patched over with Fig tree leaves of pretenceâ— or fair shews that they may be taking Errour usually goeth not abroad without some such Mask and as forgers or inventers of them are worse then those whose simplicity and credulity is imposed upon to own them so those fine pretences do heighten the sin of the course See 1 Tim. 4.2 2. Where Dâ—ctrinal Lies and Untruths are discerned it is no ill manners to call them so in debate as Job saith his Friends were forgers of Lies To charge the maintainers of Eâ—rour with speaking against their mind and light which is a moral vice may be injurious and uncivil but they may lawfully be charged with untruth in the thing which they maintain And thus erroneous persons should be sharply deaâ—t withal Tit. 1.13 though with some difference and respect had to their condition Jude v 22 23. 3. A troubled afflâ—cted person is under a Souls-sickness that needs the tender and skilful Physitian as Job here insinuates concerning himâ—elf 4. Sound Doctrine is Souls-medicine in such an afflâ—cted condition For so would Job have accounted of it if they had ministred it It is an unsanctified afflâ—ction where that medicine is not souâ—ht after but loathed and the godly should beware that their afflictions do not out-grow Scripture-comforts and relief 5. False Doctrine or true Doctrine mis applyed will never give true comfort and a needy soul will soon find busked words and lies to be empty For thus doth Job account them Physicians of no value 6. It is not easie to apply spiritual Physick to a troubled Soul but even godly men who are well-affected to the Patient may prove Physitians of no value if they do not put themselves in Gods hand and deal soundly and prudently in their applications For thus did it prove with Job's Friends 7. When godly men in affliction are disappointed of their expectations and friends prove uselss or hurtful or forge lies against them their case is not desperate seeing they may go to God For so doth Job resolve to help himself v. 3. seeing they were forgers of lies and Physicians of no value From v. 5. Learn 1. A bad cause may have abundance of language to set it off As Job insinuates they had said enough and too much 2. Much empty talk will not ease the afflicted nor commend a cause to rational men For Job would be free of it O that you would altogether hold your peace 3 Men do not only not profit their bad cause but they bring no credit to themselves by their much speaking in it or for it and they would evidence more wit or at least hide their folly better by their silence For saith he O that you would altogether hold your peace and it should be your wisdom See Prov. 17.28 James 1.19 Vers 6. Hear now my reasoning and hearken to the pleadings of my lips 7 Will you speak wickedly for God and talk deceitfully for him 8. Will ye accept his person will ye contend for God The second reason taken also from their carriage is that they were sinfully partial in their judgments This he ushers in with a Preface v. 6. wherein as he had desired them to be silent v. 5. so now he desireth they would hearken to his impleading of their lies that they might be instructed And then he propounds his argument v 7 8. which is further pressed in the following verses wherein he doth not lay it to their charge as a sin simply that they pleaded or contended for God as the words would seem to bear v. 8. seeing God needed not as Baal to be pleaded for as being God who could plead for himself Judg. 6.31 For it is unquestionably lawful and a duty to plead for God and his interests But that which he challengeth is that in their contending for Gods righteousness they dealt partially in condemning him And this he poseth them with by way of question both in testimony of his indignation at their way and to evidence that their own Consciences could not justifie their procedure For clearing of this purpose Consider 1. This challenge will be clear if we remember what is the partiality and accepting of persons condemned among men with an eye to which Job
speaks in this matter Partiality among men is when corrupt Lawyers and Judges having to do with a potent Client or party before them do not ponder nor respect his cause but only his person whose favour they desire to conciliate or keep and therefore they do say plead or pronounce what may please him or be for his interest without respect to Truth or Justice And thus did Job's Friends in this debate They did not search out nor pronounce according to the truth and justice of the cause but spake only what they thought was for God and against him in this matter 2. Job saith of their thus accepting Gods person in their contending for him that it was a wicked and deceitful talking for God and that both in respect of himself whom wickedly and with deceitful and cunning discourses they did condemn that they might justifie God who had afflicted him And in repect of God For it wronged him and put a lie and trick upon him as Job after clears to say his justice in afflicting Job could not otherwise be maintained then by their lies and deceits or false Doctrine Yea whatever were their intentions it reflected wickedly upon God and his Providence For under a pretence of giving him glory they said upon the matter that God could not be just if he afflicted and exercised godly men with the same outward calamities that befel the wicked 3. That we may yet further understand Job's mind in this challenge we are not to conceive that he doth challenge them for condemning him against their Light and Conscience For it is not to be doubted but their principles led them thus to judge of him whatever charity they had for him that he was a godly man before which made them astonished when at first they came to him and saw him so afflicted Chap 2.12 13. Far less is it his mind to challenge them that they would not pronounce that he was in the right and God in the wrong in this cause or in what he done to him Nor doth he at all quarrel them that they justified and commended God as holy and righteous in all his works and ways For himself labours to out-strip them in such commendations of God But the true fault which he challenges may thus be conceived Upon the one hand they judgâ—ng that God afflicted none as he did Job but only wicked men did conclude that God who had afflicted him could not be just if he who was afflicted were righteous as himself alleadged he was And therefore judging themselves bound to stand for Gods Righteousness as was indeed their duty if they had done it by lawful means and upon sound Principles they studyed by all means to condemn him never regarding his defences or the evidences of his grace that God might be glorified as just Upon the other hand Job maintained both that himself was righteous and that God was just who afflicted him though neither he nor they could reconcile these two And that therefore they were sinfully partial on Gods behalf who could find no other way to justifie God but by condemning him which God neither allowed nor needed And so in this challenge Job chargeth them with a true fault though as they were culpable on the one hand he was also faulty on the other hand in his bitter complaints about Gods dispensations because he could not see a reason why the righteous God should thus deal with him who was a reconciled man Having cleared the words From v. 6. Learn 1. Men are naturally impatient of contradiction and a plausible wrong cause begets such prejudices against Opponents that men will hardly hear them For he must exhort them in the very midst of his Discourse to bear and hearken It is no good symptome when men are irritated because any thing they do or say is spoken against 2. Albeit many personal wrongs and injuries be best answered and refuted by silence And albeit a fool should never be answered according to his folly or in his own terms Prov. 26.4 Yet when men do wrong God his Truth and themselves they ought to be opposed take it as they will and not suffered to live in an opinion that they only are in the right Prov. 26.5 For Job will have them hear his reasoning and hearken to the pleadings of his lips From v. 7 8. Learn 1. Even the worst of courses and ways are ordinarily masked with the fairest pretences and particularly that they are for God For so they pretended that by their erroneous doctrine they were pleading and contending for God and his Righteousness So oft-times oppression is commended as a following and acknowledgement of Providence Zech. 11.5 and an executing of his righteous judgments Jer. 50 7. Persecution is accounted good service to God Joh. 16.2 and a glorifying of him Isai 66.5 And every Errour fleeth to some such cloak and pretence Some entertain unworthy thoughts of Gods Providence pretending to free him from being the Author of sin Some will have Christs Body everywhere pretending his glory against the Arian Errour Some plead for Universal Redemption pretending to exalt Christs Sufferings which yet they enervate in the efficacy of it by making him die for those who never get benefit thereby Some cry up mans Free-will pretending that thereby they vindicate the Justice of God in punishing sin Some decry the obligation of the Law as to Believers pretending to exalt Christ and Free-grace c. In a word it may very generally be averred Totus mundus exercet Histrioniam The world of men who go wrong study nothing more then the art of Stage-players that they may appear to be any thing rather then what indeed they are And though this be a great tryal to honest and sincere hearts yet this may encourage them that such do so much the more make God their Party as they pretend to be for him when indeed they are nothing so but against him 2. Such pretexts will not justifie Errour nor should they hide it from men nor deterr them from appearing against it and from detecting the falshood of those pretexts For though they pretend to speak talk and contend for God yet Job will not admit of their opinion but tells them it is an accepting of his person an injury to God and to him also So Robbery will not be justified because men pretend to make a burnt-offering of it Isai 61.8 This General Doctrine may be branched out in several Rules and Instances wherein it is to be observed 1. In matters controverted we ought not to be swayed with what seems at first view to be most for God as his Friends gave out their opinion was but opinions are to be throughly searched to the very bottom till we find what really is and what only appears to be for God as Job doth here search and find out the cheat 2. If even Gods person ought not to be accepted when men pretend his glory in their Doctrine to wrong that
troubles yet it is God only to whom they go for ease of them For though Satan had an hand in Job's afflictions yet his recourse is to God for ease 4. As troubles lying on may give a sore dash to confidence and to mens courage in maintaining of their integrity See on Chap. 9.34 So trouble may so crush their spirits that when it is removed the very fear of its returning will dash confidence and discourage For Job would have Gods hand removed far from him We should beware to give way to crushing lest that be a crosâ— when other crosses are gone 5. As God may seem terrible to his own in trouble much more is he so to the wicked So this being too much dwelt upon may add to their disadvantages in coming to God For he propounds this as another caution let not thy dread make me afraid This calls upon them who would comfortably come to God in trouble to pray that God may not be a terrour Jer. 17.17 and not to entertain only terrifying apprehensions of God as a party to their honesty which he is not and Job mistook in thinking Gods terrour would not allow him to avow his integrity though it be one blessed fruit of trouble to be made so sensible of his dreadfulness as to be afraid to offend him Psal 90.11 Neh. 9.32 6. Whatever discouragements afflicted Saints find in their approaches to God Yet the more humble they are they will find the fewer For Job premits all those cautions to his speaking to God only when he is to plead with him in a contentious way as a Plaintiffe or Defendant whereas had he been more patient and submissive he needed not have apprehended either Rods or Terrour to affright him in his humble addresses 7. Faith and the Testimony of integrity will make a man very bold in great hazards For in this offer Call thou and I will answer or let me speak and answer thou me albeit his spirit did overdrive him Yet herein the greatness of his faith and courage appears that being sure of his own honesty he fears not guilt so he be secured against Gods Power and that he will debate his cause on any terms In this his miscarriage is not to be imitated yet it may teach men to be serious and to know what they are doing in the matter of Piety that so they may stand it out in a storm 8. Saints are very ready to miscarry in their dealing with God under trouble As here Job did For it is difficult under trouble to speak aright to God humbly and without reflection Mark 4.38 And as Satan may make a snare of mens real honesty to cause them miscarry in evil times by deceiving them with fair shews of good things or by their own presumption that they must be right because truly honest and godly So the testimony of a good Conscience may be ill to guide under cross-dispensations and the man that hath it being hard put to it may be so much the more unruly under the cross that his own Conscience doth not condemn him as Job was here And albeit it be their sin and folly so to do seeing the advantage of a good Conscience might sweeten all their trouble and it were a bitter ingredient in their cup to have an ill Conscience Yet such is mens weaknâ—ss in tentation that they cannot esteem aright their own mercies Vers 23. How many are mine iniquities and sins make me to know my transgression and my sin 24. Wherefore hidest thou thy face and holdest me for thine enemy Followeth his complaint and actual reasoning with God wherein he discovers the greatness of his distress and passion in that albeit his former desires and cautions be not granted yet upon any terms he proceeds to complain and expostulate with God And since God doth not call to make him Defendant as afterward he did he turns Plaintiffe and argues against Gods proceedings The scope of this Discourse as may be gathered from v. 24 25 26 27. Chap 14 3 6. and elsewhere is humbly to expostulate with God about his severe dealing with him to propound his tentations arising upon his condition and to offer reasons why he thought God should not so sharply afflict and exercise him His first Argument in these verses is taken from his innocence and integrity The Antecedent whereof we have v. 23. And the consequent v. 24. The meaning in sum is That being conscious to himself of no gross provocation or reigning sin which might provoke God to deal thus with him he desires God would shew him if there were any such whether more of them or any gross one for he alters the number from the plural to the singular vers 23. And supposing there was none such to be found he humbly argues against Gods deserting of him and by his deserting of him and the sad stroaks inflicted upon him dealing with him as with an Enemy seeing this was not agreeable to his way of proceeding with justified persons v. 24. For further clearing of this Argument Consider 1. Job is not here simply denying that he was a sinner for so he should lie and contradict his own Profession Chap 7.20 But he only denies that he was guilty of gross wickedness or reigning sin and particularly of hypocrisie wherewith they had charged him And this question is in substance the same with that Assertion Chap. 10.7 Thou knowest that I am not wicked Only the way of propounding it may be conceived with some reference to what Zophar had said Whereas he Chap. 11.5 6. had asserted that if God would speak to Job he would convince him that he had much more sin then himself knew Here Job puts the matter to God that he would determine that point debated betwixt them not whether he had more sin then himself knew for Job was too honest deny that but whether he had more or any of those gross wickednesses for which God useth to plague men as he did him 2. Job's Inference and Expostulation v. 24. upon the Supposition that he was no such man doth not import that he thought the sins whereof he was guilty though a Saint did not deserve all the afflictions that were upon him if God should proceed as a severe Judge according to the rigour of the Law But his scope may be thus conceived Partly He looks on God here as a Father who useth not to pursue such failings in his people in severe indignation and wrath and he looks upon his own sins as pardoned and therefore not to be remembered and therefore expostulates that God dealt otherwise Partly it may be conceived that Job did indeed fail in this reasoning For as he usually maintained against his Friends that God might afflict a godly man as he did him without any imputation to his holiness and righteousness and yet he expostulates with God about it here So he is indeed so hot in justifying himself against their imputations that he fails through weakness
argue our blindness for he cannot be unreasonable in what he doth Vers 5. Seeing his days are determined the number of months are with thee thou hast appointed his bounds that he cannot pass 6. Turn from him that he may rest till he shall accomplish as an hireling his day The third Argument enlarging the first is taken from the certainty of his death at the time appointed by God He shews that his life is bounded by God even how many days and months he shall live that he must die at the time appointed by God and cannot pass those bounds and limits which are set to him and that in the mean time his life was but short and troublesome like the time of an hireling Whence he argues That seeing death is the appointed punishment of sin which he had acknowledged to be in himself v. 4. Gen. 2.17 And seeing God had fixed the time of that at his pleasure and had made life short and troublesome he thinks that God needs not add a new sentâ—nce to the former and bring man into judgment of new And therefore he pleads that God would not abandon him by turning altogether from him but forbear to pursue him with such rigour and let him take some breathing and respite from these extraordinary afflictions till he accomplish his course in his ordinary toil and labour whereof he will be content to see an end whensoever God will as the word imports The substance of the grounds of this Argument being made use of Chap. 7.1 2 c. to prove another conclusion that he might lawfully desire death I shall here shortly Obs 1. Mans life and days are bounded so that Man must come to a period and must quit life whether it be sweet or sowr bitter or comfortable For so is here held out His days are determined he hath bounds that he cannot pass See Psal 49.10 Eccl. 2.16 Heb. 9.27 Obs 2. God is the infallible and irresistible bounder of mans life even to months and days For his days are determined the number of his months are with thee thou hast appointed his bounds c. See Act. 17.26 This Truth 1. Doth not contradict other Scriptures which speak of the lengthening and shortening of mens days 2 King 20.1 6. Eccl. 7.16 17. Psal 55.23 For these speak of shortening or lengthening the days of Man in respect of what otherwise they might be according to probability or considering the course of Nature and second Causes but speak nothing of Gods altering the periods of Man's life which are set by himself Nor 2. Doth this warrant men to neglect lawful means which God hath appointed in order to his end as Paul reasons Act. 27.22 23 24. with 31. But it teacheth us 1. To adore the Universal Providence of God which extends it self to all persons and things See Matth. 10.24 30. Our not observing of this in common things makes us so Atheistical in greater matters 2. It teacheth us to submit to his will in all those turns and lots that befal us and in the use of all means of life to submit to live long in trouble or short while in ease as he pleaseth 3. It teacheth his people to rest confidently on him who hath Times and Seasons in his hand both of particular persons Psal 31.15 and of Nations also Gen 15.13 14. Jer. 29.10 Obs 3. Mans life till he come to his appointed end is but like a hirelings day For so is held forth v. 6. that he must accomplish as an hireling his day Not only is his life short like a day wherein the hireling is conduced to work But 1. Man ought not to be his own nor at his own work but his Masters For so it is with the hireling And if Man will not voluntarily do duty and what is commanded him Yet he shall be made to serve Providence whether he will or not And his most irregular enterprises shall be made subservient to Gods holy purposes Psal 76.10 2. Man is but an indigent empty creature standing in need of continual uninterrupted supply from God As an hireling must have wages if not meat also from his Master to maintain him at his work 3. Man must resolve to have much toil in the service of his Generation For he is like a toiled servant or hireling And this is the lot even of greatest Undertakers and Conquerours in the world Hab. 2.12 13. 4. Man is a servant who must be accountable for his work that he may be rewarded accordingly as it is with hirelings All this may teach men not to stumble if they find their life to be such as is here described And since it is thus they who sell Heaven for a Portion in this life make but a poor bargain and will get but sober chear for it Obs 4. Job's plea and desire in this Argument v. 6. hath somethings in it very commendable and imitable As 1. Turn saith he that is take away thy hand and displeasure evidenced by these severe afflictions Which Teacheth That it is only God who giveth a being or putteth an end to afflâ—ctions As this desire supposeth Also That as God appears to the afflicted to be angry when trouble is on So this affects a godly man most and the removal of this is more to him then the taking away of the affliction For he desires the cross to be removed under that notion of Gods turning frâ—m him and ceasing to pursue him in anger 2. Turn saith he from him in the third Person with an eye to what he hath spoken of all mens life and toil v. 5. and to shew that he would be content of the common lot of hirelings of Adam's posterity It Teacheth That it is an evidence of a subdued spirit when men do not seek to be singular in their lots and allowances but are content patiently to bear the common lots that befal mankind 3. Turn saith he that he may rest or have a cessation righteous and the wicked Christ will be glorified and admired in them 2 Thes 1.10 all clouds and mistakes will be cleared and when he raiseth their bodies he will raise their good Name also Vers 13. O that thou wouldest hide me in the grave that thou wouldest keepe me secret until thy wrath be past that thou wouldest appoint me a set time and remember me 14. If a man die shall he live again All the days of my appointed time will I wait till my change câ—mâ— 15. Thou shalt call and I will answere thee thou wilt have a desire to the work of thine hands The fourth Argument propounded in these verses and amplified and enlarged to the end of the Chapter is taken from the great perplexities and strange wishes to which his trouble drave him in so much that though he see somewhat of a black cloud in death in the foregoing verses yet here he would be content of something like it for a time The sum of the Argument whereof the Antecedent is expressed in
the Ancients true observation of the lot of some wicked men as if it were universally true of all wicked men even in the extremity here recorded For many of the wicked may live in great case as experience verifies and Job often asserts See Chap. 21.13 and frequently 2. In that he reflects upon and misconstructs the exercise of Job's Spirit and Conscience as if it were like unto the wiâ—â—â— lot when yet the difference is very great and wide For though he was under sad tentations and much vexed in spirit yet he still drew near to God and clave to him which wicked men do not This being his great mistake in this matter doth Teach That not only natural men but even such as are truly godly may through want of experience mistake the exercise of mind and the vexations which assault others and may judge of them as unlike the lot of Saints Thus David complains that he was a fear to his acquaintance Psal 31.11 Hence it followeth 1. That men ought wisely to consider the case of the afflicted and poor that they add not to their afflictions by their misconstructions 2. That godly men being exercised in spirit should be armed against such hard measures from their friends not expecting still to be dandled nor stumbling at it when some of their friends who should comfort them do pass by and others do pour Vinegar into their sores and add to their sorrow 3. That since other godly men may mistake such exercises they who are under them should guard lest themselves also stumble at them and for that end should study how useful and necessary they are Having premitted those Generals I shall â—ow explain the parts of this misery as it is branched out in the several verses and draw some general Observations accordâ—ng to those former Rules and Cautions without insisting any more upon Eliphaz his mistakes and reflections in them And first in this verse it is declared that the wicked man hath a miserable life of it being like a woman in travail as the word signifieth throughout his time and that not only through Gods making it to be so with him by afflictions but as the form of the word beaâ—s He makes himself to travel with pain through discontent and anxiety As for that which followeth in the end of the verse Some read it only as an Explication or other expression of all his days thus The wicked man travelleth all his days even the number of years which is â—id or determined by God to the oppressour or wicked man But leaving this and other readings not so apposite as our Translation it contains an Explication and Instance of the wicked mans vexation Wherein 1. Having more generally designed the person he speaks of that he is a wicked man he more particularly restricts what he is to say to the oppressour That so he may reflect upon Job whom he supposeth to have been guilty of that sin when he was in eminency and power 2. He instanceth this as a cause of the oppressours vexation and pain that the number of years is hidden to him Whereby we may understand either That it breeds him great vexation that the time of his death is kept hid by God so that he knows not when it shall arrest him the consideration whereof maâ—â—s all his present mirth or That his vexations are so bitter to him and his mind is so little at ease that he never desires to think on death but hides from himself all thoughts of that subject Both those come to one purpose and may agree in one as shall be marked in the Doctrines From this verse thus explained Learn 1. Whatever wicked men promise to themselves in their way yet if they considered matters well they will find they have but a miserable Dogs-life of it For so much may be gathered in general from this that the wicked man travelleth with pain and from the rest of the Text. Not only doth God make the life of some of them to be visibly miserable but even all of them bear some prints of the truth of this in some measure The best of it is but a drudgery in serving sin and lusts and many times it is seen they do but weary themselves Isai 57.10 Jer. 9.5 Ezek. 24.12 and pierce themselves thorow with many sorrows 1 Tim. 6.10 This may keep us from complaining of Gods service seeing Satan is a most cruel Task-master 2. It adds to the misery of wicked men that their vexations are endless That he travelleth with pain all his days not as women who travel but some days Albeit they have intermissions of visible troubles yet their anxieties and drudgeries continue and whatever they get yet they are far from that sweet issue of trouble which is promised to the godly Psal 30.5 This may warn all to beware of provoking God to imbitter all their moment of time And it teacheth Saints to bless God for any real vicâ—ssitude or change to the better which they find in their condition 3. It adds also to the misery of the wicked that God gives them up to be their own tormenters That he makes himself to travel with pain as the word in the Original bears His own â—theism diffidence love of this present life and the things thereof his fears about them his envy that others speed better than himself c. le ts him never be at quiet And albeit the spirits of godly men may make them very sad exercise which thâ—y should guard against and so this will not always prove a man wicked that he breeds himself vexations yet the point should teach all to try what is real and done by God in their vexations and what is only apprehended and made a vexation by themselves And when men find that they do thus vex themselves they ought to search into the grounds and causes of it whither Idols or unbelief and avoid them lest the increase of their vexations be a just punishment thereof 4. To be an oppressour is a particular evidence of a wicked man whatever he pretend unto otherwise as he may pretend to Piety and an acknowledgment of God Zech. 11.5 There he instanceth that General Assertion concerning a wicked man in the person of an oppressour intending but unjustly to reflect upon Job 5. Albeit Oppressours seem to be the men who should have most quiet since they heap together so many outward delights and think to secure themselves in the enjoyment thereof by the bearing down of others Yet in Gods judgment they are oft times plagued with greatest vexations and sorrows For they in particular are the wicked who travel in pain and of whom the following particulars in this and the rest of the verses are verified And albeit the point hold not fully true in the sense of Eliphaz yet they have their own vexations in purchasing and in keeping their purchase whâ—rewith they dare not trust God And sometimes their Consciences also do vex them Which should keep
verse and a Preface to the rest is That his trouble was so stubborn as it did not yield to any remedy Neither did speaking of it asswage his grief nor did silence ease him nor any of his trouble go from him thereby as it is in the Original What goeth from me This was true partly in respect of his Friends For if he spake they would not admit what he said but did accuse him thereupon without offering any comfort to allay his griefs Nor was he the better of silence before them for they would be ready to look upon his silence as a proof of guilt and his being silent to hear them did but vex him But chiefly it holds true in respect of God who afforded him no ease either by complaining or by his sitting silent as he had done as well as they Chap. 2.13 and belike had essayed that same course afterward Job's scope in premitting this is Partly to obviate the exceptions of his Friends against his speaking which he granteth as they alleaged did not ease him yet seeing he was nothing bettered by his silence more then by his discoursing he would speak on And partly by way of Preface to the ensuing Discourse to shew that however he might doubt whether to speak or be silent yet finding silence as unprofitable as speaking he would speak on and see if it might any way ease him From this verse Learn 1. Speaking and silence are two remedies to ease troubled minds as Job here supposeth And however he might fail in managing of them yet there is an useful way of both in such a condition Men should speak and lay open their case in opposition to senseless stupidity and they should forbear and be silent in opposition to murmuring Or having spoken their case to God they should submit and silently wait for his issue 2. Troubled minds are bent and earnest to get ease and to follow all means that may procure it as here Job was And this should make exercised Saints wary and cautious that they follow not wrong means to promove that which they so much desire 3. Troubled souls ought to omit no means that are lawful to attain quiet and tranquillity As here Job essayed both speech and silence 4. God may see it fit to blast all means and shut all doors of ease and comfort upon his own so that they will find it neither in the use of one mean or other For so was it with Job here Though I speak my grief is not asswaged and though I forbear What am I eased or what of my trouble goeth from me Hereby 1. The Lord doth humble and further try his own Children when they are in the furnace 2. He discovers that the means are not to be rested on though they must not be neglected and that it is not the means but himself by them that doth at any time comfort or bring ease For if he suspend his influence and blessing they prove empty 3. He teacheth Saints to submit to the want of ease when he is pleased to make that their exercise Otherwise the more impatient they are to get ease in the use of means they may readily afford them the less As Job's experience doth teach who thirsted after ease but found none Doct. 5. It is a sad exercise and tryal when God sends disquiet upon his people that they may be stirred up to the use of the means and they come to the means with real need and yet their refreshment is suspended Therefore Job speaks of this first as being among the saddest of his sorrows that no use of means afforded him case And indeed this cannot but perplex them who being in real distress and having essayed all means to no purpose cannot easily tell what course to take next 6. Saints through Gods upholding power may be borne thorow such a sad perplexing case as to be sore afflicted and yet denied any case in the use of all lawful means How desperate or deadly soever such a condition be yet it will not destroy a Child of God As Job's experience doth teach whose lot this was and yet he was upheld till he saw the end of the Lord. 7. Whatever disappointments Saints find in the use of the means Yet they may not nor when they are in a right frame will they quit them but will still follow whatever is lawful and seems to promise any relief For notwithstanding all this disappointment Job sucks still at the breast of pouring out his complaint which was a lawful and necessary mean if it had been managed See Psal 102. in the Title Vers 7. But now he hath made me weary thou hast made desolate all my company A Second Evidence of his afflicted condition and a cause why he choosed to speak rather then to be silent is That God had wearied him and made his life a burden to him whereof all the rest of his miseries that are hereafter enumerated are causes Particularly by making desolate all his company cutting off his Children and Family and making those who were left of them and the rest of his Friends rather a burden then a comfort to him and as bad if not worse then if they were not In this Job reflects upon what Eliphaz had said of Bribers and Hypocrites Chap. 15.34 and grants it was true such things had befaln him and yet he was no Hypocrite Hence Learn 1. Saints may be so put to it that they cannot be silent would they never so gladly be at it For this is a cause why he must speak and prefers that to silence But now he hath made me weary and therefore I must regret that it is so In such a case though Saints miscarriages in their expressions cannot be justified yet they are to be pitied as 2 Kings 4.27 2. Even Saints have so much of flesh and weakness in them as to make them weary and be laid by under sad pressures and exercises For so was Job made weary Hereby the Lord tameth proud and undaunted flesh in his Children and makes thâ—m humble Hereby also he prepares them to receive and observe proofs of his supporting power 3. Saints must not look to get through troubles till first they be humbled and laid by with them For so did Job find in experience 4. As the company of a Family and Friends is a great case in trouble so the want thereof is a great affliction For this made him weary that all his company was made desolate either cut off or useless or a burden and opposite to him See Chap. 19.13 14 c. Psal 55.12 13 14. Joh. 16.32 5. When God hath Saints to try Friends are not to be trusted unto He can withdraw all fellowship and means of comfort either by removing or blasting of them As Job here found 6. A little thing will add to their trouble who are already crushed with inward exercise For Job being already weary with his pressures within this his sad condition makes the desolation
