The greatness and unsearchableness of Gods works call us to admire them and his glory shining in them not neglecting marvellous things because they are ordinary nor allowing our selves in our ordinary dispositions when God is doing great things whether in mercy or in judgment For if his works be great and unsearchable they should be marvellous things See Psal 126.2.3 118.23 Amos 3.8 5. In studying the works of God we ought not to confine our selves to any one particular but take such a view of the innumerable works done by him as may discover his infinite Glory and Majesty and his Al-sufficiency and may humble us in the sense of our inability to comprehend that glory of God which shineth even in his works For his works are marvellous things without number In particular If we consider that Eliphaz speaks this to Job as a motive to perswade him to seek unto God we may take up a threefold account upon which he thus describeth God which will afford sound general Doctrine though not seasonably applyed to Job as a man not yet converted 1. That Job being under such an extraordinary dispensation of Providence and great and marvellous things being done toward and upon him and his family He should not look upon them as springing out of the ground or to be sleighted and so neglect to seek God but should see the special hand of God to excite him to his duty And indeed This is the Lords usual method When we regard not God speaking in his Word he begins with the rod and when ordinary rods prevail not he will send judgments which will discover a finger of God Isa 26.11 And if these will not move us we proclaim our selves incorrigible 2. That being under the hand of so great a Lord whose working declareth him to he great and marvellous He should not think to prevail by striving with God who can do so great and unsearchable things But it was his safety to seek to God and stoop and commit his case to him And indeed None do know God aright but they who under afflictions look upon submission and yielding as their safety and upon their coming to God as the only way of out-gate See Chap. 9.9 And that men in trouble may be excited to this they should seriously ponder their case not as those Isa 42 24 25. Hos 7.9 and should lay to heart the severity and displeasure of God manifested therein Psal 90.11 1 Cor. 19.22 3 That in seeking and stooping to God he ought not to be discouraged by any trouble that was upon him considering what a God he is and what his works declare he can do for such as seek him And here all these properties of Gods works are grounds of confidence to such as humbly seek his face 1. God can do great things for his people Joel 2.21 Psal 126.3 65.5 If ordinary working cannot deliver them he will magnifie his work ere his Promise fail 2. God also works unsearchable things for his people things not seen in any second cause for even the eater will afford them meat to allude to that phrase Judg. 14.14 and things that they could little expect in outward appearance Gen. 16.13 Isa 64.1 2 3. 3. He also works marvellous things Not only things little expected that forgetters of prosperity Lam. 3.17 should be remembred that tossed captives should be restored and multiplied Isa 49.21 and little believed Zech. 8.6 But things whereat the world will wonder and wherewith themselves should be affected even to admiration Psal 126.1 2. 4. He can work those wonders without number Hereby clearing That he hath not one blessing only but many for his people That he will be no less potent in one tryal then in another and That former deliverances though abused by us shall not exhaust his resolution and ability to do for those who seek to him Psal 106.43 44. Judg. 10.13 16. All those considerations may exceedingly encourage the afflicted to seek to God And though the Lord do not alwayes visibly appear for them that seek him and it was Eliphaz's errour to strain those encouragements too much in temporal things Yet not only is Piety and seeking of God a reward to it self But that the Lord hath thus appeared at any time doth sufficiently demonstrate what God can and will do for every one that seeks him if it be for their good Vers 10. Who giveth rain upon the earth and sendeth waters upon the fields 11. To set up on high those that be low that those which mourn may be exalted to safety This general Doctrine concerning Gods working is here instanced in his common Providences in the earth particularly in giving rain ver 10. which is amplified ver 11. from Gods purpose therein which is to encourage those who are brought low and are made to mourn under such a rod Whereby also God doth demonstrate that his scope in all his working is to encourage them humbly and mournfully seek to him From ver 10. Learn 1. God is the Author of rain and other seasons and of the effects thereof on the Earth whatever be the second causes For He giveth Rain upon the Earth and sendeth Waters upon the Fields See Acts 14.17 Jer. 14.22 Psal 65 9 10. 68.9 Amos 4.7 It is our duty to see him more in those and to imploy him as we need them Jam. 5.17 18. 2. The very common works of God are full of his grace and of rich treasures for faith to feed upon For this of rain is a proof of that general ver 9. that he doth great things and unsearchable Those works are set before us that beside the benefit we reap thereby we may by the study of them be raised in our spirits to entertain high thoughts of God Psal 19.1 2 c. and induced to seek him Jer. 5.24 3. Among all other works of common Providence he instanceth in the matter of rain Partly to press Job to his duty by the study thereof For on the one hand Gods common kindness to all men in sending them rain and food Matth 5.45 should lead them to seek God Rom. 2.4 and assure them of much kindness if they seek him seeing he is so kind when they are Rebels that they may seek him And on the other hand if they will not seek God he can easily reach them and make them know how frail they are and that the want â—â— shower of rain in its season will be enough to ruine them Partly this instance is pitched upon rather then other great works of the Heavens Sun and Stars because those being constant are less observed whereas want of rain being oft-times our exercise we are made to see God in it So little of God do we observe in mercies which we ordinarily enjoy unless we be sent often to God about them If we wanted vicissitudes and changes in our condition we would be in peril to turn Atheists See Psal 55.19 From ver 11. Learn 1. It
And on the contrary he produceth his own observation of the wickeds so perishing which was so ordinary equitable and proportionable to their sin that it past for a common Proverb That the wicked did justly reap the fruit of their sinful ways and courses v. 8. In this Argument we may observe these truths 1. It is our duty to remark all the dealings of God with the sons of men in mercy or in judgment and to make use of them as Eliphaz here calls on Job to bring forth what he remembred and doth himself give an account of what he hath seen See Psal 28.5 37.35 36. 64.9 3.4 Isa 5.12 2. It is also commendable in fallible men that they do not imperiously obtrude their light on others but are as willing to receive as to offer light that so truth may be lifted out For in propounding this Argument he puts Job to bring forth his Observations as he gives an account what himself had seen 3. Such as lay claim to true Piety ought to be righteous persons by being sheltered under the wings of imputed righteousness and drawing vertue from Christ to enable them for a sincere and upright conversation so as they may be innocent and free at least of gross provocations For so are they here described the innocent and righteous 4. None who are truly godly do ever perish eternally nor are they so left in trouble as they have no door of hope here or hereafter For in that sense it is true none perish being innocent nor are the righteous cut off though Eliphaz take it more generally See 2 Cor. 4.8 9. 6.9 10. 5. As to be wicked is oft-times no easie task but laborious like plowing and expensive like sowing So they will sooner or later though not alwayes visibly here reap a proportionable reward of their wickedness For in this sense his own Observation ver 8. is true and just that as men sow so they should reap Gal. 6.7 8. Though there may a long time intervene betwixt the sin and the punishment as there is betwixt Seed-time and Harvest 6. When the Lord lets the wicked prosper and the godly seem to perish and be cut off in this life it may be sore tentation even to an holy man to think hardly of the godlies way because so afflicted For Eliphaz is induced on this account to condemn Job And albeit his Principles did mislead him so to judge yet even where mens light is clear it will not be easie to get over such stumbling blocks unless we go to the Sanctuary Psal 73.3 17. But beside these truths there are divers great mistakes in this Argument First In the main Argument taken from outward lots and dispensations in this life whereby he would prove Job and his Children to be wicked For the General Principle is false that none are so afflicted but the wicked and that every one who perisheth and is cut off as his Children were is wicked It hath been already cleared that the godly and wicked may fall under the same outward sufferings Eccles 9.1 2. and consequently that no mans former life ought to be judged by his present afflictions These Friends held as appears from their debates that there is no such stroke inflicted but as a punishment of sin according to the rule of strict justice But the Scriptures make clear that beside afflictions which are punishments properly so called there are also fatherly chastisements of such as are dear to God for their folly 1 Cor. 11.32 Psal 89.31 32 33. Tryals and exercises of faith 1 Pet. 1.6 7. and Martyrdom for a testimony to the truth Rev. 12.11 Yea the Scriptures do clear that not only the godly and wicked may be under the same affliction But that the wicked may prosper while the godly are in affliction Psal 73.3 12 13 14. And that the wicked may prevail to afflict him that is more righteous then himself Hab. 1.13 All which truths as they contrary to Eliphaz's principles so they may help us to judge righteous judgement concerning the various dispensations of God in the world and to judge charitably of these under affliction And particularly we may here conclude That events in war are no concluding argument to prove that those who are put to the worse have an unjust quarrel For people in a most just quarrel have been put to the worse by wicked men in a wicked quarrel because of their sins who have maintained the just cause as appears from the war with Benjamin Judg. 20. and the war of the ten Tribes against Judah 2 Chron. 28.6 7 8 9 10. Nor doth Gods determining against a people after a solemn Appeal prove the injustice of their Cause For 1. All wars are upon the matter an Appâ—al to God after that appeals to Justice by Law suits or to the people by Declarations do not put an end to Controversies And therefore if God may deny success in a righteous cause for holy and righteous ends where there is not a formal Appeal The solemnity of an Appeal hath nothing in it to oblige God beyond the equity of the Cause 2. Appeals have been made to God by his Saints as by David Psal 7.3 4 5. who yet have long suffered after their Appeal For Appeals in Scripture terms import no more then our committing of our cause to God that he in due time and by his own means may clear our innocency and this will certainly be granted 3. If an Appeal be made to God that by the next immediate event he may clear the righteous Cause such an Appeal is a great sin and aâ— lâ—miting of the Holy One of Israel And being a sin on both hands God useth to punish it rather in his people maintaining his cause then in Enemies owning an unjust cause For they who work wickedness are delivered when they tempt God Mal. 3.15 And not they who are Gods people maintaining his Cause and Truth And consequently in such a case The loss of a Battel is rather a proof of a just quarrel which God will not let prosper by sinful means then of an unjust Secondly As the general Principle is false and consequently concludes nothing against Jobs Children upon whom he reflects ver 10 1â— So the Application thereof to Jobs case is nothing sounder It is true he was sore afflicted and Job himself did not expect an issue and though he had been cut off out of this life it had not proved him wicked as hath been said yet he had not perished nor was cut off But in the issue God made it appear that he can raise up men when he pleaseth from the pit and when their bones lie scattered about the graves mouth to see his goodness in the land of the living Whence we may gather That Saints may seem to themselves and others to be in a desperate and lost condition when yet it will prove otherwise So also may a righteous Cause be triumphed over as irrecoverably
crushed which yet at last will prove a Conquerour Thirdly His confirmation of this main Arguments taken from Experience is a weak proof For 1. Albeit they found by experience which was indeed their stumbling block That in that non-age of the Church God had more ordinarily trained on his people with outward encouragments and plagued the wicked Yet that did not evince that he would always follow that method seeing it was not promised His outward signal dispensations in one time or age are not a constant ground for our expectation and faith but the word alone Though indeed it be true that after eminent proofes of Gods appearing for his people and against the wicked it is not easie to submit to want the like again 2. Though the world had but lasted a short while till their days compared with its continuance since yet they could not undertake they had known all that God had done or did remember all they knew or seriously remark all they saw And consequently their observation and experience could not found an universal Principle seeing they might be deficient in it And indeed before their time there were not only instances of Noah and Lot much vexed in soul but of Abel cut off by his wicked brother which might fully answer that Question ver 7. and refute what he brought from experience But it seems that that and the like were not marked either because more rate or because their principles did so prepossess them as they did not advert to any thing which contradicted the same As it is most ordinary that prejudices and preingagements do shut out clearest truths 3. Their expâ—rience was not so large then as now and therfore it needed not seem strange albeit Job should cast the first copy to all after-ages of a godly man so afflicted Nor need Saints stumble being approved in their way by the Word to hazard upon a tryal wherein no godly man hath trode before them and when they have no experience of any in the like case before them to leave in their tryal an experience to all who shall come after them as it seemeth Abel and Job did In sum from all this we may conclude how safe and sure it is to judge of persons and lots by the word and what hazard there is to looke to dispensations or experiences without it Vers 9. By the blast of God they perish and by the breath of his nostrils are they consumed 10. The roaring of the lion and the voyce of the fierce lion and the teeth of the young lions are broken 11. The old lion perisheth for lacke of prey and the stout lions whelps are scattered abroad This Argument from Experience is in these verses further enlarged And to make it have impression on Job he amplifieth the stroke of God upon the wicked with divers reflections upon the case of Job and his Children to make him apprehend how like the one case is to the other And 1. He sets before him the manner of the wickeds destruction ver 9. where by the blast and breath of God we are to understand his anger immediately let forth and his extraordinary power exerted against sinners to consume them and make them perish as Eliphaz supposeth that God had destroyed Jobs Children and some of his Goods for the expressions allude to that which had befaln them 2. He sets before him the object of those judgements which are oppressours and their