Cor. 15.25 26. and shall bring all his Enemies who would not suffer him to reign over them and slay them before him Luke 19.27 Believers need not fear the long continuance of Enemies nor that one Enemy riseth up after another For Christ will out-live and triumph over them all 3. When all those Enemies are destroyed then time will have an end and the General Judgment will come For when he thus stands last then it will be the latter day or the last of time 1 Cor. 15.24 25 26. This was a truth known and believed in the very infancy of the Church as appears from Enoch's Prophesie recorded Jude v. 14 15. 4. The Redeemer of Sinners will be their Judge at the last day For He shall stand over the Earth which as it will be terrible to the wicked who shall then be forced to see him whom they still declined to own So it may comfort all those who have made their peace with him and with God through him in time 5. Our Redeemer will testifie his love to his People by coming to Earth again to fetch them as he came at first to redeem them For he shall in that day stand again upon or over the Earth for this end See John 14.2 3. Vers 26. And though after my skin worms destroy this body yet in my flesh shall I see God In this verse Job prosecutes that encouragement of his Redeemers living and standing upon the Earth professing his faith of a blessed Resurrection in that day to enjoy the presence of God And that notwithstanding that after his skin now broken with sores is pierced the worms also destroy his body Doct. 1. As the bodies of the dearest Children of God may be deformed in their lives so they have no exemption from death notwithstanding their integrity but they must did as well as others that they may enter into their rest For Job looks to be destroyed or cut off by death 2. Believers being dead they have no priviledge in their graves but the worms will feed upon and destroy their bodies as well as others For Job supposeth that after my skin the worms will destroy this body In the Original it is only this not this body but the sense is the same For he thus designs his body as pointing at it with his finger when he spake and intimating that it was not worthy to be called a body being so spent Withal worms who are said shall destroy his body are not expressed in the Original but only they shall destroy but the sense is still the same For the worms are they who use to pierce dead mens skins and then destroy their flesh See Psal 49.14 Both these points should teach the godly that since they are not exempted in those cases they should not plead exemption in lesser things 3. Though mens bodies be thus confirmed in the grave yet they will be raised up again and will be animated with their souls to exerce their Functions For here he believes that notwithstanding this havock to be made of his body yet in his flesh he shall see God The faith of this Article may assure us of the power of God to do what he will Acts 26.8 Rom. 4 17. and of his unchangeable love to his people who seeks after their dust after it hath been so long buried in oblivion Matth. 22.31 32. 4. It is the great happiness of Believers that after death they see and enjoy God and that not darkly and in a glass but face to face For he comforts himself with this that after death he shall see God See 1 Cor. 13.12 Psal 16.11 5. It completes the happiness of Believers that not only their souls but the whole man shall enjoy this sight of God For this is Job's comfort in my flesh I shall see God at and after the Resurrection Not that the soul sleeps or is suspended this sight till then See 2 Cor. 5.6 8. Phil. 1.23 Luke 23.43 with 2 Cor. 12.2 4. but that the happiness of Believers will be completed when the whole person which fought the good fight of faith shall get the Crown See Psal 17.15 1 Thess 4 16 17. 6. The hope of a blessed Resurrection should sweeten all bitterness by the way and it is the mark of a godly man to eye it much for that end As Job doth here comfort himself in that over all his sorrows 7. Faith believing a Resurrection must look over many impediments and objections which to carnal sense seem insuperable as here Job looks over the destruction of his body in believing this Thus in every other case difficulties should but heighten faiths courage and quicken its diligence 8. The belief of Christs living and that he shall stand at the latter day upon the Earth may assure the godly of a blessed Resurrection For having asserted the one v. 25. he subjoyns the other here as a necessary consequent following upon the former For if he live he will not only care for them when they are dead but will cause them live also Joh. 14.19 and his Resurrection is a sure pledge that they also shall be raised again Eph. 2.5 6. Rom. 8.11 Vers 27. Whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me In this verse Job yet insists upon this Article of the Resurrection and sheweth his strong faith about it Asserting 1. That he shall see God for himself that is not only he himself and not another shall see him but he shall see him for his own profit and advantage 2. That it shall not be another body but the same wherein he shall see God 3. That all this shall be though his very reins and what is most inward in him were consumed as they were already consumed in part Some read this last part of the verse without Though which is not in the Original as an Assertion that his reins were consumed in him with earnest desire and longing after that day And so it is a special proof of his integrity and honesty But I shall not insist upon that reading seeing the Original language many times wants such Particles which are sufficiently implied in the sense in that language Doct. 1. There is need of many acts of faith about the Resurrection that we may make sure that we believe it and may draw out the rich comforts of it Therefore doth Job so much insist upon that subject 2. Believers should be frequent in studying their own happiness which they shall enjoy at the Resurrection in the sight and vision of God Therefore also doth Job insist on this in particular I shall see and behold him 3. This sight of God cannot but be comfortable to the godly as being for their behoof and advantage their interest in him being then made fully clear and their joy consummate in his favour and presence whereas the wicked shall see him but as the God of others and to their own
appear 9. Albeit Elihu had spoken so well to the purpose that he silenced Job and put him from answering yet God will appear also and answer him himself that he may throughly convince and humble him This teacheth That mens prejudices and distempers are not soon rooted out and that they may be put to silence when yet they are not throughly satisfied and humbled Secondly The way and pasture wherein God answered him It was out of the Whirlwind which is a wind involved in a Cloud and sometimes is so violent that it lifts up and drowns very Ships This was the special sign of his presence at this time as before he gave signs of his appearing by the Thunder and darkness out of which he formed this audible voice Thus also the Whirlwind is a sign of his presence Ezek 1.4 Nah. 1.3 And albeit it be said 1 Kings 19.11 12. that God was not in the strong wind nor Earth-quake nor Fire because that in that appearance to Elijah he was pleased to make his mind known in a still small voice that thereby also he might intimate how the things foretold would come to pass not by violent but by more calm insensible ways yet here it was a sign of his presence And this way of his appearing may be looked upon First In reference to God himself who did appear and is by this represented as dreadful And so it teacheth 1. When men receive any thing as the mind of God they had need make sure that it is so indeed delusions being dangerous and full of dreadful consequences For this Whirlwind was a sign to assure Job and the rest that it was God who spoke And though we want these extraordinary evidences now yet we have a more sure word of Prophesie 2 Pet. 1.19 2. The Declaration of Gods mind and will hath not its due weight with men unless they take up himself in his great and dreadful Majesty therefore doth he thus appear when he is to speak his mind to Job and his Friends 3. Such is the stupidity even of Gods people that oftentimes they do not ponder Gods Majesty and Authority unless he make it conspicuous in some signal way As here he doth represent