Original thus Mine eye poureth out or droppeth unto God And he who is true God and doth now subsist to exerce his Office shall plead for a man that is for Job himself spoken of in the Third Person to shew that it is a common priviledge of all godly men such as he was with God and the Son of Man as Christ was to become true Man also for his friend So the meaning of this will be Christ who is God and will become Man shall plead with God on my behalf who am at friendship with him This Interpretation hath those Truths in it That Christ the Mediatour was then known as in his Offices so also what he was or would be as to his Persons and Natures That it is in Christ only that godly men can think to stand or have their integrity approved and That Christs pleading and intercession is a sweet Antidote against the scorn and mistakes of dearest friends As he subjoyns this to what he said of them v. 20. But this doth not so well agree with Job's scope here who as formerly doth assert his integrity rather by wishing he might plead his cause with God if it were possible then by believing it was pleaded as is also implied in the repetition of this wish Chap. 17.3 And withal this verse so interpreted will have no connexion with the reason subjoyned v. 22. Therefore I had rather understand it according to his former practice of his wish that himself might plead his cause with God And for the Original Text which seems to favour the former reading it would be considered that the copulative particle and may be variously â—endered either and or as or otherwise as may best fit the scope Likewise the particle rendered for in both parts of the verse may be rendered for or with or to as frequently it is And if we render the verb which signifieth pleading not only in the Optative mode by way of wish as here it is but Impersonally also not that he or one might plead but that there might be pleading if I say the verb be thus rendered the Text will run fairly thus O that there might be pleading for a man that is that a man might have leave and opportunity to plead with God as a man pleadeth with his neighbour or friend And so the words contain a desire that he might plead his Integrity as familiarly with God as one man pleads with another who is his friend I shall not insist on the particular weaknesses that may be marked in this desire of which see Chap 9 34 35. Chap. 13.20 21 22. Here we may Learn 1. Mens scorn and misconstructions should put men to seek to have their condition cleared betwixt God and them For this Job would be at when scorned by his Friends 2. There is no small disadvantage on the creatures part in seeking to plead with God considering the distance that is betwixt God and them For that Job can wish this only imports that God cannot be pleaded with as with a neighbour or friend And this should be minded not only to terrifie those who presume to enter the lists with God as a Party but to make us sober and humble in all our approaches to him 3. Integrity doth not fear Gods Tribunal in Christ oppose it who will For this wish whatever weakness be in it imports also the strength of his faith that at all disadvantages of scorn from Friends and afflictions from God he is content to plead if he might 4. Men who have a good Conscience have need to guard well under afflictions and misconstructions that they miscarry not For Job did over-drive in the rashness and presumption of his offer It is not enough men have a good Conscience unless they bear it fair and soberly 5. Weaknesses may very often recurr and prevail over Saints in an hour of tryal As Job falls again and again upon his passionate wish This should humble us but not crush us as if we had no grace when we are thus assaulted and borne down 6. Saints may be long exercised with wishes and desires which are not satisfied For so was it with Job who not only is not satisfied as to the passionate and presumptuous way which he propounds for clearing of his integrity but even the substance of his desire which was to have his integrity made manifest is not granted till his tryal was perfected And in general it holds true that many desires of the godly are not satisfied either because they desire not good things in a right way or because it is unseasonable to grant their good desires or because God hath a mind to try them yet more Vers 22. When a few years are come then I shall go the way whence I shall not return In this verse we have the reason pressing this wish taken from the certainty as he judged of his near approach unto death which makes him desire to be cleared before he be removed In this he seems to reflect upon what Eliphaz had said of the wickeds being without hope to be delivered from trouble Chap. 15.22 For he expects no issue from his trouble but by death Only he is under no slavish fear as the wicked are nor will he grant that he is wicked though he have those apprehensions Doct. 1. Saints in their troubles may be in a great mistake concerning their condition and the issue thereof For albeit this General be true that mans life is but short being measured by a few years or years of number any time that can be numbered being short in comparison of Eternity yet he is mistaken in that he thought to die so shortly which that it is his mind in this expression though he speak of years appears from Chap 17 1. 2. Men had need to have their condition cleared against death come it being a dark passage in it self we have need of no clouds beside For upon this supposition that he is to die shortly he desireth to plead his cause that he may be cleared before-hand 3. Men ought so much the rather to have all clear against death that after it there is no helping of our condition if it be wrong as it is in other turns of our life For if once a man go that way he shall not return and this consideration made Job the more solicitous to be cleared 4. The more near men apprehend death to be approaching they should be the more busie For so was Job here supposing that death was near 5. Reproach and unjust imputations are in special a tryal whereof Saints would desire a good account before they die seeing other outward miseries end at their death but reproach will live after them as a blot upon their name For it is upon this account in part that he would be cleared that his Friends might cease to scorn and reproach him as a wicked man 6. The Conscience of mens integrity will not be quelled even with approaching death For Job
notwithstanding all the troubles and assaults he had endured Namely That not only himself should be confirmed but other Saints also comforted by such a determined experience of a godly man who had been afflicted and traduced and yet was found to be righteous and godly For he being thus afflicted and reproached by his Friends and yet maintaining his integrity and being approved of God in so doing as godly men would be astonished at his lot and exercise so they might also admire at the support of a good Conscience and they might from his experience learn not to be driven from the testimony of their integrity whatever hypocrites blaspheme against them or whatever be their real afflictions from the Lord but having seen him wade this foord so deep they might be encouraged to go on in their way and to gather strength against every difficulty they meet with in it This Argument should be the more narrowly pondered that by it it appears Job had at least at sometimes some transient sight given to him of the use God intended to be made of his tryal and exercise to the end of the world Namely that his experience should strengthen other godly men in the like exigents Jam. 5 11. And that I may a little dip into the sense and use of the words I shall in them Consider First Job's scope in this Discourse and the force of the Argument in it which is not only to reprehend his Friends ignorance to which he speaks v 10 who could see no other cause or end of his afflictions and exercise but only this that God was plagueing him for his wickedness and hypocrisie whereas all this that befel him was otherwise very useful to clear up a precious experience for the good of others But his scope further is upon this ground and consideration to plead that God would determine and clear this case concerning his being afflicted and his Friends mistakes that so others might come to reap this benefit from his experience which could not be till God cleared the matter Whence Learn 1. Very gloomy and bitter dispensations may be attended with sweet and refreshful Cordials For Job seeth much good to flow out of this affliction exercise and debate God hath meat to give when he will even out of an eater and can make the fruit and remembrance of affliction as sweet as the feeling thereof is bitter Heb. 12 11. And in the height of our troubles we should remember that we may yet reflect upon those our sad hours with refreshment 2. Not only may sweet fruits grow out of the bitter root of trouble but a right discerner in the throng of his affliction and of exercise about it may see its usefulness and it is his duty to study it For here Job doth not only feel his present case what it is but he seeth also what rich advantages are in it This would be more easily attained If 1. We were not peevish to refuse encouragements and dwell only upon the thoughts of our troubles but would make this also a part of our study to see what mercy is in them 2. If we would not trust in our own senses as if we of our selves were sufficiently able to discern what is our condition and what it will tend unto but would seek light from God in those things being suspitions of our selves 3. If we would not eye so much what our condition of it self promiseth as what God can and by his Promise hath undertaken to make out of it 4. If we were not selfish as if nothing were really useful but what is satisfactory to our sense or good to us in our apprehension though otherwise it honour God and tend to the good of others Of this afterward Only such a selfish disposition may misrepresent that unto us which is most really useful Doct. 3. How bitter soever dispensations be yet as the sight of Gods hand in them should allay our bitterness at them so it should calm our minds when we see our lot is in any way useful or bringeth forth any good fruit For Job is so taken up with the thoughts of the usefulness of this dispensation toward him that he desires to have that premoved by Gods appearing to clear the whole business Saints may lie under a tentation that their affliction is useless and to no good purpose nor will have any good issue Isa 26.18 But this is but a tentation and is sent to make them prize the usefulness of it the more when they find it They may also hinder and obstruct the use and fruit of their trouble by want of exercise under it Heb 12.11 And yet even in that case the continuance of their trouble is useful to break their stubbornness which declines affliction and makes them mind the satisfaction of their humour more then their profit In opposition to all those tentations we ought to believe that the godly are afflicted for their profit Heb. 12.10 And should make use of the faith of this as a Cordial under trouble Remembering that the fruit of trouble it self when it cometh will be sweet and satisfactory and in the mean time that it speaks mercy that God will take such pains on us and will convey his mercies even by such unexpected means and fraught his most bitter dispensations with such proofs of his love 4. Sincere Saints are so publick minded that if their afflictions and exercise prove useful to others they look upon it as a singular encouragement and refreshment to themselves For Job is here refreshed with looking to the fruit which the godly in all ages might reap by his exercise As the Lord is pleased oft-times so to order matters that some do sow and others enter upon their labours as Christ speaks of the Ministry of the Prophets and his Apostles Joh 4.37 38. so this ought to be well remembered in times of affliction wherein we should be content to sow in tears if so be others do reap the harvest in joy And it is a sad matter when trouble rendereth men selfish without any respect to the publike or the good of others 5. When sad dark cases are cleared by God in the experience of others it concerns such as come after to walk the more cheerfully and profitably under such dispensations and lots For so Job supposeth other godly men will improve his experience and Gods clearing of his case For when some have thus broken the ice and paved the way it becometh others not to shrink nor stumble Heb. 12.1 Secondly We have to consider who the persons are that will get this use of his exercise carriage and issue They are the godly who are described to be upright Innocent Righteous and men of clean hands Whence Observe 1. True Piety is a very comprehensive thing So much in general is implied in all those Names and Characters Piety comprehends so many duties toward God and Man and that in several relations capacities and conditions and doth engage
Loquacity and that he would never make an end of words or of his discourses which were but words and no more It is indeed true that Job spake much and more then they and belike Bildad did interrupt Job's Discourse which he was about to have continued if he had not broken in thus upon him as a talkative man Yet it was only out of the aboundance of his distress and in his own necessary defence against their unjust censures and imputations that he spake so much Whereas themselves rather were guilty of this fault who vexed him with so many Tautologies to no purpose still repeating what he had so often refuted The second fault charged upon him v. 2. is Inadvertency and that his arrogance and passion made him so little heed or ponder what they said that all they had hitherto spoken was fruitless as to him And therefore Bildad adviseth Job now to consider and take heed that he may repeat what he thinks may convince him Yet this was not Job's fault more then the former For he had attended and marked their discourses and found them empty Chap. 16.2 But it was rather their own fault who being nettled with a supposed reproach as it is v. 3. Chap. 20.3 did not heed his discourses but would obtrude their dictates upon him It is also to be marked that in this and the following verse Bildad speaks to Job in the plural number as if he had others with him either because he had indeed some present who assented to what he said in this debate as seems also to be hinted Ch. 34 4. or rather by this way of speaking he would reflect upon Job as an arrogant man who esteemed of himself as if he were as good and able as many put together and himself alone to be preferred in the matter of his Judgment and Opinion to all of them who opposed him From these verses Learn 1. Controversies and Debates once started are not soon ended But mens Interests Reputation and Passions will hold them on and obstruct the clear discovery of Truth on the one hand at least For hence it is that this debate continueth so long and after all that hath been said Bildad answered and engaged again This serves to discover their guilt who rashly open this sluce of Contention Prov. 17.14 and to warn them who are engaged in such unpleasant exercises to walk with much caution fear and trembling 2. Gods Children must resolve to be tossed on all hands till their tryal be perfected For Job hath here three Friends one of whom when the rest are weary doth assault him continually 3 Debates will readily raise passions and beget personal prejudices and reflections and other mistakes For in all their discourses ere they enter upon the main Controversie they have still a fling of passion at him upon the account of his way which they mistook and Bildad observes that same method here 4. Men ought to consider not only what they are doing but to what purpose they do it For Bildad challengeth Job that though he seemed to be very busie yet he was really idle speaking many words and but words as he judged Wherein though he was mistaken yet the General Doctrine is found 5. To triffle away precious time especially when men have opportunity to imploy it better is an hainous sin For so much also may be gathered in general from this challenge wherein Bildad supposeth it to be Job's fault and by making a question of it implieth Job could not justifie it as it could not have been justified had it been true that he was so long wasting time with words when he should have been about another work and hearkening to them while they propounded grounds for his humiliation 6. Such as would judge aright of the actions of others ought also seriously to consider what their condition is and what puts them upon these actions For herein Bildad failed in looking only how much Job spake not minding his distress which drave him to it See 2 Kings 4.27 7. Self-love will readily so blind men especially while they are in heat and passion that they may impute faults to others whereof themselves are really guilty For he chargeth Job with Loquacity when himself and the rest were only guilty of it in speaking so much and nothing to the afflicted mans case 8. Inadvertency and not attending to what is spoken is a great evil as being the cause of fruitless bearing and rendering mens pains and diligence in Doctrine useless For so much may be gathered in general from that Exhortation Mark and afterward we will speak which implies that it is to no purpose to speak unless they who hear do mark or consider and understand as the word is 9. It is a very great fault to judge of men and their proficiency by their acquiescing in our judgments For in Particular this Errour is supposed in this Exhortation that Bildad judged Job to be still arrogant and inadvertent so long as he heard not so as to become of their opinion Vers 3. Wherefore are we counted as beasts and reputed vile in your sight The third fault which he challengeth in Job's discourse and way is his proud and arrogant contempt and sleighting of them as if they had been Beasts and vile things in his eyes Job had indeed sent some of them to the Beasts to be taught Chap. 12.7 and had called them all liars and Physicians of no value Chap. 13.4 and told them that they were not wise Chap. 17.4 10 But all this was spoken in the necessary defence of his cause and of the truth it self Neither doth he reflect upon their persons nor their Piety nor yet doth he simply and absolutely call them erroneous and unwise but only in this particular cause wherein they were indeed faulty and defective And yet Bildad cannot endure it but doth resent it as a notable injury From all which Learn 1. As mens Credit and Reputation ought not unjustly to be blasted nor they irritated thereby Matth. 5.22 So Reputation is so great an Idol to the most of men that it may not be touched upon any terms and whatsoever is said of their real faults they look upon it as reflecting upon their Reputation Thus doth Bildad here judge of what Job spake of their Errours and challengeth him by way of question witnessing his indignation Such spirits may look for many rubs 2. Proud men look upon what others do to them through a multiplying and false glass which represents their way worse then it is and sometime what it is not at all For when Job abases them in his own defence that he might discover their Errour and humble them Bildad says they are affronted and when he speaks sharply to them of their ignorance he makes it worse then it is as if he called them beasts and esteemed them to be vile and polluted persons whereas all he said was that they were mistaken in their Doctrine and ignorant of truth
2 Tim. 4.2 For thus did Bildad fall short in charging Job with impatience Hence we may inferr 1. That when men are called to reprove others even for real faults they should not look upon it as an easie task to get them well charged home 2. That upon the other hand though men be able to avoid challenges as they are given them by men and upon their grounds yet they should try narrowly whether God may not have the fault it self to charge upon them upon another account And for this end every imputation just or unjust should be looked on as saying somewhat from God And it should be considered that God oft-times le ts men pitch upon false challenges or false grounds of accusation wherein we may hold up our face that we may the more seriously take with true challenges upon true grounds before him Herein Job was deficient who looked so much to the unjust grounds upon which his Friends charged him with passion that he forgot to take with the fault at all till God came and put him to it Obs 2. Though Bildad speak soundly in the General that Gods fixed way of Providence should not be altered to gratifie the humours of men yet he erred in the Application thinking that which he asserted that God afflicts only the wicked as he did Job to be the fixed course of Gods Providence unalterable as a Rock It is true Gods order is firm so as not to be altered at mens pleasure yet it is not true that this is Gods order It teacheth That Errour may be very powerful and effectual upon men and may cause them to look upon that as a very certain truth which is indeed a very gross mistake and errour Such as is Bildad's Opinion here Which warns men to try and examine their Opinions well even those wherein they think they have a firm perswasion Having thus cleared these mistakes if we look upon this purpose in general and in it self abstracting from his mis-applications and from his particular Opinion concerning Gods Providence it may afford us these sound Instructions 1. The ordinary result of sharp afflictions is passion and impatient fretting at our lot For Bildad supposeth that anger was Job's frame whereof too many are guilty under afflictions as he was also in part Pride want of submission and unwillingness to be afflicted fulness of lusts carnal discouragements and even weakness in Saints and the irritations they meet with are apt to breed much passion instead of other exercise and to break the spirit when it should stoop and bow Thus was it with Jonah Jon. 4.1 9. and thus is it especially with the wicked as is foretold Rev. 16.9 and implyed Rom. 9.20 and therefore we would especially guard against this distemper in trouble for it is an exercise easily attained whereas right exercise under the Cross is not attained without difficulty and wrestling 2. Passion and Impatience is an evil very hard to deal withal and they who would oppose and cure it in others will hardly know to what hand to turn them or where to begin For in this challenge Bildad begins with complaining of Job to his Friends Ho teareth c. and then turneth to complain of this fault to himself Shall the Earth be forsaken for thee as hardly knowing what course to take or how to get in upon him See Chap. 4.2 It is true Bildad mistook Job in part yet this is a certain Truth That men in passion should consider that they are under a distemper and therefore when any thing spoken to them pleaseth them not they should consider that the cause of it may be their own distempered taste They likewise who have such to deal with would remember that it is a task too hard for them till they put themselves in Gods hand 3. When men look aright upon their lots and conditions they will find that the sting and bitterness of their crosses lieth in their own impatience which distempereth their souls and spirits For saith he He teareth himself or his soul in his anger Many things we fret at in our impatient fits and distempers which are not real afflictions but how ill soever we relish them real mercies tending to our own and others good and which it would be in so far a misery to want Thus Jonah is angry at his own lot and Gods dealing with Niniveh when yet it wa◠〈◊〉 singular mercy that so many souls were perserved from the stroke of justice and his mercy that he was imployed as an Instrument in that Preservation Further Such things as are real afflictions and sad would be most easie if Pride Impatience and Murmuring were laid aside and Humility stooping and meekness studied as Psal 39.9 Withal Whatever use or fruit the Lord call for or intend in our affliction impatience hinders it all like a boisterous wind that brings no rain and so we prolong our own tryal A man that is impatient possesseth not his own soul Luke 21.19 and so cannot rationally improve his tryal Yea thereby he makes shipwrack of more then trouble could deprive him of If this were well studied we would find that Patience and Submission is a compendious way to get ease and a remedy of all that ails us And for attaining thereof the following Instructions concerning the Providence of God will afford some help and direction 4. God hath a Providence in the Earth As here is implied That he forsakes not the Earth See Acts 17.28 Men should still remember and fix their eye upon this Providence in all things which may keep them from barking at God in their impatience as indeed impatience reflects upon God whatever we pretend in it Exod. 16.2 3 7 8. Isa 45 9. And being at peace with him may secure us of all Providential Dispensations be what they will that they shall do us no hurt 5. The Providence of God is Universal on the Earth See Matth. 10.29 30. and 6.26 28 29. and constant and perpetual The Earth is not forsaken as Atheists reckon Ezek 9.9 This teacheth us to see God in every thing and not in things which please us only and to acknowledge his mercy who though he be provoked ceaseth not to uphold and govern the Earth yea and to bring about that which may be for the good of his people And if he have an hand in all things we are bound to believe that the most cross dispensations do very well beseem his Goodness Holiness Justice Wisdom c. seeing he doth nothing but what is like himself and that when he hath tryed purged and humbled his people he can bring about good out of the bitterest of them even meat out of the eater Such Principles as those being fixed and seriously studied may prevent many mistakes and fears 6. The Dominion and Providence of God is ordered and fixed at his own pleasure and not to be altered at the pleasure humours and arbitrement of ment of men whose passions are very inconstant and
record A desire which is repeated much to the same purpose Chap. 31.35 c. and which sheweth how confident he is of being in the right in that he cared not into whose hands this debate came or who cognosced upon it For further clearing of this purpose a few things would be considered And 1. For the matter which he would have written my words some restrict it to the following confession of his faith v. 25 26 27. Others extend it to the whole discourses in this cause and Chap. 31.35 he extends his desire further wishing that what they opposed to him were written also It is most safe and clear to understand it here of all that he had said in these debates and particularly in defence of his integrity Consider 2. His scope in this desire to have his words written It needs not to be extended nor yet restricted only to that time of the Resurrection v. 25 26 27. as if his meaning were that he would have his defences kept on record till that time to be discussed there For there will be no need of such Books for clearing of processes in that day But his scope is this Being confident that he was in the right and that he would carry his cause in that day of the Resurrection and General Judgment and therefore he subjoyns his assurance of that joyning it to this desire by the causal particle for v. 25. to point out the grounds he goeth upon in this desire He desires that his defences may be recorded that all Ages present and to come might know and judge of them as being sure that however his Friends were not moved with what he spake yet he should carry his cause and all impartial Judges would take his part Consider 3. As for the way of recording his words which he so passionately desires there is a gradation in it 1. He would have them written 2. Not only so but he would have them printed in a Book Not after the way in use among us which was not then known nor long after But as the Original word imports he would have them recorded as publick Statutes use to be that is engraven in fair and legible Characters that all might easily read them and the writing not be obliterated and that they may be kept safe as Statutes use to be secured and that not in loose Schedules but in a Volume Book or Register 3. Because Books may be eaten by moths or worms and so what is written in them may be lost Therefore he desires that his words may be graven upon a Rock to be kept for ever as publike monuments are and that with an iron pen of which Jer. 17.1 whereby the letters were cut in the Rock and with lead which was poured into the letters thus cut in the Rock to make them more legible By all which he evidenceth his desire to have his Doctrine perpetuated that it might bear witness that he was an honest man though afflicted by God and traduced by his Friends Consider 4. As for the validity of this way of proving his integrity by such a desire Albeit Job had his weaknesses and passions in his debates which upon better advisement he would wish deleted or that they had never been And albeit this his desire to have what he had said perpetuated do not necessarily or of it self prove his integrity For men may stiffely enough cleave to Errours yet if we restrict his desire to his defences in the main cause wherein he was sound and will consider that his desire is grounded upon his confidence after-mentioned v. 25 c. and that it is uttered by him when to his his own apprehension he is ready to die we may safely conclude that his confident desire in such a case speaks much for his honesty From the verses thus cleared Learn 1. Saints may be strangely frustrated in their desires for satisfaction and case under trouble As Job here desiring pity from his Friends v. 21. doth not obtain it but must row to some other shore and seek some other way of case Till a tryal be perfected whatever we look to for ease may not only disappoint us but augment our grief Which teacheth the afflicted to be sober in their expectations to look for disappointments when they essay lawful means of case and to fix upon God who only can command refreshment and case though even in so doing we may also meet with an humbling tryal Psal 77.3 2. It is the very sad and humbling lot of Saints under trouble that they are under a cloud of mistakes and prejudices from others so that to be cleared of those were much to them yea or to have hope of being cleared afterward For this is Job's tryal that under his afflictions he is mistaken by those who are present with him and that it would be a great comfort to him if there were a probability that he should be cleared afterward When-ever Saints come to be in affliction they may expect many tentations will be fastened upon their lot and in particular that they will be mistaken by men and it may be by their dearest friends and have their integrity and approbation with God under and because of thir afflictions questioned This as it is a sad tryal shaking the very foundations upon which they must stand in a storm and great cruelty in men to pluck this from them as Job insinuates Chap. 6.29 So when it is the lot of any Saint it should make them sober and to be content with little were it but to have hope to be cleared even when they are dead which Job longs after here 3. However the integrity of Sains be questioned under tryal yet it is their duty not to quit it For Job here doth still cleave to it and when for the present he could not get it cleared he doth propound other ways of being vindicated afterward See also Chap. 27.3 6. And though in this his passion and excesses are not to be justified for which he is checked Chap. 34.6 Yet it is certain that tentations and assaults with the continuance thereof are let loose upon Saints under trouble of purpose to try if they cleave to God and the testimony of a good Conscience and therefore they discover their weakness and their dross in the furnace if they quit it Yea having the command of God to maintain their integrity they sin if they do otherwise 1. This may teach Saints their duty both in debates from without and conflâ—cts from within 4. Such as have a good Conscience and Truth on their side need not seek to corners for shelter For Job cares not who in all ages cognosce upon his cause and way Yea he would have it recorded for that end Truth is a strong Second which will support and vindicate its maintainers And men should study so to walk and act as if not only all the present Generation throughout the world saw them but all their actings and discourses were
had been so largely enumerated in the former Chapter Nor doth he regard Job's ample confession of his faith Chap. 19.25 c. Nor the intimation of the hazard of wrath which he had made unto them Chap. 19.29 But the more Job spake of those things he falls the more fiercely upon him Whence Learn 1. It is not easie to change learned and witty mens Opinions when once they are engaged in dispute For Job's Friends have still somewhat to say and answer And therefore God should be much imployed in such cases who ends this Controversie by his Word Chap. 42. and without whose presence and operation disputes will not put a close to Controversies 2. Afflicted Saints ought not to build upon most rational and likely means for ending of their tryals till God come and interpose For albeit Job had said so much for himself as might make men in reason think it were a thousand pities to use him harshly any longer yet all this is but Oyl cast into the flame with his Opponents who deal the more harshly that he pleads pitifully and yet confidently under his pitiful case And herein 1. Men ought to look to God who hath the inflicting continuance and ending of tryals in his hand and will permit none to sacrifice to their ownner in this business But in the use of all means will have them submit intirely to his will and will have them see that he may justly continue that tryal which they can shew just reasons why men that are his Instruments should not continue it 2. Men ought also to look on this as a great part of their tryal if they will continue to hold fast by their Grounds and Principles after they have asserted them and yet God permits men to continue unjustly in opposition to them For every new Reply of Job after these unjust assaults of his Friends is a further tryal and proof his constancy and integrity and a mirrour wherein his patience and faith do shine for the Edification of others in all ages 3. Men should look what God may have to say in the unjust continuance of their tryals from men For in all this long debate though Job had the better cause and the better of them in the dispute yet he failed much toward God And therefore an exercise of one kind or other never left him till he took with these and was humbled for them 4. Men should also read in this instance how far passion kindled through the heat of contention especially when joyned with ill Principles may mislead them For Zophar's unsound Principles and his Passion did necessarily ingage him to condemn Job let him say for himself what he would Which should warn men to take good heed to their Principles what they are and to the frame of their spirits Observe 2. In the next place we are to consider the manner and way of his going about to answer My thoughts saith he cause me to answer or cause me to return and bring me back into the lists again and make me interrupt my resolved silence and I make haste or my haste it in me The word here rendered thoughts doth properly signifie the branch of a Tree and is figuratively applyed to signifie the clefts of Rocks and mens cogitations or thoughts And so it may import high unsettled and turbulent thoughts like branches tossed with the wind as accordingly we find it made use of to signifie unsettled Opinions 1 Kings 18.21 thoughts and fancies in a mans sleep Job 4.13 and ill and vain thoughts Psal 119.113 But It is not to be conceived that Zophar makes use of this word to express any bad opinion of his own thoughts conceptions but only that they were his thoughts issuing from his heart as branches from a tree This is certain that by those words he intimates that his thoughts were burning within him he was in so great haste to get a vent to his conceptions that he had no patience to hear Job any longer And albeit his design in all this haste and perturbation of mind was to vindicate the Righteousness and Justice of God and to reclaim Job whom he supposed to have miscarried grossly in this matter yet the sequel cleareth that he was wrong in this which he is so hasty to see about It teacheth 1. Mens spirits when they suffer themselves to be over-driven with haste and perturbation do readily miscarry For Zophar in this his haste is found to be in an Errour Thus David's expressions in his haste prove to be unsound and such as he finds cause to retract them in cold blood And ordinarily mens haste and passion which is but a short madness furnisheth them with matter enough of sorrow and repentance when they seriously reflect upon it And therefore in all actings mens first and chief care would be ever their own spirits which are their chief opposites in doing duty and particularly in managing Controversies as they ought 2. Men even when their designs and intentions are good may yet miscarry in the prosecution of them through haste and passion For Zophar had a good design in this his hastie undertaking to reclaim a man whom he judged to be in an Errour and yet his haste made him to miss his mark so that he was not able to discern what was right or wrong in Job nor to hit upon his real miscarriages in this Controversie Even a good Cause may be marred by mens managing of it with passion and haste and therefore much less are men to make use of a pretence of zeal or good intentions to break out in passion for who so give way to that distemper of spirit cannot readily but go wrong Observe 3. As for the General account of his Reasons moving him to answer and to make haste in it Therefore my thoughts cause me to answer and for this I make haste Though this therefore and for this may be looked on only as a General which is particularly expressed and instanced in the next verse Yet if we consider more narrowly there may be more found in it For in the former Chapter Job had closed his discourse with a threatning of Judgments against them because of their miscarriages towards him And Zophar begins and possibly interrupts Job with this Therefore I answer and for this I make haste as if he had said The fear of that same wrath wherewith thou threatenest us for speaking as we do causeth me speak yet more to the same purpose lest by my silence and suffering thee to go in in thy course I should indeed draw on that wrath upon me It teacheth 1. Men should be well advised and maturely ponder the grounds upon which they speak and particularly upon which they either engage or persist in a debate they should first think well and then speak For so much doth his pretending to this ground and reason of speaking teach in general though he â—â—red in the particular Therefore do I answer c. 2.