Children who are compared to Lions for their cruelty and fierceness ver 10 11. Where most of the names of Lions in Scripture taken from their several Ages are gathered together to point at old Job and his Children in their several ages 3. He points out the effects of Gods destroying of them That then their terrour and cruelty signified by their roaring voyce and teeth are made to cease ver 10. and old oppressours want necessary means of subsistence and comfort as Job did and their children were scattered and gone as his were ver 11. Here it may be enquired for further clearing of the words 1. Whether by these reflections he point at Jobs Children also as oppressours Answ Though they may be called by the name of young Lions only as Children to him who was as he judged a Lion-like oppressour yet the breaking of the teeth of young Lions implyeth further that he judged them oppressours also and elsewhere we find Chap. 8.4 that they charged guilt upon his Children for which God had destroyed them 2. It may be enquired how Job could be charged as guilty of such a crime of oppression who had such a publick testimony of being a lover of Justice and Equity Job 29.11 17 or How his Children could be charged with it of whose meddling with affairs nothing is recorded far less of their cruelty Answ 1. Eliphaz's Principles led him to charge this crime upon them though there were no other evidence of it but that they were thus afflicted For his way of reasoning was thus sure they must have been oppressours else they had not been so crushed 2. If we consider that Job in doing justice and it may be his sons under him and at his command behoved to irritate those whose were in the wrong and whom he crushed Chap. 29.17 we may easily gather that these would be now ready to say God had justly rewarded him thus for wronging and oppressing of them as they judged it to be which agreeing with Eliphaz's Principles he without any further examination takes it for granted that their complaints were just This Discourse is no less faulty then the former Argument to conclude that because this is Gods common course with Oppressours therefore none of them are exempted and only such were so crushed and that every calumny against a Saint in trouble should be looked on as a just and true accusation And his mistake in these Reflections may further teach us 1. It is usual for Saints to lie under great misconstructions both concerning their afflictions and the cause of them Not only to have sore trouble lying upon them and it painted out in its worst colours as if God in wrath were a party and in all the branches thereof But imputations upon their carriage received in the world and believed by godly men as well as suggested to their own bosoms As here Job hath his case held out to him by Eliphaz as pursuâ—d by an angry God to utter ruine in his person and posterity for his great oppressions This may teach men to look and learn to a surer testimony being denyed to popular applause and not stumbling though they be misconstructed even by Saints 2. It may please God after he hath taken innocent men out of the world to suffer their names to lie under reproach behind them for the tryal of their Relations who are left behind and that all may expect that day wherein there will be a Resurrection of names as well as of bodies For here Jobs Children after their death lie
humbly submissive to what he shall dispense For this also is found in a seeker unto God that he commit his cause to God or lay his words and matters as the Original imports before him that he may do therein as pleaseth him and make his requests known to God Phil. 4.6 let him give what answer he will See 2 Sam. 15.26 This submission imports 1. That a Supplicant should be free of bitterness and anxiety resting on God by humble confidence For the Prayers of anxiety are full of dross 2. That he ought to submit to what dispensations it pleaseth God to allow so long as he finds grace to seek on and is not driven from God as that wicked man was 2 King 6 33. 3. Though a godly man be not called to deny the truth of the grace of God in him or the Conscience of his integrity yet he ought not to build his expectations upon it but to commit all to Gods mercy from which he may expect more then he can promise himself upon the account of his integrity in it self considered Doct. 4. Albeit sin be the cause of trouble and we ought to be most sensible of sin under trouble yet no sight of God nor of God as a party in trouble ought to discourage us from seeking in to Him For the contrary is argued Because of these considerations concerning the cause of trouble ver 6 7. he infers here I would seek unto God or Surely I would seek unto God as it is in the Original For whether else can a man go or what amends can he make to God by his running away See Chap. 7.20 Yea Gods stroke is a call to come with our bleeding wound Hos 6.1 and he strikes for sin that we may bring both our wound and our sin to be cured by him Hos 5.15 5. Exhortations ought to be very tenderly and warily given to afflicted persons so as they may be cherished in duty And particularly Such as would press duties effectually ought to essay and commend them by their own practice As here Eliphaz recommends his counsel as a thing himself would follow in the like case I would seek to God c. Untender applications do oft-times â—ar good doctrine and it would be well remembred that it is hard to speak to afflicted broken minds That so men may deal prudently and tenderly with them and they themselves may remember they are in a distemper and therefore ought not to reject every thing as unwholesom which is unpleasant to their taste 6. Men at ease do readily think it a more easie task then indeed it is to prescribe a rule to the afflicted and that they would do far better under trouble then the afflicted do For Eliphaz doth here evidence his weakness no less then his tenderness even as to what is found in his counsel He thinks it easie to seek to God and calmly to submit and not to fret as Job did But had his soul been in Jobs souls stead and if these waves and billows which assaulted Job had passed over him he would not have found it so easie to avoid bitterness and submit to Gods dealing See Chap. 16.4 Vers 9. Which doth great things and unsearchable marvellous things without number This Exhortation is pressed by a motive taken from a due consideration of God as he is manifested in his works of Providence He had insinuated that God is the supreme cause of all trouble ver 6 7. and had pressed Job to seek unto God ver 8. Now he declareth that God hath so manifested himself by his works in the world as may encourage men to seek to him and may terrifie them if they will not For this end he doth first speak of Gods works in general ver 9. and then doth instance this general in some particulars such as Gods common Providence in the earth ver 10.11 and his more special Providences toward men both wicked ver 12 13 14. and the poor who are oppressed ver 15 16. In this verse God is described by some general properties of his works Such as 1. Greatness His works of Creation and many works of Providence are great in themselves and so is his work of Redemption Yea the meanest thing that he is about as he is about all things is great in this respect that a great God doth it and much of him may be seen in it 2 Unsearchableness A property of Gods works whereby God himself convinceth Job of ignorance and presumption Chap. 38 c. For not only is the nature of things wrought by God unsearchable but the manner also of working and bringing many things about Psal 92 5 6 7. And the reason and end of doing them as Joh. 13.6 3. Admirableness or that they are marvellous things As the former two properties may be referred to the works of Nature and the ordinary course of Providence which are great and unsearchable because the power and wisdom of God shine in them Rom. 1.20 So this third property may relate to those rare and marvellous Providences above or contrary unto the ordinary course of nature wherein God appears for his people Such as those recorded Dan. 3.27 6.22 and many the like Or it may rather be understood more generally that this is an effect of the other two Because they are great and unsearchable therefore they are marvellous things 4. That they are Innumerable the whole earth being full of his glory and riches Isa 6.3 Psal 104.24 and these kind of works being ordinary with him See further of these properties Job 9.10 Psal 72.18 Rom â—1 33 In general we may from these properties Learn 1. Such as would seriously draw near to God ought to study what he is that so they may know how to approach and what to believe and expect Therefore doth he subjoyn this description of God as necessary to be taken along with his purpose of seeking to him See Psal 9 10. Hâ—b 11.6 2. Albeit God can be fully taken up only by his Word yet so much of him doth shine in his working as may both invite sinners to come to him and discover their hazard who are rebellious Therefore he presseth him to seek unto God by an argument taken from his works or what he doth For here seekers of God will find that there are as great wonders daily wrought as any they shall need to be done for them and despisers of God may see by what God daily worketh that he can easily reach them 3. Gods works even in ordinary are so great and like himself that we must not expect to see through the riches of his glory shining in them but should look upon them as unsearchable For they are great and unsearchable So that when we see most in his working we should be humbled that we see no more And if this be true even of his ordinary works how much less are we able to sound the depth of his more special Providences about his people 4.
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
but because in the very substance of the defence I should be a contradictâ—r of God who hath concluded and delared all men to be unrighteous and under sin and even the regenerate not to be perfect or such as God cannot afflict them without injustice And if notwithstanding all this I persist in such an Apology and say still that I am perfect that should not only prove me sinful but perverse and stubborn in my sin Hence Learn 1. There is no pleading of mens righteousness by their own works or their sinlesness but God can easily improve and refute it all For If I justifie my self God hath a way to condemn me 2. Mens very pleading for their righteousness to the prejudice of Gods Righteousness is cause and evidence sufficient that they are to be condemned as wicked and naughty who dare contradict and quarrel God For if I justifie my self my own mouth in speaking to my own justification shall condemn me Such a disputer is self-condemned and refuted by his very debate for himself and the more a man esteem and prize his own Righteousness he is thereby the worse in effect and in the sight of God 3. As men are very prone to persist in their high swelling thoughts of themselves So this doth but heighten the quarrel and prove them to be not only sinners but wicked and perverse For if I say I am perfect or persist in justifying my self and say it over and over again It shall also prove me perverse Vers 21. Though I were perfect yet would I not know my soul I would despise my life The scope and meaning of this verse is rendered obscure and difficult by reason of the conciseness of the Original phrase which runs thus I perfect I know not or shall not know my soul I despise my life And so some make it an assertion beginning the second part of the Chapter as if Job had said though I be in such danger and grief that I know not or regard not my soul or my life for so it is in the latter part of the verse but do despise it and wouâ—d gladly die yet I am perfect and no hypocrite though not sinless But seeing that part of the Chapter begins clearly at the next verse where we have the express assertion which he maintains against his Friends Therefore here we are to repeat though or rather if from the beginning of v. 20. as is also done in the latter part of the same v. 20. where the words are the same in the Original that are here I perfect and yet the sense and coherence of the purpose leads us to repeat from the beginning of the verse If I say I am perfect or If I be perfect to wit in mine own eyes The Text being thus read will afford a new ground of his resolution against contending and the sense will be either 1. According to the Translation Though I were or be perfect c. as if Job had said Though I be sincere and not an hypocrite and do plead so before you yea were I never so perfect yet would I not plead the matter before and against God to the prejudice of his Righteousness But on the contrary my not regarding of my life and my despising of and yielding it up to God as a sinful man testifieth for me that I mind no such thing For my voluntary quitting and resigning up of my life witnesseth that I judge my self a sinner As indeed sense of sin will make humble submitting to afflictions and stooping and submitting to Gods afflicting hand particularly in death proves a man to be sensible of sin and no pleader of his own perfection Or 2. If we read these words as in the former verse which seems most favourable If I say I am perfect c. or If I be perfect in mine own eyes I would not know my soul c. The sense will be this as if Job had said as my pleading my perfection before God were enough to condemn me and prove me perverse v. 20. So it were but my ignorance and not knowing of my own soul or condition that would make me plead so And coming before such a Majesty with that plea he might justly so terrifie me as to make me despise my very life as well as my righteousness before him and a fight of his perfect purity would make me abhor such thoughts and my self for them Thus the ground of his resolution and the Argument moving him not to contend is That he will not by contending bewray his ignorance of himself nor madly run upon his own ruine or do such things as might afterward make his life a burden to him Hence Learn 1. It is mens ignorance or their being in a sort out of their wits that makes them boast of their own worth or righteousness For If I say I am perfect I know not my soul It is an horrid crime proclaiming a mans ignorance of what he should know best even himself or his soul and his madness that he regardeth not his own soul or what become of him 2. A sight of God in his Majesty and Purity as a party to the self-justifier will soon lay him low and not only make his righteousness but his very life abominable and a burden to him For in that case saith he If I say I am perfect I would despise my life Not only would the Majesty of God crush such a proud contender and consequently such a one doth despise his life when he enters on such a course as Job himself observeth Chap. 13.14 But if a man be honest when he comes to consider in cold blood after his fit is over with what a holy God he hath contended it will make him abhor high thoughts of himself and himself because of them and make him love his righteousness the worse that he swelled so much with the conceit of it Vers 22. This is one thing therefore I said it he destroyeth the perfect and the wicked Followeth unto the end of this Chapter the second part of Job's Reply to what Bildad had spoken Wherein he proveth that notwithstanding God was righteous and not to be quarrelled yet himself was a righteous man in opposition to hypocrisie or gross wickedness nor could the afflictions that were come upon him prove the contrary And this is the very point in controversie among them In this verse we have him stating the Controversie and holding forth the Truth which he asserts and maintains This is one thing c. The meaning whereof is as if Job had said I agree with you as you may perceive from what I have already spoken in all you have said concerning Gods Righteousness and Mans Sinfulness yet this is one thing wherein I differ from you and which without any derogation to the Righteousness of God I have maintained and will maintain That my afflictions do not prove me wicked but calamities even to destruction and rooting out of the world come alike upon all