himself in this terrible Whirlwind to them Because men do not study Gods authority in his naked word therefore they are made to notice it by other means which they should be careful to improve Secondly This way of Gods appearing may be looked upon with a relation to the subject matter of the Debate which is to be decided and as this Whirlwind wherein God appeared was an involved wind so thereby may be pointed out that this dispensation of Providence toward Job was involved and intricate as is also insinuated v. 2. and in the following Dispute And it teacheth That as Gods dealing with his people may be very dark and intricate for their humiliation and the exercise of their Faith So this doth not seclude Gods presence from it or from them under it for his way is in the Whirlwind Nah. 1 3. He dwells in the thick darkness 1 Kings 8.12 and hath his way in the Sea and deep waters Psal 77.19 Thirdly It may be looked upon with a relation to the issue of the debate that God appears very terrible and begins very sharply and yet the issue is sweet Teaching that many things may have a good and comfortable issue which seem to promise no such thing A still calm voice may follow the wind Earth-quake and Fire 1 Kings 19. God may do his people good in the latter end after he hath long humbled and proved them Deut. 8.16 And he may give them meat out of the Bater and sweetness out of the strong Verse 2. Who is this that darkneth Counsel by words without knowledge In this and the following Verse we have Gods Introduction to the following Dispute consisting of two Branches In the first whereof in this v. he checks Job for his presumption which also intimates that his scope in the subsequent debate iâ— not to accuse him of hypocrisie or wickedness but only to reprehend him for his rash and presumptuous speaking of God and of his Administration of the Affairs of the world For clearing whereof Consider 1. The person here challenged in this general expression Who is this c. is Job and not Elihu It is true indeed that even they who speak most soundly of God and his Counsels as Elihu did upon the matter and therefore God prosecutes that same Argument which he had propounded do but obscure and marre them in the telling yet this check is directed to Job whom he answered v. 1. and in all the following discourse and who layeth the same fault to his own charge Chap. 42.3 2. Fâ—r the fault reproved darkning counsel by words without knowledge we are not to understand this counsel of Job's own Cause as if he had obscured it but of Gods counsels in his Administrations of which Job did but babble And here it is to be maâ—ked that he doth not charge Job with Blasphemy or Maliciousness in this his Miscarriage but with Ignorance Nor yet is this challenge so to be understood as if God had judged him wholly ignoranâ— of these things for he had spoken well in general of them But that he was inadvertent and spake rashly in his Fits of passion of that which he could not comprehend 3. As for the Reproof it self Who is this that darkneth c. It impâ—rts that Job did not know himself well when he durst presume so to do that God did think meanly and contemptibly of any in so far as they were thus presumptuous and that in reason it would not have been expected that holy Job would have been so rash In general Learn 1. Sincerity and true honesty will not want Gods testimony whenever he appeareth for here Job'â— Integrity is approved in that God doth not question it now when he appeareth to give an account of his thoughts concerning Job See 1 John 3 21. 2. As even sincere Saints have their own failings so their being sincere should not hide the sight of their faults from them nor will it hide them from God For here God checks Job for that which was his fault indeed It is a blessed and right sight of our sincerity when it hinders not our exercise about our infirmities 3. The weakness of the people of God doth very frequently appear in their thoughts and speeches concerning God and his Dispensations when they are under affliction for herein Job was found faulty To speak of God and his Providence especially in his afflicting of his people is a Subject too high and wonderful for us as Job acknowledgeth Chap. 42.3 And hardly when we are under Afflictions can we be guarded by any Cautions from thinking or speaking amiss thereof 4. Albeit God will not indulge his people in their infirmities yet he is a most tender and equitable Judge of them No such Charity is to be expected
which arise upon our mistakes Vers 2. For wrath killeth the foolish man and envy slayeth the silly one Eliphaz proceeds to press his Argument positively That as Job is nothing like the godly So he is very like the wicked This he instanceth first in this verse in the matter of his carriage under trouble which relates as hath been said to that challenge Chap. 4.5 6. Here by wrath we are not to understand the wrath of God but mans own wrath And the meaning in short is Eliphaz judging of Jobs complaint Chap. 3. as testifying much wrath or passion and bitterness under Gods hand so wrath is taken Chap. 18.4 and much envy or resentment whereof Psal 73. is a large Commentary that he was so afflicted while others prospered and that by so doing he tormented himself He doth from this his carriage inferr that he was a fool or wicked man it being their way so to behave themselves in trouble If this had been all true it were by far the sadder charge then that which followeth of his outward case like the wickeds But the mistake lieth here That because of some few fits of Jobs folly flowing from his weakness he chargeth upon him an habit of folly and that he was a fool indeed whereas Saints should not be judged according to their fits of passion With this caution we may here Learn 1. Wicked men how wise so ever they seem to be are really the only fools and silly men in the world not only upon the account of their miscarriage under trouble of which after but in regard they do not ponder things seriously but are taken up only with what is present and before their eyes nor do they prize or seek their own real good so they be deluded with a present shew or appearance of good Psal 4 6. And they do walk at random without any right end oâ— mending any right means for attaining their end Upon this account it is that they get the name of silly men and fools both here and ver 3. Psal 14.1 49.13 73 3. and frequently 2. The Childâ—en of God giving way to their own weaknâ—ss in trouble may fall in some miscarriages which look more like the practice of the wicked then of the godly For in so far his charge is juâ—t though it prove not Job to be wicked These practices godly men ought to avoid considering that they are a foul spot in a fair face and so much the more ugly as they are in them Eccl. 10.1 And what will they leave the wicked to do under trouble when they carry so ill 3. Bitterness murmuration and discontent with our condition whither considered in it self or as it is compared with the more quiet condition of others are usual distempers of heart under trouble and the sparks which fly from unrenewed nature or from the godly in so far as nature prevaileth For that in particular is the distemper reprehended in Job here that he had wrath and envy Such passions are more easily raised by afflictions then repentance humility and submission are attained The one need no Prayer to obtain them but are the product of our corruptions but the other must come down from above 4. To give way to those distempers is an evidence of great folly in men As not only proving that they are in so far ignorant of God what he is and of themselves that they are but creatures But being a way very prejudicial and hurtful For to murmur and fret will not help nor ease a man of his trouble Chap. 18.4 Yea it is the only way to slay him his own bitterness and passion being more grievous and crushing then the simple trouble in it self and provoking God also to destroy him for his presumption Upon these considerations are men called foolish and silly even because by their wrath and envy they kill and slay themselves And this is true even of the godly in so far as they engage in those courses Vers 3. I have seen the foolish taking root but suddenly I cursed his habitation 4. His children are far from safety and they are crushed in the gate neither is there any to deliver them 5. Whose harvest the hungry eateth up and taketh it