these verses 1. He shews whence he learned and how he will prove and confirm all his following Narration v. 4. Namely by the consent of Antiquity and the testimony of all Ages from the beginning of the world and therefore he propounds it by way of reprehension of Job that he should be ignorant of that which hath been of old and even from the beginning of the world that man was placed upon the earth 2. He subjoins this account concerning the downfal of the wicked man or hypocrite that it shall be speedy his triumphing and joy being but short and for a moment v. 5. Some from this do gather that by Jobs former discourses he is somewhat convinced and persuaded to remit a little of the rigour of their opinion And to yield that the wicked may sometime prosper as Job maintained though he will maintain that their prosperty is followed with speedy shameful and irreparable ruine But no such change appears in the debate for all a long they denied not that the wicked might sometime prosper Only this they maintained as herein Job contradicted them that if the wicked were not still in misery yet any prosperity they enjoyed was soon overturned As for this way of probation by consent of Antiquity and the experience of all ages I have already cleared that is not true as to matter of fact that all the wicked and only the wicked meet with such downfals For the experience of Nimrod and Abel to seek no more assureth us of the contrary Neither is the Argument valid or relevant in point of right suppose the allegation were true For not only will it not follow that because they knew of no contrary instances therefore there were none but it will as little follow that because there had been no such instances in the times before them therefore there should never be any such And because no godly man had faln from such an height of prosperity as Job did therefore he could not be a godly man whom the Lord had now brought down For the Scriptures teach us that Gods proceedings in those external things are variable according to his pleasure And for the Doctrine it self which he delivers v. 5. and prosecutes in the rest of his discourse I have spoken often to it that the wicked do deserve all those things and it is agreeable to the sentence of the Law that they be so dealt with and in so far we may safely make use of his Doctrine But it is still unsound to assert that all the wicked are actually so plagued and only the wicked And that the godly may not be exercised with the like lots either for correction or for tryal So from this way of arguing and his mistakes in it in General Learn 1. Men once engaged and prejudged will not soon see their Errours though never so often and so clearly refuted For he yet insists upon their common Doctrine and Argument as valid and sufficient to convince Job though he hath often demonstrated the falshood or weakness of it More is needed to draw men from Errour than the Proposition of clear and convincing light even that they shake off and renounce passions Prejudices Interests and their engaged Reputation and that they pray to God that there be not a judgment or spiritual plague upon their hearts 2 Thess 2.10 11 12 2. Men of parts though never so often refuted will not want abilities to set a new and good face upon an ill cause For though Zophar repeat the same thing that had been spoken before yet he repeats it in new terms and variety of flowers of Eloquence are made use of to render it plausible and cause it to take with Job This shews how dangerous mens abilities are in an ill cause and how needful it is that we take off all masks and buskings that may be put upon things and discourses that we may see them in their true and native colours and what is at the bottom of them If we look upon this purpose in it selfe abstracting from these mistakes and what may safely be gathered from it It teacheth 1. It is mens duty to be so acquainted with Gods works in the world as to make good use of them For he finds fault with Job for being ignorant as he supposed of what God had wrought the study whereof might have humbled him And albeit he mistook in the particular yet it is of general verity that we should have our eyes exercised to observe what God is doing in the world and should be careful to improve it Psal 64.9 2. The more obvious and general Truths are ignorance of them is the more sinful For he aggravates Jobs ignorance from this and it had been a great crime if the charge had been true that he knoweth not this of old or which hath been of old even since man was placed upon the earth or that this Truth was common and verified in all ages and yet he was ignorant of it 3. God in all ages hath put such marks of his displeasure upon the wicked as may warn men to abhor their course and way For albeit this Doctrine taken from the experience of all ages be not broad enough to bottom Zophar's conclusion Yet there is enough in it to make this out That albeit God make not every wicked man a publick spectacle or monument of his justice nor doth exempt the godly from the like exercises and lots yet beside what he hath declared in his word he hath in all ages so testified his displeasure against the wicked by his judgments upon some of them that they must be mad who are not deterred from following their wayes 4. In Gods account a wicked man and an hypocrite are all one and they may expect the same portion from God if the hypocrite fare not worse because he is an hypocrite Therefore the wicked and the hypocrite are joyned here as sharing in the same lot And by this he warns Job that this Doctrine belonged to him as having been a close hypocrite as he supposed though he should clear himself of gross wickedness 5. Wicked men and hypocrites may for a time not only have matter of ordinary joy but even of triumph as being to their own apprehension victorious and set up above the reach of all difficulties For so is here supposed that they have their triumphing and joy All of them are not so dealt with but many of them buy their wicked courses dear enough and find vexation and misery enough in following a Trade of sin yet some may attain to such a measure of prosperity as they please themselves to joy and triumph in it And hereby they bewray their carnal dispositions that can so rejoyce and exult in such base objects when they are rather to be pitied considering they will get no other portion And it calls upon the people of God to be sober and not to fix their happiness and satisfaction in these things which the wicked may
time For thus also no man shall look for his goods as hath been explained Vers 22. In the fulness of his sufficiency he shall be in straits every hand of the wicked shall come upon him Followeth to v. 29. The third part of this Narration Containing a further Amplification both of the downfal and subsequent miseries of a wicked man Wherein he is represented as a terrible delinquent pursued by God And having already spoken of the procuring cause of his fall and miseries he gives here a further account of the time and efficient cause of his ruine both instrumental v. 22. And principal v. 23. of the means of his ruine or weapons imployed against him to make him miserable v. 24 25 26. of the witnesses that shall be led against him in this process v. 27. of the effects of all v. 28. In this verse we have an account of the time of the wicked mans ruine and of the instruments imployed to bring it about Namely That when he is at the height of his prosperity and full and abounding in all things that are sufficient for a contented life then straits shall come upon him and that by the means of all the wicked or troublesome men as the word signifies that are about him who shall do to him as he did to others Here he hath another unjust reflection upon Job's case who was oppressed by the Sabeans and Caldeans when he was in a flourishing condition and his Children were feasting But the General Doctrine teacheth 1. Albeit wicked oppressours may for a time take elbow-room enough in the world yet when God reckons with them they will be pinched For then he is in straits or straitened And by this partly the Lord meets with their lawless dispositions and he straitens them who will not be hemmed in by his Law And partly he plagues them for their taking liberty and loosing the reins to themselves in prosperity by causing trouble pinch them sore 2. The height of the wickeds prosperity is so far from securing them that ordinarily ruine comes upon them when they are so exalted For in the fulness of his sufficiencie and when he abounds in all things and hath a full sufficiency of them he shall be in slâ—â—ites See Psal 92.5 6 7. Luke 12.19 20. 1 Thess 5 3. As in then most flourishing condition they are for most part in wants through the want of satisfaction and contentment Eccl. 5.10 So God in the time brings real wants and straits upon them and oft-times their stroke is but waiting for them till they be higher that the stroke may be sadder 3. Such as wickedly and unjustly oppress others God justly turns them ove unto as wicked hands who will shew them as little pity For as he oppressed the poor v 19. So every hand of the wicked â—â—â—â—els of those are about him and can reach him shall come upon him Thus the very wickedness of 〈◊〉 instruments of vengeance which prompts them to be cruel ought to be remarked Ezek. 7.21 22 â—3 24. Vers 23. When he is about to fill his belly God shall cast the fury of his wrath upon him and shall rain it upon him while he is eating In this verse we have a more particular account of the time of the wicked mans ruine together with the principal Efficient Cause thereof Namely God who shall rain the fury of his anger or some effects of his hot displeasure upon the wicked man even when he is about to satisfie himself with his purchases and with what he wished for to make him happy Thus the words are to be understood not so much literally that while he is eating his meat his ruine comes as befel Job's Children and the People of Israel Numb 11.33 as according to the scope of the former Metaphor v. 12 13 14 15. that he shall be destroyed even when he is about to glut himself with these sweet morsels which he had acquired with so much labour and toil Doct. 1. Who ever be the Instruments of the wickeds ruine yet God is the Principal Cause of it who should be waited upon that he may bring it about in his due time and should be seen in it when it cometh to pass For God shall cast upon him c. And though the word God be not in the Original yet it is to be reputed from v. 15. And the expressions of fury of his wrath and raining it down upon the wicked do evince that it is his work 2. When God is a mans party all instruments that he shall be pleased to employ will also be against him For every hand of the wicked shall be against him v. 22. when God is pursuing him in the fury of his wrath .. 3. God can holily make use of wicked men and their wicked actions to scourge other wicked men As this verse compared with the former doth also teach See Isa 10 5. 4. God chooseth the time for plaguing of wicked men so as they may be most surprised and their plagues prove most bitter to them For he is plagued when he is about to fill his belly and is eating when he is at the height of his expectation and beginning to joy in it this cometh upon him He begins to eat and taste of sweetness but gets not leave to fill his belly 5. It is the great misery of the wicked that whatever plague come upon them it flows from wrath and the fury of wrath As here we are taught And it warns men not to judge of the greatness of a stroke by what it is in it self but by the measure of divine displeasure that is manifested in and by it 6. Wicked men may expect that the effects of Divine displeasure will not only come suddenly and unexpectedly upon them as a plump-shower in the fairest day and will fall upon them from heaven whence the ruine cometh when there is no appearance they can be reached by any upon earth but that they will be powred down abundantly upon them to compense all former delays and sparing them All this is imported in this that God will rain wrath upon him when he is about to fill his belly and is eating Vers 24. He shall flee from the iron weapon and the bow of steel shall strike him through 25. It is drawn and cometh out of the body yea the glistering sword cometh out of his gall terrours are upon him In these verses and the next that followeth this ruine of the wicked man is illustrated from the consideration of the means of it or the weapons employed to bring it about And in these verses he asserts 1. That though the wicked man flee one mean of ruine yet another shall reach him As a man fleeing the sword or the like Iron weapon which kils at a nearer distance is overtaken by an arrow shot out of a Bow of steel or of brass which they used to temper well in those days v. 24. 2. That as when a man is thus
jovialâ—y They die in a moment peaceably and without any bands in their death v. 13. This whole Discourse tending to one purpose I need not insist upon every word of it but shall reduce the whole to these Heads First This question Wherefore do the wicked live c being considered abstractly from the scope and as spoken to God might import Job's stumbling at this dispensation and his desire of solution about the causes of it as Jer. 12.1 Hab. 1.13 And the Answer to such a Question might be That God suffers them thus to prosper not because he loves them or minds their good in it or cannot reach them but because he would witness his long-suffering Rom. 2.4 would try the faith and patience and other graces of his Children would teach them to imitate him who is good to his very Enemies Mat. 5.44 45. and would suffer the wicked to discover themselves more and more and run upon snares c. But Job doth not here stumble at this lot v. 16. and he propounds the case not to God but only to his Friends to refute their Opinions As if he had said If that be true which ye assert concerning the ruine of wicked men How cometh it to pass that dayly experience lets us see so many wicked men prospering This being Job's scope in the Question it teacheth 1. Men once engaged in an Errour may be so blind and so be misled with prejudices and mistakes that they will not see clearest Refutations of it as they could not remark constant at least frequent Experiences witnessing against them Some men being once engaged think themselves so interessed as they will not see what may reclaim them and there are so many delusions and strong delusion and some are so given over to them that it is no wonder they cannot see the Truth 2. The more obvious and clear that light be against which men sin by their Errours their sin is the greater and the more inexcusable As when men sin not only against Divine Revelation in things which are above the reach of Reason or against sound Principles of Reason in things that may be proved thereby but even against sense and experience whereof Job makes use here to refute and aggravate the Errour of his Friends Thus men are said to become unreasonable or absurd 2 Thess 3.2 and natural brute Beasts 2 Pet. 2.12 And men are given up to such dispositions not only for the tryal and exercise of the Lovers of Truth who oppose them and cannot get them convinced by any means or arguments and to excite us to pity Adam's faln Posterity when left to themselves and to cause all men read their own dispositions and inclinations by nature in their way But that this may be a warning unto and if they persist a punishment of these who see not the evil of more refined and polished Errours Secondly The gale of the wickeds prosperity in their Persons Children Family and Wealth within and without doors v. 7 8 9 10. may teach this Truth That the doctrine of Zophar and his Companions is not true of all the wicked But many of them have a constant and full portion of prosperity A Truth which the Lord in this Book doth inculcate for guarding of the hearts of the godly who because they need rods to mortifie their corruptions and have many Enemies are exercised with another lot And it is a Truth which may hold out these Instructions 1. Prosperity is not of so much worth and excellency as many think nor is it the conduit whereby God conveys and communicates his special love to all to whom he gives it For if it were so it would not be dispensed as it is And it is because the godly think so much of it that they want it so much And God is more gracious to them than to it give to them when they are in such a frame as makes them ready to abuse it 2. Though dispensations both of prosperity and adversity be not dumb and say nothing nor should be useless Yet they alone and of themselves say nothing to clear the state of a mans soul before God nor can a man judge thereof by any such lot The highest gale of Prosperity here mentioned may consist with Gods hatred and all Job's Adversity may consist with love 3. The godly should not envy the wickeds prosperity as the Psalmist did Psal 73 3 c. but should rather pity them seeing they will get no more Nor should they quarrel much with the wicked about these things which are their only portion and not theirs 4. The godly should not be stumbled at adversity nor cast down with the want of prosperity If there were no more to be considered but the will of God who ordereth all these things it were enough But much more ought they to be satisfied when they consider That their portion is secured whatever befal them in the world That they are only separated a little sooner from the contentments of time for they will part with them at last as the wicked must also do That whatever their lot be they are supported and provided for and have food and rayment though possibly not to their carnal hearts desire That in their adversity they are called to bring up a good report of the riches of the grace and favour of God wherein all their wants are made up and not to mourn over these Idols whereof they are deprived but to let see that they can be crucified to the world as well as it is crucified to them That they are but fitted to move toward their Countrey being delivered from many impediments of a prosperous condition which clogged them And in a word That there is a blessedness even in adversity to them Psal 44.11 We will never attain the right use of our present lot nor are we fitted for any issue from adversity till we come to under value prosperity and to rejoyce in the love of Christ in the want of other things Rom. 8.35 39. And till we be more mindful and careful of the blessing of our sad conditions than of an issue of them For without this if we were delivered we would but run mad in seeking to satisfie our unsubdued and long starved lusts 5. When the godly look upon all these particulars of the wickeds prosperity in their persons children family wealth c. they may also on the contrary see how many doors God hath whereby to let in trouble upon them by afflicting them in any of these Whence may be gathered partly how frail man is and how God hath him at an advantage to make him miserable if he please by many means Falling upon him either in his Person or his Children or within or without doors Partly How many things the wicked need to patch up some shew of happiness to themselves seeing they will not delight in God Partly That the godly ought to remember what tryals in all or any of these enjoyments
but they offer to reflect upon and affront God For their way upon the matter saith What is the Almighty that we should serve him 7. Prayer is a part of Gods Service from which the wicked are most especially averse For as they decline all service in general so in special they decline to pray unto him 8. The wicked are not content to sleight Prayer only but they do also at least in their heart and practice traduce it as an unprofitable undertaking For say they what profit should we have if we pray unto him It is their fault that they look only to their own advantage and profit in this matter seeing they are bound to it as their duty and as service to God whatever they reap by it And it is yet further their fault that they do not discern the true spiritual advantage of Prayer which is not small but do measure all things by outward advantages Whence it comes to pass that in many cases and times they loose sight of the profit of Prayer Carnal men cannot discern how Prayer and Access to God thereby do sweeten and sanctifie hard Lots when they are not removed Atheists think Prayer not the most compendious way of reliefe in trouble but will rather essay any other shift or will weary of it if an answere be long delayed 2 Kings 6.30 33. Hypocrites will cast of Prayer when after making a shew of seeking God they are yet left in trouble Isa 58.3 Especially if they see others who neglect that way prospering Mal. 3.14 15. And prospering wicked men are ready to think they have no need of God and that they are not in his Reverence nor can be bettered by him or his help and therefore care not for Prayer to him which is the disposition of these here See also Chap. 22.17 Hence it ought to be looked on as a plague upon men when they cast out with Piety under any dispensation when they are out of the sensible need of Gods help in every condition when they look not upon Prayer and keeping of the way of God as a reward to it self Psa 44.17 18 19. or when outward prosperity causeth them to under value spiritual mercies Vers 16. Lo their good is not in their hand the counsel of the wicked is far from me In the third Branch of this Naration Job subjoyns a Caution And lest any should think that his speaking thus of the wickeds prosperous lot and of their principles and way did import that he liked and was taken with them or stumbled because it was otherwise with himself He sheweth that this scope in all the former Narration is not to commend their prosperous condition or to express his envy at their prosperity But as to clear how false the reasonings of his Friends were who said that such wicked men were most afflicted so to shew how detestable their manners are to God and him notwithstanding all their prosperity And for this end 1. He declareth as to their condition in it self that their good is not in their hand That is Notwithstanding all they do enjoy yet not only do they want that which is mans true good and happiness which is the favour of God But even as to that prosperity which they think their good and place their happiness therein though they think themselves so sure of it and so settled in it that they see no need of depending upon God or calling upon him v. 14.15 Yet as their power could not acquire so neither can it retain even that outward prosperity without God 2. He declareth as to himself that however they prospered and he was afflicted Yet he was far from agreeing to their counsel or opinion either in looking on prosperity as mans chief good or in their Atheistical impiety Whence Learn 1. When the godly under adversity are either thinking or speaking of their own lot or the wickeds prosperity notwithstanding their impiety they should guard well that neither their own hearts be poysoned nor others get cause to think they are stumbled or ensnared with any unsound Principle Therefore Job subjoyns this caution to guard himself and prevent any mistakes from his Friends The study of the wickeds prosperity is a very trying exercise to godly men Psal 73.2 3 10 11 12. Jer. 12.1 Hab. 1.13 And therefore they should guard themselves lest their own hearts being distempered with it they express any thing which may dishonour God or offend Saints Psal 73.15 or harden the wicked in their ill courses 2. Whatever the lot of the wicked may seem to say at first view either to themselves or to the godly to commend their way yet a right discerner will see that in it which may refute their folly even to admiration Therefore he premits a Lo or behold to to what he is to say to intimate that it is admirable that this should be the true state of their condition when yet themselves and others think far otherwise of it It is true that not only the wicked themselves see not the truth of their own condition Psal 92.6 7. Mic. 4.11 12 13. But even godly men under tentation may be much in the dark about it Psal 73.15.16 yet when they come unto the Sanctuary they may get another sight of it even to admiration and till they see cause to be ashamed of their ignorance Psal 73.17 18 19 20 21 22. 3. Though the wicked think themselves so happy in their prosperity as to stand in no need of God v. 16. yet they are far from true happiness for all that For whatever they enjoy true happiness is another thing their good is not in their hand See Psal 4.6 7. And this is a needful caution under trying dispensations that we be careful to discern wherein true happiness consists and to see the vanity of time that we may be as careful to die to it as it dieth to us 4. Though the wicked fear not God and do look upon what they have which they account their good and happiness as procured and acquired by themselves And do think that they are able to secure it without owning of God v. 15. Yet herein also they are mistaken they neither could acquire it nor can secure it of themselves For thus also their good is not in their hand Hence it is that God asserts that it is he that causeth wicked men to prosper for his own holy ends Isa 10.5 6 7. with v. 10 13 14. See also Isa 37 23-27 This is a special plague upon the prospering lots of the wicked that they seclude their dependence upon God and it is the godlies mercy when they are taught to deny themselves and depend upon God in every condition 5. It is a sure principle and much to be studied for encouraging to Piety that the world is not at the wickeds disposal God not noticing which way it go But that there is an hand of God in every dispensation and that it is he who maketh the
he spares the world and many wicked men in it that he may gather in all his Elect out of it 3. God would have his Chidren weaned from doating upon outward favours which he may heap upon wicked men and would have them look unto and judge of things according to the Word and acquiesce in spiritual mercies 4. Some few instances of Gods displeasure let fourth against wicked men are enough to give warning to all other wicked men especially these of them who have the Word which if they believe not they will believe nothing else Luke 16.27 31. Doct. 4. As dispensations are but a crooked rule when by them we would judge of mens estate before God so it is yet more unsafe to draw an ordinary rule from extraordinary and rare precedents As here they would draw a general conclusion from that which was not so often verified Thus are we also to Judge of Gods singular manifestations and impulses and instincts given to some of his people which are not to be expected by all not the effects following their upon to be drawn into an example for imitation by others I come to the particulars of the wickeds misery here mentioned Wherein pointing at the expressions they had used in their discourses he grants such things may be as they speake of but not so frequently as to bottom that General Conclusion Chap. 20.29 In these verses he speaks of the extinguishing of their glory and prosperity like a Candle put out which was Bildads phrase Chap. 18.5 6. that his stroke comes upon them even to destruction And that the supreme cause hereof is God who measures out sorrous to them in anger v. 17. And that so violently easily and effectually as chaff and stubble are driven away by the wind and storm v. 18. Whence Learn 1. All men are by Nature and in themselves dark and destitute of the light of comfort and encouragement For it is common to all of them that they need a Candle or Lamp without them to give them light not only for their direction but for their Encouragement and the cheering of them up also 2. Albeit godly mens comforts may be compared to a Candle Chap. 29.3 because they are but borrowed and without these they would be in a dark condition yet the wickeds comforts are so called because they are but artificial and of the basest sort not like a Sun c. but like a Candle or Lamp in a darkhouse or night See Isa 50.11 3. Not only can all the wickeds comforts be easily reached and are such as may be extinguished by outward trouble but calamities will put and leave them in an ignominious condition like a Candle put out which leaves a stinking snuff in stead of a shining light 4. Gods Judgments upon some wicked men tend to their utter destruction in a violent way For their destruction cometh upon them They have no security against this whereas it is otherwise with the godly 2 Cor. 4.8 9. Psal 118.18 5. God is the Author of any calamities which befal the wicked who can reach them when they are without the reach of others and who ought to be looked unto for repressing the insolency of wicked men by his plagues and seen in them when they come For it is God who doth this and distributeth sorrows 6. God carveth out and distributeth mens lots and portions to them He giveth unto them what and how much he pleaseth and he makes Rods great or small easie or heavy as he will For God distributeth and is a carver in these matters 7. The wickeds calamities are accompanied with much and many sorrows and without any such encouragement as the godly have For God distributeth sorrows as the chief ingredient in their lot 8. It is a sad ingredient in the wickeds lots and sorrows that they flow all from wrath and are not mixed with that love which sweeteneth the bitter potions of the godly Rev. 3.19 For God distributeth sorrows in his anger See Psal 11.5 c. 75.8 Ezek. 5.13 9. As the wicked even in the height of their prosperity are but light and vain when put in Gods ballance Dan. 5.27 So the violent storms of Gods Judgments will easily over-power them For they are at stubble before the wind and as the chaff that the storm carrieth away See Psal 35.5 Vers 19. God layeth up his iniquity for his children he rewardeth him and he shall know it 20. His eyes shall see his destruction and he shall drink of the wrath of the Almighty In these verses he further declareth That the wicked mans Children shall also reap the fruit of his sin and that not after his death but in his own time v. 19. That he shall know and feel his destruction in his own and his Childrens mine and shall drink largely of the wrath of God in these plagues v. 20. Whence Learn 1. The sins of wicked men are a sad Patrimony to their Children in whom they are often punished as here we are taught See Exod. 20.5 2. God will not always forbear to plague the Children of wicked men till themselves be gone but will make them sad witnesses thereof For he shall know and see it 3. All these plagues which the wicked undergo in their Persons Children and Estates are procured by themselves and the just recompence of their way For God rewardeth him by those 4. God can make the stoutest and most stubborn feel his hand and the bitter effects of their sin For when he rewardeth him he shall know it or be made to feel it and know it is the reward of his way See Isa 26.11 Levit. 26.21 22 23 24 c. Stubbornneses and stupidity under rods do but portend sadder strokes till we be made sensible and till God get a witness in our bosoms to plead for his Righteousness in afflicting 5. It is a sad aggravation of mens misery when in their own time they see their own ruine and the ruine of all that belong to them For his eyes shall see his destruction This should teach men to prepare for such a lot and to be laying their account that they may out-live all their temporal enjoyments and contentments 6. It is yet sadder to consider that the wickeds lot flows from wrath or indignation that they shall drink and that largely of it and that God who is their party is Almighty or Alsufficient too hard for them to oppose who can make his threatnings effectual and cause them drink of the cup of his wrath whether they will or not Jer. 25.28 All these are held out here in that He shall drink of the wrath of the Almighty Vers 22. For what pleasure hath he in his house after him when the number of his months is cut off in the midst Here is subjoyned a reason and confirmation of what is formerly said Wherein is shewed that this makes all the former strokes sad and speaks the wrath of the Almighty in them that he hath no
continue the afflictions of his people so long as he pleaseth as having Soveraign Dominion Their own bitterness under trouble may contribute to lengthen their sorrows and complaints And the discovery and purging of their dross even when trouble hath touched upon their sores may be so long in working as may continue their exercise long upon them 5. Endeavours to comfort and relieve the afflicted may sometimes adde to the bitterness of their tryall For even to day is my complaint bitter imports also that his bitterness was not a little augmented by the cures they applyed to his sores so that every speech of theirs did for that time awake all his sorrows and bitterness upon him As it is not an easie task to deal with troubled and afflicted Saints so they themselves ought to guard against supervenient irritations when they are afflicted 6. Stroaks may so confound the afflicted that they can hardly so much as make distinct complaints of them but only groan or at least when they have vented never so much by complaining there will be much more left to be uttered by inexpressible groans For with his complaint he had groaning As this points out the emptiness of the creature that a man dare not so much as promise to himself to be able to ease himself by dâ—stinct uttering of his case So Saints in such a condition should be comforted by considering how much a groan may speak to God if it be uttered by his own Spirit Rom. 8.26 27. 7. It is a great ease to Saints in trouble to get leave to vent their grievances and complaints were it but even by groans For here Job complains that his stroak is heavier than his groaning or that it could not be uttered even by groans Where the word rendred my stroak in the Original is my hand So also Psal 77.2 Whereby we are to understand his stâ—oak coming from the hand of God and it gets the name of his hand or the hand upon him to shew that this is the right sight of our afflictions when we especially eye the hand of God in them This point may teach them to be thankful who get if it were but the mercy of such an ease And when it is wanting we must look to him who seeth our condition as well as he hears our complaints about it 8. It is an evidence of a sinful distemper when men complain more than they have cause and when their cry is louder than their stroak is smarting For Jobs defending of his complaint by shewing that his stroak is heavier than his groaning doth import that it could not be justified if his groaning were heavier than his stroak It is the duty of Saints to study to be moderate in their resentments and not to aggravate their sorrows and stroaks And for this end they ought to remember how much they deserve above what they feel Ezr. 9.13 to observe any moderation and mercy that is in their lot Lam. 3.18.22 and to be content with whatsoever affliction God will enable them to bear 1 Cor. 10.13 9. Saints in their distempers are unfit Judges of themselves and their way For Job did indeed exceed In his complaints but doth not discern it As men ought not simply to trust their own knowledge of themselves as having to do with God who knoweth them farr better 1 Cor. 4.4 So in particular they ought to be jealous of themselves when they are in any distemper or trouble Verse 3. O that I knew where I might find him That I might come even to his seat 4. I would order my cause before him and fill my mouth with Arguments 5. I would know the words which he would answer me and understand what he would say unto me In the second branch of his complaint to v. 10. he regrates that he could not get access to God where he was sure to be absolved though he was condemned by men And in this his scope is not only to ease himself by complaining of his sad condition But withall 1. To assert his own integrity in that he expected to be assoyled by God 2. To insinuate that his Friends had dealt cruelly and unjustly with him which makes him seek to another Judge and complain that he gets not access In all which albeit his honesty and the strength of the grace of God in him do appear Yet it is further to be marked 1. That while he studies to avoid and repell their unjust censures he runs to another extremity in the way of asserting his confidence of his integrity Which sheweth that even a good cause may prove an occasion though not a cause to a man to manage it ill when he is tempted by the injuries of others 2. That being ill used by his Friends and so irritated and put in a distemper he reflects too much upon God who gave him not that satisfaction which he desired Which also warneth us that when passions are aloft they are madd steers-men and will readily drive us upon a rock This branch of his complaint and the grounds of it may be taken up in four particulars First His earnest desire to meet with God to argue his cause with him since he found so little help or comfort among his Friends v. 3. Where if we look upon the matter abstractly it is sound and right that a man desire to draw near unto God in his trouble especially when he is mistaken and ill guided by his Friends But if we look to the way of his desire and his particular scope in it he will be found passionate and faulty and therefore he is checked for his escape in it by Elihu For his scope here is to desire that since he missed of comfort and satisfaction in his addresses to God by faith and prayer therefore God would not so much help him to appear before him in Heaven by taking away his life as speaking after the manner of men set up some visible Tribunal before which he might plead his cause The whole Discourse alludes to such a finding of God as this which was granted to him afterward in the person of Elihu and by Gods own interposing in the debate though not so much to his advantage as he expected The second Particular in this branch of the complaint contained also in these Verses is an account of the use he would make of this liberty and opportunity of finding God Namely That he would boldly approach to God being set upon such a Tribunal v. 3. That he would propound and argue his cause and plead in defence of his integrity v. 4. and would answer all exceptions against it v. 5. and so formally deduce and manage the process Here there are great evidences of his integrity but vented without that modesty and reverence that were requisite and therefore he is afterward reproved for this However it may afford us useful instructions And First From his desire v. 3. Learn 1. A mans good conscience is a sure friend in
desired Chap 23 But further 1. This common benefit speaks Gods common goodness so clearly and convincingly that it may refute all quarrelling of his justice in his procedures as if he did wrong to any 2. It proves his universal dominion over all and therefore no particular person should seek to be exempted from subjection to him at his pleasure 3. This of the Sun is so obvious a proof to all of his goodness and dominion that it may make those ashamed who have low and unsuitable thoughts of God a resutation whereof is not farr to seek but is written in and with the beams of the Sun Verse 4. How then can man be justified with God Or how can he be clean that is born of a woman In this Verse we have the second branch of the Antecedent or a Declaration of mans baseness evidenced by his miseries being frail and infirm man as his name here imports and by his sinfulness being born of a woman together with the Conclusion of the Argument or the Inference deduced from the consideration of what God and man are Namely That God being so supreme and dreadful frail and polluted man cannot be just or clean with or before him For clearing whereof Consider 1. It cannot be denied simply that man may and can be righteous before God to wit by imputation of Christs righteousness But this ought to be denied that man is absolutely pure in himself or righteous by his own righteousness Farr less is man to be accounted justified and clean with God that is However he pass for such a one in his own or others eyes yet he cannot be so in Gods account Or he cannot be just and righteous in any degree of comparison with God who is perfectly pure and holy Or if man would offer to contend with God as unrighteous because he afflicted him being godly as he took up Jobs design Chap. 23.3 4 c. he could be able to plead no righteousness which should exempt him from tryal if God please Neither could he impeach the righteousness of God in afflicting him 2. As for his intended application of this to Jobs case there is a mistake and injury in it For not only is there an unsound principle in his arguing that Job must be wicked because he was afflicted or else God was unjust who had afflicted him But Job pleaded no such righteousness or cleanness as imported sinlesness nor yet any righteousness by works but only the righteousness of his person by faith in the promised Redeemer and the righteousness of his cause which was in effect the righteousness of his person also or that which he maintained in the debate against them Namely that he was not an hypocrite or wicked man because he was afflicted or because he desired to plead his integrity before God notwithstanding his afflictions when his Friends did unjustly condemn him And as for the way and manner of his betaking himself to God in this plea though it cannot be denyed but Job spake too smartly in his own defence of God and his dealing especially upon this supposition if God would own his Friends cause yet Bildad censures him too rigidly The instructions that may be gathered from this purpose have occurred on Chap. 4.17 and 14.4 and 15 14. Only here the general Truth propounded in this Verse being considered abstractly from his mistakes may teach 1. As the study of Gods soveraign Dominion so also the knowledge of our selves may contribute to lay us low and keep us sober Therefore is that consideration made use of here for that end 2. Man can plead no perfect purity or righteousness of his own nor can he be justified by any inherent righteousness For so much is here undeniable See Prov. 20.9 3. It is not to be regarded what men pretend unto of purity if it be not so with God or in his account as here also we are taught 4. Whatever real purity men have yet if they enter the lists to compete with God in that matter or to quarrel his righteousness because of his dealing toward them they will be sure to lose their cause For thus also man cannot be righteous or clean with God 5. Complainers and murmurers under rods do run the hazard of contending with God in the point of righteousness and cannot be justified For it is upon that account that Bildad puts Job in mind of this 6. Mens consciences if put to it will say much for abasing of themselves and justifying of God Therefore is this inference propounded by way of Question that Job's conscience might consider it as a truth he could not deny 7. Men may also be much helped in the study of their impurity by studying their misery and mortality and their way of consing into the World which if men considered their consciences behoved to be seared if they pleaded purity Therefore doth he inferr this inference and question by putting him in mind that mans name imports that he is frail and miserable and that he is born of a woman Beside these truths if we consider Bildad's mistakes here beside these that are marked in the entry they may further teach 1. It is a great advantage to be well acquainted with this principle that some afflictions come only for tryal For Bildad did mistake by reason of his ignorance of this while he would have Job wicked because afflicted 2. Odious consequences fastned upon mens opinions breed much debate and alienation of mind For his mistake of Job's meaning in defending his Integrity and appealing to God made him think that he pleaded perfect purity and condemned God 3. Every one cannot tenderly judge of the case and carriage of afflicted men nor give them that allowance which God will give them For he strained Job's ill chosen words too much 4 Men may be justified as to the state of their persons and right in their cause who yet have many infirmities For so was it with Job And though Bildad's Argument conclude nothing against the first yet it proves the second strongly Verse 5. Behold even to the moon and it shineth not yea the stars are not pure in his sight 6. How much less man that is a worm and the son of man which is a worm In these Verses Bildad's Argument proving that man cannot be just or pure with or before God is amplified and confirmed by a comparison instituted betwixt the Moon and Stars and Man The comparison runs thus If the very bright Moon as it is called Chap. 31.26 and the shining Stars do not shine nor are pure in Gods sight that is being compared with Gods purity they are but vile impure and not bright much less can man be pure before God who by reason of misery and mortality as his name here again repeated imports and by reason of the way of his generation being the son of man or of fallen Adam is but a worm This comparison is also instituted for the same end betwixt Angels and Man