3. Though Job timed his expectation of those advantages ill yet here are held out sweet Truths and Consolations of Saints which they may expect will be accomplished and made out to them at the last day and it may be sooner though God will not be limited far less will he condiscend to such a way of it as Job proposed And 1. It makes a sweet time indeed when God after frowning begins to smile again upon his people As Job here supposeth it would be when Gods wrath is is past v. 13. Thou wouldest call and I would answer c. See Jer. 31.20 Isai 40.1 2. 54.7 8. 2. Albeit Saints were so low as one in a grave that they could not help themselves not get a look of God yet then the kindness will begin on his side For Thou wouldest call saith he by a voyce of Omnipotency upon dead Job So Chap. 7.21 Thou wilt seek me 3. When God but speaks and calls on a Saint to comfort him he will be made to answer were he in his grave For saith he Thou wouldest call and I should answer thee Here his faith goeth further then it did Chap. 7.21 where he said Thou shalt seek me but I shall not be though he spake more truly then as to Gods ordinary way by the course of Nature 4. When God hath wrought a work of grace in any he will respect that and have a care of them as his own workmanship were they even in a grave For Thou would have a desire to the work of thine hands See Chap. 10.3 Vers 16. For now thou numbrest my steps dost thou not watch over my sin 17. My transgression is sealed up in a bag and thou sowest up mine iniquity Job proceeds unto the end of the Chapter to amplifie this Argument And first In thse verses he gives an account of the cause which drave him to this irregular wish Namely his apprehension of Gods severe dealing and strict marking and calling him to an account for his sin This he had expressed more generally by the name of wrath v. 13. and now he Comments upon that The meaning is as if Job had said I have cause to long and wish that I were thus hid till that fair day should come about wherein thy wrath should be past and thou should appear to be reconciled with me v. 13. For then the intercourse would be sweet v. 15. whereas now thou seemest to count all my goings not that I may taste of the fruits of thy sympathy as Psal 56.6 but that thou mayest watchfully and carefully mark all my sins v. 16. and having marked them thou keepest them fast in thy remembrance as a Treasure is sowed and sealed up in a bag that they may be all forth-coming in a process to punish me for them v. 17. By which expression he doth not so much point out his apprehension that God formerly had been laying up his sin to an account till now that he punisheth for them as that now by his present afflictions of which he is complaining God is putting him to torture to find out his guilt in order to further punishment See Chap. 10.14 13.27 Hos. 13.12 Hence Learn 1. Sore afflictions may cause sincere Saints and tender and accurate walkers apprehend that God is pursuing their sin as here may be seen in Job who would not yield to his Friends that he was wicked and who in the beginning of this complaint asserts himself to be free of transgression and iniquity Chap. 13.23 and yet here he apprehends sin transgression and iniquity to be marked and pursued We are not to mistake though trouble shake the sloutest and in a fit of distemper loose their grips Every man whose confidence staggers in a hard time must not be cast away 2. As Gods watchful Providence is a sublime and high study even for Saints in their best times Psal 139.1 6. So there is no abiding of sin strictly marked by this eye of God For he would be in his grave when now God numbered his steps and watched over his sin This may perswade them who have not sled to Christ for pardon to do it in time and those who have made him their refuge would hold fast their grip and pray that they be not led into temptation nor given up to such a terrible apprehension 3. Sore afflictions may not only be looked upon by Saints as a present pursuit for sin but may affright them also with the apprehension of a future account and that all Gods rods at present are but to discover and draw out all their guilt in order to a sadder sentence For this is Job's apprehension Thou watchest over my sin my transgression is sealed up in a bag and thou sowest up mine iniquity Such terrours for the future are a sad addition to present tryals and it warns us still to remember that caution Matth. 6.34 4. Saints in all these sad exercises and the consequents thereof may be lying under great mistakes and sense may say God is marking and pursuing sin when he is not For whatever Job's sins deserved yet Job was mistaken in his apprehensions For God was not marking his sins nor sealing them up but only exercising him for the Edification of Believers in all Ages James 5 11. We have need to guard against tentations of this kind for Sense is a great mistaker It will say God is pursuing sin when he is but trying and that he is far off when yet he is very near And it is our mercy that when our fears are many and sad we may suspect they are but the suggestions of mistaken Sense 5. Whatever pressure real or apprehended only lie upon Saints yet their only safety is 1. Not to run away but to go to God with it as Job doth here It is better to tell it to him then muse on it only in our own hearts or complain of it to others 2. To be so affected with it as to press God to consider it and leave it on his tenderness and wisdom For so much doth that question import Dost thou not watch not that he had a doubt of it in his own apprehension but that he would have God consider what a burden this was to him And indeed we may hazard upon Gods considering of our case and when sense suggests to us that we tell God our case and yet he helps it not we are bound to silence it with our submission to whatsoever his tender consideration of our case seeth not meet to remove 3. We ought also for our support in such extremities to remember that God makes good use of such sad apprehensions to humble Saints as Job was brought low here And therefore when our hearts quarrel that should leave us to be perplexed with many fears that are not real we are to silence them with this that however they be not real yet through Gods blessings they produce much real good and advantage Vers 18. And surely the Mountain
will glory in it over all misconstructions from men For saith he by way of admiration and gloriation Behold my witness is in Heaven c. 7. Such as do rightly value this approbation of God will be careful also to feed much upon the thoughts of it as a soul-refreshing subject to be much considered meditated upon and tenderly cherished that it be not over-clouded especially when they are misconstructed in the world For these causes doth he twice mention it in divers terms My witness is in Heaven and my record on high 8. Such as do seek to have this testimony of God will be careful to entertain high thoughts of God that thereby they may be excited to sincerity that so they may not be deluded in boasting of it Therefore doth he mention this witness as being in heaven and on high or in high places not only to express how sufficient a witness he is but to shew what thoughts he had of him when he endevoured to approve himself unto him 9. Gods approving of sincere Saints will not make them insolent before him nor diminish their reverent and high thoughts of him Therefore also when he claims to this testimony doth he look on his witness as in Heaven and on high Vers 20. My friends scorn me but mine eye poureth out tears unto God The Third Argument confirming the Assertion and the former Arguments also is taken from his practice and carriage under trouble That however and even while they were scorning him yet he was humbly mourning to God and continued in that practice notwithstanding that discouragement As for their scorn we need not restrict it to what is said Chap. 15.4 where he is challenged for casting off of Prayer though he was very tender in going about that duty Nor need we search their discourses to find any express and palpable way of mocking him But the thing he points at in this is That with much Oratory and fine Expressions as the word also signifieth they set themselves to undervalue him and decry his integrity and piety and all the defences whereof he made use to justifie himself and they were so far from using him tendeâ—ly that they grated upon his sores and reflected upon his piercing afflictions as badges of his wickedness all which he looks upon as an insolent and scornful deportment Doct. 1. Scorn is a very sad tryal especially when it is added to other afflictions For Job resents it as such Thus David often complains of it Psal 35.21.40.15 70.3 and God looks upon it as persecution Heb. 11.36 Gen. 21.9 with Gal. 4.29 2. Saints under affliction must not expect to get through without contempt and scorn That this may be as it were the sharp point to carry in the dart of afflictions to wound the spirit and so their tryals may be complete For Job was here essayed with it See Psal 123.4 3. Men may be guilty of scorning the afflicted who yet seem to be very serious And all those are guilty of it who by prejudices and misconstructions weaken the hands of afflicted godly men and do sleight their afflictions and under-value them and their Piety because of their afflictions let them conveigh it under never so specious pretences and in never so fine and eloquent terms For Job finds scorn in their deportment toward him 4. Albeit scorn and contempt be a sharp tryal to godly men in affliction come from whom it will Yet it heightens the tryal when it comes from friends and godly friends who should be tender and compassionate to friends in affliction For it added to his tryal that his Friends scorn him or were his scorners 5. As afflicted Saints ought to be well exercised before God that they may be approved of him So this will aggravate their guilt who scorn them whom God approves For Job in his affliction was pouring out tears to God and this heightens their fault that they scorned him who was thus exercised See Ps 69.10 11. 6. Scorn and discouragements should not deter Saints from Prayer but rather to excite them to go about it For so is here implied that not only they did scorn him who was praying but he prayed on notwithstanding their scorn To do otherwise gives Satan great advantage 7. Men ought to be very tender in Prayer especially when afflictions and injuries are let loose to drive them to it For in this case Job did not only pray but his eye poured out tears or dropped unto God And albeit tears which are external evidence of tenderness are not always at command yet tenderness it self would not be wanting Thus David was so to say only Prayer in trouble as it is in the Original Psal 109 4. 8. To continue in Prayer and tenderness notwithstanding trouble scorn and discouragements is a sure evidence of honesty and will prove a sweet Cordial though others do not notice it For it is a proof of Job's honesty that when his Friends scorn him his eye poureth out tears to God and he comforts himself in this against all their scorn 9. A sincere and tender man persevering to seek God under all disadvantages may yet be suspended from comfort and from getting an answer For though Job was thus exercised yet his tryal went on Which teacheth us not to judge of supplicants or their supplications by their present success Vers 21. O that one might plead for a man with God as a man pleadeth for his neighbour Followeth the Third Part of the Chapter wherein Job prosecuteth his former desire and wish that he might plead his cause with God in this verse And presseth it from the consideration of his present condition being as he thought near unto death v 22. And though this desire be another Argument confirming his Assertion v. 17 taken from his confident undertaking if he could to plead his integrity before God himself and therefore it is joyned with the former Arguments by the copulative and which is expressed in the Original Yet I have taken it up as a new purpose and part of his discourse because it is so largely insisted on and prosecuted in the following Chapter As for his desire in this verse There is a difficulty how to understand his way of expressing it that one might plead for a man with God This some understand not of his pleading for himself because of that which followeth as a man pleadeth for his neighbour where the word pleading which is not in the Original is repeated from the former part of the verse but of the pleading of some other for Gods approbation to him in this debate And indeed it is a special work of Charity to help a distressed man in his Prayers and Desires to God But this Interpretation agrees not with Job's practice elsewhere where he desires to plead his cause himself Others do understand it of Christ the Intercessour and do read the end of the former verse and this whole verse by way of confident Assertion from the
them tremble under the sense of wrath And this 1. Should cause Saints not stumble if they be so exercised They may have a sure interest in the love of God whose eyes and thoughts are held fixed upon wrath 2. It should make them careful not to judge by sense which is rash and judgeth by appearance and not by the Word and represents our condition worse then it is Doct. 2. Apprehension of wrath is most dreadful Saints and puts the cap-stone on all their other sorrows Therefore he joyns this to the rest of his grievances with an also as an over-charging addition to them See Chap. 13.24 And this gives us a sure evidence of Saintship and that it is but our sense that affrights us when we are most affected with wrath of any thing See Isa 64 5. 3. This also contributes to make the apprehen-of wrath sad especially to Saints 1. That it is not lying buried under the ashes but kindled and broken out And indeed wrath when it is deferred or but apprehended at a distance may seem but little in respect of what men will find it when it breaks out Then it will be found unsupportable Isa 33.14 Psal 90 11. And Saints will see cause to lament that they apprehended it so little till it came to that issue 2. After wrath hath been revealed against the Elect in their natural condition or against converted Saints for some particular faults and it hath been buried again and God reconciled with them It cannot but be sad that it should kindle up again and that after they have tasted of kindness and sweet imbracements they should again fall under the lash of wrath As Job here apprehends it This is matter of sad regret Psal 85.3 with v 4.5 3. This also heightens the sadness of such an apprehension that it is his wrath and that he hath kindled it against them whose way many time with his people is not to stir up all his wrath but to quench and take it away Psal 78.38 Isa 57 16 17 18. and that he who is their hope and refuge in all their troubles Jer. 17.17 should become their party Isa 63.9 10. Now albeit all those sad sights be but Saints apprehensions and tentations or at most there is only fatherly displeasure in their lot yet from this we may gather That true Saints cannot endure to have God their party in anger on any terms and it will be no small grief to them in such a condition that evidences of displeasure have not been seen before-hand in the Word and it will sadly affect them in their distress when they remember it was sometime otherwise with them as is said in another case Lam. 1.7 In all those respects Job complains of this here From the last part of v. 11. He counteth me to him as one of his Enemies wherein he clears and explains the former that God looked upon him as an Enemy and so let out wrath upon him or strokes which seemed to speak wrath Learn 1. Such as are indeed Enemies to God are obnoxious to wrath which will break out at last in sad effects For so much doth the connexion betwixt those two import Where God accounts a man an Enemy there he hath wrath and this wrath will break out in hostile acts such as those which made Job apprehend wrath and that God counted him an Enemy See Psal 7.11 12 c 75.8 2. However men may bear out under the harsh judgments of men who neither are infallible nor can judge of mens estate Yet God is Supreme Judge whose sentence is