even out of the thorns and the robber swalloweth up their substance In the next place He asserts that Job is like the wicked in his case and outward condition This is instanced in some experiences of the wickeds case very like unto Jobs which Eliphaz had observed That however they had prospered for a time yet their prosperity was but momentany and ended in visible judgments as had befaln Job It is not to be doubted but Eliphaz had seen such passages of Providence in his time as others also before and after him may have seen the like And consequently a sound use may be made of this doctrine Yet it doth not prove his Conclusion against Job For neither do all the wicked fall under these temporal rods nor do they only drink of that cup as hath been already cleared With this caution I proceed to the verses in order The suddain ruine of the wicked is spoken to in general ver 3. That though he saw the foolish or wicked taking root or seeking to fix and settle himself in his prosperity and seeming to be settled like a well planted tree which is a similitude to which the Scripture frequently alludes in speaking of the prosperity of the wicked Psal 37.35 Dan. 4.10 11 c. yet suddainly he cursed his habitation or state and family Not that he prayed for a curse upon him though it be no less true that he could not pray for a blessing upon him while he continued in that state Psal 129.8 Which is no small matter how little soever men regard the Prayers of Saints But that either in the height of the wickeds prosperity he without needing any great deliberation pronounced him accursed and therefore was not taken with his way nor would imitate him Or having seen a suddain curse come upon him he subscribed to it as just abominating him and his way This last Interpretation is agreeable to that experience of the Psalmist Psal 37.35 36. and to his own Commentary here ver 4 5. though we are not to exclude the former as a conclusion gathered by him from experiences of the like kind And though it be not universally true that the wicked are so suddenly cursed Psal 73.3 4 5. Yet that it is verified on some may afford instruction to all Doct. 1. The wicked may be plagued with some prosperity before they reap the final reward of their wickedness As here Eliphaz observed the foolish taking root or somewhat settled in appearance in their prosperity Hereby the Lord doth try the godlies faith and patience and doth ripen the wicked for sadder plagues Psal 92.6 7. Mic. 4 11 12. 2. It is the property of the wicked when they get any prosperity to set up their rest upon it
here made to such a particular case as we may hear But all those together do contain in the opinion of Eliphaz the sum of Gods gracious purpose concerning his people in all their tryals that he will deliver or hide keep them from evil make them laugh c. All which promises may be admitted in a sound sense though they contain not a perfect enumeration of all the good things which God intends unto his afflicted people We may take up both the sense and the use of those promises in these few lessons 1. As the tryals of the people of God are many and various So every one of those tryals need a Promise and Cordial from God For here a word is added to every one of them An ordinary hazard as well as a singular calamity hath a promâ—se and needs a promise a new exercise after we have essayed and gone through many even the seventh trouble after we have gone through six needs new influence and furniture The change of one tryal for another needs a promise from God And as this points out the fulness of Gods allowance who answers all our cases So it warns us in every one of those to be upon our guard lest we succumb when we least expect it Least an ordinary exercise drive us off our feet through want of faith and dependence while through faith we prove victorious in sharper tryals and least multiplicity variety or change of tryals prove a sharp tryal if in all these cases we do not eye God in the promises 2. In so far as is for the good of Gods people they may expect either that their troubles shall be prevented or they delivered from them if it be needful they be inflicted for time For those two are the main branches of this promise That of deliverance is expressed ver 19. and divers of the rest being taken in their latitude and full of extent may be so understood and that of prevention is held out in that promise ver 23. We ought to study both those mercies For our not observing of preventing mercies makes us need delivering mercies and preventing mercy ought to be studied even in the midst of trouble Lam. 3.22 3. Albeit the Lord neither prevent nor keep off troubles Yet it is a mercy we are not under the power or hand of trouble but still in Gods hand v. 20. 4. It is also a mercy that there is a deliverance in trouble ver 19. as well as from trouble when we succumb not 2 Cor. 4.8 9. 16.9 10. and when we meet with much of God under trouble to uphold our hearts Psal 31.7 5. It is a great evidence of deliverance in trouble when God keeps men from the evil of trouble that it do not touch nor hurt them nor prove deadly or to death though they be in the midst of it As is promised ver 19.20 This was miraculously performed to the three Children Dan. 3. and to Daniel himself Dan. 6. and is performed to every believer who finds all things even troubles work together for good Rom. 8.28 6. Albeit God do not hide his people from the outward dint of trouble yet they are richly made up who are hid in the secret of Gods presence that so they may get no hurt by it For so is that promise ver 21. expounded Psal 31.20 7. Though troubles do their worst yet they are conquerours who are delivered from the slavish fear of trouble ver 21 See Dan. 3.16 17. 8. God is sometime pleased so far to support his people in the midst of trouble as not only to deliver them from fear but to make them triumph and glory over them For it is here promised they shall laugh Not that God allows stupidity or unseasonable carnal mirth But they laugh and rejoyce in trouble 1. As a mean of doing them much good Rom. 5.3 4. 1 Pet. 4.14 2. As affording them many opportunities to act for God and to give proof of the grace of God in them of their love faith self-denial c. and in this they rejoyce as the valiant souldier rejoyceth and touzeth up his spirits in a day of battel so also the couragious horse Job 40.19 20 c. 3. As being a fore-runner of much good to follow if trouble be well improved Heb. 12.11 Luk. 21.26 28. 4. As being in their better part and in their happiness above the reach of trouble Rom. 35.36 c. 2 Cor. 4.16 17. Doct. 9. It doth commend the great kindness of God to hâ—s people that when their tryals are greatest and doubled upon them then he communicates most of his refreshments and supporting grace unto them For this promise that he shall laugh is more particularly applyed to the time when the sad strokes of Destruction and Famine and those both at once are imminent or incumbent Hence Saints do not only rejoyce but even glory in pressing tribulations Rom. 5.3 10. It is also a special kindness that in performing those promises there is a redemption of the godly ver 20. Either he delivers them by a strong hand as redemption is taken Isa 52.3 Or if he do not that he puts a difference betwixt them and the wicked though they be in one and the same trouble as the word redemption imports Exod. 8.22 23. in the Original And above all whatever he do for them it is a fruit of their redemption by the bloud of the Son of God And this last 11. is further cleared from that Promise that they shall be in league with the Stones of the Field Or that Covenant which God hath made with them in Christ shall be forth coming to them in less and more even to secure them against the Stones and Beasts See Hos 2.18 19 20. Matth. 6.33 As no mercy is sweet to a right discerner if it flow not from special love much less if it be sent in anger So it is the advantage of the godly that their common mercies come to them by purchase and as a reward promised in the Covenant of Grace As all the Creatures are Enemies to faln Man so being reconciled all things become his so far as may do him good and so far as they may not prejudge his true happiness Rom. 8.28 1 Cor. 3.21 22 23. And their confederate God and Father doth concern himself in all their affairs both less and more As all those particulars are very refreshful to the godly So this may crown all That however they are put to acquiesce in one or more of these Promises here mentioned according as God is pleased to dispense that he may humble and exercise and yet support them Yet in the issue they will see a blessed end of all their troubles Psal 34.19 and get their hand beyond all their sorrows Thus died old Jacob Gen. 48.16 and David 1 King 1.29 Vers 24. And thou shalt know that thy Tabernacle shall be in peace and thou shalt visit thy habitation and shalt not sin 25. Thou shalt