Chap. 4.18 19. But Bildad brings the comparison to things which are visible And he mentions only the moon and stars not excepting the Sun upon any account of its purity in Gods sight but because it seems this discourse was in the night or evening as Psal 8. seems to have been penned in the night also and therefore Bildad points at the Moon and Stars which were then in Job's view Behold saith he the moon This purpose omitting his mistakes may teach 1. Man by reason of sin comes short of other creatures in respect of purity For so the comparison imports that man is fallen from his purity while the Moon and Stars keep their natural splendour The consideration of this may humble man who being made a little lower than the Angels Psa 8.5 is now so far debased And may commend Christ in whom our natute is exalted above Angels and who restores his own elect of lost mankind to their wonted state and dignity Ps 8.5 with Phil. 2.9 10. Heb. 2.6 9. 2. The purest of creatures are impure before God not that all of them are capable of impurity by sin though yet the creatures be subject to vanity for mans sin Rom. 8.20 21. but that their perfections are nothing being compared with what God is For the moon shineth not yea the stars are not pure in his sight 3. The consideration of the impurity of other creatures before God may convince man that he is much more impure For if the moon and stars be not pure in his sight How much less pure is man 4. The impurity of man is visible in his miseries which are the effects thereof For therefore is it intimated that he is frail and miserable man as his name signifieth to prove this And therefore we should read our baseness and especially our sinfulness in our crosses 5. Mans descending from Adam by ordinary generation doth also prove his impurity and that it is by birth and not adventitious but common to all the kind Therefore to confirm this further he is designed the son of man or Adam 6. Man by his sin is become a very worthless creature Psal 62 9. and is not only debased below other creatures but even degraded below himself For he is a worm in respect of his earthly part and his staâ—e by sin living on the earth like a worm housed there easily crushed and unable to resist violence All which should humble man and commend Christ who stooped to take on this nature of ours with all its common infirmities even to be a worm and not a man Psal 22.6 yet without sinne 7. It is no easie task to abase and humble man nor will it be attained without second and serious thoughts For it must be twice told man that he is a worm The first name of a worm here made use of signifieth those little worms and rottennesses which breed in trees or cheese the other word is more general and the doubling and variety of the expression imports that man is all that is base in a worm and in the basest sort of them CHAP. XXVI From this till Chap. 32. we have Job only speaking In this Chapter he makes a reply to Bildad's last discourse and finding that none of them would again engage with him in the rest of the Chapters he speaks generally to all his Friends and to the whole controversie that had been debated among them His scope in this Chapter is to shew that Bildad in his short and sublime discourse had spoken nothing to the purpose or to his case and but poorly on that sublime subject of which he had treated And so he censures his discourse as impertinent to the cause in debate and unnecessary that it should be propounded to him who could speak more sublimely of God than he did while he propounded only such things as these which were common and obvious to all these who knew any thing of God In the first part of the Chapter he censures his discourse as impertinent and therefore to be rejected as containing nothing which might comfort his broken mind or strengthen his weak faith v. 1 2. as containing no sound counsel to help him in his perplexities nor speaking sufficiently to what he undertook or to the truth in controversie v. 3. and as having little considered in his discourse with whom he had to do and spoken nothing for his relief v. 4. In the second part of the Chapter he declareth how he esteemeth highly of God and can outstrip Bildad in what he had spoken to his commendation For which end he commends the greatness of Gods dominion and his universal providence from several effects and evidences thereof Namely That it reacheth even to the depths of the Sea v. 5. That he is omniscient to know what is most obscure and remote from the knowledge of men and therefore ordereth all those v. 6. That he fixeth Heaven and Earth v. 7. That he binds up the waters in the Clouds v. 8. That he covers the Heavens which are his Throne with Clouds v. 9. That he hath set a perpetual bound to the waters of the Sea v. 10. That he shakes the frame of the World at his pleasure v. 11. That he divides the Seas v. 12. and That he hath garnished the Heavens and is the Creator of the monstrous Serpents v. 13. Vnto all which he subjoyns a conclusion shewing how impossible it is to make a full enumeration of these evidences of Gods Dominion or to describe his power and glory as it is v. 14. Verse 1. But Job answered and said 2. How hast thou helped him that is without power how savest thou the arm that hath no strength IOB's reprehension of Bildad's discourse is propounded in several Questions as had been his way before Chap. 6.25 26. and elsewhere which being resolved negatively might point out unto him the several failings in his discourse And it is to be observed that the faults charged upon him in it that he helped not him or that that is without power nor counselled him or that which hath no wisdom c. are not to be understood in reference to their cause which was but weak and witless and yet was but poorly maintained by him nor yet in reference to God as if he had but poorly helped him as one without strength and consulted for him as if he wanted wisdom But they are to be understood in reference to Job who was both weak and perplexed in his judgement not only in his Friends opinion but really and yet was nothing bettered by his discourse The first fault charged upon him is That he had not helped him that is without power That is his discourse contained no argument of consolation to support his infirm and crushed mind who was their friend But he only set before him the consideration of the majesty of God without adding any thing which might comfort him thereby endeavouring to drive him into despair and to cause him give over his
perplexities and confusions in the matter of our light and though we ought to have our light clear against a day of tryall yet let us not lean to our preparations but to God who leadeth the blind by a way that they know not 2. Affliction may so try mens wit that it may quite over come it and leave no wisdome to understand what to do as here is also supposed For mans wit is his great Idol which will be cryed down by nothing less than this And nothing less will drive us intirely to depend upon God 2 Chron 20.12 3. Saints perplexities in troubles slow but from their want of wit and counsel For so Job expresseth his perplexities that he hath no wisdome and is not well counselled by Bildad Saints in their greatest perplexities need but open eyes to discern the out-gate and mercies which are prepared and ready for them as Gen. 21.15 19. 2 King 6 15 16 17. See Psal 77.8 9 10. 4. It is the duty of friends to be steadable in giving counsel to the perplexed and so to become eyes to the blind as Job 29.15 For he should have counselled him that hath no wisdome For as men may discern things better who are at case than those who are confounded with trouble So this is a duty of love to be performed by one friend to another And it is an act of great kindness to speak a word in season to the perplexed and afflicted 5. Afflicted persons should look well what counsels they embrace and follow For Bildad's discourse had imported some counsel and advice but Job rejects it as not pertinent How hast thou counselled c saith he Men in affliction may have many consultations advices from their own hearts or others some whereof may tend to perswade to discouragement Psal 13.2 Some to take any shift which seems to promise present case But it is a mark of sincerity to follow only sound counsel and that because it is sound whatever may ensue upon following of it and to be tender in taking counsels about our out-gates in trouble 6. That is only sound counsel which is agreeable to the Word of truth For because Job missed this in Bildad's doctrine therefore he rejects it Delusions will prove miserable counsellers and it is an evidence of sincerity when men in trouble cleave fast to the directions of the Word and will not buy deliverance at the rate of sinning to attain it 7. It is no sound counsel that would drive an afflicted man especially if he be godly from God or would affright him from drawing near by the consideration of the majesty of God For upon this account Job judged Bildad's counsel not to be sound because he endeavoured to affright him from God by telling him of his dreadful dominion and purity And by this rule are we to judge of all other counsells and to understand the scope of the whole Scriptures wherein though there be many reproofs and arguments of humiliation to give a check to the presumptuous and secure yet there is nothing intended for discouraging the afflicted who desire to draw near to God in his own way 8. Good men may miss of their aim and come short of their purposes yea they may be quite another thing than they think themselves to be if they do not wait upon God in their undertakings For these men came to comfort Job by their counsels Chap. 2.11 and they thought themselves very wise counsellers Chap. 5.27 and 15.9 10 And yet saith Job How hast thou counselled him that hath no wisdome From the fourth fault found in his discourse Learn 1. The truth of God is a very solid substantial thing upon which a man may lean his weight For so doth the Original word rendered the thing as it is import See Prov. 8.14 2. Men should hold out the very truth as it is nakedly and without busking For Jobs challenge imports that he should have declared the thing as it is We do frequently mistake things because we look upon them through masks of passion prejudices oratry pretences c. Yea we oft-times feed rather upon the flowers of Rhetorick which are made use of to adorn solid truth than on the truth it self Men in what they say of truth do oft-times come farr short of what they ought to say For he had not plenteously declared the thing as it is nor spoken fully to the truth he undertook to publish It is true all men will come short upon that subject v. 14. But Bildad was eminently and singularly defective being one who undertook to instruct him and yet did it so poorly 4. It breeds great trouble in managing of debates when the true state of the controversie is not fallen upon and when mens case lyeth under a cloud and they are not seen as they are but their afflictions are mistaken and their speeches wrested For thus also Bildad did not declare the thing as it is he hit not upon the right state of the controversie and mistook Jobs condition and speeches and therefore spake not to the purpose And as our selves are apt to mistake our own condition so God may let the mistakes of others loose upon us to help to correct these our tentations Therefore we should bring our afflictions to the touchstone of the Word and reject all our carnal apprehensions about them And if at any time we be mistaken by others we ought to reflect and try whether we have measured out to others as now in Gods Providence is measured out unto our selves Matth. 7.1 2. 5. A great cause of mistakes in mens cases or in debating of controversies is when things are not taken up fully and plentifully as here Job challengeth they were not in this debate As the whole truth of God is to be spoken out by those who have a calling thereto Act. 20.20 27. So in managing of controversies men may hit upon some truth and yet mistake by not taking in the whole cause For Bildad spake truly of the dominion and righteousness of God but forgot the evidences of Jobs integrity and mistook the state of the controversie See on Chap. 25 4. So men also in the examination of their own condition while they look only to the truth of Gods justice and their own pollution forgetting his mercy and what evidences they have of sincerity they may plunge themselves in needless disquiets Verse 4. To whom hast thou uttered words and whose spirit came from thee The fifth fault challenged in his discourse is That he had not considered to whom he had spoken these words Even to him who neither was an Ignorant and needed to be instructed in these common truths concerning God but could handle them better than he or any of them had done Chap. 9.2 and 12.3 and 13.2 Nor was he a wicked stubborn man pleading his own sinlessness that he needed so to oppose and endeavour to affright him but he was a crushed godly man who had need of other
Sun ashamed when the Lord doth reign c. Is 24.23 3. The glory of God shines no less in making the most deformed than in making the most beautiful creatures as the Painters skill appeareth in drawing an ugly Portraict For it is an instance and evidence of his glory that his hand hath formed the crooked Serpent So should we see his glory shining in cross and terrible dispensations and acknowledge him to be holy wise and just in all of them Ps 22.3 Neh. 9.33 4. The most dreadful subtil and dangerous creatures are Gods workmanship and so under his dominion and power as here instance is given of the crooked Serpent So that we need not fear any of them for even Death and Satan are in his hand Verse 14. Loe these are parts of his wayes but how little a portion is heard of him But the thunder of his power who can understand In this Verse we have a Conclusion subjoyned to the preceding Discourse wherein Job breaks off this enumeration of the instances of the dominion of God it being impossible to absolve it and all that he or any other could say on this subject being but some small hints of his power and glory This Conclusion contains three expressions 1. These or those instances of which he hath been speaking are parts and but parts or the extremities of his wayes or glorious operations 2. But how little a portion is heard of him That is Though I have told somewhat of his wayes yet it is even admirably little that is heard and revealed of him by that or any the like report 3. But or and by way of instance who can understand the thunder of his power This some understand metaphorically that if he should magnifickly spread and display his power as it is in it self none could endure to take up this declaration For if his ordinary thunder do strike and affect mens minds certainly that thunder which should fully declare the greatness of his power would utterly confound them Or it may be understood of thundering eloquence declaring the power of God suitably to the greatness of the subject which would also confound men Or it may be understood even of the thunder it self which we ordinarily hear and which doth so proclaim what God is that none can fully comprehend that majesty and power of God which shineth in it Doct. 1. It is to be remembred that the passages of Divine Providence are his wayes wherein he walks towards the children of men For here the former instances are called his wayes So that what evil constructions we have of them reflect on him and we are to see him in them and what he saith by them and not what they seem to speak or drive at of themselves 2. These wayes of God should be looked upon with affection reverence and attention so much is imported in this Loe or Behold prefixed to this Conclusion Formality in looking upon these Providences is a woeful ill moth and provokes God to put us to the School of more singular Providences 3. God hath condescended to let out some of his wayes to mens capacities that he may take away all excuse from the lazy For saith he These are parts of his wayes which he hath enumerated and which are obvious to men 4. All that we can know of Gods wayes is but a part and a very little For these are but parts of his wayes and it is but a little portion that is heard of him His Majesty is incomprehensible and all creatures are too shallow to take him up It is but a little of him that is let out in these wayes and we discern but a little of that little And this commends his greatness that all we can perceive of him is but the extremities of his wayes or his back-parts 5. Gods wayes are then rightly seen not when the providential dispensation only is seen but when he is seen in it and known by it For it is of him that little is heard by the enumeration of parts of his wayes Gods works should lead us to see and know himself and it is our fault that we see more of a providential dispensation than of God in it yea that we are oft-times unwilling to see God in his works and operations 6. Whatever men see of Gods works yet hearing especially from the Word is needful for their taking up of God in them For this portion must be heard of him by such instructions concerning the works of God as Job here giveth And this warns us to make use of the Word to read Providences by it 7. Such as know most of God will see their own ignorance of him best For when he seeth parts of his wayes it is an admiration to him how little a portion is heard of him Such as know God and are near him indeed will be farr from any conceit of what they have 8. The little that men know of God would be less if God did not condescend to their capacity who cannot receive nor bear high and glorious discoveries of him For the thunder of his power as it hath been explained who can understand 9. Whatever Naturalists take up of the thunder yet to spiritual discerners it is an incomprehensible demonstration of Gods power and should be studied as such For even of it it is true The thunder of his power who can understand See Exod. 9.28 Ps 29.3 4 c. We should speak of this his glory even in his Temple Psal 29.9 And should bless him that we hear another voice than the voice of his power only or such a voice joyned with a sight as made Moses fear and quake exceedingly Heb. 12.21 with Exod. 19.19 CHAP. XXVII JOB having now replyed to Bildad and neither Zophar whose turn came next nor any of the rest offering to say any more to him as conceiving him to be stubborn He goeth on till Chap. 32. to speak to the whole Cause in debate and to the Principles of all of them in two Discourses Wherein he clears the Controversie and their mistakes in it Partly by general Arguments Chap. 27 and 28. and partly by giving them a particular account of his whole life lots and carriage His first Discourse is contained in this and the following Chapter Wherein he proves his integrity by several general Arguments and points out their mistakes in their Principles upon which they judged him wicked In this Chapter we have First A Preface which is either more general intimating that upon his Friends continuing silent he proceeded to the following Discourse v. 1. Or more special wherein he states the Controversie and by solemn Oath declareth his fixed resolution to maintain his own integrity constantly till death v. 2 6. Secondly Some Arguments proving that he was not a wicked man since he abhorred the course and lot of the wicked v. 7. Nor yet an Hypocrite seeing he hath hope in his deepest distress v. 8. Is heard of God in his trouble and abhorreth
their condition who are not heard v. 9. And delights in God and calls upon him in all conditions v. 10. None of which Characters agree to an Hypocrite Thirdly A begun clearing of their mistakes and a refutation of these principles and grounds upon which they condemned him as a wicked man Wherein promising to instruct them concerning the wayes of God which themselves might also have learned by experience v. 11 12. he concedes that some wicked men may be plagued in their Children and Posterity v. 13 14 15. And in their Wealth both Movables v. 16 17. and more fixed Estate v. 18. And that they may be suddenly ruined v. 19. as by an Inundation and Tempest v. 20. or East-wind v. 21. And that this shall come upon them because God is their party whose stroak they shall not get declined v. 22. And who shall make them become a derision to all v. 23. All which Job frankly concedes in this debate without any prejudice to his own opinion Considering as he subjoyns in the following Chap. that beside this particular way of dealing with some God gives proof of unsearchable Wisdom in administrating the affairs of the World and in the great variety of his dispensations toward man so that none can make a fixed Rule concerning them Of which see more on Vers 13. and on Chap. 28. Verse 1. Moreover Job continued his parable and said IN this Verse we have the general Preface premitted by the writer of the Book Wherein it is insinuated that after the former reply to Bildad Job waited for a time to see if any of them would give a return But they continuing silent and he thinking it hard to be given over by them as an obstinate hypocrite who would neither receive instruction from them nor correction from God therefore he will yet speak more in his own defence if possibly they may be convinced and satisfied What he speaks is here called a parable not only because there are similitudes or comparisons made use of in this discourse Chap. 28. as useth to be done in proper Parables Nor yet only because this is a dark sort of speech as Parables were to many Matth. 13.10 11. Ezek. 20.49 not understood or taken up by his Friends as ignorance and prejudice will hide what is most clear and God doth humble us by somewhat that is dark in his word to exercise us thereby But the word in the Original signifieth to bear rule and so is applyed to excellent doctrine or sentences such as Proverbs and Apothegmes which bear rule and are most excellent in discourse Thus it is applyed to David's doctrine Psal 78.2 and this name is here given to the following discourse because it is a grave doctrine uttering sublime conceptions in a sublime stile and so may be as a Ruler and Prince among ordinary Discourses and may captivate and leave an impression upon the minds of the hearers as witty Sentences and Parables do Doct. 1. It is a commendable duty for men to be sober in debates and to wait for what any may have to say which may give light in them as this preface insinuates that Job waited till he knew whether his Friends would speak any more in the cause Men should seek truth rather than victory and should not undervalue their opposers as not worthy to be heard 2. An ill cause will not alwayes bear out but the favourers thereof will sometime be driven from their Arguments though not from their passions As here his Friends are silenced though not quieted or satisfied in their minds 3. Truth and a mans integrity are a quarrel never to be deserted and a cause which will maintain its Champion For here Job hath moreover somewhat yet to say when they have quit the field 4. No discouragement ought to daunt the friends of truth For as he maintained his cause formerly against their reasonings so here he goeth on to maintain it against their peevish silence whereby they would reflect on him as a stubborn man 5. Godly men get this advantage through Gods blessing of their trouble that it affords them sublime conceptions and enables them to speak sublimely of truth For here he speaks his parable or sublime doctrine 6. Truth especially when it is well uttered hath a commanding and captivating power For so much also is imported in its being a parable as hath been explained Which as it may humble them who spoil truth in their way of telling it and so obstruct the efficacy thereof so it may condemn them who are not taken with the commanding power thereof but do either sleight it or burst these bonds which it would lay upon them as befell Felix when he trembled Act. 24.25 and Agrippa who was almost perswaded but never went further Act. 26.28 Verse 2. As God liveth who hath taken away my judgement and the Almighty who hath vexed my soul Followeth to v. 7. a more special preface to the Discourse wherein Job states the controversie shewing that he will appear in the defence of his own integrity and by a solemn oath declareth his fixed resolution constantly to maintain it while he liveth This purpose as it is expressed in those Verses may be branched out in four particulars First That he confirmeth his resolution after-mentioned by an oath in the beginning of this Verse That as God liveth he will maintain his integrity Whence Learn 1. An Oath or solemn asseveration is lawful in some cases even among friends when the matter is weighty and there are no other proofs to put an end to controversies For here Job takes a solemn Oath in this weighty cause of his own integrity when his Friends would no otherwise be perswaded of the truth of it or that he had cause to persevere in defence of it An Oath is a part of the Worship of God wherein men acknowledge his omniscience and his searching of the conscience his loving and maintaining of truth his being the supreme judge and Lord of life and death from whom there is no appeal and his justice and power to punish lying and perjury which he hateth And therefore as they lye against the truth who simply condemn all Oaths so they prophane an holy Ordinance and the holy name of God who spare not to multiply Oaths in passion in light and trivial matters in matters the truth whereof may be cleared by other proofs and especially to confirm a lye and untruth 2. The name of God alone is to be interposed and made use of in an oath as here Job's practice is For it is his prerogative to know in all cases if truth be spoken and to punish a lye See Matth. 5.34 35. Which may condemn them who swear by the creatures or do even worship Satan in their cursing and invocating of his name in their passion 3. Job's taking of an oath in this cause beside what may be after marked and that there were no other proofs in many matters of fact which are afterward recorded
cleared and vindicated they may be ready to take it ill As here Job complains that God had taken away his judgement or had not given him an hearing to silence the reproaches and mistakes of his Friends See Psal 69.20 and 120.3 4. Men should acknowledge it a mercy when they are born out under this tryal and though it do prove sharp unto them yet that is not a mark of wickedness for godly men have been afflicted with it before them and withall others should take heed that they inflict not such a tryal which may prove so sharp and vexing to an afflicted godly man 6. Beside misconstructions and other outward tryals under which godly men may be continued and God not interpose to vindicate and deliver them godly men should resolve to be exercised with soul-trouble by their outward troubles breaking in upon their spirits to distemper them and Gods hiding of his face under it For when Job is not delivered from misconstructions nor his cause cleared he is also vexed in soul Here we are to consider 1. Godly afflicted men may meet with more trouble instead of being delivered from what they are under As Job iâ— not only not delivered and cleared but his soul is also vexed 2. Troubles are never sharp and searching till they get in upon mens spirits and souls For Job complains of this as a sad addition to the former tryal Then tryals will become insupportable Prov. 18.14 and they will readily discover any scum of corruption that is within us So that men have cause to bless God if they be free of this whatever their lot be otherwise Hence 3. Men should look well to what their souls are doing under trouble for if they be not vexed with sin Jer. 2.19 they are justly made to smart under other vexations Doct. 7. Bitterness is ordinarily the result of soul-trouble For here his soul is made bitter as it is in the Original See Chap. 9.18 Troubles are of themselves grievous and bitter Heb. 12.11 and when they break in upon our spirits they work upon our bitterness and we represent them to our selves as more bitter and grievous than indeed they are And therefore we should be upon our guard that we may possess our souls in patience and meekness Luke 21.19 And for this end we ought to remember that it is our distance from God our pride our hearkning to every tentation and our aversion from exercise that breed us all our bitterness 8. Soul-bitterness is the great distemperer and misleader of godly men under affliction For this bred all his resentment here and whatsoever is afterward censured in this discourse flowed from this beginning of it with a reflexion upon his soul-bitterness Which may tell the afflicted where to find a cure of their own distempers even in wrestling against their bitterness 9. It is but a tentation and fruit of bitterness to father our distempers upon God or to reflect on him in what he doth As here Job complains of him that by his dispensations which were most cleanly and justifiable he had made his soul bitter when it was indeed the result of his own weakness See Prov. 19.3 Yea by calling God the Almighty in doing of this he insinuates a sharp reflexion that God had employed his power thus against him who was a weak afflicted man See Jer. 20.7 10. Godly men notwithstanding their weaknesses under affliction are yet giving proofs of honesty and integrity which may be seen by right discerners As here may be seen in Job who notwithstanding all these distempers 1. Seeth Gods hand in all and never takes his eye from off his providence which was commendable though he fathered his own distempers unjustly upon him 2. By his swearing by God though he thus dealt with him he gives proof that he will still worship him and reverence him as the supreme Iudge the witness to the conscience and maintainer of truth and so will cleave to him and appeal to his Tribunal and will not suspect any prejudice from him whatever his sense may say of him for present 3. He loves integrity and will still abide by it yea he will swear himself Gods servant and that he will not deal deceitfully And so he gives proof that he loves piety and integrity even when he thinks God deals hardly with him which may condemn them who are wicked when they are well dealt with Verse 3. All the while my breath is in me and the spirit of God is in my nostrils Thirdly unto his oath and description of God he subjoyns an account of his constancy in the resolution after-mentioned wherein he swears that he will persevere all the dayes of his life Whence Learn 1. Mans life is but in his lip and nostrils and continues but for a while For it depends upon the breath in his nostrils See Psal 146.3 4. Isa 2.22 So that we ought not to set up our rest upon time or the enjoyments thereof Psal 49.11 12 c. Luk. 12.19 20. 2. Our life and breath are from God and consequently at his disposal For it is the spirit or breath of God given by him in his nostrils See Psal 104.29 30. Act. 17.25 28. The consideration whereof 1. Obligeth man to glorifie God upon this very account Dan. 5.23 2. Is an argument why man should â—ender his life as the gift of God not cutting it off by intemperance neglect of the body wearying of it under trouble or otherwise 3. It may secure us in troubles that our times are in Gods hand Ps 31.15 and 66.8 9. 4. It is an argument perswading us to live in a continual dependence upon God Jam. 4.13 14 15. Doct. 3. Godly men ought to be constant and persevere to the end in good resolutions not being shaken by vicissitudes at length of time For Job swears that all the while his breath is in him c. he will abide at his resolution See Matth. 24.13 4. When men consider the uncertainty of their life and that it is at Gods disposal it should make them very serious and ingenuous in the maâ—â—eâ— of their integrity For that his breath is the breath of God and that but in his nostrils may be looked on also as an argument and reason why he will be sincere in what he hath sworn to declare concerning his integrity Verse 4. My lips shall not speak wickedness nor my tongue utter deceit Fourthly In this and the two following verses he subjoyns the resolution it self which he swears to abide by so constantly and that is to maintain his own integrity which is the state of the controversie betwixt him and his Friends In this verse he gives an account of this his resolution in general termes That he will not speak wickedness nor use deceit to see off his cause as men use to do when they have a bad cause Whence Learn 1. It is a great proof of piety to take heed to the tongue For Job begins his resolution to maintain
with a sight of somewhat that is humbling and when it is so we ought not to look upon any such discovery as an impleading of our sincerity Verse 6. My righteousness I hold fast and will not let it go my heart shall not reproach me so long as I live In this Verse Job goeth on to give an account of this his resolution in two other expression One is that he will not let go his righteousness or his claim that he is an honest man oppose it who will The other is that so long as he liveth his heart shall never reproach him either that he is an hypocrite or that now he hath quit his claim of being an upright man by reason of their importunities or other tentations that assaulted him In both these expressions he speaks that which was right and his duty though he miscarry in the way of it as Elihu tells him From the first expression Learn 1. A mans righteousness is no small prize though sometime it be ill managed which if a godly man quit he loseth all his labour and comfort and cuts off all his hopes for the time to come seeing he can attain to no other righteousness than such as he had before Therefore Job stands so firmly to the defence of his righteousness though with too much pride and passion See Chap. 6.29 2. A mans righteousness and integrity may meet with much opposition for his tryal For here Job hath it to hold fast in opposition to many assaults and endeavours to pluck it from him And this sheweth that it is no sufficient cause why we should suspect or cast away any good in our selves because it is quarrelled For if any thing ought to be suspected it is rather that which Satan quarrels not 3. It is acceptable service in truly godly men not to quit their righteousness or the testimony of their consciences that they are righteous whosoever or whatsoever oppose it and let them be never so much reproached for their so doing For Job is peremptory say of him what they will my righteousness I hold fast Thus Jacob wrestled even with God and the Woman of Canaan with Christ and yet he came off an Israel or Prince with God and she with high commendations O woman great is thy faith 4. In maintaining of our righteousness we ought to have an especial eye upon our selves and our discouragements which being once given way unto will make way for other enemies to give us the foil Therefore he adds I will not let it go or become remiss as the word is and let my hands fall down as befell Moses hands Exod. 17.11 From the second expression Learn 1. The heart hath a reproaching and condemning power as being a register witness and Judge against a man when he goeth wrong For so Job supposeth here that in some cases the heart will reproach See Job 3 20. Rom. 2.15 2. The most tender walkers are most obnoxious to these heart-smitings when they goe wrong whereas others are not moved except when they commit some gross evils As here Job implyeth that he a godly man might readily be reproached by his own heart if he went wrong 3. Godly men are afraid of the checks and upbraidingâ— of their own consciences and therefore labour to prevent the causes and occasions thereof For Job is careful so to walk as his heart may not reproâ—ch him 4. Where sincerity is not the heart may justly reproach and condemn men let them profess what they will and so much the more as they have pretended to sincerity when they had it not For so Job supposeth that if he should renounce his integrity and grant he had been an hypocrite his heart might reproach him See 2 Cor. 1.12 Is 38.3 5. It is just cause of a conscience-reproach if men contradict the testimony of their consciences and belye their own integrity For Job also implyes that his heart might reproach him as a lyar if to gratifie them he disavowed his own integrity whereof he was assured in his conscience 6. Men should choose to let any other creature be their enemy rather than their own consciences For here Job resolves to endure all their ill usage rather than give occasion to his own heart to reproach him for letting goe his righteousness It cost that Prophet dear when he quit the light of his own conscience which he had from God to follow the pretended light of another 1 King 13. As Judas found no relief among his new friends when his conscience wakened upon him Matth. 27.3 4 5. 7. Men who have the testimony of a good conscience in their way have enough and that which may satisfie them For here Job will endure whatsoever may befall him so long as his heart doth not reproach him See 1 Job 3.21 A good conscience is sweet company and they undervalue their own mercy who are not satisfied with the testimony thereof if they be not countenanced in the World also Verse 7. Let mine enemy be as the wicked and he that riseth up against me as the unrighteous Followeth to v. 11. the second part of the Chapter Wherein by some Arguments he proveth that he was not a wicked man nor an hypocrite As for this Verse whatever may be said of his reflecting upon his Friends in what he speaks here not by way of Imprecation as wishing that their lot may be the same with that of the wicked and unrighteous but by way of intimation that they dealt like wicked men in their opposing of him and so exciting them to consider how wicked and unrighteous a way they walked in toward him And so it would teach 1. That good men such as they were may do wicked and unrighteous acts 2. Particularly That they may condemn the righteous oppress an honest mind and oppose a righteous cause as they did to him all which are wicked acts 3. That it is no breach of charity to speak home even to godly men and to tell them of it when they do wickedly as he doth here See Gal. 2.11 Yet it is much clearer to understand this Verse as containing an Argument proving that he was not wicked as they judged For however when he spake much of the prosperity of the wicked they might be ready to think that he favoured their cause Yet here he tells that he hated the course of the wicked so ill that were he to wish evil to his greatest enemies he could wish them no worse than the state and lot of the wicked be what it will Which is a strong Argument that himself was none of them seeing he abominated their condition at its best See Chap. 21.16 Psal 141.4 2 Sam. 18.32 1 Sam. 25.26 Dan. 4.19 Where we have the like form of speech tending much to the same scope Doct. 1. To be unrighteous by the want of imputed righteousness and by unrighteous dealing is a wicked estate For here the one explains the other He is wicked who is unrighteous 2.