always just and irrepealable For Job looks here to what he counted him to be and though he was not shaken by his Friends mistakes yet this is matter of sad complaint that to his sense he counted him to him or in his judgment as one of his Enemies 3. It is the saddest of wrath that is let out on Enemies and which cometh from God looking on the party whom he pursues as an Enemy For this aggravates end heightens his sense of kindled wrath that it comes upon him as an Enemy In respect of this Fatherly displeasure is a deliverance and mercy as being mixed with and flowing from love And Saints should read it so and bless God that it is so 4. Saints may look upon their lot as inflicted on them as Enemies when yet it floweth from real friendshid For Job mistook in this there was neither wrath nor enmity in all this Saints are thus affrighted because they cannot discern Gods tender heart which may be warm toward them when his hand seems to speak severity Jer. 30.14 with 31.20 Therefore it is a sweet study wherein Saints should be much exercised To know how much of cross dispensations may consist with love yea and flow from it To know that all real displeasure is not pure and unmixed wrath That Senses language under trouble is Apocryphal and not to be credited and That we may read much from our ill deservings and guilt in our trouble which yet Gods love doth not intend in it as not pursuing our pardoned guilt nor chastening because he hath a quarrel though we deserve it should be otherwise From v. 12. wherein he clears how he thought God pursued him as an Enemy Learn 1. Where God hath a quarrel we need not doubt but he can avenge himself seeing he hath forces in aboundance to prosecute his Controversie For here there are Troops to send out against an Enemy 2. Afflictions tryals oppressors c. are Gods Armies sent against man though not always in wrath yet to subdue Rebellion and make him stoop Therefore are those called his Troops to shew that he as Supreme General hath them at his command to cause them come and go at his pleasure and that as Armies are sent out to subdue Rebels and conquer Enâ—mies so they are imployed to bring and keep us in subjection to God And therefore we should be careful that they get their errand lest he send out more Troops against us Lev. 26.21 22 23 24 c. 3. God when he pursueth men by afflictions is irresistible For those Troops raise up their way against him and encamp round about his Tabernacle So that it is to no purpose to struggle or contend with such a dispensation but it is our only safety to stoop 4. When sad afflictions come upon Saints it is not easie for them to avoid thoughts that God is angry and looks upon them as an Enemy For because of those Troops Job suspects that wrath is kindled and that God counts him as one of his Enemies v. 11. Vers 13. He hath put my brethren far from me and mine acquaintance are verily estranged from me 14. My kinsfolk have failed and my familiar friends have forgotten me From this to v. 20. we have the Seventh proof and instance of his misery Namely That while he is thus afflicted he is diserted of Friends Servants his Wife and most intimate familiars and
it from others or a reproof if they neglect it And that they do not put themselves to it either to prevent miscarriages or to mourn for them For ye should say Why persecute we him It is sad when Saints are not the first and most severe censurers of their own neglect of duty and when it may be said by others as of the wicked Psal 53.4 where is their Conscience and tenderness that they walk so contrary to their rule 8. Men engaged in debates and over-driven with passions do not readily see their own duty but their actions do out-run their reason and others will see what they ought to do better than themselves For Job must tell them what they should say See Jer. 8.6 Vers 29. Be ye afraid of the sword for wrath brâ—ngeth the punishments of the sword that ye may know there is a judgment In this verse we have Job's last Argument pressing his Challenge taken from their hazard if they went on thus to persecute him Wherein 1. He asserts they had cause to be afraid of the sword or some extraordinary judgment because of their cruelty 2. He confirms his Assertion from this that wrath bringeth the punishments of the sword that is if we take wrath largely the wrath and displeasure of God will inflict it and that because of their rage and wrath against him who was an afflicted godly man 3. He amplifieth and confirmeth the equity of this proceeding by pointing at Gods end in it that ye may know there is a judgment Whereby we are not to understand that by this their punishment God would have them to correct their former Errour and know that there is a judgment to come And that therefore they should not judge of men before the time nor expect that God by his dispensations within time should put a visible difference betwixt the wicked and the godly as their opinion led them to think But the meaning is That God by these punishments would teach them that there is a Providence to execute judgment upon these who offended as they did which they had but sleightly considered As for the Assertion and Exhortation that they should be afraid of the sword If we consider it in it self as is is an Argument diswading them from their cruelty It teacheth 1. The carriage even of Gods people particularly when they are cruel to the godly in affliction doth deserve and may draw on sad strokes even the Sword or some such Rod. So far may they miscarry not only a visible Church but even particular sincere Saints 2 Sam. 12.9 10. and so sharply may God pursue them especially for cruelty 2. The judgments of God even against his sinning people are dreadful Lev. 26. Deut. 28. 1 Sam. 3.11 12. and ought to be feared and will be feared by all godly men who are in their right wits For Job out of his own experience bids them he afraid of the Sword See Psal 90.11 Heb. 10.31 This is true of every judgment of God and of the Sword in particular 3. It is the duty and were the great advantage of men not to need to be put to learn the dreadfulness of Gods judgments by feeling them but to be afraid that they may prevent them For Job bids them before-hand be afraid of the Sword It is sad that we seldom fear Gods displeasure till we feel it and it is yet sadder if we fear not though we feel it but do harden our selves as may be gathered from those complaints Psal 90.11 Isa 1.5 4. There is no fear of Gods displeasure sound or acceptable but that which perswades men not to provoke him by sin or to quit sin if they fall in it For he perswades them so to be afraid as to give over their persecuting of him They do not fear God aright as a Judge who do not fear him as a Law-giver If we look upon this Exhortation not only in it self but as it is made use of by Job and is his counsel to his Friends who had injured him it teacheth further 1. Whatever be the dreams of secure souls yet such as know the sharpness of Gods displeasure against his sinning people and of the corrections that flow from it will even pity their very Enemies if they undergo them For therefore Job warns them who had injured him of their hazard 2. No injury can warrant us to neglect our duty toward those who have injured us or to wish or not study to prevent their hurt who wrong us especially when they are running the hazard of making God their party For therefore also doth Job warn them of their danger who were so cruel to him Mens wronging of God and us also doth not warrant us to sin against God and our own souls by the omission of any duty he hath enjoyned us 3. When men are tender and do duty to others it is not only their advantage to whom they do it but their own much more Therefore Job presseth this not only as their interest and advantage but as affording himself ease and comfort in that he is kept so tender toward them When we reckon right we will find that in doing duty to God or our Neighbours the advantage is chiefly our own and our selves have the greatest disadvantage if we neglect it From the Confirmation of this Assertion For wrath bringeth the punishments of the Sword Learn 1. Even the Children of God may lie under wrath and fatherly displeasure for their faults as here is supposed of these three godly men See 2 Chron. 19.2 Isa 64 7. 2. Rage and wrath against godly men is a special quarrel and cause of Gods displeasure For so this wrath doth also if not chiefly here signifie 3. Though men think little of Gods displeasure particularly against their rage at the godly when it is only intimated in the Word or may be read from their sin yet it will prove sad in the issue and portends sad corrections and those many of them pursuing sinners till they repent For if there be wrath then there are the punishments even many of them of the Sword If God be angry his wrath brings them as is here supplied in the Translation And as for mens wrath and rage it may be thus tendered wrath is the iniquities of the Sword or one of these sins which are punished with the Sword From Gods end in these Corrections That ye may know there is a judgment Learn 1. There is a Providence executing just judgments in the world For there is a judgment See Psal 58.11 But as Atheists deny this Ezek 9 9. Mal. 2.17 So the godly do not enough draw out the comforts of it 2. This Providence and Judgment of God will be exercised against them who rashly judge others For this is directed to them who rashly judged him him which is an heinous fault when the creature set is himself on Gods Throne to pronounce sentence against others Rom. 14.4 James 4.11 12. See Matth. 7.1 3.
which he could not answer and repell Verse 6. Will he plead against me with his great power No but he would put strength in me 7. There the righteous might dispute with him so should I be delivered for ever from my Judge The third Particular in this branch of his complaint is an account of his encouragements which make him so earnestly desire to plead his cause with God One v. 6. is That he would thus if he could have access come unto God because God would not employ his great power against him in the debate but would even strengthen him to plead and prevail Or God would not destroy him when he appeared to debate his integrity but would only produce Arguments if there were any against him as some read the latter part of the Verse and strengthen him to answer if he had any thing to say And it is indeed true That God will not employ his power to crush men if they be able to answer what may be excepted against them Yet if any come presumptuously to plead they deserve that he should put forth his power to cause them know themselves Another ground of encouragement v. 7. is That at the Throne of grace the righteous may plead their cause with God and by that debate and the sentence upon it he should not only be delivered from their slanders who took upon them to be his Judges but from Gods condemnatory sentence in the day of Judgement and from the judgement and sentence which he might pass by vertue of his transcendent Soveraignty From v. 6. Learn 1. If God proceed in justice or exercise his Soveraignty over the best of men and put forth his power against them they cannot stand For Job declines to have God so pleading with him 2. God in his dealing with Saints doth not proceed according to their perfection but their sincerity nor doth he employ his Soveraign power to crush them For Will he plead against me with his great power No. See Job 37.23 24. Psal 99.4 This is a great encouragement to humble Saints though Job did justly fore-fault his priviledge if God had pleased to deal in severity by his pride and passion 3. God not only with-holds his great power in pleading with his people but he strengthens his people when he pleads with them to make them prevail For He would put strength in me or would put in me for strength is not in the Original that which would bear me out in this plea. Thus did he strengthen Jacob to wrestle and prevail with himself Gen. 32. And thus doth he deal with his people even when he leaves them to be pursuers of him Ps 63.8 4. As Saints who know the great power of God will not hazard to make it their party So they dare not lean to their own inherent strength as sufficient to bear them out even when God condescends to plead most gently and tenderly with them For Job needs that strength should be put in him even when God makes no use of his great power in pleading From v. 7. Learn 1. Albeit God allow not quarrellings such as many of Jobs pleas were yet he approves of the pleading of Faith at the Throne of grace For there they may dispute with him if they manage their plea in a right way 2. God allows his Saints even their righteousness and integrity though they be conscious to themselves of many imperfections For the righteous might there dispute with him But hypocrites who are neither perfect nor sincere should not dare to appeal to him 3. Godly men in their pleading may lawfully challenge the effects of Gods goodness and plead against his harsh usage of them and desire him that he would reconcile his present dealing with their priviledges and the testimony of their consciences providing they do all this modestly and reverently For so much is imported in this disputing or arguing which is indeed allowed to the righteous if they do not miscarry in the managing of it 4. Saints notwithstanding their integrity are obnoxious to the misconstructions of men and lyable to the Justice and Soveraignty of God if he please to put it forth to call them to an account for every miscarriage For these are to be understood by that Judge which Job desires to be delivered from 5. Saints by pleading and prevailing at the Throne of grace are liberate from these Tribunals and Judges Gods approbation there fortifieth them against all slanders and answers all the accusations of the Law For so by pleading my cause at the Throne of grace and disputing there with him I should be delivered from my Judge 6. When God assoyles his people at the Throne of grace he assoyles them for ever so that however the godly man may in his tenderness mind his faults often and God may put him in mind thereof to excite him to more tenderness and caution yet the sentence passed there will stand valid and ratified in the great day For saith he so should I be delivered for ever from my Judge Verse 8. Behold I goe forward but he is not there and backward but I cannot perceive him 9. On the left hand where he doth work but I cannot behold him he hideth himself on the right hand that I cannot see him The last Particular of this branch of the complaint is the Complaint it self wherein he regrates that though he had this earnest desire to find God that he might plead his cause with him and had these grounds of hope to be absolved yet let him turn himself where he will upon all hands he cannot get a sight of God nor access to him to plead his cause For clearing whereof Consider 1. Jobs scope in all this is not to deny Gods Omnipresence or that he is to be seen in his works upon every hand But only to assert that he could not find nor discern him in so sensible if not also a visible way of presence as he might plead his cause with him as one party doth with another 2. While he mentions his going forward and backward to the left and to the right hand in his successless quest the meaning is only this that no where and by no means could he meet with God And as to what he speaks of the left hand where he doth work some do understand it of the Northern parts of the World which are on a mans left hand when he stands with his face toward the East the West being behind him the South on his right hand and the East before him which was the way of designing the quarters of the World among the Hebrews where Gods working is more conspicuous as being more inhabited than Southern Climates But however the Jews did indeed so design the quarters of the World and Job alludes to it this is too subtil to be looked on as Jobs scope here For though he speak of his working only here yet it is not to be doubted but that he saw him in his
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