his vast and boundless desires like the vast and spacious Ocean Psal 104.25 Lam. 2.13 In his continual instability as the Sea is in continual motion In the distempers to which his lusts drive him as the Sea is tossed and made to swell with winds See Jam. 4.1 Jude ver 12. In his raging most at the banks of Law prefixed to him Rom. 7.8 or of affliction restraining him from sin Isa 1.5 8.21 as the Sea makes a great noise in beating upon the shore And In his continual casting out of wickedness at all occasions as the Sea casteth out mire and dirt See Isa 57.20 Jude ver 13. 2. Man by nature is also a menstruous creature like a Whale or Dragon for beastly cruelty violence and unreasonableness in his mad passions and lusts Hence it is that men are so frequently compared to those monsters Psal 57.4 74.13 14. Isa 51.9 An unrenewed man is as gâ—eâ—t a monster as can be imagined which is made conspicuous in the behaviour of some of them 3. Albeit true grace make a change in godly men such as Job was yet even renewed men have somewhat of that old violent temper in them and may give a proof of it in their fits of passion and tentation So did Job himself sometime discover how boisterous he was by nature Even Saints should not forget their natural disposition when grace subdues and covereth it lest God discover it for their humiliation Hence 4. As Saints are boisterous by nature So when they turn brutish and violent under any fit it is most meet that God by force restrain them If they turn like a Sea or a Whale as even Job himself was too violent at sometimes Why should he not set a watch over them to hem in their violence and bring them to an account for it Psal 32.9 Thirdly However Job might plead that he needed not all this sore and sharp usage Yet he could not deny but God in his absolute soveraignty might dispose of him at his pleasure If the Lord do what he pleaseth in Heaven and Earth and in the Sea Psal 135.6 why not also on his people And why should they only seek to carve their own lots when all other creatures stoop or are made to stoop to him and even the insensible creatures do continue in their obediential subjection to their Maker Vers 13. When I say My bed shall comfort me my couch shall ease my complaint 14. Then thou skarest me with dreams and terrifiest me through visions The second Argument whereby he pleads against his being so sore afflicted is taken from the incessantness of his trouble and that when he expected but a little ease in his Bed his trouble was augmented by affrighting Dreams and Visions His expectation is set down ver 13. That being wearied with sitting up he imagined to find some comfort and ease of his complaint by his Bed and Couch Either to ease his body and pain which caused his complaints by lying there or as the following verse cleareth to interrupt his complaints by sleeping a little while which would have comforted him Unto this is subjoined ver 14. his disappointment That when he lay down not only was he tossed with pain and want of rest as he hath regreted ver 3.4 but when at any time his eyes went together with sleep God did terrifie him with Dreams and Apparitions and so new trouble was added to what he had formerly What these Dreams and Visions were it is not needful to enquire particularly It sufficeth to know that they were affrighting and so added to his affliction What Job's failingâ— were in this case will come to be spoken to on the following verses Here we may Learn 1. Leave to rest in our Bed is a very special mercy and will be acknowledged as such by those who know how sad it is to want it For â—â—b looks on it as a great case if his Bed should comfort him and his Couch ease his complaint Sleep is acknowledged as Gods gift Psal 127.2 and the want of it sadly regreted Psal 77.4 2. Truly humble Saints will acknowledge the meannest mercy were it but a moments bâ—eathing under trouble though it be not removed For Job would account it a mercy to get his complaint a little sifted by sleeping for a little while Albeit his bands would not thereby be loosed yet breathings and intermissions are looked on as a favour Our pride which repineth when we get not full deliverance doth hide the mercy of a day of small things which yet being observed and acknowledged might prove the little cloud that brings the plentiful rain 3. Trouble makes men restless expecting ease in every change which yet only one change can bring For so Job being disquieted when he sate up expected and said my Bed shall comfort me c. It is a mercy when our present case in trouble is so moderated as we can acquiesce and submit to bear it without seeking ease in changes as persons in a Feaver do by changing of Beds And a restless tossed minde is much to be pitied and will be pitied by right discerners And those who are under that cross ought to to study what is their true ease lest forgetting their resting place they seek rest where it is not to be found 4. Probable means will not ease troubled minds till God give the command and their tryal be perfected And then even improbable means will do it For Job looking for ease misseth it So did Joseph's trouble go on notwithstanding his dealing with the chief Butler till his word came Psal 105.18 19 20. It is God who commands deliverance to his people Psal 44.4 and till that command come forth we may look for peace and behold no good c. Jer. 14.19 and the harvest may pass and the summer end and we not be saved Jer. 8.20 5. There is no common favour we enjoy were it but sleep and quiet rest but God is to be depended on and acknowledged in it For as he giveth his beloved sleep Psal 127 2. So saith Job Thou scarest me with dreams c. that I cannot sleep We little consider how far Gods bounty and care in those common mercies doth outstrip our Prayers and dependance and how many crosses he could let loose upon us in these common things See Jer. 31.25 26. 6. It is the duty and advantage of the Lords people to take every lot they meet with out of his hand For whatever hand Satan or Job's sick temper and melancholy spirit had in these dreamâ— and visions yet saith he thou scarest me with dreams and terrifiest me through visions Even when we find evidâ—nt causes in nature for our distempers we ought yet to look up to the God of Nature And we will never attain a spiritual use or comfortable sight of our case till we ascend thither 7. It may be the lot of Gods people not only to be exercised with incessant trouble Isa .. 38 12. in
of it in hope of restitution of himself who was not yet cut off The meaning of the words shortly is That as if he had been a seeker of God and an upright man God would have preserved him from troubles So if yet he would seek God timously and humbly ver 5 and would endeavour a sutable disposition and carriage beseeming a seeker of God ver 6. God would not lie by from helping of him as he seemed to do but would appear and make his estate and family wherein he walked righteously to prosper ver 6. Yea for as small and low as now he was God would make his latter estate increase above his former prosperity ver 7. This Doctrine is leavened with the common errour of all those Friends That true Piety will either keep off affliction when God hath a man to try or take off the affliction before the tryal be perfected Yet laying aside his mistakes useful thingâ— may be gathered from this Doctrine As. 1. Quarelling ordinarily hinders mens use-making and improving of their sad lots Therefore doth Bildad wisely upon his own supposition and principles call Job from quarrelling justice in what was done to himself or to his sons to seek unto God 2. Seeking of God and Piety should not be laid aside or cast off as useless notwithstanding any lot that may befal us For notwithstanding all that God had done to Job or his family Bildad still exhorts him to seek unto God This is Satans great design in all troubles to drive us to disrelish Piety 2 King 6.33 