to be avowed and which will abide any tryal that the fear of God is wisdom 4. The advantages of piety are but little studied even by those who deny not the truth thereof Behold saith he exciting all to consider and ponder this truth more accurately 5. The advantages of piety will be incredible and admirable to all those who will take tryal of it and wait on in the way of piety till they reap them They who have known and found them in experience will admire at them and say Behold the fear of the Lord that is wisdom and to depart from evil is understanding CHAP. XXIX No reply being made to Jobs more general discourse in the two preceding Chapters he subjoins in this and the two following Chapters another discourse wherein he meddles no more with the geneneral Thesis but descends to the Hypothesis and gives an account how himself had prospered formerly and was now afflicted and yet solemnly asserts and proves that he was an upright man All which he insists upon not to seek applause to himself or to blow a Trumpet to his own praise but partly that he may clear the truth and may from his own case and example prove that a godly man may he sadly afflicted partly that he may wipe off all aspersions that were cast upon him and his former walking in the day of his calamity and may discover to his friends how great an injury they had done to him and partly that he may make some Apology for his fits of impatience by shewing how sad a change had come upon him which could not but have some impression upon his weakness The discourse contains 1. An account of his former prosperous condition with some hints of his integrity under it Chap. 29. 2. A regret that his prosperous and flourishing condition was turned into calamity and contempt wherein also somewhat of his integrity is noted Chap. 30. 3. A solemn assertion of his integrity confirmed by many imprecations and other arguments Chap. 31. This Chapter after the preface or title v. 1. may be taken up in a description of his former prosperous condition which he describes and points out 1. From its desirableness v. 2. 2. From the fountain causes of it namely the care and kindness of God which cleared all clouds v. 2.3 3. From the parts of his prosperity both as a Parent and Master of a Family v. 4 5 6. and as a Magistrate v. 7-17 4. From the confidence he had of the continuance thereof and that because it was so great and appeared to be so well fixed v. 18. 25. In most of which branches of the description we have some account also of his integrity which he solemnly confirms Verse 1. Moreover Job continued his Parable and said THis Preface or Title is the same with that Chap. 27.1 only that it is here repeated and prefixed to this new Discourse may teach 1. A good conscience is a lasting Spring and will not disappoint the possessours thereof in a day of strait for here after all that Job hath spoken when he hath drawn his breath a little waiting for their reply and finds that they will speak nothing he hath yet a Parable or sublime Discourse to utter in defence of his integrity 2. Mens ability to debate their cause in these or to defend their integrity by general Arguments wherein able parts may blind the Eyes and overcome and put to silence weak opponents will not support them in troubles unless they have solid ground of peace in the matter of their walk and conversation Therefore Job is not content that he can prove by general Arguments that godly men may be afflicted as he was or that he can silence all their reasonings by shewing that Gods wisdom in governing the World is incomprehensible but he shuts up all his Arguments and Defences with this strong Reserve that he can give a particular account of his own integrity though afflicted Verse 2. O that I were as in moneths past as in the days when God preserved me 3. When his Candle shined upon my head and when by his light I walked thorow darkness In these Verses we have the first and second Branches of Jobs Description of his former prosperity The first v. 2 doth generally point it out in its desirableness expressed in a wish that it might be so with him yet as it had been in the days and months past By which wish which is to be taken along as repeated with all that followeth in this account of his prosperity he doth not express any fond doating upon prosperity But partly by way of gratitude he testifieth how desirable such a condition is in it self and partly by way of vindication he sheweth that he behaved himself so in a prosperous condition as he is not ashamed when he reflects upon his life and walk in those desirable and tempting days The second branch of this Description v. 2 3. points out the fountain cause from whence all his prosperity did flow which was Gods favour to him and care of him This is afterward spoken to also when he gives an account of the parts of his prosperity v. 4 5. But here it is generally propounded in two expressions One is that God did then preserve him v 2. which is not to be understood as if Job thought that God now had given over all care of him For as God never forsakes his Children Heb. 13.5 so Job denied not Providence But it is to be understood comparatively that then God kept him in his prosperous condition free of any evil occurrent as Satan observed Chap. 1.10 which had now broken in upon him The other expression is That Gods Candle or Lamp shined upon him v. 3. He had the light of Gods direction Ps 119.105 and comfort Is 50.10 and was satisfied in his favour and the light of his countenance Ps 4.6 and in the refreshful issues he got of difficulties Ps 118.27 Mic. 7.8 This is amplified 1. From the measure of it it was a bright light held over or above his head in a dark place to make him see well 2. From the effects of it By his light I walked through darkness any cloud of difficulty or discouragement that came in his way and did over-cloud his sky he did easily dispel and get through it being guided by the direction and supported by the consolations of God and refreshed with sweet and comfortable issues From v. â— Learn 1. As the whole time of mens lives so particularly their prosperity ought to be measured by short periods As here Job measures the time of his prosperity by Days and Months Among other vanities accompanying our enjoyments within time this is one that we can promise our selves no long lease of them It is true some do imbitter their own prosperity by vexing apprehensions of sudden changes contrary to Solomons direction that we should enjoy good of our labour Ecc. 5.18 Yet it is good still to have serious
at some times only but very often and habitually as their condition required It is good not to weary in well-doing or to sit down and please our selves with doing some few acts only of charity or justice 3. It is not sufficient that Magistrates do good to the poor in their righteous cause if they do it out of vain-glory or give them surly looks or checks though they do their business But they must do for them with fatherly affection For Job was a Father to the poor He owned their cause affectionately and with that same solicitude that a Father hath for his Child As men are bound to do all acts of charity not by constraint but willingly and from a principle of love 2 Cor. 9.7 So Magistrates owe this affection to all their subjects especially to the poor as being bound to be Fathers and Mothers to them which is the common designation of all Superiours as well as of Parents Exod. 20.12 4. As Magistrates ought to know causes well before they give out sentence in them for the Law requires that men should hear before they judge Joh. 7.51 though many even of all ranks are ready to condemn that out of prejudice or respect to the opinion of others which they understand not and others are ready to speak of things when they neither understand what they say or whereof they affirm 1 Tim. 1.7 So there is need of narrow search and enquity to find out the truth in causes if either they be dark or intricate of themselves or darkned through the subtilty of Adversaries Therefore Job searched out the cause which he knew not See Deut. 13.12 13 14. Prov. 25.2 and 29.7 And though this seem to be the genuine interpretation of this place yet the other interpretations formerly mentioned may put us in mind also of other duties oâ— Magistrates which are elsewhere commended in Scripture Namely That Magistrates should be careful to prevent Contentions and Law-suits so far as may be by looking into and studying to compose these differences which are not yet brought before them That they should be careful to try if there be any so crushed with oppression that they dare not have recourse to Magistrates for redress through fear of their potent Oppressours And they should have a care that judgement proceed not according to their acquaintance with persons and that justice be not wrested to gratifie their Kindred Friends or Allies See Deut. 33.9 Verse 17. And I brake the jawes of the wicked and pluckt the spoyl out of his teeth In this Verse Job gives an account how he took course with these Oppressours who had wronged the poor and made â—hem restore their ill purchase and disabled them that they should not oppress afterwards Doct. 1. Oppression of the poor is a beastly bruitish wickedness and the Oppressours are more like ravening beasts than like men For Job describes them that not only they are wicked but that they are like beasts tearing and devouring a prey with their teeth See Ps 58.6 2. It is the duty and will be the care of faithful Magistrates to protect the poor against Oppressours and to cause the poor be restored to their right not turning Oppressours themselves Zeph. 3.3 Nor colluding with Oppressours for a part of the spoyl Mic. 7.3 For Job pluckt the spoyl out of the wickâ—d's teeth and gave it to the righteous owners See Rom. 13.3 1 Pet. 2.13 14. 3. Not only should Oppressours be made to restore what they have unjustly taken but they should be punished and cut short of their power that they may not be able again to oppress For Job brake the jawes of the wicked when he pluckt out the spoyl that so they might tear no more And where this duty is neglected by these in Authority as ordinarily petty Thieves are punished and great Oppressours and grinders of the faces of the poor goe free God interposeth by his own hand to destroy these Oppressours and root them out Verse 18. Then I said I shall dye in my nest and I shall multiply my dayes as the sand In the fourth and last branch of this description of Jobs former prosperity he gives an account of the apparent stability thereof and of the confidence he had it should continue it being so great and well fixed In this Verse he declares what his confidence was unto which he subjoyns the grounds of his confidence in a new account of his prosperity Shewing That it was well rooted and spread abroad and watered with the blessing and influences of God v. 19. And that his honour and power were in the prime and still growing upon his hand v. 20. All men having a great opinion of his wisdome v. 21 22 23. And keeping a great distance even when he conversed familiarly with them v. 24. And his Authority being very eminent among his people v. 25. His assertion of his confidence in this Verse contains this in summ That being so setled he expected that after a contented life and a life of long continuance or of many dayes like the sand without number he should have dyed quietly and peaceably at home in his own house as a Bird in its nest and not have been made a prey of as he was Concerning which confidence and expectation it may be enquired First Was not this a fruit of his carnal disposition thus to please himself with the thoughts of a long continuance of his prosperity Answ As Job is not altogether to be condemned in this his confidence For he is not only thinking on death when he is at the height of it but he might justly be free of distempering slavish fears of a change having laid so good a foundation of peace and security through Gods blessing in Gods favour and a good Conscience yea it proved thus with him in the end Chap. 42. And no doubt Job would never have mentioned this in this so calm an Apology for himself if he had not been certain that at least there was somewhat justifiable in it So he is not altogether free of excess in it and his confidence was mixed and had some tincture of the flesh and unrenewed part in it For his very complaint about the disappointment of his hopes and the encouragements he looked to as supports of this his confidence v. 19 20 c. do evince so much Especially if we compare this with a parallel practice of David for which God did chasten him Ps 30.6 7. Secondly It may be enquired How this assertion that he had been confident of the continuance of his prosperity doth consist with his own profession Chap. 3.25 26. that he had feared what was come upon him and was not in safety nor quiet even before trouble came Answ This difficulty hath been touched on Chap. 3. And it will not suffice to clear it that we assert That Job might have been looking out for some trouble and yet have expected to dye in his nest for all that as never
men against their own bodies while they make them being members of Christ to become the members of an harlot 1 Cor. 6.15 18. And this sin of Fornication or other uncleanness is yet more abominable if it be committed when the people of God are or should be weeping as Num. 25.6 2. Fornication is an evil which even the people of God who are sincerely seeking him had need to guard against For holy Job was put to guard against it and the Apostle bids us flee it 1 Cor. 6.18 Even godly men have the root of all evil in them and are prone to commit even the vilest sins if they be left to themselves And if there be any evil whereof we are least suspicious that may most readily surprize us And particularly Fornication and other Uncleanness is a bewitching sin to corrupt nature and may tempt men very violently either in their youth when lusts are very impetuous so that it is no easie task to get safely through that part of our life at which time especially it seems Job was upon his guard against it or even afterward when men live in ease and plenty as may be seen in David 2 Sam. 11.1 2 3 c. and Sodom Ezek. 16.49 with Gen 19 4 5. Yea some may be so strongly possessed with a Devil of Lust that it will rage in them even when they are in misery and poverty 3. Such as would avoid other uncleanness afterward would begin at avoiding of Fornication in their youth and such as think lightly of Fornication especially in youth may be given up to more gross uncleanness afterward Therefore Job who afterward was kept from Adultery v. 9. begins with guarding against Fornication 4. Such as would be free of uncleanness in the sight of God and would prevent the actual committing of it ought to watch over their very hearts that they be not polluted with unchast thoughts For Job did guard that he should not think upon a maid There is even in this a filthiness of the spirit as well as of the flesh 2 Cor. 7.1 which is a sin before God Mat. 5.28 And in respect of this men may indeed be called filthy dreamers as those Jude v. 8. because they act more filthiness in a short time in the vile contemplations and dreams of their mind than many bodies would commit in their life time Whereby also they waste their own spirits and so kindle the fire of lust that it cannot smother but must break out as Jam. 1.14 15. Hence there is so much need to take heed to our spirits in this matter even to these transient thoughts that are antecedent to the consent of our wills or to our purpose to perpetrate the evil as well as these that are subsequent Mal. 2.15 See also Jer. 4.14 5. Such as would keep their hearts free of these sinful and polluting thoughts as they ought to avoid idleness whether through the want of a calling or not being diligent in it or idleness of mind and not keeping it busie with spiritual and useful thoughts intemperance and pampering of their bodies Prov. 23.31 32 33. Ill company c. So they ought particularly to set a guard upon their eyes that they do not wander aâ—ter enticing objects For Job resolving not to think upon a maid as he no doubt made conscience of other means which might keep his mind from admitting or fixing upon these thoughts So he made a covenant with his eyes that they should not entertain themselves with these objects which might let in or give a rise to these thoughts in his mind For as covetousness is called the lust of the eye 1 Joh. 2.16 because the covetous man is never satisfied with riches but he would have every thing he seeth See Josh 7.21 Pro. 27.20 Eccl. 4.8 So wandring and wanton looks are the ordinary Panders to the heart in the sin of uncleanness and draw men to the committing of it Mat. 5.28 Pro. 6.24 25. 2 Pet. 2.14 And therefore Job proved his piety by submitting his senses to the obedience of God and by making conscience even of an unchast and wandering look of his eyes And who so do not keep this guard upon themselves will find the sad effects of it 6. Mens Senses and particularly their seeing are so corrupted by sin and so prone to wander and debord that they will not get them fixed in a right way without solid and setled resolutions For Job made a covenant with his eyes in this matter or cut a covenant alluding to the antient custome of parties cutting and passing between the parts of a divided calf in making Covenants Jer. 34.18 which doth not only import that he did not quarrel or repine at the Law of God which sets limits to mens very looks but did heartily approve and consent to it in his own particular practice But that he engaged in fixed resolutions and vows to guard against the violation of that Law and for that end to use his utmost endeavours in the use of lawful means See Ps 119.106 This should be the care of all and considering the instability of their inclinations and resolutions they should depend upon God who can fix them 1 Chr. 29.18 7 Mens resolutions and engagements to holy duties should tye them firmly to the performance thereof For since Job made a covenant with his eyes why then should he think upon a maid Or commit that evil which by that Covenant he had engaged himself to endeavour to prevent Such practices contrary to mens engagements do speak them to have made Apostacy from their principles as Paul speaks in another case Gal. 4.14 15. Or they do speak the great violence of their lusts and corruptions which cause them burst all bonds and transgress in those things wherein they had subscribed their own consent to the Authority of the Law of God And they do leave men under a sentence of condemnation with their own consent seeing their consent to the Law implyes their consent also to the penalty if they shall contraveen it 8. The small benefit and advantage that is reaped by sin and lustful pleasures might in reason deterr men from them For thus also it concludes strongly Why should I think upon a maid Or what contentment is to be found in it to compense the hazard of the offence of God and the many snares that follow it It is true mens corrupt hearts are prone to the vilest and emptiest evils But if men will consult their very reason they will judge it folly to buy so unprofitable a delight which though it seem to be sweet yet it is but an empty pleasure at so dear a rate 9. Men do therefore rush upon unprofitable and sinful courses because they want serious deliberation and because they do not reason with themselves and seriously ponder what they are a doing which is an evil to be amended by all who would order their conversation aright Therefore doth Job that he may avoid this evil
me Behold my desire is that the Almighty would answer me and that mine Adversary had written a book 36. Surely I would take it upon my shoulder and bind it as a Crown to me 37. I would declare unto him the number of my steps as a Prince would I goe near unto him Job having made this fair Profession and Apology wherein he haâ—h produced so many evidences of his integrity so solemnly confirmed and proved and being now about to câ—ose this discourse He breaks out for further confirmation of all he hath said in a solemn wish and desire That One even the Almighty would hear and answer him v. 35. The meaning whereof is not That he would have God appearing as his Party either as Plaintiff or Defendant as Chap. 13.22 For here he speaks of another Adversary or Party But that God would appear as a Judge to give him a fair hearing and to judge of his whole Cause that so he might be vindicated from all calumnies and aspersions that were cast upon him On this condition he professeth 1. That he would contemn the accusations of all forts of Adversaries and would be content they should write a Volume of them and produce all they had to say against him v. 35. 2. That he is sure these accusations would tend to his commendation and should be an ornament and crown and not a reproach to him and he would bring them as such before his Judge v. 36. For he was sure their accusations would prove him a just man seeing he had made himself no enemies but such as opposed him for his justice and for his fortitude in prosecution thereof of which he hath been speaking v. 34. Or his Friends could charge him with no real crime but he might glory that he was innocent and free of it 3. That he would not only defend his integrity against all accusations of Adversaries but he would generally lay open his conscience and give a reason of all his actions to his Judge v. 37. 4. That he would not behave himself as a guilty man but as a Princely confident man in so good a Cause both before his Judge and Accuser v. 37. This his confident desire and profession somewhat like unto that he had desired before Chap. 19.23 24. doth indeed say more to prove his integrity than all the particulars he hath mentioned before For what guilty man being in his right wits and already so sharply afflicted durst wish God to be a Judge and to have a quick Accuser and would not rather seek to decline judgement Yet he carrieth the matter too confidently for which he is afterward reproved and without that submissiveness which is due to such a Judge though the pressure of his miseries and his unjust vexation from his Friends plead some excuse or extenuate somewhat his failing in it From this purpose Learn 1. As sincere men will decline no tryal so it is oft-times their lot to lye buried under mis-constructions without fair hearing and judgement For his general desire O that one would hear me imports both that he declined not but earnestly desired to have his cause heard and his integrity tryed before any Judge whatsoever so he were impartial and indifferent and yet that he could not get a fair hearing that his integrity might be cleared 2. God is the Judge who is most eyed by godly men in the matter of their integrity As being he whose testimony alone can be leaned unto in this matter whose Tribunal when he proceeds according to the tenour of the Covenant of Grace a righteous man needs not fear and who is the Patron of those who are unjustly judged by others Therefore doth Job thus instance his general desire My desire is that the Almighty would answer me or It is my sign or evidence of my righteousness and integritry that the Almighty would answer me or that I desire him to answer not to his questions or pleadings but to his sute that he would give him an hearing as a Judge See Ps 26.1 and 43.1 3. The support of a good conscience in a trial is admirable and to be marked by all both to invite others to be sincere and to terrifie accusers Therefore he prefixeth a Behold to this desire that all might remark how confident he was of his integrity and how it supported him 4. Even these who are most righteous and approved of God must expect not to want opposers and calumniators For Job intimateth that he would have an adversary 5. When a man is sincere and upright though he may expect that observers will notice and mark his wayes yet he may sleight all they can say when God sits Judge For he cares not though his adversary had written a book So long as the Book of a Mans conscience is right he needs not care what books others write against him See Acts 23.1 6. Unjust accusations are so far from prejudging the integrity of the righteous that when they have vindicated themselves they clear their righteousness the more and are matter of their gloriation For not onely would he not smother them but take them openly upon his shoulder as no burden but he would binde them as a crown to him or crowns in the plural number even so many Crowns as Accusations This will be the issue of all calumnies cast upon godly men when either they are aspersed with the evil they have not done or when the good they do is called evil and therefore they need not lye drooping under them 7. Such as are truly godly men are exact numberers of their steps that in so far as can be nothing may escape them and they do not huddle up their walk in confusion For he hath the number of his steps to declare at least all the kindes of his steps though he could not overtake every particular 8. God should be ingenuously dealt with by such as would approve themselves as righteous in laying out their way before him For saith he I would declare unto him the number of my steps at least he would not hide any fault whereof he knew he was guilty 9. Whatever pain there be in circumspect walking yet the comfort of it will be as great when men look back to it in a day of tryal For now it affords Job peace that he may declare unto God the number of his steps See Ps 44.17 18 19 20. 10. The godly man may have much confidence in coming to God For saith he as a Prince would I go unto him A godly man who is justified is Israel a Prince with God and may come boldly to the Throne of Grace in full assurance of Faith and when he is calumniated he is a Superiour and Prince over his adversaries as having the better of them in the quarrel and he may come forward to God with an heroical spirit See Rom. 8.33 Heb. 4.16 and 10.22 Prov. 28.1 11. It is hard for godly men when under tentations and afflictions to manage a
any thing here recorded out of any passion and heat but he spake as he was furnished and directed by the Spirit of God as he expresly asserteth Chap. 32.18 19. 3. The two former Assertions are further confirmed from this That Job who understood what he said well enough finding that he was directed by God to hit him upon the sore and to speak to purpose and not as his Friends had done doth not make any reply to him as he had done to them even though Elihu invited him to it waiting as would seem to see if he would say ought in his own defence Chap. 33.32 with 34.1 4. This also puts the matter above all controversie that God having humbled Job doth not reprove Elihu nor require him to offer a sacrifice for any fault in his speeches as he did to the rest Chap. 42.7 8. Which evinceth that he spake right and by Gods direction and not as the rest did These things being premitted the difficulty will be removed and Elihu's scope known if we consider these particulars 1. As to the State of the Controversie Elihu and the other Friends maintained different Theses or Opinions For they conclude Job to be wicked because of his great afflictions and his miscarriages under them But Elihu doth not meddle with the state of his person to question his being justified and reconciled to God Nor doth he accuse him of wickedness in the course of his life before he was afflicted Only he maintains that as the Soveraignty of God ought to be stooped unto without murmuring in his afflicting the most righteous and holy of Adams posterity So the sinfulness which Job granted to be in himself though he still maintained his integrity did not only deserve all this he had suffered and worse but this sharp usage was necessary for the cure of these remainders of sin in him and for preventing the bitter fruits that otherwise might flow there-from And that therefore he was to blame who had complained so much and had not carried meekly under the tryal And which is another branch of his quarrel and a miscarriage which highly incenseth him Chap. 32.2 however he might have vindicated his integrity against his Friends yet he ought not to have reflected upon the righteousness of God who had afflicted him as we have found he did in his several passionate complaints and expostulations In summ Elihu insists to check Job for his failings They laboured to prove him wicked He insists mainly upon his miscarriages under this trouble and in the heat of dispute not neglecting to speak of these infirmities which are incident to Saints at all times They strongly endeavour to prove that he had led a wicked life before he was afflicted and that because it was so God had sent these afflictions upon him And though they as well as Elihu took notice of his passionate miscarriages in his trouble yet it was upon different accounts they did so 1. They took notice of these only in the by and as a further confirmation of their opinion concerning him For though he had not so miscarried their principles led them to condemn him however as one who had been wicked or an Hypocrite because he was afflicted But Elihu insists upon these miscarriages as his main quarrel that so he might humble Job for them and for his walking so little humbly before God who had afflicted him 2. This being Elihu's scope and design it is not to be thought strange if in prosecuting of this challenge he make use of several things which the other Friends had spoken For as they had some false principles so they had others that were true and sound if they had been well applyed So that vision Chap. 4. was given by God to Eliphaz that thereby he might clear that dark controversie And it contained sufficient light for attaining that end had it been well understood and applyed by him as it is for the substance thereof by Elihu And beside they expressed many truths concerning the sinfulness of the best of men their unprofitableness to God c. which are repeated by Elihu and Job had granted to be truths Chap. 9.2 and else-where though still he contradicts them in their design in uttering these truths and in their inferences from them Yet it is still true that Elihu answered him not with their speeches even when he repeated and inculcated these truths because he made use of them to prove another conclusion than theirs was They made use of them to conclude him a wicked Hypocrite as to the state of his person which Job would never assent unto Elihu makes use of them to convince Job that Gods Soveraignty ought to be submitted to in afflictions and that Saints ought to be affected and humbled with the remainders of sin that are in themselves and to clear that Jobs carriage under afflictions and in the heat of dispute was faulty while instead of improving his trouble he did carp at Gods providence who had inflicted it And this Job is convinced of as appears by his silence 3. As to his citation of Jobs words and his inferences thereupon We are not to conceive that he doth cite them falsely or fasten upon him what he said not Or that he doth alledge Job was a wicked man Only he so cites his speeches as he doth not repeat all in his own very words but gives him such a summ of them as might let him see in what sense men might take them however he meant in speaking them And what hard constructions of him they might upon the matter breed in mens minds who might and that not without cause conclude when they heard him speak so rash and unsavory speeches that however his person was righteous yet in these pranks he did but too much homologate the practices of wicked men 4. His sharpness in dealing with Job much beyond what God himself used toward him doth evidence him not to be in passion or acted by his own Spirit but a man of sharp Spirit whereof God makes use to humble Job that himself might deal more mildly when he came to speak As those Considerations will help to clear Elihu's general scope so far as is necessary in the entry to his discourses So they afford us a needful caution and instruction concerning the exercises of Saints For however God do here begin to put an end to Jobs tryal from his Friends in order to his deliverance from his troubles As there will be an end of the Lord put to all the tossings of his people Yet Job who was a godly man and had the better of his Friends in the dispute is so brought off as yet he is humbled for many failings To shew That however the Lord deal with his people yet they will never find cause of glorying in themselves but even when they are justified in their persons and righteous in their cause And when God owns and delivers them as such it is still their advantage humbly to lye
word for word from the Original They found no answer and they condemned Job And so they will contain his censure of a double fault whereof they were guilty One is that already mentioned That they had unjustly condemned Job And the other is That by their finding no answer to Jobs Apologies they had quit Gods cause which he is now about to maintain against Job as overcome And by their silence in what they might and should have spoken in answer to his discourses they had condemned God no less than they had unjustly condemned Job by what they had spoken Though the former reading be most agreeable to the scope here yet both may very well be joyned together For as they were faulty in condemning Job without a reason and without answering his defences for himself So they were no less guilty in finding no answer such as he afterward produceth on Gods behalf against Jobs complaints and quarrellings From this Verse Learn 1. It is an evidence of a truly sober and gracious Spirit so to be taken up with one evil or errour as not to be blind in discerning others also upon another hand For Elihu discerns exactly the errours of both parties and on both hands in this debate and passeth his censure upon both And did not as the three Friends who to avoid the errour upon the one extreme of impeaching the righteousness of God who had afflicted Job do run to an errour on the other extreme and conclude Job to be wicked because afflicted As it is too usual for men while they are eagerly opposing one errour to rush into another on the other hand 2. As mens light should be universally clear in discerning errours and mistakes So their zeal ought to be uniform and against every one of them For against his three Friends was his wrath kindled for their errour as well as against Job for his Not as many who in their heat of opposition to one errour which it may be is their present exercise and in so farr it is commendable that their zeal is most bent against it do look with more indifferency upon another which seems to be opposite unto it as being upon the other extreme 3. It is a very great and yet a very usual fault in many to condemn men and bury them and their opinions and way under imputations and calumnies which neither are nor can be proved and made out For this was their practice and Elihu is angry because of this that they condemned Job when they had found no answer to his discourses proving his integrity as he tells them v. 12. Malice prejudices serving of designes c. as well as ignorance and errour which were the cause of their miscarriage may drive men to take such courses whereby they commit great cruelty and do justly provoke the anger and zeal of godly men against them As Elihu is hereby provoked to anger against Jobs Friends 4. Though it be a fault at any time or in any case to condemn men unjustly yet this fault is much aggravated and true zeal and indignation is provoked thereby when men deal so with afflicted men and so add to their affliction For this was an addition to their fault and helped to kindle Elihu's anger that they had so condemned Job who was now so sadly afflicted as himself states the case in this very particular Chap. 19.5 6 c. It is very sad when men are so cruel as to give a godly man a load above a burden See Psa 69.26 5. Albeit a multitude of words and fine discourses may blind many who think they have the best cause who talk most and who are easily deceived with good words and fair speeches Rom. 16.18 Yet that will not satisfie consciencious and rational men For these Friends spake enough as themselves thought to purpose and seemed to plead much for God and against impiety and yet Elihu discerns that they found no answer even to clear these things they intended to conclude against Job farr less did they hit upon the true answer which should have been returned to Job See Prov. 18.17 Men have need of solid wisdome that they may discern what is truth or errour in well-busked discourses and they who would speak to purpose in a debate ought to beware that unsound principles and heat in dispute do not blind-fold them and so cause them miss their mark as befell these Friends 6. In whatever case silence be lawful in some debates yet it is a great fault in any case to desert a cause of God when it is controverted and opposed For thus according to the other reading it is a fault by it self that they found no answer for God as well as that they condemned Job Verse 4. Now Elihu had waited till Job had spoken because they were elder than he 5. When Elihu saw that there was no answer in the mouth of these three men then his wrath was kindled The third Antecedent and a more near occasion of Elihu's speech which explains and enlargeth that Antecedent v. 1. is That having patiently kept silence so long as they spake however they spake not right as reverencing their age now he must break off his silence with indignation considering that they gave over without any reply to Job which was to purpose and particlarly without speaking a word to his last discourses It is said only He had waited till Job had spoken but it imports also that he had waited and hearkned to what all of them had spoken all the while of the dispute For when a reason is given of this his silence they are all of them spoken of in the plural number They were elder than he to intimate that he had waited on them all Only it is here said that he waited till Job had spoken or expected Job in his words because Job spake last and because this is spoken more particularly with a reference to that last discourse which closed that debate upon which he is now to pass a judgement And so it importeth That he waited patiently in hearing Jobs long discourses and waited also after Job had spoken to see if they would say ought in answer to him And finding them silent his zeal breaks forth in the following discourse This purpose will come to be spoken of afterward when Elihu himself mentions it Here Learn 1. True zeal is not furious but bounded with sobriety and drives not a man without his station For such is Elihu's zeal here who silently waits all the time they spake however he was dis-satisfied and le ts not hâ—s zeal and wrath break forth till they have all given over whereby a call is given him to interpose It is true there are some heroick acts of zeal which fall not under ordinary rules As when Phinchas a Priest slew Zimri and Cazbi Numb 25.7 8 12 13 14. Samuel then only a Prophet slew Agag whom the Magistrate had spared 1 Sam. 15.32 33. And Elijah slew the Prophets of
given to all as Elihu here asserts v. 9. And so it is in man not universally but indefinitely even in those who have this understanding nor in alike measure to all these to whom it is given For Job and his Friends were not destitute of it though they were not so right and able as he in this cause So it is best to take it here generally for that inspiration and furniture whether ordinary or extraordinary whether by way of common gift only or accompanied with saving grace also which is given unto men 4. As for those great men who are not alwayes wise v. 9. We may understand the phrase of those who are aged or of great years and so the latter part of the Verse will be an explication of the first Or it may be understood of great men in respect of birth or state who have means and opportunities of education to teach them wisdome And yet neither those advantages nor their age as it after followeth will make them wise unless God by his Spirit and inspiration interpose to work it in them In summ however we understand it under these two greatness and age all ordinary means of attaining this wisdome are comprehended and all declared ineffectual however they ought not to be neglected unless the blessing and inspiration of God concurr with them 5. Whereas Elihu speaks v. 10. in the singular number Hearken thou to me as it is in the Original the singular number may be put for the plural by a figure not unusual in this language and to shew that every one of them was to hearken as if all had been spoken to him only Or it may be conceived that he directs his speech particularly to Job who was in greatest need of a seasonable word considering his present pressures and with whom he hath only to do after this Preface From v. 8. Learn 1. As wisdome and understanding is an excellent gift So they who do esteem and commend it do thereby evidence that they have it in some measure For Elihu's scope in all this argument is to point out the excellency of Wisdome by shewing that it is not a common gâ—ft conferred upon all and by pointing out the Divine Fountain from whence it flows And by this commendation of it he gives proof that he hath it in such a measure as he may confidently speak in this cause before them being a young man v. 10. though as yet he hath given no particular account of his furniture and skill which he speaks of afterward Wisdome is indeed an excellent gift whether we take it more generally for Piety which is frequently commended under the name of Wisdome in the Book of Proverbs Or for that wise consideration which begets patience Jam. 1.4 5 Or for that Wisdome whereby men discern right and wrong and truth and errour and are enabled to know what to do or say in difficult times and cases as here and 1 King 3.7 8 9. 1 Chro. 12.32 without which they will but run upon snares But how excellent soever it be none can prize or esteem of it but they who in some measure have experienced the good and advantage of it 2. Whatever natural faculty of understanding men have which also comes from God yet the furniture and exercise thereof is from God who enlightens the mind directs the judgement and gives counsel what to do or say For it is a Spirit in man and the inspiration of the Almighty that giveth them understanding See Job 38.36 Prov. 2.6 Eccl. 2.26 Dan. 2.21 There is indeed a Wisdome which is not from above Jam. 3.13 14 15 16. But all true and good Wisdome is from above Jam. 1.5 and 3.17 Hence they who have any of this Wisdome should acknowledge God in what they have not glorying in it while they want other and better things Jer. 9.23 24. Nor proudly boasting of it and despising others when yet it is God who by his free gift hath made the difference between them and others 1 Cor. 4.7 They who want this Wisdome in that measure which others have received should not envy them nor should their eye be evil because God is good But they should rather run more diligently to the fountain where there is enough to be had in so farr as is good for them to receive and they should adore the Dominion and Wisdome of God who dispenseth those gifts as he pleaseth and doth so order the body as every member hath its own compleat furniture in the improvement whereof it will be useful and accepted of him And they who would attain to any of this Wisdome ought to be jealous of their own wit and understanding Prov. 3.5 and 28.26 not judging by what is most likely and probable to them without employing God And as they ought not to neglect means particularly the study of the Word Psa 119.98 99 100 104. and wait for Enthusiasmes and immediate Revelations so in the use of means they are to exercise much dependance upon God who alone can bless means 3. The Spirit of God is pleased to communicate unto men excellent common gifts to invite them to seek better For this gift of wisdome and understanding of which Elihu here speaks is in its own nature but a common gift of the Spirit whether it be communicated by extraordinary and immediate inspiration or in the use of ordinary means only though it be sanctified and accompanied with saving grace in some who receive it As it was in Elihu himself and others Thus Bezaleel and Ahoâ—iab had a Spirit of wisdome and understanding to make the Tabernacle Exod 31. Daniel and his Companions had skill in all wisdome and learning beside what Daniel himself had in knowing visions and dreams Dan. 1.17 And all ages afford instances of this bounty of God in one measure or other And yet all these are in themselves but common gifts as this phrase is taken in contra-distinction to saving graces And as all these instances proclaim the fulness and bounty of God so those who partake of these gifts should beware lest they rest upon them as marks of Gods special favour But should rather remember that their tasting of these fruits of the Spirit will be a dittay and witness against them if they be not thereby invited to seek more and better things And they who want them should so much the rather seek to have that loss made up by saving graces which will comfort them in the want of all those common endowments Jer. 9.23 24. 4. As the Spirit of God can furnish the weakest and make them very able So those gifts should humble men and not suffer them to forget themselves as they will do where they are sanctified For Man here gets the name Enosh or frail man to point out that his frailty will not hinder God to give him understanding when he pleaseth And to intimate that when men have received such gifts they should still remember their frailty as Elihu a godly