filial fear of God wherby men are taught to stand in awe of offending him because they are children who are averse from offending their Father and to reverence his word Is 66.2 Ezr. 10.3 and his works whether ordinary Jer. 5.22 or extraordinary Is 26.9 yea and his mercies Hos 3.5 And for attaining and entertaining of this fear we should avoid Atheism Ps 14.1 for it is no wonder if men fear him not when they believe not that he is we should avoid presumption Deut. 29.19 and stumbling upon Gods patience to sinners Ps 55.19 Eccl. 8.11 and we should study much his love and goodness which will beget fear and reverence Hos 3.5 2. To fear God is an effect and evidence of true wisdom and a man proves that he is wise indeed thereby For the fear of the Lord that is wisdom see Deut. 4.6 for hereby men prove that they know what God is with whom they have to do that they are wise to discern what is their true interest and good for them and that they can so try things that differ as to approve what is most excellent Phil. 1.10 It is also frequently said that this fear of the Lord is the beginning of wisdom Ps 111.10 Prov. 1.7 and 9.10 because a man doth then begin to be wise indeed when he begins to fear God and if a mans policy be not founded upon and regulated by this fear of God it will prove but folly in the end And therefore the words the beginning of Wisdom may be also rendred principal wisdom or the principal part of wisdom to point out the excellency of this wisdom above either carnal policy or moral prudence and to shew that whatever wisdom a man hath beside yet this wisdom must still be chief and keep the throne to command and over-rule all his projects and to cause him in many things become a fool that he may become wise 1 Cor. 3.18 But more particularly This commendation of the fear of God as mans true wisdom may be considered 1. In opposition to the simplicity and weak parts of many who truly fear God and the low esteem they are in among men of parts It is true there is a spiritual wisdom and prudence which should accompany and adorn piety the want whereof causeth piety to be stumbled at and exposeth some godly persons to tentations of miscarrying yet mens real piety though they be otherwise simple and the drawing near to God with the wit they have is more true and excellent wisdom in Gods account than all parts and endowments of men without it Jer. 9.23 24. 2. In opposition to mens curiosity in searching after the knowledge of deep and mysterious things which God hath hid in himself such as these deeps of Divine Providence of which Job hath been speaking A man is wise enough if he be wise to know his duty and the way to happiness albeit he know none of those and many men prove themselves to be real fools while they break their heads and spirits with Studies about things whereby they can reap little or no profit as Dogs gnawing upon bare bones and yet neglect this one needful study 3. In opposition to all carnal policy which will prove but folly in the issue seeing men who follow that trade never propose the right end to themselves which is to know God themselves and their duty and to have their eye upon their latter end Deut. 32.29 Ps 90.12 and therefore can never steer a right course From the second branch of the Proposition and to depart from evil is understanding Learn 1. Sin is a real evil as being the work of Satan the evil one 1 Joh. 3.8 the cause of other evils Jam. 1.15 a punishment and the saddest punishment to it self Hos 4.14 17. Rom. 1 26 28. as wronging both God and our selves befooling and defiling us coming in betwixt us and our happiness and plaguing all even the very mercies that we enjoy For these among other reasons it is called evil 2. A fearer of God is in so far as he is renewed opposite to this evil in all the kinds and degrees of it in every act of it and in all the occasions and appearances of it for it is supposed here as his duty who fears God that he must be opposite to this evil indefinitely not only to this or that particular evil or degree of it c. God doth not approve that men should dally with any one sin though they avoid never so many beside or that they should sport about the hole of this Serpent and cast themselves upon occasions and tentations to sin when yet they pretend to abhor it 3. Godly men will not only not pursue and hunt after sin or embrace it but will run from it with detestation both shunning it and being afraid to be overtaken by it and regarding no hazard of trouble upon which they may run by avoiding of sin for it is the godly mans character to depart from evil See Job 1.1 where aversion from sin and a godly fear and jealousie of our own inclinations to sin are not entertained and improved we are half taken and Captives and if we have terrifying apprehensions of trouble in the way of God we will soon chuse iniquity before it Job 36.21 and on the other hand if we be departing from evil and endeavouring to rid our selves it is well even albeit we have not yet clean escaped 4. To depart from evil is an act and evidence of understanding in men for to depart from evil is understanding Hereby a man proves that he hath understanding to discern the fallacies that are in sins Oratory when it pursues him with fair offers of profit pleasure and other advantages And in the end he will be found to be the wisest man who keeps himself most free of sin And where tentations to sin are strongest it is the greater evidence of wisdom and tenderness to avoid it From the note of attention Behold prefixed to this whole proposition Learn 1. It is an incredible thing to natural men that men prove themselves wise by being godly and careful to avoid sin therefore it is propounded as a wonderful thing and an assertion which more will wonder at than believe 2. This is a truth which men ought to consider better before they reject it and not to trust the first reports of their own hearts prepossessed with prejudices for Behold saith he the fear of the Lord that is wisdom exciting all stumblers to examine and try the matter better before they reject this truth 3. Albeit mens deluding and self-deceiving dreams and principles must either be taken upon trust or if they be once well tryed they will prove but like the dream of an hungry mans eating when he awakes Is 29.8 yet the real wisdom and advantages that are in piety will abide the Furnace and tryal of most censorious and accurate spirits if they will judge impartially For Behold saith he it is a thing
impediments removed For the day is coming wherein all men even the most stubborn will be made to hear whether they will or not And that wofull comfort of hardening ourselves against what the Word can say will fail the most stubborn and stout-hearted at last Nor need men entertain prejudices at the Word because it speaks alwayes sad things to them For if they would hear and improve what is unpleasant it would speak comfortably to them at last 5. As God can remedy this evil of a stopped ear in man and must be the Physician to cure it Act. 16.14 Is 50.4 5. And doth sometime employ sharp means to cure it in his Children Job 36.10 15. and therefore is to be looked unto for what we want and acknowledged in what we have of this mercy For so much doth this phrase of opening the ear import when it is made use of to express Gods effectual operation upon his people So God hath given to his people sufficiency of external means to cure this evil and the more singular the means are they should hear the better For so much doth this phrase import That God afforded this as a sufficient mean to open the ears of men and that that extraordinary mean contributed to that end When God speaks to the Creatures he should find patent doors and albeit we want those extraordinary means yet the Word preached ought to be no less effectual Luk. 16.29 30 31. And when God comes to speak by his rods of which after to press home his Word or when he makes his Word more lively than is usual in the mouths of his Servants or continueth his Word with us in sad times it should rouze us up so much the more 6. It is not enough that men hear and understand and be affected for the present unless what they hear leave a constant impression upon them For as God seals his doctrine by his authoritative publishing thereof so this instruction should be sealed and leave an impression upon us See Heb. 2.1 Jam. 1.23 24. 7. When God reveals his mind especially in a more singular and eminent way men have sufficiency of means to cause what God saith take impression upon them For those means are here held out as sufficient to seal mens instruction Thus did Daniel's Visions affect him And albeit men have not now extraordinary Revelations yet as hath been marked from Luk. 16. the consideration of Gods Authority speaking in his Word is sufficient in its own kind as a mean to cause men tremble Ezra 10.3 Is 66.5 For men will not readily slight what a Prince saith unto them farr more should the Word of the great God have impression upon us And where the Word prevails not he is provoked to write his mind in deep and sad characters of affliction Chap. 36.8 9 10. Verse 17. That he may withdraw man from his purpose and hide pride from man In this and the following Verse Elihu gives a more particular account of what God saith by dreams and visions and what is the scope of that instruction which he seals thereby v. 16. In this Verse we have an account of the more immediate scope thereof Namely to humble man and bring him to repentance As for the first part of the Verse if we take the word Purpose in a strict sense it will import That man naturally is a purposing projecting Creature who would lay down his own setled way which he means to follow and prosecute neglecting dependance upon God That man chooses this way that he may exalt himself in pride as is supposed in the latter part of the Verse as Master and Orderer of his own affairs and That God doth overturn all these fine projects of proud men Not only do the messages of his Word speak against this evil and his rod doth actually overturn these projects if the Word be not obeyed but even the variety of wayes whereby God then manifested his mind all which are comprehended under these mentioned v. 15. served to abase man and keep him in a continual and humble dependance upon the pleasure of God in his purposes But the word must be taken in a larger sense for Work as it is in the Original or some evil work and undertaking from which God withdraws and calls men by his Word which was then revealed in dreams and visions Thus mans work is all one with his transgression Chap. 36.9 And as for the latter part of the Verse And hide pride from man To hide pride here is to take it away and withdraw man from it so that it becomes as a thing that is hid and lost which appears not and cannot be found or by taking away that which pride feeds upon to prevent mans pride and so to hide it from him that he shall never find it nor any thing whereof to be proud And this is added to the former either as a particular instance of that general of mans work which is to be abandoned Pride being an especial evil work whereof God would have his people free or as Gods end in instructing man to abandon his evil work and that by letting man see his work to be mourned for and amended he layeth his pride and lets him see there is no cause for it In summ the meaning of the whole Verse is That the messages of Gods Word even when directed to godly men tend to lead them to renew their repentance daily and by what they see of their own evil works to make them have a low esteem of themselves To clear this yet a little more Consider 1. The first part of this Verse is concisely expressed in the Original For the words From his are a Supplement and the Original hath only word for word To withdraw or cause to remove mans work Hence some render it thus That man as the Agent may remove work and so the purpose will run very smoothly That God instructs man v 16. that may remove work or abandon evil courses But as in the following part of the Verse it is God who hides pride so it seems clearer to understand the first part of the Verse of him also That he by instructions withdraweth man c. And as for the Supplements required to this reading the Particle From is here brought from the latter part of the Verse as is not unusual in this language to clear the reading that he withdraws man from work as well as he hides pride from man And as for the relative His which must be supplyed also in the other reading it is not only expresly added Chap. 36.9 their work but the subject matter necessarily implyeth it For that God withdraws man from work is not to be universally taken that God turns men idle from duties of a lawful calling or from good works but only from these evil works which are not the works of God but their own as they are corrupt men 2. It being Elihu's scope as hath been cleared and otherwise he could not
how to attain it From v. 12. Learn 1. Thoughts of Gods righteousness are not easily admitted and received in every time and condition Therefore this truth must be again asserted and inculcated So that men should not only be growing in the assurance of truth and of this truth in particular after they have given some assent to it but they should not give over to press truth upon their own hearts albeit they do reject it at first 2. Let men quarrel never so much yet it is an undoubted truth that God is just in all things and unjust in nothing For surely he will not do wickedly nor pervert judgement And we should walk according to this principle observing that all the wrongs and faults are our own in whatsoever is grievous to us 3. Who so do quarrel the righteousness of God they bewray their ignorance of his Nature and Attributes Therefore again is he called the strong God and the Almighty to refute all these jealousies and surmises 4 Men may really acknowledge the righteousness of God whose practices notwithstanding are not suitable to their professions For Job said much to Gods commendation in this particular and yet he did not justifie God in his dispensations toward himself as became Men may be very clear about general and abstract truths who yet may be farr enough from acknowledging and submitting to them when they are verified in their own particular lots And whosoever do quarrel or not submit to the dispensations of God or do neglect praise even in a sad condition they reflect upon the righteousness of God let them otherwise never 〈◊〉 much commend it Verse 13. Who hath given him a charge over the Earth Or who hath disposed the whole World The second Argument whereby he refutes Jobs complaints in this and the two following Verses and confirmeth also the former Argument is taken from Gods Dominion That because he is the Soveraign King of all the Earth and accountable to none Therefore he is most just and consequently Job ought not to have quarrelled him because of his dispensations This Argument is propounded in this Verse by way of vehement Interrogation intimating That seeing God hath made and still doth order the whole World and all things therein and that by an absolute and uncontroulable Dominion as having obtained power and authority from none by whose Laws he must be directed or to whom he must be accountable therefore none can quarrel him or call him to an account as doing unjustly in any thing but being the Judge of all the Earth he will do right as Abraham argued Gen. 18.25 Doct. 1. As the making and first ordering of the whole World was Gods own work without the concurrence of any Instrument So the constant disposing ordering and guiding thereof is so managed by instruments and second causes as all of it is still in Gods hand For he hath the charge over the Earth which comprehends the whole World and all persons and things therein though he mention only the Earth because man is most concerned in what is done there and he quarrels most about these and he disposeth the whole World or the World all of it all that is done on Earth and particularly what man is ready to quarrel We should not lose sight of Providence as wicked men use to do in evil times Ezek. 9.9 but should study to see him in all things 2. God administrates the affair of the World in great and infinite wisdome so that all things are well ordered For all is well disposed or placed See Psal 