Psal 73.13 14. from which if we be preserved we are more then conquerours And it ought to be our care under such lots to try not only if we be following Piety but if we be accounting it good so to do Psal 73.28 3. Such as are truly pious and penitent and so lie neerest a comfortable issue from troubles are here described by very genuine characters 1. They seek unto God as their chief refuge in all distresses So that nothing presseth them but they take it as a call to go to God with it and they will not let their work lie upon their own hand so long as there is relief ease and clearing of their case to be had in God or from God as Gen. â—5 22 2. They seek unto God betimes especially under affliction They make haste and delay not to do their duty as Psal 119.60 And they are instant and diligent with God according as their necessities press them For afflictions are sent not only to call us to seek God but to be diligent in it and to rouz us up from laziness and formality 3. They are taught to have high and reverent thoughts of God whom they are ready to forget and sleight when they are at ease For then God is the Almighty 4. They become humble under Gods hand not swelling in pride because they are afflicted but stooping to the dust before so great a party For they make supplication which is the way of the poor Prov. 18.23 to the Almighty See Jam 4.10 5. Whatever testimony they have of their integrity yet free grace is only their claim in all their addresses to God For they make supplication which in the Original further imports an imploying of and having recourse to grace alone in their distresses 6. They ought also to make Conscience of joyning a personal upright frame and walk with their addresses to God For they must be pure and upright Pure as to the sincerity of their heart and disposition and upright in their conversation See 2 Tim. 2.19 Psal 66.18 Where these are they not only presuppose and evidence personal reconciliation which portendeth good to the person whatever his lot be But they testifie that the man is seeking God sincerely for a right end and will improve the returns he gets to the best advantage and not consume them upon his lusts Jam. 4.3 As also that his afflictions have been blessed to him to draw him to this purity and sincerity if at any time he have formerly swarved from them 7. As they ought to be holy in all manner of conversation 1 Pet. 1.15 So especially in their behaviour in reference to their domestical affairs for the advancing whereof men are most ready to take sinistruous courses and among their domestick and intimate relations where usually men take greatest liberty For their habitation must be the habitation of their righteousness an house which they do not build up by iniquity or unrighteousness Hab. 2.12 and wherein they walk righteously Psal 101.2 Doct. 4. When men are brought sincerely to seek God they ought to manage their saddest lots with hope in God For upon condition that Job will follow his counsel he allows him hope notwithstanding all that had befaln him See 1 Sam. 30.6 Psal 42.5 11. Job 35.14 And this hope is most necessary not only to the honouring of God but to prevent the blasting of our diligence and crushing of our endeavours through discouragement 5. Albeit sincere seekers of God are not allowed to expect that all that is promised here shall be always performed within time For it is not to be expected that God will always make their habitation prosperous in the world nor yet that he will from the small beginnings and appearances to which they may be redacted by affliction raise them up to a prosperous condition beyond whatever they formerly enjoyed both which seem to be implyed in that comparison v. 7. Yet thus far the true seeker of God may lay hold on these encouragements 1. That seekers of God have the promise of all these to assure them that what they receive of them is in love and that none of them shall be withheld in so far as is for their good Psal 34.10 See 1 Tim. 4.8 1 Cor. 3.21 22 23. 2. That however sense may say God is asleep and doth not regard them Psal 44.23 24. Yet he is really awake for them that seek him and careful to cause all things work together for their good Rom. 8.28 3. When the Consciences of the godly are calmed and they have a testimony that they are seeking God and approved of him so soon doth their dark sky clear up and all their lots how hard soever do look amiably upon them For then they will discern that God who seemed not to notice them is doing them good and that they are in a way of prospering though continued under trouble And as opened eyes will make the godly discern much advantage in that very lot wherein before they saw nothing but terrour as it befel Hagar Gen. 22.15 16 19. and Elisha's servant 2 King 6.15 16 17 So neerness unto God is the way to come by this comfortable sight 4. God is pleased sometimes to single out some of his people and make good all these promises concerning temporal deliverances unto them Not that all should expect the like but that hereby they may perceive that neither power nor good
Gods way of proceeding looked rather like an ignorant frail man than God and for this he is afterward reprehended by God And in particular this was his mistake That albeit God needed not take all this pains to come to the knowledge of him yet himself needed it to make him know himself and to know that God knew him better then he knew himself what weakness was in him notwithstanding his integrity what the grace of God in him would bear how it would shine in trouble c. Hence we may observe two chief causes of our mistake of Gods dealing 1. Because we do oft-times mistake his end in his work even when it seems most cross and bitter which is not as Job supposed to inform him but our selves not to find out wickedness but to discover grace or weakness where it is not to crush but to give comfortable experiences and proofs of his love These being often not observed we are ready to quarrel even when God is doing us good See Deut. 8.14 15 16. Joh. 13.7 2. Because we mistake his means which leâ—d to this end that by an eater he gives us meat that he puts us to sharpest tryals not because he minds to prove us wicked or reject us but that he may humble us and discover our graces for our comfort c. Vers 7. Thou knowest that I am not wicked and there is none that can deliver out of thine hand The Fifth Argument which followeth upon the former and confirmeth it is taken from the haâ—d case to which he was redacted on every hand by this way of procedure with him For if God by these troubles were seeking to convince and condemn him as a wicked man as he apprehends v. 6. this was hard measure For God knew well enough and he appeals to his knowledge that he was not wicked nor as the word also will bear will he be found to be wicked after the most exact tryal And yet upon the other hand all this integrity could not avail him But if God please thus to proceed in severity there is no remedy but he must be ruined neither himself nor any other could help him against so great a Party The sum of the Argument may be thus conceived as if Job had said A righteous man being oppressed by men may have his recourse to a Superiour in Heaven or Earth who will do him right But though I be really a godly man and not wicked yet none can secure me against thy Soveraignty and infinite Power if thou please to proceed thus against me Therefore I expostulate this with thee and that thou dost not walk by a rule whereby thy creature and thy righteous servant may subsist If we consider the truths that are insinuated in this reasoning we may Observe 1. Albeit all men while they are within time be sinners yet some do obtain mercy not to be wicked being implanted in Christ and covered by his righteousness having a real and through change wrought upon their nature and dispositions and not having only run from one extream to another and being real and serious in their endeavours against the remainders of sin Rom. 7.24 For Job here was not wicked 2. God is the Soveraign Judge of mens state and condition it must be remitted to his decision what we are and we muâ—â— rest only upon his approbation otherwise we do but deceive our selves 2 Cor. 10.18 Rev. 3 17 For saith he Thou knowest or it is upon thy knowledge that I am not wicked otherwise he could not have satisfied himself 3. Albeit such as are truly godly may be exercised and humbled