that the dispute continued he finds that none of them had convinced Job or convincingly proved what they had asserted against him that he was a wicked Hypocrite Nor yet had they answered his words which imports not only that they had not refused his arguments and repelled these evidences of his integrity which he had produced in his own defence â—ut further that they had not made that reply to Jobs miscarriages in his discourses which was necessary for his humiliation and casting down as he speaks v. 13. And so Job is declared to be Victor in the debate betwixt him and his Friends concerning the calamities of godly men of which v. 3. And yet somewhat remained to be answered to Jobs words which they had not hit upon From these two Verses Learn 1. When Debates are once started they may continue very long For not only have there been long discourses among them but it seems they have taken time to study this controversie and search out words or what to say whereby the debate was much lengthened Debates may be soon begun but they are not so easily composed again For mens wilfullness may continue debates long And God in his holy providence may permit them to continue that men may be fully tryed 2. It is mens duty to search into Controversies and to be well advised in what they speak to a weighty cause For in so farr they did right that they searched out what to say Men do sin hainously when they engage in debates before they understand them and before they consider to what they may tend 3. When men are once engaged in Debates if they be non plust they are ready to bend their wits to maintain their cause rather than they will yield and quit the plea For thus also they searched out what to say when Job put them to it but it was but words as it is in the Original and somewhat wherewith to flourish and make a shew that they studied or found Thus when men are once engaged and grown warm with passion they will readily seek victory rather than truth 4. It is mens duty when Debates are started and agitated not to be idle spectatours but diligent observers that thereby they may be edified and may be able to know what is truth For Elihu professeth he was not sleeping but diligently attending all the while of the debate and no doubt this debate did edifie many Auditours as well as him 5. It is a duty also to let men say their minds to the full before we judge of their Doctrine and Opinion For he heard them out and did not halve their discourses by interrupting them 6 It is also mens duty to ponder well what is said that they do not wilfully nor negligently mistake the discourses of them who speak For Behold saith he inviting them to consider how seriously he had proceeded I waited I gave ear yea I attended unto you 7. It is a clear and determined case and a truth to be much remarked and improved That a man may be afflicted and yet righteous For here the Controversie is determined in Jobs favours who had maintained this truth constantly against his friends and that with a Behold Not that every man may claim to this that he is righteous when afflicted if he want evidences of his integrity For a wicked man may be plagued as well as a godly man afflicted in this life Nor yet doth this warrant godly men not to be sensible of their failings when in affliction because their persons or cause are righteous But that which it imports is That godly men may see love in rods and that they are consistent with love and That they ought not to suffer the weight of their afflictions to light upon their state and personal reconciliation with God to call that in question because they are afflicted 8. Not only may men think they have refuted their Adversary when it is nothing so as they gave Job over as an obstinate man v. 1. when yet Elihu tells them they had neither convinced nor answered him but God may sometime be pleased to raise up some to own them who are for a right cause when they are over-powred with multitude of opposers and lye under many disadvantages As Elihu here takes part with Job who had so many godly men against him Let men abide by truth though they were even left alone in that quarrel and God will send them friends at last when their tryal is perfected 9 Men may be very able and express great abilities in what they say who yet do erre For he acknowledgeth they had reasons or as it is in the Original understandings and gave proof of their great abilities and yet they did not convince nor answer Job 10. So weak are men that before they be convinced they must not only have an assertion proved but their objections against it answered otherwise they will not heartily embrace a truth how clearly soever it be proved For he desiderates both these in their dealing with Job and intimates that they ought both to have convinced him by strong arguments and answered his words or objections if they would have brought him to be of their opinion 11. Men may prevail against men and have the righter cause and the better of them in debate who yet are faulty before God even in that cause and deserve a reproof from him For here Job is assoiled and declared Victor in the debate with his Friends and yet Elihu intimates there was an answer which should have been given to his words but they had not touched upon it as he resolves afterward to do v. 14. Men had need to look to this that their righteous cause and the errours and miscarriages of their Antagonists do not blind their eyes that they see not their own failings Verse 13. Lest ye should say We have found out Wisdome God thrusteth him down not man In this Verse the former Reason is amplyfied from the consideration of Gods end and design in ordering this business which also was his end in passing so free a censure upon their Doctrine This is propounded in general in the beginning of the Verse That whatever were Jobs failings yet God had so ordered the matter that Job had got the victory in the debate and they had succumbed in their undertakings against him that they might not glory in their wisdome nor might ascribe it to their abilities and experience that they had found out what was sufficient to put an end to this Controversie And he had freely told them so much v. 12. that they might no longer entertain that good opinion of themselves As for that which followeth God thrusteth him down not man Some take them to be the very words whereby they might be ready if not prevented to express their thoughts of their own wisdome to this purpose That they by their wisdome had found out so much for convincing of Job that they had left him nothing wherewith to
give them See 2 Tim 2.25 3. Men are very apt to exalt themselves in any good services they do or think they do For so he supposeth here That if they had hit the mark and thrust him down they would have been ready to speak bigly of themselves Men naturally hunt after glory and do desire to be taken notice of 2 King 10.26 And even those who are humbled and have some self-denial in their entring upon difficult undertakings may yet readily be puffed up if they have success in them 4. Men are apt to be proud of nothing so much as of their wisdome and parts especially if they shine in bringing about some great enterprize For this was the hazard in particular if they had succeeded Ye would say we have found out wisdome Mens wisdome or their opinion of wisdome is their great Idol so that to be self-denied in that matter is a rare art See 1 Cor. 8.1 Job 11.12 5. Mens inclination to boast of themselves doth justly obstruct their success in their undertakings For God thrusts him down not man and they had no hand in humbling Job lest they should say we have found out wisdome Thus God layes men by and blasts them in their best undertakings that he may hide pride from them Which ought to humble them that they should thus render themselves unfit for service and should obstruct their success and comfort in what they goe about 6. Gods care of his people appears not only in curing those evils into which they fall but in preventing their falling into many evils to which they are very prone For here was a preventing mercy however they discerned or improved it that God ordered the business so as he did lest they should say we have found out wisdome Though Saints may discern delivering mercies more than they can reckon yet when they come to think of preventing mercies they will find those a depth into which they cannot dive 7. Men may account themselves very wise in their actings and discourses when yet wise discerners will perceive that it is nothing so For though they judged that there was great wisdome in their way yet Elihu gives them a watch-word that they should not say we have found out wisdome 8. As God may employ weak Instruments in great works that the Instruments may not boast but he alone may be seen in what is done So men who are sincere and humble will see much of God and nothing of themselves in all they do For saith he God thrusteth him down not man He was not an eminent man who was employed that so God might be seen to do it by him and he ascribeth it entirely to God and denieth himself in it See Gen. 41.16 Dan. 2.30 1 Cor. 1.27 28 29. and 3.5 Verse 14. Now he hath not directed his words against me neither will I answer him with your speeches The third Reason of his interposing to speak wherein also he points a little at the way and manner of his answer is That as he is not engaged in the heat of mutual reflections as they were nor had Job given him any provocation as they alledged he had done to them so he had some new matter not yet spoken by them which was useful to clear the Controversie And therefore he will bring it forth and that without all irritating reflections which had been too much their way And by this he insinuates upon Job and prepares him to hearken to what he was to say seeing he tells him he had something to inform him of which had not been spoken before and assures him that he will not deal with him as they had done It hath been already cleared in the entry to this Chapter in what respect it is true that he answered not Job with their speeches In summ Not only did he differ from them in the manner of his reply answering with reasons and not with passion as they had done but in the matter also For he never maintained their Thesis against Job That he was a wicked Hypocrite nor did he own their Argument taken from Gods afflicting hand upon him whereby they endeavoured to prove it but looked upon that as a meer Sophism And what he repeats of their Doctrine in so farr as they had spoken truth he makes use of it to prove another Conclusion than theirs was and to press that upon Job which he was bound to receive and admit notwithstanding his personal integrity which he intends not to pre-judge by any thing he saith From this Verse Learn 1. Men may bear out in a debate against others who yet may be faulty in some things which their Antagonists do not discern and men may be able to prove their integrity as to the state of their person who yet may be guilty of many failings In both these respects there is cause to answer Job but not with their speeches For Job was indeed a righteous person and yet he had real failings to be reproved though his Friends discerned them not 2. One main cause of mens mistakes in Controversies is the height of their passions and their being engaged in mutual reflections which not only takes them off the cause but blinds their judgements that they cannot well discern what is right or wrong For this beside their unsound principles was a great cause of their mistake that Job had directed his words against them or ordered his speech so as it might sharply check them for their failings which produced speeches on their part which were full of mistakes and not to be imitated by any who would speak to purpose in that cause 3. Men are bound to communicate in their stations what light God hath given to them for clearing of truth and composing of debates For this is an Argument why he may speak to this cause that even for matter he hath an answer not according to their speeches which may help to put an end to the Controversie 4. As it is mens duty not to speak untruths in debates so also not to bring passion instead of reason or to irritate those with whom they deal and especially the afflicted who have been formerly wounded by others For he will not answer with their speeches because they were false and because they had by their reflections already grieved the afflicted mans spirit too much 5. It is not sufficient to justifie men in an ill course that they do but imitate others therein who possibly are godly and able but these examples should rather warn them to look better to their way For though they had gone before him he will not follow them but having observed wherein they failed he is the more careful not to answer him with their speeches 6. As none are warranted to irritate others by their passionate and provoking speeches So those especially would avoid that evil who have had no provocation given them thereunto For this hath a special influence upon Elihu That since Job had not directed his words
against him therefore he will not answer him with their speeches Verse 15. They were amazed they answered no more they lest off speaking 16. When I had waited for they spake not but stood still and answered no more 17. I said I will answer also my part I also will shew mine opinion The fourth Reason of his interposing in this cause is That they being provoked now to answer were silent with amazment v. 15. And therefore he having waited on till he saw it was their fixed resolution to say no more v. 16. might lawfully take his turn in speaking v. 17. It seems that in speaking this Elihu turned from the three Friends to whom he had been speaking last to Job or to all the Auditory then present desiring them to mark how these men came off in their undertaking And whereas he saith They were amazed c. It is not necessary to conceive that it was only at his appearing to speak in the cause they were thus amazed and that after the admonition he had given them in the former Verses he waited and kept silence a while to see if they would yet take this task off his hands but they being astonished at him continued silent which laid a necessity upon him to speak on But the words seem rather to contain a further account given by Elihu of what the Writer of the History had touched upon v. 1.5 That when they were provoked by Jobs last discourses and ought to have made a reply to them in defence of their own opinion they fell a wondring and were astonished and amazed not so much at the strength and evidence of his defences as at his supposed absurdity in them and would answer no more And therefore having waited as it seems he had also done before in the intervals betwixt their discourses having been an Auditour all the while till he found they would make no more replyes he begins to speak From these Verses Learn 1. It is no strange thing to see men who are engaged in debates put to many perplexities upon one account or other For here they are amazed at Jobs absurdity as they judged of it and so perplexed that they know not what to do next with him And it may be expected that many the like distempers be they just or unjust will attend that unpleasant task of debating and disputing 2. It is no new thing to see men who have truth on their side cryed down by their Antagonists who may be ready to wonder and be astonished at them and so much to abominate them and their way as they will even disdain to give them an answer or speak to them any more For so were they amazed at Job they answered no more they lest off speaking or they removed speeches from themselves Not only did their passion render them unable to speak or argue but resolvedly they removed all purposes of speaking any more to such a man as they judged Job to be But such a behaviour is not a right way to answer mens reasons or satisfie their consciences 3. It is not unuseful for Spectators to take notice of mens weakness and passions in debates for divers reasons As here he turns him to others in speaking of this matter and tells them They were amazed c. This he doth not to insult over them by pointing out their weakness unto others But partly because men while they are in a distemper or passion are very uncapable to notice their own weakness and therefore he must appeal to others Partly to convince the Auditory that he did not rashly engage in this business nor take their work out of their hand so long as they would follow it and chiefly that he might edifie the Auditory by leading them to study the weaknesses of good men in the heat of debates that so they might learn to avoid these contentions which have such sad effects or to avoid those weaknesses if they were necessarily called to contend 4. Men should not be taken advantage of in their fits of passion but they should be meekly waited upon to see if they will cool and come to themselves For when he saw them thus amazed and silent he waited on them to see if yet they would speak 5. Passion may be very tenacious and sticking in the best of men especially when they have a wrong cause or do differ in principles from those they are angry at For when he had waited they spake not they stood still and answered no more They persisted in their passionate humour and resolution as judging according to their principles but unjustly that he was an obstinate wicked man 6. As men should have a clear call before they engage in a debate So it is no presumption to appear in their stations when they have a call but it is their duty not to hide their Talent nor desert wronged truth For when they have given over he finds himself obliged to answer his part or take his turn and to shew his opinion as they had done 7. Truth and a good cause will never want friends but when some fail or are laid by God will cause others appear For when the Friends had all along failed in speaking what they ought in this debate and were now wholly laid aside so that it was not to be expected they would speak any thing for God in this quarrel I saith he will answer also my part I also will shew mine opinion Verse 18. For I am full of matter the Spirit within me constraineth me 19. Behold my belly is aâ— wine which hath no vent it is ready to burst like new bottles 20. I will speak that I may be refreshed I will open my lips and answer The fifth Reason of his interposing to speak which is connected with the former by the Particle For is The instinct and impulse of the Spirit which did so fill him with matter and so press him inwardly that he must speak to refresh himself and answer for God This he illustrates from a similitude of wine in a bottle wanting vent Where the matter wherewith he is furnished is compared to wine his mind and spirit to a bottle containing this wine his silence to the stopping of the bottle and its want of vent his grief of mind and distemper of body by his silence to the brâ—â—king of the bottle and its being bursted with the working of the wine and his speaking whereby he would refresh himself and profit others to the giving of a vent to the wine in the bottle By all which we are not to understand any vain itch in this young man to speak in so grave an audience but a real impulse of the Spirit of God Nor yet are we so to understand it as if the Spirit did furiously act and over-drive him that he was not master of himself As the Heathens were put in the posture and condition of madd men by their Diabolical Enthusiasmes but only that he had such abundance of useful
calling them what they are not or not clearly and plainly what they are This teacheth 1. It is not sufficient that men do right things for the matter of them unless also they be done in a right way and manner So much in general are we taught by his example who would not only debate for God but he will do it in a right manner Hence we find in the Scriptures frequently that not only duties are prescribed and enjoyned but the qualifications of duties and performances also That Love be without dissimulation and flow from a pure heart with fervency That men do give chearfully what they bestow in charity That Faith be unfeigned c. Thus the Lord distinguisheth hypocrites from others not so much by the substance of external duties performed by either as by the manner of doing them and the end for which they do them Mat. 6.1 2 c. Yea saving grace is not simply necessary for the simple performing of many external duties For they may be gone about by unrenewed men and by the strength of common gifts yea their very corruptions such as self-seeking and the desire of applause may fill their sayls to let them on work But to perform them in a right manner necessarily requires saving grace This may check them who silence their consciences with the external performance of duties only while yet they have never employed Christ for grace to goe rightly about them 2. It is the will of God that men be ingenuous plain sincere and down-right in the matters and cause of God and in dealing with men and their condition when they have a calling thereunto whereby they do indeed witness that they respect the honour of God and the weal of their Neighbour For this in particular was his resolution here and is the positive assertion included in that negative that he will not give flattering titles to man For further clearing whereof Consider 1. The meaning is not that titles of honour should not be given to those to whom they are due or that due respects should not be paid to men even when we reprove their faults or that reproofs should not be dipped in love For the contrary is enjoyned 2 Thess 3.14 15. 2. Nor is it the meaning that men should not use prudent insinuations to get in upon men with their reproofs Such as Nathan used in reproving David 2 Sam. 12. But 3. The meaning is that for the fault it self it should be plainly and sincerely reproved without mincing and without flattering of the person guilty And men need to be thus faithfully and freely dealt with because their own interests passions self-love c. do oft-times hinder them from dealing faithfully with themselves And as it is the duty of some by reason of their office thus to give a certain sound So all are obliged by the Law of love not to suffer sin upon their Brother Lev. 19.17 Yea and to rebuke them sharply as they have a calling and opportunity if it be needful Tit. 1.13 See Gal. 2.11 Hence 1. They are culpable who make no conscience of free dealing in admonishing one another As if as Cain said they were not their Brothers keepers But do either choose to talk of mens faults behind their backs rather than admonish themselves or harbour prejudices and alienations from their Neighbours and do intend them a mischief upon the account of some faults real or supposed which they never labour to clear or remove by admonitions See 2 Sam. 13.22.28 Or do reprove them but bluntly as Eli did his Sons 1 Sam. 2.23 24 25. with 3.13 Or which is worst of all do flatter men in their sin to their hurt if not to their ruine See Prov. 28.23 and 29.5 2. They are also culpable who cannot endure to be freely dealt with by others but do make it a quarrel if men freely admonish and reprove them Gal. 4.16 It is an evidence of love to admonish where there is cause and of grace to admit of it Psa 141.5 Prov. 17.6 Secondly Consider the impediment to this duty or that which might if he dâ—d not avoid it tempt him to give these flattering titles which is the accepting of mans person or face Job complained that his Friends had thus wronged him in their pleadings for God Chap. 13.7 8. But Elihu is resolved against this and intimates That in the debate he will not look to their age abilities goodness for they were good men nor any other adjunct extrinsick to the cause but would consider the matter abstractly and in it self and rather speak to the advantage of truth than to please and gratifie man It may be taken up in this one Instruction That in speaking to truth or errour right or wrong in persons Men ought as to pay all due respects to mens persons and other qualities so to abstract from all things in the person extrinsical to the cause and deal with it singly and abstractly As considering that otherwise mens authority and other by respects may be a great tentation to hinder mens faithfulness For here Eâ—ihu will not accept any mans person that he may not give flattering titles to man Thus dealt Paul with Peter at Antioch Gal. 2.11 c. And did not think it inconsistent with his being in his own esteem less than the least of all Saints and not worthy to be called an Apostle to withstand such a Pillar to his face And as truth should be dearer to us than our nearest relations and it should be owned against whatsoever opposers So on the other hand it is a character that men are declining in their love and zeal for truth when they have mens persons in admiration in judging of Doctrines or courses as is fore-told Jude v. 16 And men may be thus swayed in matters of Opinion or Doctrine by their respect to persons Either upon the account of good or evil that they may receive from persons of such an opinion and way and so they will be on their side and flatter them who have power to do them good or evil which seems to be that admiring of persons because of advantage Jude v. 16. See Prov. 29.26 Or they are thus swayed out of their ignorance and simplicity And therefore when they look upon men who are godly and it may be streight in other things they resolve to follow them implicitely in all things and do conclude that what they do must be right because they do it which is in effect to put them in Gods room Thus Barnabas and others were carried away with Peters dissimulation till Paul removed that undue respect that way paid to his person and eminency Gal. 2 11 12 13. To clear this point a little further Consider 1. Wrong is wrong in any person be who they will yea mens wrongs are the greater because of these respects of eminency piety experience c. which they usually doat upon who are misâ—led by their example God hath given that Prerogative to
to the Souls of others which he will severely and speedily pursue as he easily can For he reckons that by giving flattering titles he should not only wrong these whom he flattered but he should also run upon his own ruine in so doing my Maker would take me away or cut me off and he would do it soon both speedily without delaying to execute vengeance and easily without any difficulty Thus we find that Watchmens Souls are laid in pawn to be answerable and smart for it if they deal not faithfully Ezek. 33 7 8 9. The study of this may not only be an antidote against the slavish fear of great men whom men may be called to deal with as Christ speaks in the matter of confessing the truth Mat. 10.28 But may perswade men to be faithful when they consider how much it concerns them to be so for then they will not dare to daily in so important a business And others may see that they have no cause to be offended at men for their freedome and faithfulness when they consider their hazard if they do otherwise 5. Though such as have a calling to speak to others should flatter them and gratifie theirâ— humours yet that would tend nothing to the advantage of those who are so flattered seeing God would not approve of what is said to them and would witness his displeasure by punishing the flatterer For this is not only an argument perswading himself to deal faithfully but perswadâ—ng them also to admit and allow of his freedome As considerâ—ng how little it would avail them that he flattered them since God was ready to witness how ill pleased he was with them and their way by punishing him for flattering them in it 6. While he calls God his Maker in this business 1. He points out that God for whom he and all faithful men do speak freely is on high 〈◊〉 the highest of men against whom they may be called to speak and therefore there is no cause to fear them if men keep his way and bâ— in his service 2. He points out how easily God can â—â—â—â—h unfaithful men who are but his own creatures and have their beeing of him So that stately wiâ—l â—ind no shelter against him even under the wings of the greatest of men 3. He points out this as an Argument why he should not be unfaithful to God were there no more but that he had his beeing of him So his being a Creatour is a motive to piety Eccl. 12.1 And it aggravates mens faults that they sin against their Maker Hos 8.14 Though the word may import more than his giving them a simple beeing even that he made them his people However it is certain that such as are willing and affectionate to do well will not want arguments to presâ— them to it if they do but consider their very beeing which they have from God For God having maâ—e all things for himself Prov. 16.4 Our beeing should not be employed against him but in his service CHAP. XXXIII After the former general Preface Elihu comes now to deal more particularly with Job without medling any more with his Friends This he doth in four speeches in the first three whereof contained in this and the two following Chapters he more particularly reprehends some of Jobs rash expressions And in the last Chap. 36. and 37. he more generally taxeth his complaints powred out against God In all which discourses as he doth not quarrel the state of Jobs person but only his faults especially his impertinent language under trouble so he divides what he hath to say in so many speeches not only that he may draw his breath between them but also because he gives Job leave at the end of every one of them to answer for himself if he had any thing to say as appears expresly from the close of his first speech v. 31 32 33. In this Chapter which contains his first speech his scope is to instruct that Job had unjustly taxed the Dispensations of God toward him a righteous man The Chapter may be taken up in three Heads First A particular Preface to this speech directed to Job wherein he craves his attention v. 1. And that for weighty reasons and considerations v. 2. 7. Secondly The Speech it self wherein we have 1. An Accusation or a rehearsal of those discourses of Job which he is to refute v. 8. 11. 2. A refutation of those his discourses by two Arguments One taken from the Soveraignty of God who is greater than all and accountable to none v. 12 13 The other taken from Gods condescendence to instruct men by various means whereof they make but little use Which is generally propounded v. 14. Instanced on Gods part and as to the means he useth and the end for which he useth them in visions and the like extraordinary wayes of revealing his mind v. 15 16 17 18. In afflictions and particularly sickness v. 19 20 21 22. And in the ministry of men accompanying those afflictions v. 23. 28. And summarily recapitulated v. 29 30. Thirdly The Conclusion of the speech wherein he again craves Jobs attention v. 31. Being willing to hear if he had any thing to say for himself v. 32. And if he had not to instruct him yet more v. 33. Verse 1. Wherefore Job I pray thee hear my speeches and hearken to all my words AFter the general Preface in the former Chapter Elihu being to take Job to task doth yet premit a particular Preface to him craving in this Verse not only simple audience but attention and that not to a part only but to all his speech and till he had ended what he was to say Which request he presseth by several Arguments to v. 8. This course of prefacing Elihu insists upon to prepare Job for what he is to say lest otherwise being a great Prince he should slight him who was but a young man and having to do with an afflicted man who had been already irritated by his Friends he deals thus warily and circumspectly lest otherwise he should be suspicious also of him in the very entry Doct. 1. There is a godly prudence required in managing thorny debates so as may tend most to edification For of this Elihu gave proof here in that albeit the three Friends vented many errours in their condemning Job yet he will rather spend his time in rectifying Jobs mistakes than in debating with them because it was more for edification And therefore he betakes himself to deal with Job here 2. As it is a great mercy when God sends a seasonable word to needy men especially after they have been irritated and unskilfully handled by others as here Elihu is sent to Job so audience is due to such a message For Wherefore Job seeing I am sent to thee to speak as I have promised Chap. 32.14 21. hear my speeches 3. It is not sufficient that men hear only what is said especially if it concern them unless also they be
be credited and heard As men ought to walk so uprightly as their word may be credited so it is a fault to be jealous of men who have given proof that they are such Thirdly To open the mouth in Scripture-language doth frequently import to speak like a wise man and gravely to a purpose So it seems to be taken Chap 32 20. See also Judg. 11 3â— Psal 78.2 Prov. 24.7 and 31.8 9 26. Matth. 5. â— A fools mouth is alwayes open but a wise man shuts his mouth and only opens it when there is just occasion to speak It teacheth 1. Men who would prevent alienation of mind in the afflicted ought to deal very seriously and gravely in handling and speaking to their condition As here Elihu resolveth to do that he may perswade Job to be attentive Whereas they who do but trâ—fle in dealing with such do justly breed alienations and bring themselves in contempt 2. The more seriously men deal with others about their condition their guilt will be the greater if they slight them For Elihu's Argument conclude this that since he was to speak so seriously Job could not in reason nor without guilt decline to hear and hearken attentively Fourthly We are also to remark how he doubleth his expressions and in the end of the Verse repeats the same thing in other words My tongue hath spoken in my mouth where he describes his speech from the Instruments employed therein his tongue and his mouth or palate This repetition or diversifying of expressions is made use of not only to make up the Verse for this Book is written in Poesie as we see Poets usually do or to shew Job that he is even now upon the very act of speaking and his tongue moving to bring forth what doth concern him and consequently that he should be careful not to lose the tyde and opportunity through his own inadvertency But further he would shew Job how considerate he was in this enterprize His doubled expressions serve to assure him that he had thought again and again upon it that he was now going to speak and to loose the tongue that unruly member in a weighty and important cause and therefore would be sure to speak advisedly and only that which he had tryed well as the tongue and palate tast meats before they let them down to the stomack It teacheth That wise men will not think it an easie task to order their speech well especially to afflicted persons and in weighty causes as here Elihu is again and again upon it And when we find men circumspect and humbled in such an undertaking upon the account of its difficulty we may hear them with the greater confidence As Elihu presseth this as one Argument of attention Verse 3. My words shall be of the uprightness of my heart And my lips shall utter knowledge clearly The next Argument of attention in this Verse is taken from his purpose to deal faithfully with him as he had resolved Chap. 32.21 He promiseth that he shall deal sincerely in speaking to him without passion or partiality and that he will speak truth clearly or without any dross or chaffe as the word may import like mettal that is purified or corn that is winnowed that is He will deal plainly and clearly with him without dissembling or going about the bush and will not speak upon conjectures and surmises but will speak demonstrative clear truths and things whereof he had certain knowledge It seems that in making this promise he reflects upon the three Friends who had dealt with Job out of passion and prejudice and made use of general ambiguous and parabolick sentences in their reflexions upon him and took surmises and false reports from others and charged them upon him as if he had been guilty of them Doct. 1. It is mens duty to deal sincerely and uprightly with others especially in speaking of matters which concern their Soul wherein it is great cruelty not to speak truly and uprightly to them For saith he My words upon this subject shall be of the uprightness of my heart or shall be the uprightness c. that is I shall speak sincerely my very heart in this business 2. Men have need of an upright heart who would speak sincerely and rightly to the condition of Souls and they should be careful that they be not byassed with prejudices or with fear to offend them with whom they have to do For he professeth uprightness of heart as the principle of his speaking right to him If many did examine themselves they would find that their hearts do not goe along with what they say They do not believe and then speak 2 Cor. 4.13 If they speak truth it is but from a false heart or coldly and not from the heart And their byasses and prejudices rather than their solid convictions make them speak what they speak 3. It is not sufficient that men be of upright hearts in what they say unless there be sound Doctrine and knowledge in what they say For saith he My lips shall utter knowledge See 2 Tim. 4.2 4. Men should also speak clearly in what they say and make the truth plain and clear not leaving people in the dark or publishing surmises in stead of verities For saith he My lips shall utter knowledge clearly 5. Men ought to examine well what they are to speak and ought to refine it in their own minds without taking every thing upon trust and without tryal that so their Doctrine may be pure and free of mistakes For thus also will he utter pure and refined knowledge as the Metaphor imports 6. Such as speak truth freely clearly and uprightly ought to be heard and attended unto For this is an Argument pressing attention upon Job If even good men consider that they may erre and need admonition they will allow of freedome and will account it an act of love and kindness not to let them goe away with their faults And they are cruel to themselves who cannot endure to be freely dealt with but would still be prescribing how others should teach and admonish them Verse 4. The Spirit of God hath made me and the breath of the Almighty hath given me life This Verse abstracting from what followeth may contain a third Argument of attention That being sensible that he is a Creature formed and quickned by the Spirit of God as the first man was he will be faithful to God his Maker and to him his fellow-creature and therefore should be heard Doct. 1. The Holy Spirit is a Worker with the Father and the Son in the creating and forming of man For as all the persons of the blessed Trinity concurred at the making of the first man and in breathing into his nostrills the breath of life Gen. 1.26 and 2.7 So Elihu here acknowledgeth The Spirit of God hath made me which seems to be understood especially of his Body and the breath of the Almighty hath given me life or a reasonable Soul
This is a work of God wherein much of him is to be seen Psal 139.14 2. A man sensible of his own infirmity when he goeth about a work of God is like to prosper and ought to be attended unto it being an evidence he will not despise them with whom he hath to do and that he will not provoke God For he propounds that he is sensible he is but a weak creature as an Argument why Job should hear him 3. Such as consider their obligations to God were it but upon the account of their being made by him will be faithful in their serving of him For this is his motive and an Argument that he will be faithfull in publishing the truth of God as he professeth Chap. 36.3 that he will ascribe righteousness to his Maker 4. Such as do consider how easily God makes man will from thence also gather how easily God can enable him and endow him with gifts if he please For this also is an Argument why Job should not despise him because of his youth seeing he was Gods workmanship as well as himself and the Spirit who made him and gave him life could as easily furnish him with abilities Verse 5. If thou canst answer me set thy words in order before me stand up The fourth Argument of attention and a consequent of the former is That being sensible they were fellow-creatures he would not take advantage of his afflictions nor quarrel at what he should say in his own defence so as to interrupt him as it seems his other Friends did but if he had any thing to say he will allow him to stand up and answer or to take courage and stand to it and reply if he can This his frank offer doth neither proceed from insolency nor from any doubt he had of the truth of his own cause but serveth to testifie his patience and meek condescendence to Job that thereby he may engage him to hearken more attentively Doct. 1. It is an evidence of honesty when men desire not to prevail in their cause unless it be just and right For here he desires not Job to be of his opinion unless he can convince him by reason in a fair dispute 2. Equity ought to be observed in all Disputes and whatever respect be otherwise due to mens eminency or gifts yet in Disputes Parties are Peers as in Games all are Equals Therefore he desires here that reason may only carry it and that neither Jobs advantages over him in respect of eminency in dignity or piety nor his advantages in having to do with an afflicted man might bear any sway 3. It doth evidence a sound and sober Spirit when men how clear soever their own light be are content to hear the judgement and light of others For though he doubted not of the truth of what he was to speak yet saith he If thou canst answer me set thy words in order before me or order them the best thou can to defend thy self against my accusations 4. A man that hath a good cause and an answer to return to what is objected against him may stand to it and take courage For saith he Stand up or be couragious and resolute intimating that he had cause so to do if he had truth on his side Verse 6. Behold I am according to thy wish in Gods stead I also am formed out of the clay 7. Behold My terrour shall not make thee afraid neither shall my hand be heavy upon thee Some read the first part of v. 6. thus I am as thou of God the same in substance with what followeth in the Verse and an intimation that he is his fellow-creature But our Translation rendereth it better and so it is the last Argument pressing attention and an amplification of the two preceding Arguments That Job could not now decline to hear him and plead his cause with him if he had any thing to say seeing in his appearing God had granted him that which he had so often desired For he had often desired to plead his cause with God himself provided that he would not appear terrible to him nor bear him down with his great power and sad afflictions See Chap. 9.32 35. and Chap. 13.18 22. And now he had his desire For he is ready to appear as a Champion for God and in his stead having his Commission for that effect from an impulse of the Spirit upon him and being of the same mettal and mould with himself being formed out of the clay in the creation of the first man as well as he he needed not fear his terrour nor would he crush him with his power Doct. 1. Men may obtain many of their passionate desires and yet be much humbled when they are granted For here Job gets his will Behold I am according to thy wish or mouth that which thou spake and desiredst with thy mouth in Gods stead and yet when all this is granted he loseth his cause as to any thing he had to plead against God and is humbled for his miscarriages however he prevailed in his cause against his Friends 2. God needs not except he please appear in terrible Majesty to put passionate men to silence seeing he can make a weak man like themselves beat them For however Job thought he might hazard to debate even with God and might expect to prevail yet Elihu a man like himself offers to put him to silence in Gods stead as indeed he did however God thought fit to appear himself at last that he might put the cap-stone upon what Elihu had begun to do 3. It is mans great mercy that seeing he could not endure that God should appear in glorious Majesty to speak to him Exod. 20.18 19. nor the more glorious ministry of Angels God is pleased to employ weak men in his stead For saith Elihu as a Messenger sent of God upon this business Behold I am in Gods stead Which should both teach these Messengers to deal with those with whom they have to do as in Gods stead 2 Cor. 4.17 and 5.20 And should teach others to reverence them as the Ambassadours of Christ 1 Cor. 4.1 Gal. 4.14 And not to despise them because they are men of like passions considering that God in employing such condescends to the weakness of men who cannot admit of other Messengers 4. Those who are employed in that eminent trust of speaking in Gods stead ought to be well ballanced with humility lest being puffed up they fall into the condemnation of the Devil 1 Tim. 3.6 For so is Elihu sensible what he is even formed out of the clay when he is thus employed in Gods stead 5. Men will be helped to humility by considering their base and vile Original common to them with all men and that however God put some lustre and beauty upon all men and more eminently upon some by conferring special gifts and employments upon them yet men are nothing else but as it were so many bitts and parcels