104.24 And therefore we should be ashamed of our blindness and sensible of our weakness when we cannot discern this 3. This Dominion of God is absolute and supreme underived from and without a dependance upon any other For saith he Who hath given him a charge over the Earth None at all See Dan. 4.35 He is absolute to command and prohibit to permit evil and do good to reward and punish as he will And therefore no Creature should usurp absolute Supremacy which is due to him only We should stoop to his Soveraign will in all things and should fear him more than any petty dependant power reckoning our selves secure in his favour against all their fury 4. This Dominion of God is also universal over all persons things and times For it is a charge over the Earth indefinitely without exception and a disposing of the World all of it See Psal 47.7 and 83.18 and 97.9 And therefore the greatest of persons should acknowledge their subjection to him Psal 2.10 11 12. And his people should comfort themselves in this that the God whom they serve ruleth over all 5. Gods supreme Dominion over the Earth proves that he can do no wrong For by this Argument he proves God to be just and refutes Jobs complaints Not only doth this evidence Gods perfection but that he is above all Law and accountable to none And the dominion that God hath given to man over his fellow-creatures so that he may kill and destroy Beasts Birds and Fishes for his meat may convince us that much more may he dispose of his own Creatures at his pleasure Stone of the same quarry have no cause to quarrel that some of them are better hewed than others and put in more eminent places of the building Nor should men who are of the same Masse with others quarrel though God deal with them otherwise than he deals with others 6. Albeit there be exact justice in every action of God and he may easily convince the best of men that they suffer less than they deserve Yea in his dealing with his people and even with his enemies in this life his mercy and long-suffering rejoyceth over judgement Yet when our weakness cannot discern this righteousness of God in some particular cases we should look to his Supremacy to keep our thoughts right and till we stoop and submit to that we do justly get no further account Therefore is this Argument here and frequently elsewhere inculcated to keep Job from quarrelling his justice Verse 14. If he set his heart upon man if he gather unto himself his spirit and his breath 15. All flesh shall perish together and man shall turn again unto dust This Argument is further amplified in these Verses from this That if God should purpose to take away the breath which he hath lent to men all of them would quickly return to dust In the Original v. 14. it is upon him not upon man but that is to be supplyed fom v. 15. That man shall return to the dust if God set his heart upon him Hereby is held out not only the irresistableness of Gods dominion that nothing can impede what he intends and the equity and justice thereof that if he should take away even the lives of all he did but recall his own gift and loan But his goodness also in suffering man to live yea and maintaining his life when he is at his
dispensations 3. Man is a very querulous Creature and full of discontents so that he is ready to complain of his lot when he should be improving it As here is supposed 4. Man is ready to come to that height in his complaints as even to quarrel God and to presume to think that he will call him to an account For that is the height of his impatience that he will enter into judgement with God 5. The Lord takes pleasure to keep up a right understanding betwixt himself and man particularly betwixt his people and himself and doth use all necessary means which may prevent their quarrels with him For here he doth what may prevent their entring into judgement with him 6. Whatever men think yet none of Gods dispensations gives them any cause to quarrel him For he layeth not that upon man that he should enter into judgement with God Hence it is that the people of God have retracted their complaints upon second thoughts Psal 77.7 8 9 10. Lam. 3.18 22. Verse 24. He shall break in pieces mighty men without number and set others in their stead The exercise of Gods Dominion and Justice is yet further instanced to v. 29. in what he doth to mighty men whereby he clears further what he had said of Kings and Princes v. 18. That he will reckon even with the most mighty of them and prosecutes what he had spoken of mighty men v. 20. In this Verse the instance is propounded That he breaks multitudes of mighty men and puts others in their places Whence Learn 1. It is seriously and much to be studied that mens might cannot resist Gods hand Therefore is that truth here again repeated Wherein we may read the vanity and uncertainty of all earthly power and might especially if men abuse it to the dishonour of God who can so easily reach them And Gods people may comfort themselves in this when they are oppressed by mighty men that the God whom they serve is able to break that yoak of oppression 2. The more eminent wicked men be the more conspicuous will Gods hand be in plaguing them Therefore also is this instance so much insisted upon because the glory of God shines eminently in it And therefore eminent examples of Gods power and justice should be well marked 3. It is not an ordinary stroak but even ruine and crushing that wicked great men may expect from God who when he begins will also make an end 1 Sam. 3.12 For he shall break in pieces mighty men 4. God can reckon with many mighty men as well as with one For he shall break in pieces mighty men without number The word is without searching out and so it may import That he needs no search to find out a quarrel against them nor should we dipp and search into the reasons of such dispensations But it rather imports That he will break so many that there is no searching into the number of them So that the multitude of those that combine against him will not secure them against him and the multitude of those who have been crushed by him may assure those who follow their footsteps that they shall not be able to stand 5. As God may raise up whom he will and conferr power and authority upon them Psal 107.40 41. and 113.7 8. Dan. 2.21 Psal 75.6 7. So when God hath crushed many mighty men he will yet have a care of the government of the World and will not want others to serve him in those stations For he sets others raiseth them up and establisheth them in their stead Verse 25. Therefore he knoweth their works and he overturneth them in the night so that they are destroyed 26. He striketh them as wicked men in the open sight of others Followeth a threefold Amplification of this calamity of mighty men First More generally from the cause and rise of it v. 25. That God doth this because he takes notice of their wicked wayes The words are not Because he knoweth but Therefore he knoweth their works but the sense is one Either thus He destroyes them therefore because he knoweth their works and brings them to remembrance Or however they think that God doth not notice their wayes yet his judgements will demonstrate the contrary from which it may be concluded that therefore it is certain he knoweth their wayes because he overthrows them Secondly From the manner of it 1. That he overturns and destroyes them in a dark night of trouble and inexpectedly or turns about the night that is he turns their day of prosperity into a dark night of trouble so that they are destroyed v. 25. 2. That he punisheth them visibly and exemplarily as being eminently wicked men v. 26. Doct. 1. However wicked men will not believe that God noticeth their wayes Yet God will in due time give proof that he doth know and observe them For therefore he knoweth their wayes or gives proof of it by smiting of them 2. The calamities of wicked men will sadly overturn all their enjoyments and projects For he overturneth them or simply overturneth and maketh a dreadful revolution 3. Hence it comes to pass that the wickeds trouble is very dark and terrible unto them as it is not with godly men For it is a night or in the night 4. Wicked men may expect not to be threatened only but to be actually and throughly destroyed For he overturneth so that they are destroyed or crushed 5. There are stroaks peculiar to wicked men which all the wicked do deserve and may in justice expect For he strikes them as wicked men not that he strikes them as if they were wicked men when yet they are not such nor yet only because they are wicked but that he inflicts those calamities which are the common desert of all wicked men 6. How high soever wicked men be yet God who is no accepter of persons will reach them for their wickedness as well as others For thus also he strikes them even those mighty ones as other wicked men 7. God seeth it meet sometime to make the calamities of wicked men publick exemplary and remarkable that others may fear For he striketh them in the open sight of others or in the place of beholders as at a publick execution And the word to strike imports such a striking as will cause men admire and clap their hands and whereby God will openly triumph over them who so often insulted over his Law See Prov. 1.24 25 26. Verse 27. Because they turned back from him and would not consider any of his wayes 28. So that they cause the cry of the poor to come unto him and he heareth the cry of the afflicted The third Amplification of this calamity is taken from a more particular account of his Justice in it which is cleared from the consideration of their sin Wherein 1. The fountain and root of all their sin is Apostacy from God and their not considering of his wayes or the way which
pointing out the causes effects and signes thereof Which may teach us in general That many things may concurr in one work of God to demonstrate his glory shining in it In the Verses Consider First The Causes and Antecedents of this rain v. 29 30. Which are 1. The Clouds a proper material cause of rain 2 The noise of his Tabernacle or of the Clouds which are called his Tabernacle Ps 18.11 and his Chariot Ps 104.3 whereby we are to understand either the high winds which sometime goe before rain or rather because of that which followeth of Lightning v. 30. the Thunder which is an antecedent going before rain at some-times and a cause thereof in so farr as by bursting through the watery cloud it breaketh it and causeth it dissolve in rain 3. Light or Lightnings which accompany the Thunder and are antecedents to the rain Of these he saith That none can understand the spreading of the clouds how they cover the Sky sometime very speedily and are hurried here and there or the noise of thunder which is made in the clouds Or how the lightnings having broken through the clouds do not only spread themselves upon them as if they were all covered therewith but do even cover the Sea and that with such impetuousness as if they would dive into the very roots and bottom thereof Doct. 1. The vâ—ry dark clouds are bright documents of Gods incomprehensible majesty and his glory shines in spreading them out and driving them here and there and yet keeping them from breaking For here the spreading of the clouds is a document of his greatness which none can understand fully and as it points him out So that even a dark cloudy day may be a speaking Preaching to those who have discerning and a spiritual mind 2. Thunder and lightnings coming before rain are another document of the greatness of God which none can fully comprehend For this is another proof of his assertion Can any understand the noise of his Tabernacle Behold he spreadeth his light upon it or upon his Tabernacle c. The noise of thunder before rain doth not only point out the glorious majesty of God whose voice it is as is at length prosecuted Ps 29. But doth further shew that every thing that is terrible is not hurtful to all who are ready to be affrighted therewith As thunder doth but rarely destroy any and but few of those who hear its dreadful noise The lightnings comming from the place where rain is and upon which the rain followeth may teach us How little we need to look to probabilities in what we want since men may expect rain even whence fire cometh And the lightnings being spread upon the clouds and darting down to the very bottom of the Sea may let us see How God can enlighten our darkness Psal 18.28 even by a light brought out of our dark cloud Psal 112.4 How immense and omnipresent he is who can not only spread his light upon the cloudy Sky but cover the Sea with it and that very suddenly How infinite and effectual his knowledge is who can make his light spread so farr as even to lighten the World Ps 77.18 even the Sky and Sea and can make it cover the very bottom or roots of the Sea and penetrate thither And How much of Gods glory is manifested in the World which man cannot overtake to comprehend seeing he not only fills the Earth and Sky with his glory but doth manifest it in the Sea where men do not so frequently converse to see his wonders in the deep Ps 107.24 and that to the bottom thereof where man cannot dive to see it 3. Then are the works of God rightly studied and God rightly seen in them when men do not drown themselves in nature and in the study of the second causes but do see God in them whose works they are As here it is called his light And when they look upon Gods revealing of himself by them as but an obscuring of himself that he may reveal himself to their capacity As the clouds are called his Tabernacle where in manifesting himself to men he involves and hides himself that he cannot be seen as he is in himself Thus also the very brightness as well as the dark clouds is but the hiding of his power Hab. 3.4 Secondly The Effects of rain which cometh out of these clouds after the thunder and lightning or the Ends for which it cometh upon the Earth v. 31. Namely to plague some and give plenty to others It is said he doth these things by them in the plural number that is not only by rain but by thunder and lightning which may have influence upon the Earth either for hurt as when they destroy and blast the Creatures or for good as when they scour and purifie the Air that the influences thereof may be more benign And they have also a more mediate influence upon the effects of the rain they way whereof they prepare by bursting through the cloud This teacheth 1 Means and second causes will prove unto men even according as God employes them for judgement or mercy as here we see See Deut. 8.3 2. Even that which is a judgement to some may prove a mercy to others For by rain and thunder c. he judgeth the people and giveth meat 3. Tempestuous and terrible-like things may do good to whomsoever God pleaseth As by thunder lightning and rain he gives meat So that men need not be afraid of improbable-like things if God interpose 4. As meat is a great mercy being so necessary daily and a mercy wherewith if we have raiment also we should be content 1 Tim. 6.8 So God is to be acknowledged as the giver of it who employeth second causes to produce it and blesseth them for that effect and puts his blessing in it when it is produced without which it would do us no more good than the Earth from which it cometh Deut 8 3. Therefore it is marked as his great mercy to some that he giveth meat See Psal 104.27 28. 5. God when he pleaseth can give proof that he is not close handed in his dispensations bâ—t can give meat in abundance as here we are taught See Act. 14.17 So that when we are straitened in these thâ—ngs we are not to quarrel or question his fulness but should look to another cause Thirdly The Time and Way of this preparation for the rain v. 32. Namely That God when he pleaseth covereth the light of the Sun and Sky with these clouds and hindereth the bright shining thereof upon the Earth by the interposition of the clouds The Original Text in the latter part of the Verse is very concise but the Supplements which make it clear are necessarily understood in it For his command upon it that is upon the light or against it which is the reading of the Original imports an interdâ—ction that it should not shine and that which cometh betwixt or occurreth which is