with uncertainties and doubts about their state yet a godly man may attain to that certainty as to know that he is a godly man and not wicked and that God knoweth him to be such For saith Job Thou knowest that I am not wicked See 2 Cor. 13.5 2 Pet. 1.10 4. No tryal should cause a man quit the testimony of his integrity and of Gods approbation for Job cleaveth to it here 5. The comfort of a good Conscience consists in this that not only will it support a man under mistakes from Friends Chap. 16.20 but that he may avow it and appeal to God about it even when his dispensations seem to speak otherwise For so doth Job support himself by it now when God appears so terrible to him 6. God is Soveragn Lord over the most holy man to dispose of him at his pleasure and is so infinitely powerful and absolute that none can by right or force interpose to hinder him For so doth Job subjoyn that though he is not wicked yet there is none that can deliver out of thy hand This Dominion of God ought to be submitted unto in bearing trouble notwithstanding any testimony we have in our Consciences Yet in this reasoning Job's weakness doth appear 1. In that he looks on God as dealing with him as with a wicked man regreting that there was no remedy for an upright man but God would crush him were he never so upright and yet God â—as not dealing so with him Our own mistakâ—s of Gods mind and ends in trouble breed us much needless vexation Right thoughts of God and of his dealing would bring us much ease 2. In that albeit he acknowledge Gods Soveraignty in this matter yet he suâ—mits to it with a grudge and because he could not help it nor was there any remedy or help in his Integrity having to do with such a Party Submission pretended unto with a secret grudge is not acceptable to God especially when any testimony of a good Conscience begets or entertains this grudge as Job because he was not wicked grudges that he cannot help himself or be free of Gods Soveraign hand It is more beseeming if in any respect it can be seemly that unrenewed men having an evil Conscience do thus grudge and repine than that a good Conscience which is so much obliged to free grace should minister any occasion to it Vers 8. Thine hands have made me and fashioned me together round about yet thou dost destroy me 9. Remember I beseech thee that thou hast made me as the clay and wilt thou bring me into dust again 10. Hast thou not poured me out as milk and crudled me like cheese 11. Thou hast cloathed me with skin and flesh and hast fenced me with bones and sinews 12. Thou hast granted me life and favour and thy visitation hath preserved my spirit 13. And these things hast thou hid in thine heart I know that this is with thee The sixth Argument is taken from Gods framing and preserving of him and explains that v. 3. of Gods despising the work of his hands This Argument and Expostulation 1. He propounds That God having taken so much pains to make a curious structure of him for so the word is to take pains and be at toil alluding to the manner of men who cannot do rare things without much pains should now destroy
success are his for special use and service For by letting men loose to deceive He makes the Truth shine more brightly that it is scowred by opposition He exerciseth mens graces and quickens the godlies zeal for Truth Jude v. 3. and he tries what men are Deut. 13.3 what their souls condition is their knowledge and love to the Truth their zeal for it and stability in it their sincerity in their principles and ends in imbracing of Truth c. 1 Cor. 11.19 and by giving up of others to be deceived he doth punish their ambition want of love to the Truth and other sins 2 Thes 2.10 11. This Truth in reference to common deceits or political tricks warneth men to beware of this sin of jugling which is a judgment and plague upon them who make it their Trade and that they should not lean to their own wit and policy wherein God in whose hand they are can easily over-reach them and make fools of them And such as are apt to be deceived by the nimble tricks and conveyances of others with whom they deal ought to look up to God in whose hand they also are and who can order all that to his own glory and their good See Exod 1.10 12. with Psal 105.25 c. And in the matter of religious deceits This truth leads us 1. To acknowledge that there are deceits and Errour as well as Truth in the world That we do not turn Scepticks and such as doubt of all matters religious 2. To look on this when it becometh a peoples exercise and tryal as no light matter but a great transaction of God in the world wherein his glorious Attributes do shine Yea and a sad judgment to be trembled at 3. To judge that as to be deceived is sufficiently evil and it doth not excuse men that they are but deceived so men ought especially to beware of being deceivers and active promoters of delusions 4. To look to all Gods ends in such a dispensation and study to improve them 5. To see all these transactions in Gods hand and that they are his to bless them for our good and put an end to them when he pleaseth Vers 17. He leadeth counsellers away spoiled and maketh the Judges fools 18. He looseth the bond of Kings and girdeth their loyns with a girdle 19. He leadeth princes away spoiled and overthroweth the mighty 20. He removeth away the speech of the trusty and taketh away the understanding of the aged 21. He poureth contempt upon princes and weakeneth the strength of the mighty The second instance or proof of the assertion is Gods overthrowing of persons who are most eminent for power and policy in the world and who are the very Pillars of States and Kingdoms such as Kings and Rulers and wise Counsellers God when he pleaseth makes wise Counsellers a prey and Judges who ruled all prove fools v. 17. as befel Achitophel and the Princes of Zoan Isai 19.11 He who subdueth people under Kings Psal 18.47 144.2 looseth when he pleaseth the bonds and cords of their Authority whereby they kept Subjects in subjâ—ction see Psal 2.2 3. and brings themselves under the bonds of servitude slavery and restraint so that they must gird themselves and serve others v. 18 See Luk 17.8 Joh. 13.4 13 14. He also captivates and spoils inferiour Princes or Priests for both have one name and both offices were for most part in one person till Moses time defeats mighty warriours makes useless the powerful Oratory of trusty servants or these who have gained great credit and trust in the world and makes aged people fools notwithstanding all their experiences v. 19 20. And again he poureth contempt upon honourable Princes who had been in great esteem and weakeneth the strength even of the most mighty or looseth their girdle whereby their loyns were strengthened v. 21. See Am. 2.14 15 16. All these instances tend to one purpose and do teach 1. States Kingdoms and Princes are in Gods hand He can reach the greatest nor will they stand any longer then his hand is about them As those instances teach He disposeth of the wisest and greatest as well as others 2. God gives proof of his Wisdom and Power on such eminent persons because they are left on his hand and none else can reach them when they do wrong and because we will not see his hand in Providences toward meaner persons Therefore doth he instance Gods Power and Wisdom in his over-turning of those to shew that the greatest cannot escape God and to lead us to see his Hand and not second causes only in such dispensations 3. God oft times proves his Power and Wisdom on eminent persons by pulling them down as all those instances hold forth because he is but little seen in his mercies raising them up and upholding them 4. Many things must concurr to the settlement and right ordering of a State As here is implyed that there must not only be Kings and Bonds of Authority keeping people in subjection but inferiour Judges and men of Valour and Courage Wisdom Counsel and Eloquence For all those are supposed here in a State This may give men a check who think it an easie task to manage Publick affairs whereas indeed eminency lifts men up upon a Stage where their emptiness will soon appear if they be not well qualified And it serves to commend God who gifts those variety of endowments for Publick Imployments without which Nations and Kingdoms would be but dens of Confusion 5. When God is about to bring ruine no Wisdom Authority Eloquence Experience Honour nor strength in men will be able