even of his people is admirable Considering that man is nothing to him Psal 8.4 and that his dispensations toward them are wonderful For Loe saith he God worketh all these c. 4. It is in particular admirable that God should condescend so frequently to be at pains about his people and that after they have abused mercies and slighted means yet he will follow them For this heightens the admiration that God worketh these oftentimes with man that when Visions succeed not he will send Affliction and a Messenger with it and will repeat every one of these so often as need requireth 5. Gods dispensations should be studied and looked upon not only in themselves but with an eye to his end and design in them Therefore he subjoynes for what end God worketh all these things 6. Whatever the godly may apprehend yet God by all his dispensations minds their good and they will find that it is so if they improve them well For such is his end in all his working here subjoyned v. 30 See Rom. 8.28 7. God may bring about his peoples good by means that are not very likely For all that working tends to bring back from the pit Not only visions but even deadly afflictions are sent to prevent not only eternal but temporal death 8. Gods kindness to his people and his designes in strange dispensations would be better seen if men would study preventing as well as delivering mercies For here God not only delivers out of trouble but brings back from the pit and prevents his death 9. As the mercies whereof the godly are deprived by trouble are restored to them with advantage So those mercies should be more precious in their eyes when they are thus restored For man recovered out of deadly trouble is enlightned with the light of the living He gets as it were a new life and he esteems it so and it is very comfortable and lightsome to him See Is 38.18 19. 10. It is a fault when godly men complain of their lot as singular and so make it bitter to themselves when it is but ordinary or to be ignorant of what ordinarily befalls godly men and to quarrel when their lot is but ordinary For thus doth he shur up his Argument refuting and quarrelling Jobs complaints and his professing of his ignorance of Gods mind in his tryal by shewing that God worketh these things oftentimes for these ends and therefore he needed neither have been ignorant of it nor ought to have quarrelled it Verse 31. Mark well O Job hearken unto me hold thy peace and I will speak 32. If thou hast any thing to say answer me Speak for I desire to justifie thee 33. If not hearken unto me Hold thy peace and I shall teach thee wisdome These Verses contain the Conclusion of Elihu's first Speech after which it seems he was silent awhile to see if Job would make any Reply and a preparation to his second Speech Wherein 1. In general he craves that Job would seriously remark what he had said and attend to what he was yet to say v. 31. 2. He explains this his desire Shewing That he desired not by speaking on to hinder him from saying what he could in his own defence as the rest had done For he was neither engaged in this quarrel out of any malice against his person nor was he a contentious man but desired to justifie and absolve him if he could shew him good grounds for it v. 32. But if he had no more to say he craves audience and promiseth to teach him wisdome v. 33. And so Job finding that he spake to purpose keeps silence and he proceedeth in the following Chapter From these Verses Learn 1. It concerns men so much to see how they entertain what men say unto them from God wherein they have taken much pains Therefore doth Elihu so often in the beginning and close of his discourses put Job to this task 2 Afflicted men have need especially to look how they entertain those messages which touch them nearly and do point out their faults For afflicted Job is called to mark and hearken unto what he had told and would tell him concerning his miscarriages 3. Simple audience is not enough but serious attention and observation are required when God by his Messengers speaks to us particularly in affliction For saith he Mark well and heaken unto me 4. Such as make conscience of right hearing will not in passion interrupt them who speak For saith he Hold thy peace and I will speak It is not very certain that Job was interrupting him till he forbad him For in the next Verse he gives him free leave to speak Yet as it is certain that Job was not yet fully convinced or satisfied and therefore so much is said to him after this So it may be that Job was offering to except or propound somewhat till Elihu desire him to hear him out offering notwithstanding to hear if he had any thing to say to the purpose as being his true friend Which kindness among other things possibly did so work upon Job that he gave over his purpose and choosed rather to hear than to speak However passionately to interrupt the Messengers of God is a very great sin And however men do forbear that practice yet they may interrupt their own edification if they keep not their own Spirits composed and be not as men dumb and deaf as the word Hear signifieth as to any thing they think irritating in the message 5. They who would refute and convince men who are in an errour ought to give them a fair hearing however they interrupt their impertinencies For though he desire he will hold his peace yet saith he If thou hast any thing to say answer me either now if thou please or after I have spoken all my mind 6. Men will never give others a fair hearing nor speak a right to a cause so long as they are contentious and do entertain prejudices against persons or being once engaged do strive more for victory than for truth and so do cast iniquity upon men Psal 55.3 For saith he giving a reason of his offer for I desire to justifie thee in so farr as is possible or if there were ground for it 7. As men should thus give a fair hearing to those with whom they deal So upon the other hand when men have no solid answer they should not jangle in their own defence but hear and take reproof For saith he If not hearken unto me hold thy peace 8. It is their duty who deal with others especially those in distress who give them an hearing to teach them solid wisdome and not empty notions For saith he I will teach thee wisdome 9. As there is no man so wise but he needs to be more wise and may need instruction to know God and himself when he is in trouble So a just cause gives a weak man great advantage of a stâ—â—ng party For in all these
respects he saith to Job I will teach thee wisdome intimating that Job a great and wise man needs instruction that he may be more wise especially now when he is in the dark through much perplexity and trouble And though Job was a great Prince and Elihu but a young man yet he counts it no arrogance having truth on his side to say that he is able to teach Job in this matter CHAP. XXXIV This Chapter contains Elihu's second Speech wherein he proceeds as would appear after some pause to deal yet further with Job For Job by not replying evidencing that he liked him better than his other Friends he goeth on to teach and improve him ye more The Speech is much in substance like the former as tending to reprehend Job unhappy expressions under trouble Only he is more sharp in this than in his forme discourse And having gained audience he speaks freely and home to his faults no denying him to be an honest man but asserting that he had said things which were no honest The Chapter may be taken up in the four parts First A Preface wherein he calls for attention from the judicious Auditory v. 1 4. Secondly A Charge or a Proposition of those expressions in Jobs discourses which at this time he intends to refute v. 5 6. Thirdly A Refutation of these expressions by shewing the absurdities thereof and the gross consequences which might justly be fastened upon them v. 7 8 9. And by Arguments taken from the Justice and Dominion of God which he First propounds to the Auditory v. 10 15. and then presseth them home largely upon Job himself v. 16 30. Fourthly A Conclusion wherein he adviseth Job and reprehends him sharply desiring that he may be yet further tryed v. 31 37. Verse 1. Furthermore Elihu answered and said 2. Hear my words O ye wise men and give ear unto me ye that have knowledge 3. For the ear tryeth words as the mouth tasteth meat 4. Let us choose to us judgement let us know among our selves what is good THese Verses contain the Preface and Introduction to Elihu's second Speech wherein after a transition made by the Writer of the Book shewing that Elihu proceeded to speak v. 1. First He desires attention from judicious and understanding hearers v. 2. This he doth not speak Ironically as thinking there was no wisdome among them but because he really judged so of their abilities And we are to conceive that he propounds this desire generally to such understanding persons as were present whether the three Friends who were wise men though they erred in that particular in debate or others Only it seems he secludes Job in this desire as being a Party and therefore speaks of him in the third person v. 5 7. Though yet he doth not simply seclude him for he speaks of his cause in his hearing and afterward speaks to him Only he desires that judicious men may hear the matter debated betwixt Job and him Secondly He subjoynes reasons pressing this desire 1. That they were able to discern what was true or false in this matter v. 3. It is expressed in a common Proverb and therefore it was made use of by Job Chap. 12.11 the meaning whereof is That God hath given men an ear which includes the discerning faculty to hear and try doctrine as he hath given them a mouth to receive and taste meat And therefore Elihu might well press them to give an hearing For since all Doctrine is to be tryed they who were wise and judicious were most fit to do it and they could easily discern if he wronged Job seeing he had not appealed to Ideots but to them who had greatest abilities 2. That he was not seeking victory in this debate but only that in a friendly way they should commune and seek out what is just and right and good v. 4. From v. 1. which is the transition Learn 1. Godly men are not soon convinced of all their failings in an hour of tentation For Elihu hath yet more of Jobs miscarriage to answer and refute 2. Albeit even godly men may be hard to convince when they are under tentation and albeit unskilful usage may distemper and irritate them more Yet those who are called to deal with them should still continue hoping they may at last prevail with them And wise managing of reproof will through the blessing of God convince them at last and cause them take with sharpest reproofs For here Elihu's proceeding was not only his duty though Job had not yet been convinced in the least But Jobs allowing him by his silence to goe on doth evidence that he had taken with his wise reproofs though he could not relish nor digest what his other Friends had said 3. When men have opportunity and hope of doing goods it should so much the more encourage them to goe on without wearying For finding no resentment nor reply from Job as he had wont to do to his other Friends he goeth on and furthermore answered and said 4. When men begin to be sober and somewhat convinced of their miscarriages their work is not yet all done who deal with them but they need that their convictions should be rivited upon them For though Jobs silence and possibly his other carriage witnessed how he relished what Elihu had said yet he proceeds furthermore to answer not only because he had yet more faults to charge him with and more expressions of his to condemn but because he would have what he had heard and received take deeper impression upon him From v. 2. Learn 1. Albeit godly men become somewhat tractable in trouble yet they are not at first so fit as others to judge of their own way and carriage Therefore though Job do hear him silently as liking what he said better than what his Friends said yet he calls to others also to hear his words and what he hath to charge upon Job 2. There are many passages of Divine Providence and many truths concerning his way with his people which require all the skill and experience of men to judge of them aright For he requires not only men that have knowledge or light but wise men or men who have experience which many want who yet have knowledge to hear his words and give ear and judge in this matter There are depths of wisdome about the people of God which without much light and experience they will readily mistake 3. Such as are for truth will not huddle up their opinions among the simple as is the practice of Seducers Rom. 16.17 18. 2 Tim. 3.6 7. but will not decline that even the most able hear and judge For not only did the weightiness of the matter require such Auditors but even his confidence in his cause makes him appeal to them 4. It is the character of these who are truly wise and understanding and not filled only with a conceit of their own abilities that they are never above the means of instruction but
are most willing to be taught and helped to promove in knowledge Therefore also when he is to teach wisdome Chap. 33.33 he calls unto wise men and them that have knowledge as persons who would most readily hear and give ear 5. Even when men are about most grave and serious matters and among grave and wise men there is such a dulness that they need to be seriously excited to give attention For therefore doth Elihu make use of this Preface exhorting the Auditors to hear and give ear at the beginning of every one of his Speeches and sometime repeats it also in the midst of his discourse as we will hear 6. It is their duty who are called to deal with others to carry respectively toward them that so they may prepare the way for their message Therefore also albeit some of those to whom he speaks had erred yet he doth call them wise men and they that have knowledge that thereby he might conciliate their affections and make them willing to hearken unto him From v. 3. omitting what is marked upon Chap. 12.11 Learn 1. Men receive great benefit particularly in sacred and holy things by the ear For so is here imported that the ear receiveth words or instructions from others particularly concerning the things of God such as he is now treating of As the truths of God depend upon Divine Revelation so our own observation of what he reveals is not sufficient to take it all in without the assistance of information and instruction from others And therefore they who employ not their ears to hear do no less prejudge their own souls than they do wrong their bodies who make not use of their mouths for eating Yea the very constitution of their bodies and the ear which God hath made for that use Prov. 20.12 will bear witness against their negligence 2 As God requireth that we do hear so also that we try and discern of what we hear with a consequent approbation or rejection of it as there is cause For so the ear tryeth words as the mouth or palate tasteth meat and it is swallowed down or cast out again according as the palate relisheth it ill or well 3. Whatever defect there be in others in the matter of discerning Yet men of experience and knowledge should have their senses exercised to discern good and evil Heb. 5.14 For therefore doth he appeal to these wise men seeing their ear could try words c. From v. 4. Learn 1. It is the duty of such as would prosper or do good to others to aim singly at truth For in his disquisition and enquiry about this matter he would be at judgement or an equitable and just determination of this controversie and what is good 2. Men ought not to follow or enquire after truth upon any carnal or crooked design but because it is their delight and they esteem it only good and worth the knowing For because it is judgement and good and so worthy the knowing therefore he would have it chosen affectionately and with delight 3. It is mens duty and will be the practice of sober men as to aim at truth so also to study to bring up others in a calm and friendly way to the acknowledgement thereof without insulting over or derogating from them or affecting emicency to themselves Therefore albeit some of them were wrong yet he is content to goe about this work in a friendly way and as it were with common consent Let us choose c. Let us know c. Verse 5. For Job hath said I am righteous and God hath taken away my judgement 6. Should I lye against my right My wound is incurable without transgression These Verses contain the second part of the Chapter or a Proposition of these expressions of Job which he intends at this time to refute The challenge is the same in substance with what was propounded in the former Chapter Namely That Job had wronged God by his complaints but this is more sharply refuted and spoken to He chargeth him to have said First That though he was righteous yet God had taken away his judgement or he got not a fair hearing and decision of his cause v. 5. As for that part of the Charge That Job said he was righteous he hath had it so frequently in his mouth in his discourses that it is needless to instance any particular place for it See Chap. 13.18 and 23.10 11 12. and 27.6 and 31.5 6 7. And for the second part of the Charge That God had taken away his judgement we find it expresly spoken by Job Chap. 27.2 Secondly He chargeth him with obstinacy in those complaints and that he said That it was no less than a lying against his own right to say any other thing of his condition than that his affliction caused by those arrows of the Almighty Chap. 6.4 as the word here is was mortal and incurable even though he was a man free of transgression v. 6. This Charge seems to be the same in substance with what Job had said Chap. 27. 2 3 4 5 6. though it may be gathered also from his frequent complaints of the fad stroaks which had befallen him an innocent man Chap. 9.17 and 19.7 and 16 13 17. For clearing of this Charge Consider 1. As Job did never assert his sinlessness as may appear from his frequent confessions of sin but only that he was righteous as to the state of his person and the cause debated betwixt him and his Friends and consequently that phrase v. 6. to be without transgression will import no more in Jobs sense but that he was free of gross wickedness So Elihu doth not charge it upon him as a crime that he had simply seen and asserted his righteousness but that he took occasion thereby to aggravate his complaints 2. He doth not charge him that he had directly taxed God as unrighteous but only that in his passion and being put to it by his Friends he spake too much of his own righteousness without a due remembrance of what sinfulness yet remained in him and what it deserved and so complained too bitterly of God that he did not vindicate and clear him when he was not only sore oppressed with trouble but unjustly censured by his Friends Thus albeit Job was sound in the main cause and his expressions upon some accounts pleaded for pity Yet they were not so suitable and reverent as became him And therefore Elihu gathers together what he had spoken at several times and chargeth him therewith that he may be convinced of his rashness and folly in them Those expressions have been spoken to in their proper places and the subjoyned refutation will discover more particularly his failings in them And therefore I shall here only observe a few things 1. The dearest Children of God when they are hard put to it by troubles and tentations may discover more weaknesses and fall into more faults than one As here he finds faulty
expressions beside those formerly marked Tentation and tryal may discover what we would little dream of and will let us see that as it was with Hazael 2 King 8.11 12 13. we are little known till we be tryed And therefore we should not presumptuously rush or cast our selves upon tentations and when they are made our Lot we should watch and be sober and should observe those ugly sights of our selves which then may be discovered unto us 2. Albeit the people of God think little of their faults when they are in passion especially if they do but drop out now and then and some good is mixed among them Yet when they are impartially reviewed and put together they will appear ugly Therefore however the summ of what is here challenged may be gathered from Chap. 27.2 6. Yet it is Elihu's scope to gather together also the summ of Jobs speeches scattered here and there that he may look upon them all together and be convinced of the evil of them This may give even unto godly men a sad and humbling sight of their wayes and therefore they should study to avoid relapses and should call themselves frequently to an account and reckoning lest otherwise all their accounts come at once upon them Yet it will be much sadder to the wicked when all their faults shall be gathered together and laid to their charge Ps 50.21 3. It is good service to God and a kindness to godly men not to flatter them but to lay open their faults till they see them in their ugliness and when they are humbled in part to humble them yet more that they be not too soon satisfied with themselves Therefore albeit Job was silent at his former charge yet he goeth on with this new charge against him Thus when men are even pricked in their hearts there is yet need that they should repent Act. 2.37 38. 4. It is not enough that godly men mean well or have good intentions in what they do or say but even their very disorderly language or the least other defect ought to be mourned for Therefore he challengeth what Job had said or seemed to say albeit he thought not so ill Even the least defect is a blemish in good actions and unadvised language in our passion should not be lightly passed over but repented of See Ps 106.32 33. 5. Any reflection upon God and his dealing though never so indirect ought to be mourned for As here he challengeth Job that he said God had taken away his judgement or obscured his integrity and gave occasions of suspicions against him by his afflicting of him and not appearing to clear him High and right thoughts of God under trouble are not easily attained and yet the want of them is not justifiable 6. Though righteous men may lawfully maintain their integrity notwithstanding their afflictions or when it is called in question Yet ordinarily this defence is but ill managed under trouble especially when the righteousness of God is not exalted For albeit Job spake true when he said I am righteous yet he took occasion from this to complain of Gods dispensations Men have need to look how they manage the testimony of a good conscience under trouble and they have cause to suspect themselves when they are only complaining and forgetting to praise and commend God 7. As the integrity of godly men may sometime lye long under a cloud and not be cleared so this is a very sad tryal in a time of affliction though no just cause of complaint For however Job sinned in complaining of God yet this was really a sad affliction that being righteous his judgement was taken away and he lay buried under the misconstructions and censures of his Friends And therefore they are cruel who put afflicted godly men to this tryal by their uncharitable censures And those who are thus put to it ought to be upon their guard that they may bear it well and for this end they should comfort themselves in Gods testimony 8. It is indeed a sin for men to lye against their right or to deny the goodness of God to them and his grace in them or to acknowledge a wrong where there is no cause For this Question Should I lye against my right imports so much in general And many doubters raisers of quarrels and jealousies about their own condition should take heed to this 9. Saints may be right in the main cause which they defend who yet may over-act in the defence of it For though Job was right and his Friends wronged him yet this is laid to his charge as a presumptuous expression Should I lye against my right because his presumptuous and passionate defence of the right put him in the wrong And here we may observe Partly That Saints are never more ready to miscarry without discerning it than when they are right upon the matter in what they are about They will not so openly wander in wayes of open provocation and at least not see it and be sensible of it as when they are about right things and do only fail in the way of going about them As Job having a right in this debate doth not so easily discern how unhappily he expressed his defences of it Partly That irritations and injuries received from others will easily hide from us our miscarriages in seeking to vindicate and repair our selves As Job is so eager in looking to his Friends injustice in bidding him renounce his integrity and so lye against his right that he doth not heed how his passion in resenting that doth mis-lead himself 10 Boysterous willfulness is an ordinary distemper of Saints under tentation and an addition to their sin For this vehement Question Should I lye c and an addition of a new complaint My wound is incurable c. instead of retracting any thing he had formerly said argues him to be resolute and wilfull in his undertaking and Elihu chargeth him therewith as an addition to his dittay Sins are so much the more hainous as there is much of will in them and they are not free of this who have been much dealt with and yet do not amend 11. Men do heighten their own resentments at Gods dispensations by mistaking their own condition For though it was true he was wounded by Gods arrow who may pierce and wound whom and when and where he pleaseth it was true also that his wound was incurable by himself or any other creature Yet it was his errour to pronounce it simply incurable whether in respect of the power of God which he never meant or his good will as the issue proved Therefore if men would prevent much vexation and miscarriage they would study to read their condition aright remembring that a case may seem incurable which really is not so nor will prove so and that we may well see what our tryal is but we cannot tell what God will make of it as Job found in the issue 12. Were the condition of
guilty of this sin For though Jobs tryals were cleanly yet because of this He that is God hath visited in his anger 5. Moderation and tenderness is to be seen in Gods dealing toward his people even when he is angry at them and is chastening them in displeasure For though he hath visited in his anger yet he that is Job knoweth it not or hath not felt it in great extremity Which doth not import Jobs stupidity and that he was not sensible of his afflictions though they were upon him in great abundance as the word will also read for he was sensible and complained but too much however he made not a right use of them but Gods moderation in his dealing toward him considering his deserving and miscarriage 6. Others are oftentimes fitter Judges of Gods dealing toward his people and particularly of his moderation in afflicting them than themselves are Therefore in this matter he turns to the hearers and speaks of Job in the third person He knoweth it not in great extremity Verse 16. Therefore doth Job open his mouth in vain He multiplieth words without knowledge Followeth the Conclusion of this Speech wherein he asserts that Job had spoken much in vain and without knowledge He propounds this also to the Auditory as most fit Judges and deduceth it by way of inference and conclusion from what he had said Therefore doth Job open his mouth c. Which may relate either to the whole Speech from which this Conclusion may be inferred or particularly to v. 15. that because he was moderately dealt with therefore he dared to be so rash in complaining Doct. 1. It is a proof and evidence of mens faithfulness to tell others their faults as they have a calling and opportunity For here he freely points at Jobs miscarriages 2. Even godly men may need to hear of their faults over and over again and especially of their miscarriages under trouble before they take with them and be sensible of them as they ought Therefore he doth here tell him over again what he had told him before Chap. 34.35 3. It is required both in justice and prudence that we charge upon men only their true and real faults and do forbear either unjust surmises and aspersions or unjust aggravations of their real faults which may tempt them to reject all admonitions For he tells Job his faults as they were and doth neither charge wickedness upon him nor fasten blaspemy upon his complaints as Eliphaz did Chap. 22.13 14. 4. When men do charge their friends with faults and miscarriages they should walk upon solid grounds and then they may be free in their censures and those who are reproved will be more easily convinced For he concludes this from the premisses wherein he hath been scanning Jobs expressions and carriage Therefore Job hath opened hâ—s mouth c. 5. As tryal will waken mens passions so when they are any way moderately dealt with in tryal they are ready to miscarry the more For so may this be inferred from what immediately preceded Men under tryal have need to watch especially that by their miscarriage they do not provoke him to tame them with more trouble 6. It is a great though usual fault under trouble to speak in vain or to no purpose and that which will not help or profit us in our distress For Job is challenged that he opened his mouth in vain 7. Ignorance and want of knowledge hath a great influence upon mens vain expressions and carriage in trouble Therefore is it added to the former that his words were without knowledge 8. Very wise men may have their wits to seek in trouble and so may be exercised to little purpose For Job a wise man opened his mouth in vain and had words without knowledge 9. When men are under trouble and in their fits of passion readily they are most eager upon that which is to least purpose and which proclaims their folly most For in this distemper Job multiplieth words So that we have cause to be jealous of that course and way to which we have strongest inclinations at such times 10. When men are in their fits of passion and folly every addition to their words is but an addition to their sin For it added to Jobs fault that he multiplied words without knowledge CHAP. XXXVI In this and the following Chapter we have Elihu's fourth and last Speech Wherein having in the former Speeches reprehended some of Jobs rash expressions he doth now proceed to speak to the whole matter and cause in general clearing God of what Job seemed to lay to his charge and shewing that Job had no cause to complain of him as he did In the Speech beside a Preface v. 1 4. and a Conclusion wherein he recapitulates the whole Discourse Chap. 37.23 24. there is contained 1. A Vindication of the Righteousness of God in his dealing with men wherein is shewed that albeit he be great yet he doth wrong to none Chap. 36.5 21. 2. A Commendation of the Greatness and Soveraignty of God which ought not to be quarrelled from Chap. 36.22 to Chap. 37.23 And this is subjoyned to the former to shew that albeit men should not be able to discern the righteousness of this great God Yet he ought not to be quarrelled This division of this purpose may be gathered from Chap. 37.23 where these two are recapitulated as the summ of what he hath spoken So in this Chapter we have First A Preface wherein after the Transition v. 1. he craves attention for several Reasons which give an account of his scope in the following Discourse v. 1 4. Secondly A Vindication of the Righteousness of God in his dealing with men which is generally propounded v. 5. Then it is more generally confirmed and cleared from the way of his proceeding both with the wicked and righteous v. 6 7. And more particularly vindicated and cleared in his afflicting even of godly men v. 8 15. And having spoken all this in general he makes Application of this Doctrine to Jobs present case v. 16 21. Thirdly A Commendation of the Greatness of God which is confirmed from the singular monuments of his Power and Wisdome v. 22. from his absolute and Soveraign Dominion v. 23. and from his admirable Greatness which shines and ought to be observed in his most obvious works Which Argument he propounds v. 24 25. and after a repeated Proposition v. 26. instanceth it v. 27 33. and in the most part of the following Chapter Verse 1. Elihu also proceeded and said IN this Verse the Writer of the Book premits an Historical Transition to this Speech shewing that Elihu proceeded or added this Speech to the former wherein he speaks more generally to the whole cause Whence Learn 1. It is necessary that men who would inform or convince those who are in the wrong do inculcate their instructions much that so they may take them up when they hear them and they may be riveted upon them
with willingness 4. As we presume oft times to bring God to our Bar by censuring his dispensations Hab. 1.13 14. So it is very laudable service to plead for him whether against our selves or others As here it is Elihu's commendable scope to speak on Gods behalf Thus did Jeremiah plead for God against himself Jer. 12.1 And whoso do otherwise will get cause to repent of it Ps 73.21 22. 5. Such is the perversity of some and the weakness of others of the Sons of men that they can very frequently tax God but will need the help of others to clear their mistakes otherwise they cannot do it themselves For Job needs one to speak on Gods behalf Which may warn us when we are in trouble to suspect our own judgements and that our passion haste self-love c. may readily bemist us 6. Albeit in our passions we think we have reason for our mistakes and that little or nothing can be said against our apprehensions yet God is so holy and so just that when men have said most there is still more to say for him whereby we may be convinced that it is not an act of charity but of justice to have a good opinion of him and his dealing Therefore saith Elihu after all he hath spoken formerly I will shew thee that I have yet to speak on Gods behalf or that there are yet words to be spoken for God So that they sin hainously who have wrong thoughts of him and his holiness in his dispensations may be cleared upon more accounts than one And when the tide turns and the children of God cool of their feavers they will have thoughts of Gods dispensations far different from those they entertained in their distempers as the Psalmist found by experience Ps 73.3 c. with v. 16 17 18 19 20. and Ps 77.7 8 9. with v. 10 c. And they will see cause to admire those infinite perfections of God which shine in his guiding things below and are every way so holy and unreprovable 7. It beseems the people of God as to hearken to all that God saith unto them by his Messengers so particularly to give good ear to what is said for vindicating of God from their misconstructions For the subject matter of his discourse and that be is to speak on Gods behalf is here propounded as an Argument to presse attention Saints should delight to hear that subject of the commendation of God and particularly they should not be obstinate and willfull in maintaining of their own mistakes as if they were unquestionably right in them But being sensible of their own ignorance and weaknesses and loathing to live in such termes with God they should be glad of any mean and help which may clear them to them Verse 3. I will fetch my knowledge from afar and will ascribe righteousnesse to my maker This second Argument taken from the subject matter of his discourse is here further prosecuted and amplified And 1 He sheweth what way he will take in his pleading for God and that he will fetch his knowledge from afar Which may both point at this in general That in managing this cause he will not bring forth what first comes to hand what his humane reason suggests and his weak judgement fancieth but what he searcheth into and gets by inspiration from above And at this in particular That in debating this cause he will not break in at first upon Jobs particular ease but will fetch a rise to his discourse from more remote and general principles and grounds concerning Gods nature and Attributes and his ancient works and proceedings which when they are well studied will easily furnish light for clearing of Jobs case And this we finde to be his way and method throughout this Discourse 2. He declareth what his scope will be in pleading even to ascribe or give righteousness to God that is to plead that he is One who can do no wrong nor ought he to be complained of as if he had done any 3. He insinuates a reason why he will thus plead even because he is his Maker of which see chap. 32.22 Which doth not so much point out that Gods being a Creatour and his making of all his creatures among which Elihu was one so holily and wisely pleads for him against all our misconstructions and quarrels about particular dispensations of Providence As that his being Gods creature did engage him to own his Makers quarrel Yet so as this Argument was not peculiar to him alone but Job himself had the like engagement to have joyned with him in the same cause Doct. 1. Such as do speak in Gods name or for him should make conscience to speak that which is worth the hearing and in some measure sutable to the purpose treated of As here Elihu promiseth to fetch his knowledge from afar See Psalm 78.1 2 3. 2. If men would speak aright for God they must not speak at randome nor trust their corrupt reason or sense but they should search well into matters and especially should seek light from God himself and study to be near him For in this respect doth Elihu promise to fetch his knowledge from afar 3. If men were but true to their common principles they would easily refute their mistakes of God in their particular cases As here Elihu fetcheth his knowledge from afar or from general and acknowledged principles to refute Job who otherwise was ready to mistake in his own particular 4. What ever we think of Gods dealing in our particular case Yet his common and general way of working pleads for him and whoso are not satisfied with his common way of proceeding but would be singularly dealt with they are in the wrong For therefore also makes he use of knowledge from afar or of an account of Gods ancient way of working in the world in this cause 5. Whoever have due and right thoughts of God or do plead â—ightly for him must exalt him as holy and righteous in all his proceedings For this is his scope in pleading to ascribe righteousness unto him 6. Were there no other engagements lying upon us our very being which we have from God obligeth us to plead for him and that against any who dare oppose him were they otherwise never so great or dear to us For hereby he sheweth himself to be engaged in this quarrel and indirectry taxeth Job that he joyned not with him because God was his Maker And if this be a strong engagement upon men how much more ought they to plead for God who are engaged to him upon the account of many special favours Verse 4. For truly my words shall not be false he that is perfect in knowledge is with thee The third Argument pressing attention is taken from the manner of his handling this subject and that he will speak truly and sincerely to Job and not as he charged his other Friends to have done Chap. 13.7 8. and 17.5 This he confirmeth from
to guide God and set him down at their feet to be directed by them For by this question he would reflect upon Jobs way as presuming to enjoyn and prescribe unto God by his dissatisfaction and complaints 4. It is a fault incident to too many that they can pretend submission to Gods will before-hand hoping thereby to get their will who yet are ready to carp when in the issue they are put to it to prove their submission For as some are ready to enjoyn him his way before-hand so others may seem to decline that who yet are ready enough to say Thou hast wrought iniquity if his work do not please them when it is done 5. Whatever be mens miscarriages of this kind yet as God must not be prescribed unto before he work so he must not be carped at when he hath wrought But as we ought to wait for the declaration of his will so we ought to stoop and adore when it is declared considering that he can do no wrong and that his works may abide our most severe examination and censure For Who can say Thou hast wrought iniquity 6. Albeit men in their passions think they have reason enough for prescribing to God and carping at him Yet they are but raving in their feavers when they so judge Their own consciences and reason will condemn them in cold blood and discover unto them sad matter of repentance for their folly For so much doth these questions import whereby the truth of these assertions is referred to mens own consciences as a thing they cannot deny 7. The Soveraignty of God is a subject which will never wear bare and empty to a right discerner were it never so oft spoken of and repeated and which is needful to be much inculcated and dwelt upon by men when they are under fits of distemper For these causes is this subject so often repeated and insisted upon in this Book Verse 24. Remember that thou magnifie his work which men behold 25. Every man may see it man may behold it afarr off The third Proof of the greatness of God is taken from the consideration of his most obvious works wherein it doth clearly shine In prosecution whereof 1. He generally propounds the Proof ver 24 25. 2. Being to clear it by particular instances he premits and repeats his Proposition concerning the greatness of God to keep Job in mind of his scope ver 26. 3. He confirmeth this truth by many particular instances v. 27 33. and in the next Chapter In these Verses he propounds his Proof That even Gods obvious works not his work and dispensations toward Job which the beholders do remark as some understand the words but his common works which are seen by all are to be magnified And the force of the Argument is If there be so much to be admired and magnified even in his common works How much less can men comprehend his mysterious Providence in some particular dispensations about his people This Argument is 1. Propounded by way of counsel unto Job that he should magnifie Gods work Whereby he sheweth his friendliness to Job in giving him so warm an advice whence also it is that he insists to give so many instances to confirm this Argument in the following Discourse 2. It is amplified that this work which he desires Job to magnifie is a work which men do behold and every man may behold it afarr off Whereby he not only clears what works they are he is speaking of even works which are obvious to all But quickens him to magnifie them considering that all men take some notice of them or do sing of them as the Vulgar Latine reads it And for mens beholding these works afarr off it may further amplifie the matter that men see and take notice of these works even at a distance from them as the Sun and Clouds c. are discerned and noticed by men though they be at a great distance above them of which after Or they see his hand in them even afarr off or at first view and though they be not very attentive But further though those be truths yet the phrase seems chiefly to import that though they see somewhat of God in them yet they do not see them perfectly but as men see things at a great distance and so it points out that there is more in them than they see From these Verses Learn 1. Much of God is to be seen even in his ordinary working For that is the work or operation of God which is here propounded as a proof of his greatness And though the word be singular yet it relates not to any one work only but to many as the following instances do clear and it holds true also of all of them See Ps 19.1 2. Rom. 1.19 20. 2. Gods greatness as it shines in his ordinary operations ought to be magnified and exalted and not slighted because these works manifesting it are common and ordinary For saith he Magnifie his work 3. It is specially required of men when they are distempered in their own particular cases that they study Gods works in general wherein they are less concerned Whereby they may be instructed in good principles concerning God which will be of use to clear their mistakes about their own condition Therefore by way of diversion he draws Job to the study of the common works of Providence which might help to send him back in a better frame to judge of his own case and he might thereby be excited to ascribe that glory to God which he had endeavoured to obscure by his complaints 4. Men are ordinarily great neglecters of Gods ordinary works and particularly Saints in a distemper are prone to study nothing which may help to clear them but do lye still poring upon their own condition whereby they do but heighten their distempers For here there is need to bid Job remember this to magnifie his work 5. It is a great proof of love and kindness to wait upon distempered friends and to sweeten reproofs with seasonable advices For instead of arguing he lovingly adviseth Job and wakens him out of his dreams Remember that thou magnifie his work 6. As it is the common duty of all men to study Gods works and all men have some sight and knowledge of them So this should be a spurr in the side of the godly to quicken them to diligence For this is a motive to excite Job to this duty that it is a work which men behold every man may see it Not only are the works in themselves obvious and visible but somewhat is seen of them and in them by every ordinary observer and therefore Job should be careful to magnifie him 7. It speaks the frailty of men whose name is Enosh here v. 25. and the depths and rich treasures that are even in Gods ordinary works that however all men see somewhat of them even afarr off yet they cannot reach or take them up fully For Man may