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
excess thereof as moderation is the mercy of our temporal mercies Prov. 30.8 9. or by the unseasonableness thereof as every thing is beautiful in its season Eccles 3.11 For he causeth it to come for correction or a rod. 4 Mercieâ— unto the earth are mercies to men seeing even Kings are served by the field Eccles 5.9 For the coming of rain for his Land or Earth is a mercy to men So that men should not think little of these common mercies 5. Though God hath given the Earth to the Children of men for their use and benefit Psal 115.16 Yet he testifieth his interest in it by constant watering of it For by this he proveth it to be his Land or his Earth The necessities of the Earth of young Lions Psal 104.21 and young Ravens Job 38.41 and of other Beasts Joel 1.20 have a mouth to God as being the necessities of his Creatures when none else can help them Which sheweth That an interest in God were it even upon the account of Creation is a claim whereof we should make use and whereof humble persons will make use if other interests be darkned Job 10.8 Psal 119.73 And that if God by rain testifie his respects unto the earth much more doth he witness his respects to men by many favours if they would be affected with them 6. God can easily make ordinary mercies be seen to be signal Mercies when we undervalue them because they are ordinary As here at sometimes rain cometh eminently for mercy in rescuing those persons and other Creatures which are ready to be destroyed with droughâ— Verse 14. Hearken unto this O Job stand still and consider the wondrous works of God Elihu having propounded these several Instances for proving of his Assertion doth now make application of his Dâ—ctrine to Job wherein 1. He excites him to attend and remark those works of God as proving him to be great and unsearchable to v. 19. 2. Hence he checks him for his presumption in desiring to dispute with God to v. 23. In this Verse he begins the Application and propounds his Counsel That he would mark and seriously consider these wonderful works of God Which doth not imply that Job was either not attending or going about to make a reply but doth only declare his own earnestness to have Job study that Point well for proving whereof he had produced those Instances Doct. 1 It is not sufficient nor will it satisfie conscientious men that they speak well of God and to mens cases unless they apply and put home their Doctrine to those they deal with As here he applieth his former Doctrine to Job 2. Even they who are silently hearing may yet need excitation to attend and to ponder what is said As here he requires of Job â—hat he will hearken unto this though he had been hearing all the while 3. Such as would profit by what they hear or take up of God would fix their own minds well on what they are about As here he bids him stand still or seriously compose himself 4. It is required also of those who would profit at this study that they rest not upoâ— what they may take up of Gods working at first view wherein their blindness prejudices and passions may wrong them but that they seriously consider what is before them as here he required 5. As it is our duty to see all things that are wrought to be Gods works so also to remember that they are wonderful as here they are called the wondrous works of God Which sheweth that they are not easily taken up or comprehended nor are we right Proficients in the study thereof unless we be effected with them as admirable 6. Such as would do good to others by what they say ought not only to excite them to attention but ought themselves so to commend God and his works as may evidence that they are affected therewith as here Elihu in exciting of Job is careful to commend Gods works as wondrous that thereby he may stir him up yet more to be serious Verse 15. Dost thou know when God disposed them and caused the light of his cloud to shine 16. Dost thou know the ballancings of the Clouds the wondrous works of him which is perfect in knowledge 17. How thy Garments are warm when he quieteth the earth by the South-wind 18. Hast thou with him spread out the Sky which is strong and as a molten Looking-glass The counsel propounded v. 14. is here pressed by overcharging Job with new Instances which might discover unto him his incapacity and ignorance Where he propounds 1. In general Gods disposing and ordering of all these works formerly mentioned and afterward to be produced v. 15. 2. The matter of Light that God caused the Light of his Cloud to shine v. 15. Whereby we are not so much to understand the Rainbow or the light of the Sun breaking through the divided Clouds as the lightning which appears in the Cloud 3. The ballancing of the clouds in the Air sometime lifting them up and sometime letting them down nearer the earth as he pleaseth which is a wondrous work of God declaring him to be perfect in knowledge v. 16. 4. The heaâ— which is caused by the calm and warm winds or Sun-shine which come from the South and was so vehement in these Countreys that is made mens very garments a burden to them v. 17. 5. The Sky or air which though fluid and thin and often rent with those thunders and lightnings yet is strong and transparent like a Looking glass which it seems in these Countreys they made of some Mettal molten and refined v. 18. Elihu's scope in propounding of all those Instances in this his Advice to Job may be taken up in these First To point out thereby that God is infinitely great in power and wisdom which is the Conclusion to be confirmed in all this â—iscourse as appears in his ordering and disposing of all those wherein Job had no hand Secondly That Job cannot comprehend God who is unsearchable in his operations seeing 1. He is infinitely inferiour to God and was not with him in doing of thâ—se things v. 18. But God is the Creator and he but a Creature 2. He was but of yesterday and far to seek when God disposed all these things v. 15. from eternity or from the beginning and so was none of his Counsellers 3. That he cannot dive into the depths and reasons of Gods works for if he cannot know the reasons and causes of these natural and ordinary things which are obvious and felt by him v. 16 17. as indeed though men may know somewhat of them yet they cannot dive into the bottom of them or comprehend them fully and exactly how can he be able to comprehend his more singular and extraordinary works I shall not insist here upon what might be gathered from the particular Instances how much of Gods glory shineth in bright lightnings coming out of the dark cloud whereby he
sheweth what light he can cause arise unto his people even in darkness how God hath so disposed all things and ballanced them as he makes us dwell safely under such a weight of Clouds which hang over our heads in the thin air whereby he sheweth that he is able to preserve his people when they are kept under the hazard of eminent perils how much of God doth shine in warm seasons whence we may gather some Documents concerning the refreshful warmth of the light of his countenance lifted up upon us after cold blasts especially in our heavenly Countrey Also concerning the emptiness of all temporal enjoyments and the Mercy that is in their being moderated evidenced in this that however we desire hot seasons in cold weather yet we can no more endure the extremity of heat than of cold and that our Cloaths which sometimes we find comfortable do at other times prove a burden through heat And how much of his Glory shineth in the stately Canopy of the Firmament Psal 8 19. Whence we may gather how much more glorious those upper Mansions are But passing all these I shall only take a few Observations with an eye to Elihu's scope in these Instances And 1. All things in the world whether more permanent or transient are of Gods sole making As here we are taught Which affords much ground to Faith upon which it may lean in greatest difficulties See Rom. 4.17 2 Cor. 4.6 1 Pet. 4.19 2. Not only Gods power in making but his Wisdom in ordering all things ought to be observed For he disposed them So that there is not so much as an hot day but his Wisdom shâ—nes in it 3. As all things are ordered by God so they are at his Command and in his Hand to sâ—cure his People As he causeth the light of his Cloud to shine when he wâ—ll ballanceth the Clouds c. 4 As Gods Gâ—ory shineth in every one of his particular works so it shines yet more illustriously if we consider many of them together For which cause they are here represented to Job together 5. Not only singular and extraordinary works of God but even those which are ordinary and obvious are full of deep and unsearchable things For here he goeth no further than to the Sky Clouds Heat c. to convince Job that God is incomprehensible in his works 6 Gods works being all so incomprehensible it is the duty of those who would contemplate them aright to raise their thoughts of them As here they are called his wondrous works v. 16. which he again repeats from v. 14. 7. In studying of the works of God we should ascend up to high thoughts of himself As here he subjoyns to his sight of those wondrous works that he is perfect in knowledge 8. Whatever else we see in Gods works we should be careful to observe his perfect and infinite Wisdom to be adored and trusted by us therefore doth he point him out as perfect in knowledge and declared to be such by the operations of his hand 9. Whatever may be the frame of men unconcerned or how easie soever they think Lessons are yet men under tentation are not easily brought to adore God in his working or to learn these Lessons which are inculcated thereby Therefore must this counsel v. 14. be so much pressed upon Job by so many new Instances For men are then peevish too confident of their own opinions and apprehensions apt to pore too much upon their own case c. All which do darken their understanding 10. When men are disordered and mistake in their thoughts of God he hath not one only but many witnesses to convince them and even to overwhelm their stiffness as here he heaps up instances to refute Job 11. Whoso study Gods ordinary works well will find cause to stoop to him in his singular dispensations as here we are taught For if no man be his Counseller in his ordinary working nor will he give an account of it nor should any murmure at it much less will he give an account of his special dispensations about man but man must acquiesce and submit to his pleasure And we who are but of yesterday and ignorant of what is most obvious as here he confounds Job by enquiring what he knoweth of these works must not think to pry into his deep counsels Verse 19. Teach us what we shall say unto him for we cannot order our speech by reason of darkness 20. Shall it be told him that I speak if a man speak surely he shall be swallowed up In the second branch of this Application Elihu checks Job for his desire to plead with God the reproof whereof he coucheth in a counsel or desire by way of sharp Irony v. 19 That if Job desired to plead with God or would have them Elihu or any of his Friends to plead or interpose for him he would give them inâ—ormation how to go about it and furnish them with some of those Arguments wherewith he said he was well stored Chap. 23.4 This in effect imports that however Job was so daring as to desire to plead yeâ— he could satisfie no impartial and unconcerned man that he had a just ground of Plea or valid Arguments to produce This is further confirmed from their experience and observation that God could not be so pleaded with 1. Because it is impossible mans darkness and ignorance and the mysteries in Gods dispensations being so great that none can order their pleas or defences before him v. 19. 2. Because of the hazard that is in such an attempt v. 20. Where he alludes to the customs of those times wherein men did record their Names in a Book or otherwise gave publick notice that they were to plead such a Cause as they did also write all their disputes in the Cause Chap. 19.23 31.35 Now Elihu professeth that he durst not make any intimation to God that he was about to speak in these terms that Job desired to plead with him seeing he could not plead but he was in hazard to be swallowed up From v. 19. Learn 1. It is mens great fault that they presume to quarrel with God as this check given to Job imports 2. It heightens mens faults when they are not satisfied to harbour inward thoughts of secret murmurings and resentments against God which yet are their sin but they presume to utter and speak them out For this check imports That Job was about to say somewhat unto him 3. How high soever mens resolutions fly in their passions yet they will not know how to follow them out in cold blood for he supposeth that Job cannot teach what to say nor convince even the Auditory who were but men that he had any valid Arguments or defences 4. However men will not be convinced of their irrational presumption in offering to plead with God as a party while they are in their fits of distemper yet it may help to calm them if they consider that no
godly men though they love them never so well can see through their way or approve of it For saith he Teach us what we shall say unto him intimating that he could not furnish them with Arguments though they were never so willing to plead for him 5. Speech to God should be well ordered in all cases especially when men offer to plead with him as a Party For in that undertaking he implieth that men should order Speech See Jer. 12.1 6. Such as are sensible of the dark mysteries that are in Gods way and dispensations and of their own ignorance will find it hard to speak to him in any case much more to enter the Lists to plead with him For both those may be imported in that darkness by reason whereof men cannot order their speech From v. 20. Learn 1. Whatever be the precipitancy of passionate men yet sensible men will fear to do any thing that looks like quarrelling even to think it or resolve upon it let alone to act it For saith he by way of abhorrence and fear of the thing Shall it be told him that I speak Or shall I dare to let any thing flow from me which may give the least intimation of such a purpose Where he speaks as one affrighted with the thought of it 2. It men will dare to run on to plead with God they do it with no less hazard than of being swallow'd up with a sight of that Majesty into which they pry or with a stroak for their presumption For if a man speak surely he shall be swallowed up It is a wonder that God doth not plague Murmurers and especially his own people who in stead of adoring presume to quarrel that deep wisdom which is imployed about them Verse 21. And now men see not the bright light which is in the clouds but the wind passeth and cleanseth them 22. Fair weather cometh out of the North with God is terrible Majesty Here Elihu records yet more works of God That though now the Sun shined not brightly whereby it appeareth that as before God had given intimation of his coming to decide the controversie by the Thunder v. 1 2. So now again the air was darkned as a preparation to that Whirlwind wherein he appeared Chap. 38.1 yet the Winds would scatter the Clouds again and clear the air v. 21. And that the North wind cleansing the air as Prov. 25.23 would bring fair weather all which hold out the terrible Majesty of God v. 22. Where fair weather is called Gold in the Original not only because it is precious and worth much Gold as the Labourers of the ground do find but because of that bright shining like Gold which accompanies fair weather And so bright Oil is called Gold in the Original Zech. 4.12 As to Elihu's scope in this Albeit some Allegorize on these things as Arguments why Job should not seek to dispute with God Considering that as the bright light is not seen till the winds purge and clear the Sky so he could not discern what was in Gods dealing toward him till himself should clear it up As the cold North-wind purgeth the air so Job's exercise tended to purge his dross And as God had formerly made him taâ—â—e of his goodness so it was necessary now to make him know the dreadfulness of his Majesty Yet it is safer to take up the words as proving that it was full of hazard to