to prevent it as those instances do teach Authority may be contemned Wisdom prove folly and Strength weakness Men will not be Masters of their own Tongues or Parts but either they will prove false to them or they will prove vain and frustrate their expectations of any probable issue or success Thus it happened to Adonibezek Judg. 1. to great Nebuchadnezzar to the Princes of Zoan Isa 19. and many others And such as rightly improve this 1. Ought to see much of God in such great Revolutions and that much conceit and abuse of Wisdom Power and Authority provokes God so eminently to appear against them 2. They ought not to cry up mens Abilities their Power or Policy in their successes For those endowments are able to effectuate any purpose only in so far as God imployeth them in mercy or in judgement 3. Other Rulers should learn to improve such documents of their own frailty as here are set before them Dan. 5.18 22.23 4. Meaner persons should much more fear when such tall Cedars are shaken and overthrown 5. Gods people may here see what God can make of all those when they are imployed against them Wit Strength Counsel c. so imployed can easily be blasted Vers 22. He discovâ—reth the deep things out of darkness and bringeth out to light the shadow of death The third proof of
to lay their account how deep their tryals may draw and that when they are almost consumed with sorrow yet the tryal may go on 2. That he may try what estimation men will have of duty and of grace to go about it in trouble though they get no outward deliverance For it is indeed a mercy to get grace to cleave to God and lament after him whatever he do to us 3. That he may try mens sincerity by their perseverance and continuance in duty though they seem not to be respected or noticed As it was with Heman Psal 88.1 13 14. 4. That men may be quickened to increase in diligence and to be more seriously and solidly rooted in what they have attained 5. That God may give proof under how much distress and pressure and under how many disadvantages he can uphold his people 6. That he may give proof how he can recover that which seems to be irrecoverably lost as he did with Job This may discover that it is no wonder others be sleighted in their troubles who come not near this length in sorrow when even the most tender Saints seem not to be noticed And it warneth those who are over-charged with sorrow and left to their sense to sink there that as they should moderate their sorrows as not mourning without hope and not suffer them to cause them forget all Covenant-encouragements so they should not mistake such a condition nor reckon that they have not an out-gate so long as they get grace to mourn before God and are not left to themselves to undervalue and cast off the exercises of Piety as it is Mal 3.13 14. for that is a real deliverance Vers 17. Not for any injustice in mine hands also my prayer is pure In this verse we have the Second Branch of this part of the Chapter Wherein Job asserts that notwithstanding all those afflictions he was not wicked but a righteous man being just in his conversation and practices toward men and pure in his Religion and Addresses to God Though Job did manage this debate and assertion about his integrity with too much heat and reflection for which he is afterward censured by Elihu and God Yet this Assertion is true as to the substance of it and doth teach 1. A man may be sadly afflicted who yet is a righteous man so that afflictions do not prove a man wicked or that God is angry at his person unless there be other Evidences For so much doth Job maintain here His Friends inferred upon his being afflicted that he was wicked but he grants that he was afflicted yet denies their conclusion and asserts the contrary that those things befel him not for any injustice in his hands c. Thus tentations from Satan about the good estate of Saints may be fastened upon true and real things which they cannot deny and yet Satan draws wrong conclusions from them This Truth is the main point debated in this Book and it ought not be wrested by every one who is in affliction as if he might rest upon a conceit of his integrity notwithstanding his afflictions unless he can make it out upon solid grounds Only it teacheth 1. That men ought to stoop to Gods absolute Dominion who may when he pleaseth afflict and exercise most holy and righteous men 2. That we should study the worth of inward Peace and a good Conscience which will support and afford a testimony under greatest difficulties as may be seen in Job's experience 3. That we may learn that Gods love is not tied to these things with the want whereof Job was exercised For all those tryals may come upon men and yet they may be beloved Doct. 2. Not only may righteous men be afflicted but they may attain to be assured of their own integrity in the midst of their afflictions For so Job here is assured that he is afflicted not for any injustice in his hands c. Here we are to consider 1. Trouble will try and search men what they are As here Job in his affliction is put to it to see whether he was righteous or not Trouble will be a furnace to discover whether we have built upon the foundation or not and what we have built upon this foundation in our ordinary walking 2. Men ought not to quit a good Cause the Truth of God or the testimony of a good Conscience for any trouble as Job cleaves to his integrity here Troubles are sent to humble us but not to drive us from any of our Rights and Priviledges 3. Saints may attain to see the favour of God and their interest in him through the thickest of clouds as here Job doth See also Chap. 10.13 23.8 9 10 11. Rom. 8.35 36 37 c. Doct. 3. Such as would be approved of God as righteous must testifie their integrity by their respect to both Tables of the Law For so doth Job here who was free of injustice in matters of the Second Table and looked well to his Prayers in obedience to the First Table Where Prayer includes all other religious performances and duties to God being that which draws forth furniture for them and makes us lively in them as injustice includes all Transgressions of the Second Table Where those two are conjoyned as the fruits of faith in Christ men are indeed righteous neither mere Civilians who mind only the duties of the Second Table nor yet Hypocrites who look only to some performances of the First Table And when men are wanting in either of these it will meet them in a strait As Job in his trouble is put to look to both 4. Though Prayer be a chief exercise of Religion and therefore only named here and frequently Saints are designed by their calling upon the Name of the Lord. See Joel 2.32 Acts 2.21 Rom. 10.13 Yet it will not prove mens integrity unless it be rightly qualified especially with purity For so Job avows his integrity as to this my Prayer is pure Without this Prayers may be very hateful to God See Psal 109.7 Prov. 28.9 1 Tim. 2.8 And here purity is required 1. Of the person praying that he be washed in the blood of Christ justified and reconciled Prov. 15.8 2. Of the matter of Prayer that the things sought be agreeable to the will of God 1 Joh. 5.14 3. In the manner of Prayer that it be offered up through faith James 1.5 6. 4. In respect of the condition of the person who prayeth that he be pure in his walking 1 Tim. 2.8 not unjust as it is here in the Text. See Matth. 5.23 24. Isai 1.15 The want of this obstructs the success and acceptance of the Prayers of godly men Psal 66.18 and renders the Prayers of the wicked yet more abominable Prov. 21.27 5. In respect of the end that Prayers be not made to be seen of men Matth. 6.5 nor to be a cloke of wickedness Matth. 23.14 And that good things be not sought in Prayer for sinful ends