Thunderbolt But Elihu speaks of it as it points out somewhat of God That it is a voice of God sounding under the whole Heaven with Lightnings going before it Hereby teaching That however men may lawfully search into the natural causes of things in studying the works of God yet to rest there without ascending up to see somewhat of God in them will tend little to edification but is near of kin to Atheism Particularly in this Description Consider 1. This Thunder in its nature and kind is a sound and noise of the voice of God v. 2. that is a voice whereby he speaks to men and makes himself and his mind known as men declare their mind by their word So Psal 29. throughout Hence we may learn 1. The works of God do us good in so far as they speak and are Gods voice to us as here the thunder gets that name not only because of its loud noise but because thereby somewhat is spoken to us 2. Thunder hath a speaking voice to right discerners it speaks what the Majesty and Dreadfulness of the Speaker is what the efficacy of his Word is when he pleaseth to make use of it which can pierce like a Sword and Thunderbolt Heb. 4.12 What dreadful Language he hath for them who will not hear the calm 〈◊〉 and how great his Mercy is in speaking to us 〈◊〉 â—â—k men seeing we could not endure his thundering voice Exod. 20.18 19. 2. As for the extent of his sound and voice He directeth it under the whole heaven v. 3. Not than it is heard in all places at once but that he may send it where he pleaseth under the whole heaven and where-ever he sendeth it it is heard far and near Which as it speaks his Majesty whose voice is heard so far off So further 1. It saith that he will be heard by them to whom he he is pleased to speak and hath a voice for the deafest 2. That the most dreadful thunder is subject to his command to be directed whither he pleaseth 3. The concomitants of this thundering voice are Lightnings which v. 3. are declared to be of a like extent with the voice and for the order betwixt these two it is declared v. 4. that the thunder followeth the Lightning Not in order of Existence for the cloud must break with a noise before the Lightning appear but in that order wherein they appear to our senses For our sight being a quicker sense than that of Hearing and the Light passing through the Air in an instant while the sound thrusts it self through the air but by degrees we see the light before we hear the sound Hence we may gather 1. Gods Majestick Lightnings attending his voice may yet discover more of the Majesty of the Speaker and may shew what pains he takes and what splendor and glory he displayeth to have his voice regarded and what need we have of warnings to excite our attention to hear as Lightnings in ordinary excite us to hearken to the voice that followeth 2. This order here put betwixt the Voice and Lightnings doth point out That the hearing is a more dull and slow sense than seeing And therefore we should be careful to quicken it in hearing yet so as the many turns and windings in our ear which is the cause of this flowness should warn us to be very cautious and circumspect in trying what we hear 3. Meditation should be a means to make our thoughts rise and grow in taking up the excellency of God For now after he hath thought and spoken a while of this voice of God he calleth it the voice of his excellency 4. The necessary connexion betwixt the voice and these Concomitants v. 4. Where the Relative them may be referred to Lightnings many of them in the plural number which are not stayed or kept back when his voice of thunder is heard or to be heard And thus thunder is still accompanied with Lightnings though sometime we see lightnings when we hear not thunder Or it may be referred both to Lightnings and Rain of which he hath spoken Chap. 36.27 28 30. both which accompany the thunder It may point out 1. That Gods fixing and observing of an order and course of Nature in Thunders Lightnings Rain as also in day and night summer and winter may be of use to strengthen the Churches Faith in other cases as use is made of it in expecting a Day and a Summer after a Night and Winter of trouble Psal 74.16 17. 2. The many Glimpses and Rays of glory which he manifests together in those concurrent works of his power when we are surrrounded with them all at once may let us see how unable we are to take up all his works or all that is in them we cannot have studied his glory shining in the Lightnings when presently we are alarmed with the glorious voice of his Thunder and with the rain after that which will sooner confound us than we can fully comprehend them Thirdly A Conclusion of this Instance and a transition to the rest of his Instances v. 5. Wherein is shewed that as God is marvellous in his thunderings so he hath many other incomprehensible works some of which are afterward instanced as proofs of this Hence learn 1. When men have had never so many after-thoughts of Gods workings they will never see cause to abate their estimation thereof or of his glory shining therein but rather to encrease it as here he shuts up the former Instance with this God thundereth marvellously with his voice 2. Men see little if they see not matter of admiration in Gods works for he thundreth marvellously as there are indeed many wonders in it How dreadful the sound is which is made by a Vapour in the Air how it should kindle it self by its conflict with the watery Cloud how the Thunderbolt should melt the money and yet not burn the Purse in which it is and break the bones and yet make no visible breach in the skin and many the like wonders which are recorded by Naturalists and Historians 3. It is not one work only wherein we may see the marvellous hand of God but any one doth demonstrate what is in all whether we see it or not as here he subjoyns to this commendation of the Thunder great things doth he c. to teach us to see that in Snow Rain c. which are the following Instances which we see in Thunder 4. As men are ignorant of Gods works so the cause thereof and of our not seeing wonders in them flows from our own shallowness and incapacity for great things doth he which we cannot comprehend Verse 6. For he saith to the Snow Be thou on the earth likewise to the small rain and to the great rain of his strength 7. He sealeth up the hand of every man that all men may know his work 8. Then the Beasts go into dens and remain in their places The second sort of Instances to confirm
Elihu's Assertion are those storms and alteraâ—ions of the air and seasons which usually fall forth in Winter to v. 11. In these Verses 1. He propounds the Snow and the smaller and greater Rain which at Gods command fall and stay upon the earth v. 6. 2. He subjoins the effects thereof especially of snow and great rains Namely That they put men from their work especially from those works which they have to do abroad that they may see and notice Gods work v. 7. and drive beasts to their dens v. 8. From v. 6. Learn 1. Even Winter-storms and foul seasons are useful Documents and Instructions to point out somewhat of God as here the snow and the rain are instanced for that effect See Psal 147.16 17. 148.8 2. It spâ—aks much of God that he can produce variety of Dispensations out of the same mean and cause as he can out of the Clouds send Snow when the Vapours are not fully resolved or small rain and great rain as he pleaseth 3. God is no less to be adored in lesser than in greater works as here his glory shineth in the small rain as well as in the great rain of his strength or that the rain which demonstrates his strength by its own vehemency and by his bearing up the Cloud wherein it is This speaks much of him and should preach to men when it cometh but the small rain or ordinary showers of rain as the word is speaks his glory no less if it were but that he moderates it 4. It speaks out much of God that not only he works all these works but doth all of them by a word For he saith to the snow c. as he did also at the first Creation of all things And in this respect also the Centurion gives Christ the glory of his Omnipotency and absolute Dominion Matth. 8.8 9. 5. God is also to be acknowledged and glorified in the continuance of his Dispensations For he saith to the snow be thou on the earth so long as he pleaseth and so also to the Rain From v. 7 8. Learn 1. It is God who giveth men opportunity to work or sets them idle as he pleaseth For by these storms he sealeth up the hand of every man or hindereth their work abroad as if their hand were shut up under a Seal 2. An idle time needs not be unprofitably and idly spent if men were thrifty For here is subjoyned that God hath an end in sealing up the hand of men and work for them such at a time And oft-times God puts men from the works of their ordinary Callings by sickness storms Piracies c. because they take little leisure for this work 3. It should be mens special exercise when they are restrained from their Callings to study to know God and his works well for that is his end hâ—re That all men may know his or Gods work This in general doth import That men at such a time should be exercised in piety contemplaring God and his works for which they ordinarilyt take litâ—le leisure when they are busie about their Calling But more particularly it imports that they should study those works of God which retard and obstruct their work as being not only their present task assigned unto them by providence but a Document that their work and the success thereof depend upon him and his Providence which men do little consider that they may acknowledge him in all their ways till he do thus obstruct their work and consequently that they should try their own works well that they be such is they may go to God about them and depend upon him for his Blessing and success in them and not such as provoke him to stop their way in following of them 4. Though the most of men be so stupid that they see little of God especially in the matter of their Callings yet his hand is so obvious that they are inexcusable who see it not and God is provoked to cause them see it for all men may know his work even by a stormy day and when they do not see it in ordinary he sends such interruptions to cause them see it See Isa 26 11. 5. The very Beasts are under the dominion and providence of God and must submit and stoop to him as here we are taught v. 8. 6. Gods power over Beasts and his providence about them are speaking Documents to men for for this end is this Instance brought in here Their not being able to stand out in a storm is a witness against mens Rebellion who endeavour to stand out against God and do not seek to a refuge in stormy times Their running only to Dens and lurking places in storms doth proclaim the beastly disposition of men who are no better exercised in knowing the works of God when they are idle v. 7. than the very beasts who remain in their dens during a storm And Gods providing shelters for the very beasts against a storm sheweth how ready he is to provide a refuge for them who employ him Verse 9. Out of the South cometh the Whirlwind and Cold out of the North. 10. By the breath of God Frost is given and the breadth of the Waters is straitned In these Verses he speaks of the Whirlwinds or winds involved in a cloud which maketh them reel about when they break forth which come out of the South or hidden places where the Antarctick Pole is which is not seen by them who live under the Northern or Arctick Pole and of Cold which cometh out of the North where the Sun appears least v. 9. Where the North is designed by those Soattâ—rings or scattering winds for that is the name in the Original which come out of it and are the causes of the cold And this is further explained v. 10. That by the breath of God or a cold wind Frost cometh which congealeth the waters and so lesseneth them Doct. 1. God is to be seen and magnified in every one of his works how contrary soever as in Frost Cold Heat Rain and Whirlwinds 2. God hath variety of Dispensations wherewith to exercise men as he pleaseth as here we see 3. God hath as it were his Store-houses in several Quarters of the world whence he bringeth forth those varieties of Dispensations as here he hath the South and North for Whirlwinds Cold and Frost Wherein whatever may be seen of the course of Nature the infinite Wisdom of God doth shine and men may see what he hath in store for them according as they walk before him As Deut. 32.34 Verse 11. Also by watering he wearieth the thick Cloud he scattereth his bright Cloud 12. And it is turned round about by his counsels that they may do whatsoever he commandeth them upon the face of the world in the earth 13. He causeth it to come whether for correction or for his land or for mercy The third soâ—t of Instances are the Rains especially those in the Spring Concerning which
He deals with Job to convince him of his miscarriages to Chap. 42.7 Insisting upon Elihu 's last Argument taken from his Greatness which might let Job see how far he had miscarried in quarrelling him as shall be more fully cleared when I come to give a general account of his Scope in his debate with Job on v. 4 c. 2. He decides the principal Controversie betwixt Job and his Friends in a few words Chap. 42.7 8 9. His dealing with Job is divided into two Speeches By the first whereof contained in Ch. 38 39. 40.1 2. he brings him to some sense and confession of his weakness Ch. 40 3 4 5. And by the second from Chap. 40.6 till the end of Chap. 41. he brings him to a more ample confession of his Folly Chap. 42.1 6. This Chap. may be taken up in these three First An Historical transition of the Writer of the Book Shewing that God did appear and speak in this Cause and began first to deal with Job v. 1. Secondly An introduction premitted by God himself to the dispute with Job wherein he checks him for his presumption v. 2. And provokes him to the dispute v. 3. Thirdly The Dispute it self begun in this Chapter wherein he non-plusseth him with a number of Questions Concerning the Earth v. 4. 7. the Sea v. 8-11 Light and Darkness v. 12-21 Various Meteors with the Causes thereof v. 22 38. And concerning his Providence about Beasts and Birds which is instanced in the Lion v. 39 40. And the Ravens v. 41. to which many moe are added throughout the next Chapter Verse 1. Then the Lord answered Job out of the Whirlwind and said IN this Verse we have the Historical Transition wherein is declared that God manifesting his glorious presence in a Whirlwind did by an audible voice speak to Job In it consider First That the Lord answered Job As for the time when he began to speak it is indefinitely expressed Then the Lord answered Where in the Original we have only the Copulative And which hath various significations to be gathered from the Circumstances of the place where it is used And here it imports that after Elihu had spoken God also answered Job And particularly it is not probable that God brake in and interrupted Elihu for he doth formally conclude his Discourse Chap. 37.23 24. Nor yet that he hindered Job to answer Elihu for I find not that Job had any such inclination Yet it seems God began to speak immediately after Elihu had closed and it may be the Tempest and Whirlwind wherein God appeared being somewhat singular had made Elihu draw to a close It is said He answered Job which is an usual phrase in Scripture where there hath been no precedent question moved but mens case and condition is only spoken to But here this Answer is relative to many Propositions formerly made by Job in his appeals to God and in his desires that he would give him an hearing beside that his complaints and murmurings made God a party who therefore appears to plead for himself and returns a sutable answer to his Proposals and Desires Doct. 1. Albeit the world be troubled with many controversies and debates and that even amongst Gods people yet it is matter of comfort that they will once be all decided as here a notable and hot dispute begins to be decided And albeit there will still be some differences till the end of the world yet beside what particular decisions within time there may be of some controversies such as this the right and wrong that is in all debates will be one day finally decided 2. It is proper to God and his Prerogative to be the decider of Controversies as here he proved in this cause So that mens decrees in their own favours or against others will not carry it but all causes however they have been once decided amongst men will be over again decided by God Which may warn all to take heed how they judge and may encourage them who are wronged by men Eccl. 3.16 17. 5.8 3. As God is the competent decider of Controversies so even in debates among godly men he must appear before they come to a close As here he appeareth in this Cause For though Elihu's authority was sufficient to convince the parties quarrelling in respect thaâ— he was employed by God and spake clear and convincing truths yet he had not Majesty enough fully to compesce all their boiling humors and to over-awe these great men against whom he argued And though such an extraordinary manifestation may not always be expected to clear every controversie his mind being now fully manifested in his written Word dispensed by his ordinary Messengers Yet Gods Spirit must interpose to accompany the light which we get from the Word and to make it effectual and calm mens spirits and passions which are raised by debates 4. Albeit there be a right and wrong in every controversie debated among men Yet ordinarily when God cometh to decide controversies he finds cause to humble both parties Some for false opinions and their way in promoting thereof and others for their failings in their way of maintaining truth for here when God appeareth he deals with Job who had maintained truth as well as with the Friends who had erred And this had need to be adverted unto by those who because they are on truths side in a debate are not sensible of their failings in maintaining it 5. Albeit Godly men discover much dross in the furnace yet God according to his rich mercy and free grace accounts them worthy to be waâ—ted upon that he may purge their dross and recover them out of the snare Therefore after that Jobs Friends had given him over as incorrigible God will not deal so with him but takes pains upon him though he had indeed miscarried 6. It is no small proof of Gods Favour to his people that he pursueth them hotly for their failings and lets not their folly thrive in their hand Therefore he begins with this sharp Answer to Job first because he respected him and leaves the censure of the three Friends last 7. Whatever mercy or favour God intend to any of his people yet he may suspend it till first they be humbled for their folly nor were it a mercy to deal otherwise with them Therefore also doth he begin with this sharp answer to Job to humble him befor he decide the main controversie in his favours And godly men will find that their not being humbled stands in the way of many mercies which otherwise they might enjoy See Ezek. 43.11 8. This answer had been long desired by Job and he often complained that his desire was not granted yet it came at last And albeit it was sharp yet in the issue it proved refreshful and comfortable This teacheth That Gods delaying long to satisfie the pressing desires of his people doth not say that he will never answer but at last he may
is seriously to be observed that God hath ordered vicissitudes in things below as there is in the matter of light and darkness Hereby God exerciseth man Eccl. 7.14 and teacheth him to see the beauty and find the usefulness of every thing in its time Eccl. 3.11 And hereby man may be helped to see that his folly and presumption in prescribing to God is no less than if he would foolishly desire to have it noon-day at midnight 5. Whatever knowledge men have of Gods works and of his ordering of the light and darkness yet they ought to be sensible that it is but unperfect for man knoweth not the places either of light or darkness so as to know the paths to the house thereof 6 Far less hath man any knowledge to prescribe a law to other creatures but he and they must submit to the will of God only For as he cannot take it at the bound thereof as some read by going thither as it is in the close of the v. So he cannot take it to the bound thereof or prescribe to the Sun to set or rise any where but as God hath appointed 7. No experience which men can acquire by living long doth warrant them to murmure against or prescribe unto God for the number of his days was not so great as to afford him this knowledge it had been too much for him to pretend to that wit though he had lived since the Creation and been then born and therefore he ought not to prescribe to God in other things Verse 22. Hast thou entred into the treasures of the Snow or hast thou seen the treasures of the hail 23. Which I have reserved against the time of trouble against the day of battel and war The fourth Instance to v. 39. comprehends various Meteors and alterations in the air some of which Elihu had spoken of to v. 31. and their causes to v. 39. In these Verses he instanceth the Snow and Hail which he joyns together and produceth them as a pair of Witnesses for him as he doth also mention these that follow not one by one but more of them together Shewing that the treasures of Snow and Hail are unsearchable by Job so that he could neither ascend up to the place from whence they come nor could he comprehend that Omnipotency of God which doth produce them in such abundance in so short a time when there was no visible appearance of them before v. 22. And this is amplified from one use of these Meteors for which they are reserved in the Store-house of Omnipotency even against a time of trouble and war v. 23. Which is not so to be understood as if common calamities and war were always a tended with foul weather though many sorrows terrours do usually gather together as in a solemn Assembly Lam. 2.22 But that Snow and Hall as Rain also Thunders c. are ready scourges wherewith to plague men when God hath a quarrel See Exod. 9.18 Josh 10.11 Judges 5.20 21. 1 Sam. 7.10 And this is not only true of the Hail which sometime hath destroyed men and beasts trees and fruits of the ground but of the Snow also which whatever good it doth to the ground hath destroyed men and beasts both in its falling and in itâ—s melting Doct. 1. Man is surrounded with proofs and evidences of the glory of God both about him under him and above him for here after the former Instances he ascends again to point out more Instances in the air 2. Man is ignorant as well of what is obvious as of what is hid for he cannot comprehend the snow and hail more than he can enter into the depths of the Sea and of the Earth 3. God hath not only made his Creatures and Snow and Hail among the rest but there is an use for every one of them as there is an end for which he hath reserved those in his Treasures Which sheweth that he doth nothing but to good purpose and for wise ends though we see them not 4. Among other uses for which God hath made his Creatures this is one that by them he may scourge rebellious man which is the end wherefore he hath reserved the snow and hail And the Scripture is full of Instances how men have been plagued by Angels Winds Rains the Earth c. 5. Albeit there be no probability that rebellious man shall be reached yet Omnipotency hath Treasures of Scourges laid up in store for him as here we are taught See Deut. 32.34 35. 6. It is useful for Murmurers though godly men to study Gods Furniture and store of Scourges for the rebellious therefore is this instanced to be considered by murmuring Job 7. As mans wit cannot comprehend how much snow and hail are treasured up in Omnipotency and in a Vapour drawn from the earth which sometime is very little so he can as little take up improbable things which God can produce in mercy or judgment so much may be gathered from this Instance in reference to the scope Verse 24. By what way is the light parted which scattereth the East-wind upon the Earth In this v. he produceth the Light and East-wind This may be understood of the Rising Sun whereby the light parteth or separateth from the darkness and which sometime and it may be oftner in these Countries was accompanied with an Easterly wind or air Or of the Lightnings which break through the clouds that are full of Wind and so do scatter the East-wind which is put here for all winds through the earth In both these Job was an ignorant as to any exact knowledge of them either how the lightnings are parted and break out here and there as God directs them with their various causes and effects or how the winds are scattered on the earth sometime blowing from one Quarter and sometime from another and do blow so far out of one Quarter and no further See John 3.8 This also is a part of Gods treasures Jer. 10.13 And teacheth 1. Man hath a great task of much of God to study in all his works as these many Instances do teach 2. The whole Creation and course of Nature is full of Wonders for there is more in the Lightning and Wind than we can take up 3. Till men be able to comprehend the ordinary works of God which will never be they may be ashamed of their presumption in offering to pry into the Counsels of God for all these Questions are propounded to Job to check his presumption in seeking to comprehend Gods counsels about him Verse 25. Who hath divided a Water-course for the overflowing of waters or a way for the lightning of thunder 26. To cause it to rain on the earth where no man is on the wilderness wherein there is no man 27. To satisfie the desolate and waste ground and to cause the bud of the tender herb to spring forth 28. Hath the Rain a Father or who hath begotten the drops of dew In these
Verses he instanceth the Rain Lightning and Dew Shewing 1. How God ordereth the Deluges of Rain which accompany Lightning and Thunder v. 25. That as he finds a way through the Clouds for the Lightning which is accompanied with Thunder So as men make Canals wherein the water may run he dispenseth that Rain as it were by Pipes and Conduits and hath lower parts of the earth wherein it may run that it overflow not the whole earth 2. The place to which he directs the Rain not only to the inhabited parts of the world but even to places where there is no man v. 26. that there as well as in other places he may refresh the ground and make grass to grow v. 27. Whereby he shews his Riches and provides for the wild Beasts 3. That he is the Author of this Rain and of every drop of dew v. 28. From all which we may gather 1. We have need to be much and often put to it to stand still and consider the works of God for therefore doth he produce those Instances some of which have been mentioned before Namely Rain Thunder and Lightning 2. Gods mercy is very conspicuous in moderating and over-ruling of those things which otherwise would overflow and overwhelm us for there is not a flash of Lightning or Thunder-bolt or drop of Rain but it is in his hand to direct and order its way and he makes the Rain sometimes impetuous that we may observe his Goodness in moderating it in ordinary and in providing a Water course for it 3. That God is kind to all the Earth Mat. 5.45 To other Creatures beside man Psal 36.6 And to the very Earth when it needs doth evidence that man hath no just cause of complaint against him for this pleads for God against murmuring Job that he causeth it to rain upon the Earth even where no man is c. 4. Gods sending of more rain upon the earth than is for mans use as in the overflowing of waters and causing it rain on the Wilderness may teach That he hath more to do in his work than mens satisfaction only and that he may have more to do with some mens lot and exercise than what may concern themselves in particular as he consulted not with Job's ease and satisfaction when he made him a mirrour and pattern to all ages 5. God is not only the orderer of Lots when they come but the Author of them and we should study the Author in his works and believe that he can produce what he pleaseth For these Questions v. 28. do point him out to be the Father and Begetter of these 6. We should observe and acknowledge the hand of God in the meaneâ— as well as the greatest of his works for the drops of dew whereby we are insensibly wet are ascribed to him as well as the greater rain Verse 29. Out of whose womb came the Ice and the houry frost of heaven who hath gendred it 30. The waters are hid at with a stone and the face of the deep is frozen In the last place he produceth the hoary frost and Ice whose generation is of God v. â—9 And the effect of Ice is that it hides and freezeth or taketh as a captive the waters as if they were covered with a stone and that not only the lesser but the deepest waters v 30. See Psal 147.16 17. Those considered with an eye to the sâ—â—p may teach 1. â—old Meteors such as these are are full of warm beams and rayes of the glory of God so that even a cold day may preach somewhat of him unto us 2. The womb of Omnipotency can produce whatsoever it pleaseth not only rain and drops of dew v. 28. but Ice and hoary frost of heaven 3. God in not to be limited by our unbelief who can make the Dew or Vapours in falling turn in hoary frost and turn the liquid waters into strong and firm Ice and can cause men in some places travel upon depths and seas as upon firm stones 4. As men do not mistake the hiding of the waters by Ice nor fret at these winter storms but do with patience attend the warm Spring so men should not stumble at their present sad Lots but expect the end of the Lord. Verse 31. Canst thou bind the sweet Instuences of Pleiades or loose the bands of Orion 32. Canst thou bring forth Mazaroth in his season or canst thou guide Arcturus with his Sons 33. Knowest thou the Ordinances of heaven Canst thou set the Dominion thereof in the earth 34. Canst thou lift up thy voice to the clouds that abundance of waters may cover thee 35. Canst thou send Lightnings that they may go and say unto thee Here we are Now he ascends from these Meteors to speak of their Causes the Stars and their Influences and the Clouds Shewing that Job had neither Authority like him to command them v. 31-35 Nor wisdom to order them v. 36 37 38. In these Verses he asserts that Job had no authority to command or rule these Constellations And 1. He instanceth in these four Constellations which appear in the four seasons of the year v. 31 32. Of which see Chap. 9.9 Pleiades or the Constellation called the Seven Stars doth arise in the Spring and not to dip upon the Hebrew name hath its name in Greek from Sailing because the Grecians used to set to sea when it arose Orion riseth in the beginning of Winter and hath its name in Hebrew from Folly because of the various and inconstant weather which accompanieth it Mazzoroth which seems to be the same with those Chambers of the South Chap. 9.9 is that Constellation which ariseth in Summer and Arcturus or Bootes or the Charlewain and his Sons or the lesser Stars about it in Harvest Now Job could rule none of those either to restrain or further them and so could have no power of these alterations of the season which they influence 2. He asserts more generally v. 33. That he knoweth not the Ordinances of heaven so as to settle and order that dominion which they have over inferiour Creatures on the earth 3. He instanceth in the effects of these Constellations v. 34 35. That he can neither cause Clouds Rain nor Lightnings From all which Learn 1. God hath so ordered this world as superiour bodies have influence upon those that are inferiour and so makes them reach men for whose use they were created though they be at a distance for those Constellations have some of them sweet influences others of them bonds to draw up and gather together Vapours and all of them have their seasons and guided motions which produce effects upon the earth 2. It is commendable and useful to study and be acquainted with these Celestial bodies and their motions for God speaks in such terms as doth evidence they were Astronomers in those days though not Judiciary Astrologers or at least his mentioning of these things doth not evidence his approbation of any
these times Chap. 2.8 It teacheth 1. Manifestations of God when they are in mercy will be practically improved and not gazed upon or plaid with only as here appears in Jobs practice 2. When God is indeed seen the most holy of Saints become loathsome and vile in their own eyes so that they will not get leisure to be puffed up because of the manifestation For when Jobs eye seeth God it followeth wherefore I abhor to wit my self as is added in the Translation So was iâ— with Isaiah Isa 6.5 And so did God prevent Paul 2 Cor. 12.7 3. Abhorrency of our selves upon a sight of God ought to be more eminent when we have miscarried through our ignorance and mistakes before for that was Jobs fault for which he now abhors himself when his eye seeth God Whatever we think of these faults in the heat of tentation yet they will lay us low in our own eyes when God appears and they ought then to be looked upon as very sinful and not as ordinary failings 4. Iâ— is not enough that men be convinced of their follies and mistakes of God unless they also repent of them for Job adds that here I abhor and repent 5. Repentance particularly for such faults ought to be very deep and serious and lay the penitent very low for he repents in dust and ashes wallowing himself there in his sorrow and covering himself therewith according to the custom of those times Mat. 11.21 And it is no wonder that convinced men do thus repent of these sins when they reflect upon the injuries thereby offered to God and what persons they are who commit them 6. Whoever see God aright and most clearly they will not run away from him with their guilt but will humbly and penitently run to him which is an act of Faith for so doth Job here when he gets the clearest sight of God and of his own vileness See 1 Sam. 12.20 No sight of God in his Holiness Justice Dreadfulness c. nor of our own sin in his injuriousness to God warrants us to run away for that were in stead of seeking a remedy to adde that sin to all the rest whereby the remedy is neglected and they become incurable Verse 7. And it was so that after the Lord had spoken these words unto Job the Lord said to Eliphaz the Temanite my wrath is kindled against thee and against thy two Friends for ye have not spoken of me the thing that is right as my Servant Job hath Followeth to v. 10. the second part of the Chapter wherein God having now ended what he had to say to Job about his particular miscarriages the great controversie betwixt Job and his Friends is decided in Jobs favours and upon these terms which were premitted in the Introduction to Chap. 4. and so the Dispute ends And this decision of the Controversie may in the entry teach us That albeit God suffer Controversies and Debates to arise and continue even among his people yet in due time they will be cleared in Truths favours Psal 94.15 And so the truth will at last set its asserters free John 8.32 This part of the Chapter may be taken up in three Branches the first whereof in this v. is the decision of the Controversie held out in a Charge against Eliphaz and his Companions wherein God testifieth his displeasure against them for their unsound Doctrine concerning Him Here for more distinct handling of the words we are to consider First The time when this Sentence cometh forth After the Lord had spoken these words unto Job Where no mention is made of Jobs speaking to God recorded in the former Verses not because God did not accept it or because that while Job is preparing to repent and to make that Confession mentioned in the preceding Verses God had in his audience sent this Message to Eliphaz to encourage him yet more to repent But this doth also take in his Repentance as a fruit of Gods speaking to him wherein the power and efficacy of his Word did much appear And this Circumstance doth teach 1. It is a sweet property of godly men that they are not ill to convince but are soon brought to â—â—e and be sensible of their faults for this immediate connection betwixt Gods former Speech to Job and this decision of the main cause doth intimate that Job was not long from setting about the duty of Repentance and from bringing forth the former confession after God spake to him 2. When God doth most sharply reprove his people he is not seeking their ruine nor yet that they should make an amends for the wrongs they have done but only to humble them for after his former words unto Job which he improves by humbling himself before him he speaks no more against him 3. When the Godly have cleared what is betwixt God and them they will soon get a comfortable account of their trials from others for It was so that after and not before the Lord had spoken these words to Job and he is humbled thereby the Lord said to Eliphaz c. and began to clear his cause with his Friends Whence the people of God may observe how far they sit in their own light by their neglecting of this Method 4. Whatever change be wrought in Gods people antecedent to his appearing for them in their trials yet the glory of all that is done to them or for them is to be ascribed to God only so much may be imported in this that no mention is made of Jobs confession but only of Gods speaking to him antecedent to Gods passing sentence in his favours Whence we may gather that his Confession and Repentance were no cause of Gods appearing for him but the glory of all is to be ascribed to God whose free love prevented him by speaking to him when he was in his passionate and stiffe humour whose efficacious grace and power made these words work upon him and whose graciousness in a Redeemer appeared in taking that Confession off his hands Secondly Consider the persons who are challenged Eliphaz and his two Friends who are also expresly named with him v. 9. Where it is to be observed that Elihu is not comprehended in this Charge as having spoken amiss of God So that his Doctrine may be admitted without any scruple as hath been cleared in the Introduction to his Discourses It is also to be observed that though all the three Friends were guilty yet the Lord directs his speech to Eliphaz concerning them all and that because he was as appears the oldest and most eminent among them and had first breached those Errours in the Dispute wherein the rest did follow and concur with him This teacheth That however all be guilty who engage in an ill course yet the more eminent persons be in themselves and the more eminently they appear in that evil course their fault is the greater for which causes Eliphaz is here chiefly spoken unto Thirdly Consider the sentence past
in the Cause Ye have not spoken of me the thing that is right as my Servant Job hath Where the Sentence is pronounced 1. Absolutely Ye have not spoken of me the thing that is right Not that they had not spoken any thing right of God but that their Principles which they managed in the dispute were injurious to God as Job also had told them Chap. 13.7.8 For they set limits to his Soveraignty prescribed rules to his Justice in his proceedings with men judged amiss of his dispensations represented him as terrible and dealing in wrath with an afflicted godly man asserted that God did always in this life visibly reward men according to their ways c. In all which they spake not of God the thing that was right as hath been cleared in the progress of the Dispute Doct. 1. Right Thoughts and Interpretations of Gods ways and proceedings are good in trying times so here they are missed 2. Those right thoughts of God should be spoken out as we have a calling and opportunity for glorifying of God and edifying of others for they should have spoken of him the things that are right 3. They may seem to be much for God and for his Holiness and Justice whom yet God will find to be otherwise employed for these Friends made it their chief Plea to plead for God against Job and yet saith he Ye have not spoken of me the thing that is right So that fair pretences if there be no more will not avail before God 4. In particular we may from this censure conclude That such Principles as are maintained by these Friends wherein Job opposed them and which have been marked in the progress will never be approved of God let men set them off as they will for of these God saith Ye have not spoken of me the thing that is right 2. The Sentence is pronounced comparatively Ye have not spoken as my Servant Job hath Whereby an Objection is obviated for they might be ready to say If we be wrong so also may Job be In answer to which he asserts that they had not spoken right as he did The Comparison is not instituted betwixt Job and them with an eye to what Job had lately spoken in his Confession to convince them that they had not repented of their Errours and Mistakes as he had lately done But it is instituted betwixt Jobs Principles and theirs in the dispute wherein albeit Job be not simply assoiled for he had spoken rashsy of God in his passion yet in the main cause he is declared Superiour and that his Principles concerning God were sound in what he had maintained against them Doct. 1. Godly men are right at all times when they cleave to God and his love and an interest in him whatever befall them for in this Job is assoiled and approved 2. Mens being in the right ought not to be called in question notwithstanding any stream of Providence or opposition from godly men against them for here Job is approved in speaking out his interest in God against all these 3. Men may be right in their main cause who yet have their own failings as Job also had who though he be commended above them and declared to have spoken right of God in the main cause yet he is not simply assoiled as may be seen in Gods challenging of him in the preceding Discourses God would have us to look not only to faults but to degrees of our accession to them that we may neither please our selves in gross evils because others are some way involved in them nor yet satisfie our selves that we are more right than others when yet we are not right as we ought to be 4. When we do rightly consider and compare faults we will find that unsound Principles such as the Friends had are worse than sinful and rash expressions in a Fit of Passion which were Jobs fault wherein he is assoiled in comparison of his Friends For unsound Principles are like a corrupted Fountain which doth send forth corrupt waters whereas rash Expressions do only evidence weakness and not a corrupt disposition and mens sound Principles will help them to retract them 5. Whatever be the failings of Gods poor people and whatever God do or say to them for their faults yet the reconciled estate of their persons is not altered thereby as they will find when they take with their faults for Job here is his Servant still as at the beginning Chap. 1.8 2.3 and this is again thrice repeated here v. 8. Fourthly Consider how God pronounceth in the merits of the Cause or how he relisheth this their miscarriage My wrath is kindled against thee and against thy two Friends for ye have not spoken c. Whence Learn 1. It is not enough that men know their way what it is and whether it be right or wrong unless they ponder also the hazard of it which here is intimated to them 2. It is sad enough and imports hazard enough in a way if God be angry at it whatever he do further upon it for however ordinarily men regard this little yet God propounds it as a certification sad enough that his wrath is kindled against them for their fault See 2 Sam. 11.27 3. Even Gods Children may fall in miscarriages whereby they will incur his displeasure though their persons be justified for his wrath is here kindled against those godly men 4. It is a mercy when God by his Word doth evidence that he is displeased and doth not keep it up till some Judgment intimate it as here he tells them that his wrath is kindled against them and so doth he by his Word daily to them who hear it if they would be attentive 5. It is also a mercy when God distinctly points out and makes his people know the sin he is angry at and doth not leave them under displeasure and confusion at once as here he tells them the quarrel Such distinct Convictions are a singular mercy 6. Maintaining of Errours and particularly Errours concerning God and the crushing and discouraging godly men under their troubles are evils which provoke God to anger for here his wrath is kindled because of these faults in Jobs Friends Verse 8. Therefore take unto you now seven Bullocks and seven Rams and go to my servant Job and offer up for your selves a burnt-offering and my servant Job shall pray for you for him will I accept lest I deal with you after your folly in that ye have not spoken of me the thing which is right like my servant Job In the second Branch of this Part of the Chapter we have God prescribing a way to these Friends of Job for preventing the hazard which they incurred by their sin namely That they should bring Sacrifices to Job as a Priest whom he would accept in his sacrificing and praying for them as a godly man and especially as a Type of Christ Here we have to consider First The general