offer to plead with God considering his terrible Majesty which shined even in those works of clouding the Sky and clearing it again which did affect Elihu now when he saw them Doct. 1. Ignorance of God helps mens presumption in their seeking to quarrel him therefore doth he point out what God is to deter him from that course 2. Presumptuous Quarrellers of God ought to consider his Majesty which though it be matter of comfort to the godly walking in his way yet ought to be reverenced by all and will be terrible to all those who presume to make him a party Therefore Job is here put in mind that with God is terrible Majesty 3. This Majesty of God may be seen in very obvious things As here it is proved by his over-clouding or clearing of the sky And this is often hinted in thâ—s Discourse to reprove our formality who forget it so often 4. However these works of God may â—ffâ—ct others yet they will affect those who are sensible especially in the present time wherein those works are in doing as Elihu is affected and seeth terrible Majesty in it when now he saw not the bright light c. Hence it is that our forgetfulness of works when they are past is the cause why they are re-acted 5. The sudden alterations of the air from light to darkness and from darkness to light again do point out the dreadful Majesty of God who can soon over-cloud mens comforts and restore them again when he pleaseth For this sudden change now and the expectation of the air 's being cleansed again proves his Majesty 6. It doth also manifest the Majesty of God that as he can bring trials out of that which promiseth otherwise so he can bring Mercies out of that which otherwise seems to be disadvantageous even as fair weather cometh out of the cold North. Verse 23. Touching the Almighty we cannot find him out he is excellent in power and in judgment and in plenty of justice he will not afflict 24. Men do therefore fear him he respecteth not any that are wise of heart In these Verses we have the Conclusion of Elihu's fourth and last Discourse wherein briefly he sums up all that hath been said of God and points out the use to be made thereof The Doctrinal part of this Conclusion v. 23. is That God is unsearchably great infinite in power judgment and justice which are the Heads upon which he hath insisted in this Discourse and will not do wrong to any in his afflicting them The practical Inference v. 24. is That considering all this men should fear him and not quarrel him Otherwise if any will be so presumptuous in trusting to their own wit as to attempt to quarrel him he will deal with them as persons that are contemptible and not worthy to be noticed I may be the more brief in speaking to these Verses that they contain only a sum of what he hath already said Only the repeating and inculcating thereof may shew us in general That we should frequently meditate and fix our selves in the certain assurance of what we know of God and so make sure that we believe it indeed and that we will never need to eat in any thing we have spoken to the commendation of God For here in the close of all he repeats and avows what he had formerly said From v. 23. Learn 1. It is our duty to dwell upon the study and contemplation of God with humble Sobriety to see God and his hand in every thing as Atheists do not
wherein we presume to prescribe to him he may justly put us to care for all that concerns us were it even to order the Light which we need when it should come and shine 3. That Job could let God order and guide common things such as the light of the day c. without him and will not quarrel God for longer or shorter colder or hotter days but he will not pay him that submission in his own particular concernments Which sheweth That our Self-love is the cause of all our quarrellings God by our own confession doth still well enough till it come to our particular and we can construe well of he lot of any other but not of our own which is an evil for which we ought to be humbled Doct. 5. It is an useful study to ponder how the Lord hath ordered a variety and vicissitude in time and that Light should succeed Darkness for the morning light and day-spring import so much here And by this the Lord would teach us to expect changes and not to settle upon flâ—eting time for we will find it but vanity he would have us seeing a beauty in every thing in its time Eccl. 3.11 as the darkness of the night hath iâ—s own usefulness as well as the light of the day and would teach his people not to cast away their confidence in a dark hour as if a morning would never succeed to a dark night See Psal 71.16 8. 6. It is also to be observed that this vicissitude and the coming of light after darkness is at Gods command not at our disposal nor any others nor to be impeded when he will have it come for he commandeth the morning and causeth the day-spring to know its place All things are aâ— his disposal so that till he command nothing will be effectual but we may look for peace and behold trouble Jer. 14 19. And when he commands nothing will hinder neither hâ—s peoples fears nor their enemies will be able to obstruct their mercies Isa 49 13 14 15 24 25. 7. We should also observe that God will keep no fixed course in things below save in exercising a constant variety for as the day-spring hath its various places and every day is shorter or longer than another and the Sun riseth not still at the same place in our Horizon so are his other dispensations various And he is pleased to alter them that we may be preserved from formality that we may get variety of Experiences and that our dependance may be entirely upon him Only as long nights are recompensed with long days at another time and cold with heat so will it prove with the people of God Psal 90.15 Secondly This work of God in sending of the morning-light is further commended v. 13. from the effects 1. That it quickly spreads to the ends or wings and extremities of the earth not absolutely of all the earth for then it should be no night any where whenever this light shines and seeing it still shines in some place there should be no night at all but only of that part of the earth which is within the compass of that Horizon where this light ariseth where in a moment it spreads far and near enlightening the most remote parts 2. That hereby the wicked are shaken out of it that is out of the earth by being discovered and punished where the phrase may allude to that ancient practise of executing judgment in the morning Jer. 21.12 Or out of that part of the earth where the light appeareth and so they are shaken out of the light as some understand it by being made to flee and seek to darkness Job 24.13.17 John 3.20 For the first effect beside the general observation That the Glory of God shineth in this work in that he giveth the morning these wings whereby it spreads so quickly Psal 139.9 We may further gather in reference to the scope 1. If God communicate so rich a common benefit to the earth and wicked men in it Mat. 5.45 How little cause have Saints to quarrel his special dispensations towards them 2. God can very quickly and unexpectedly transmit comfort to his Children as they need it as the morning light doth quickly take hold of the ends of the earth From the second effect Learn 1. Whatever wicked men seem to gain by their impiety yet they have but a poor trade of it as here is supposed 2. Whatever Consolations God dispenses yet they are not allowed on the wicked for this mercy of the light is not allowed to be comfortable to them 3. Albeit some wicked men may be so impudent as to avow their sin in the open light yet generally sinners want not their own fears and horrors to torment them and however they are obnoxious to hazards for the light is a terrour to them and they are shaken out of it or out of the earth by a violent stroak of Justice or by the violent agitations of their own disquieted minds 4. In reference to the scope this may teach That as the light dissipates darkness contributes to the shaking out of wicked men and drives wild beasts to their dens Psal 104.22 So whenever God is pleased to lift up the light of his countenance that will dispel all the tentations and fears of Saints that they will not appear Which if Job had hoped for he might have seen cause to forbear his quarrelling Thirdly These effects of the morning-light are further enlarged and amplified in the two following verses And 1. The lights spreading of it self is further amplified v. 14. from this That the earth which by darkness loseth its lustre as to our sense for then we cannot discern it doth by the morning-light recover as to our sense a new lustre as if Clay were new stamped and received a new impression by a Seal and as if the earth were decked with a new garment and variety of Ornaments See Mat. 6.28 29. Psal 104. 30. Doct. 1. Our Mercies are oft-times taken out of our sight that we may learn to prize them as darkness turneth the earth â—o be as it were without form and shape 2. Mercies are not always lost when they disappear and are taken out of our sight as the earth loseth not that real lustre which it hath in the day though want of light hide it from our sight 3. After Mercies seem to be lost and gone they may yet be recovered and restored as the earth recovers its beauty and is seen in its lustre by the morning light 4. God exerciseth men with variety of changes in their condition that their mercies may have a new lustre when they are restored to them as here the earth appears every morning as if it had got a new stamp and new ornaments and so should we look upon the earth and all our other mercies every day Lam. 3.22 23. 5. It may encourage Saints to wait on God in dark times seeing those will but contribute to make their mercies more
a pleading of our own righteousness to the prejudice of Gods Righteousness and a condemning of his proceedings as if he were not fit to sit upon the Throne for thus doth God expound his Complaints as disanulling his Judgment and a condemning of him that he may be righteous So also doth unbelief reflect upon him 1 John 5.10 5. Those Complaints when well pondered will be found to be most unjust seeing God is to be justified whoever be condemned Psal 51.4 Rom. 3.4 Therefore doth the Lord challenge them here as a great fault 6. Though we think lightly of those escapes under trouble yet they are hainous provocations highly displeasing to God for here they are the matter of a sad quarrel and God rejects all his confessions till he be more sensible of this fault 7. As the Consciences of all men cannot but condemn those presumptuous reflections upon God so a Child of God especially will take it ill in cold blood that he should entertain wrong thoughts of God for he refers this case to be decided by Job himself when he is sober So that such a tender disposition may be an evidence of a godly man in a good frame and they who do miscarry in this will find sad company of their Consciences when they are put to it to speak impartially Verse 9. Hast thou an arm like God or canst thou thunder with a voice like him 10. Deck thy self now with Majesty and Excellency and array thy self with Glory and Beauty 11. Cast abroad the rage of thy wrath and behold every one that is proud and abase him 12. Look on every one that is proud and bring him low and tread down the wicked in their place 13. Hide them in the dust together and bind their faces in secret 14. Then will I also confess unto thee that thine own right hand can save thee In these Verses the Lord proves the Justice of the former Reprehension That since there is no comparison or equality betwixt him and Job therefore Job should not debase or impeach His Righteousness to cry up his own nor offer to contend with him as his Equal This inequality betwixt God and Job is held out partly by way of Question if he could claim to any Majesty like Gods v. 9. Partly by way of Proposition that if he would compare with God he behoved to do what God doth v. 10-14 And particularly this inequality is instanced 1. In the matter of Power v. 9. That there is nothing in Job like Gods Power and Arm. 2. In the external signs of Power and Greatness v. 9 10. Jobs Voice which would scarce affright a petty Creature is nothing like Gods thundering voice and he who was lying now full of Boils could put on no Majesty and Glory like unto that wherewith God is seen to be attended and surrounded in his special apparitions unto men and that which shines daily in the Creatures proclaiming his Excellency Psal 104.1 3. In the effects of Power and Greatness v. 11 12 13. Jobs wrath is very impotent v. 11 He cannot as God doth know the proud every where and reach them and abase them v. 11 12. and all wicked men to tread them down every where and where they are most insolent v. 12. Nor can he bury them in death and hide their faces in secret oblivion as the faces of Malefactors Esth 7.8 and the Dead in their Graves John 11 44. use to be covered v. 13. From all which God draweth this Inference v. 14. That when Job doth all those things as he doth and not till then he will acknowledge that his own right hand can save him that is that he is self-sufficient and so may enter the Lists with God as his Equal Hereby also intimating that since he needed often to be saved and delivered and could not help himself but behoved to depend upon God for it it became him not to be so proud In this purpose Observe 1. In general That those who contend with God about his Righteousness in his Dispensations do little know God or themselves and do little consider his Greatness and the Inequality that is betwixt Him and them for so much doth this Argument in the scope thereof teach that Job when he quarrelled God little minded what He was and how unlike himself was to God For this greatness of God doth not only prove that he can do no wrong but doth intimate that opposition to him will be full of hazard to the opposer Obs 2. In these Questions and Proposals of what Job should be or do if he would prove an equality with God we have several Instructions concerning God which are to be well studied Such as 1. God is of great and incomparable power and force to support some and crush others as he pleaseth for there is no Arm like Gods See Psal 89.13 Deut. 33.27 Isa 51.9 2. Gods strength is attended with incomparable Majesty Glory and Beauty to conciliate reverence and to affright all from opposing of him for no man can thunder with a voice like him nor deck himself with Majesty and Excellency and array himself with Glory and Beauty as God doth 3. Though Gods tender mercies be over all his works yet he is not all mercy but hath wrath and displeasure when he is provoked for it is a part of his praise that he hath rage of wrath 4. Gods power and anger are not idle but are let forth in effects every where all the world over as there is cause for he casts abroad the rage of his wrath and compenseth all delays with the severity thereof when it cometh Isa 42.14 5. As the humble need not be afraid of Gods Power Majesty or Wrath So the proud shall not escape the effects thereof for here the proud are singled out as his especial party See Psal 138.6 6. As no man can know all that are proud as God doth for they are but few men that any one man can know in respect of the multitudes that swarm upon the earth and among these they know many may mask their proud and lofty hearts from them under a shew of humility So neither can any man overtake all the proud men he knoweth to punish them seeing they may flee from him nor dare he grapple with every proud person who stayeth beside him seeing many of them may have more power than himself But God hath perfect knowledge of every proud person can overtake them wherever they flee and can crush all of them were they never so strong for he beholds every one that is proud and abases him and locks on every one that is proud and brings him low or makes him crouch Where the expressions are doubled not only to confirm the truth of the Assertion against all the presumptuous Dreams of proud men Obad. v. 3. But to shew that as he beholds and sees every proud man so with a look he can confound the proudest of them and bring them low Exod. 14.24 See Dan.
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