implying that he was heard Thus also else-where Faith interposeth with a good word of God in the midst of his complaints See Chap. 10.13 and else-where 2. However his Sense judged of Gods hearing of him yet his abhorrence of such a state wherein a mans prayers are rejected by God proves that he is no hypocrite For though an hypocrite may be vexed that he is not heard in trouble yet he doth not so abhorr that condition and what procureth it as the godly man doth of which afterward Doct. 1. God may sometime alarum prospering hypocrites with trouble which they cannot gâ—t avoided For notwithstanding it is supposed v. 8. that the hypocrite may gain and keep up his hopes till death yet here it is also supposed that trouble may come upon him irresistably Thus the Lord deals with some of them that all of them may see how little security they have for the continuance of their prosperity 2. Troubles do usually surprize hypocrites and take hold of them at unawares For so much also is imported in that trouble cometh upon him He hath no will to think upon troubles and he doth not look out for them as Job did Chap. 3.25 26. It is true Godly men may also be surprized not only with the troubles that come upon others 2 King 4.27 but with what cometh upon themselves also when they are over-powred with security Psal 30.6 7. or with impatient haste to be delivered Jer. 14.19 Yet it is a great disadvantage to be thus surprized And therefore we should look out and seriously consider what the condition of the times the usual lots of Saints and the predictions of the Word do prognosticate unto us that so we may be resolved upon it and study to prepare for it Only we must set about this with these cautions 1. That our fears or conscience of guilt do not make every thing we apprehend real to us For fear may create many crosses which we will never see We may be put to resolve upon many tryals wherein God will accept our resolutions and require no more And when the condition of the times and our ill deservings may threaten sad things God according to his Soveraignty in grace may mercifully disappoint us Is 57.17 â—8 2. In what trouble may indeed come upon us let us not judge of our ability to bear it by what we have before-hand but expect furniture to bear it when it cometh upon us 1 Cor. 10.13 and that we shall find grace to help in the time of need Heb. 4.16 3. Though there be a great difference betwixt trouble only apprehended and trouble really felt and smarted under Yet as Christ felt all the trouble he had apprehended and resolved upon and therefore it was sad to him and his Soul was troubled and heavy unto death when it came So we may apprehend more than we meet with and that more bitter ingredients shall be in our cup than God puts into it and so we may find it really more easie than it was in our apprehensions Doct. 3. As Prayer is the kindly product of blessed trouble and we should be fervent and cry in our prayers especially when we are in distress Luk. 22.44 Heb. 5.7 So even hypocrites and other wicked men may for a time pray yea and seem to cry earnestly to God in trouble For so is here supposed that the hypocrite may pretend to the practice of godly men and cry when trouble cometh upon him So also is supposed Prov. 1.28 Ezek. 8.18 and frequently It is true they do not cry alwayes in trouble Job 36.13 Nor do they continue constant at it when they have begun as is hereafter intimated v. 10. Yet at some times and for a fit they may essay how they will speed by betaking themselves to God And this speaks sadly to these who come not even this length but by under prayerless trouble Ezek. 24.23 Dan. 9.13 4. The great ground of sinners hope under trouble depends upon Gods hearing of their prayers For even an hypocrite will then be put to enquire if God will hear his cry See Deut. 4.7 Mic. 7.7 1 Joh. 5.14 Trouble will not suffer men to rest upon their prayers as they are a work wrought and it is sent to chasten them for their formality in their ordinary walk in that they content themselves with praying and never look after any account of the success of their prayers Trouble will put men to see their need of Gods help and how great a mercy it is to get audience of him and how great a judgement it is to have that door shut upon them And therefore we should study not to be formal in prayer and to prize the answer of our prayers Only we are to judge of our success by the Word 1 Joh. 5.14 15. For otherwise our sense may think we get a cold account of the success of our prayers when yet the issue will be well And when we speed not in going to God beware of taking an ill shift 1 Sam. 28.6 7. See 1 Chron. 10.13 14. where it is said Saul enquired not of the Lord because when God answered him not he gave over to wait upon him and went to the Witch at Endor 5. Though it be a lawful errand to have recourse to God because we are afflicted Jam. 5.13 yet God will not hear the cry of hypocrites and wicked men in their trouble For saith he Will God hear his cry when trouble cometh upon him It is sufficient to procure this that they are not reconciled to God and so have not the promise of audience and that they are under much guilt Is 1.15 Mic. 3.4 But more particularly the cause why they get not audience is Because they do not hear God speaking to them in his Word Prov. 1.24 28. Because they do not employ God by prayer till trouble come Judg. 10.10 13 14. Because they have no more to do with God but only that he would deliver them from trouble Exod. 10.17 but do never mind their guilt Psal 66.18 not to turn from it Hos 7.14 16. And Because they seek good things for an evil end Jam. 4.3 And albeit God may have some regard to the prayers of hypocrites and wicked men in temporal things 1 King 21.27 28 29. as he doth also respect the pressing necessities of his other creatures and may encourage such as are sincere by his taking notice of hypocrites Yet this is his ordinary way not to hear them nor have they any promise that he will hear them Joh. 9.31 6. Men ought seriously to consider before-hand how empty the presumptuous dreams of hypocrites are and of how dangerous consequence it is not to be heard of God in trouble For this Question imports that the consciences even of hypocrites if put to it could not deny the truth of this whatever they fancy to the contrary and that they ought seriously to consider of this disadvantage before they feel it 7. The Prayers of
his favour but they who know it not 5. As Gods power when he lets it forth in effects is irresistable and insupportable for any creature to endure it however fools do harden themselves So godly men will soon groan under the apprehension thereof For Job resents that by his strong hand he opposed himself against him It is indeed the character of godly men that they are sensible of their own weakness and therefore are soon made to stoop under the mighty hand of God See Job 7.12 Obs 2. If we consider Jobs weakness in his complaint it may further teach 1. All men by nature are apt to have hard thoughts of God in trouble as here Job gives proof in his apprehensions of Gods cruelty and opposition So also did Jeremiah evidence his inclination to mistake God Jer. 15.18 But unrenewed men do come to a greater height in these distempers Rev. 16.19 Therefore we should guard against that evil as being incident to men in trouble and being the great design that Satan drives in it Chap. 1.11 and 2.5 2. Tentation may over-drive even such as are truly godly to speak that which is unbeseeming yea and worse than they think For here Job is over-driven by tentations As Saints must not be judged by what they are at fits so they should be upon their guard when under tentations and must not think that their hard condition will assoil them let them do what they will 3. Sense is Faiths great un-friend under tentation if it he hearkned unto For it was his sense that drave him to say all this 4. When godly men are ready to complain of God without cause or to give credit to sense they will readily find their complaints grow upon their hand For Job being in this distemper he proceeds from complaining that God did not hear him but added to his trouble v. 20. to complain that he was become cruel c. This as it evidenceth our weakness and should keep us from engaging in such a way So God makes use of it as a mean to drive us from our complaints when we see whether they would tend if way were given to them Verse 22. Thou liftest me up to the wind thou causest me to ride upon it and dissolvest my substance In this and the following Verse Job propounds two particular grounds of his apprehensions of Gods cruelty and opposition One is held out in terms borrowed from Chaffe tossed and dissipated in the air by a strong wind Or from Vapours drawn up into the air and there dissolved and melted into rain Or rather from a person carried up by a whirlwind into the air and tossed there till he be over-charged and suffocated The meaning is That he was violently tossed and hurried with a whirlwind of outward troubles under which he was kept till all his means and outward enjoyments were gone and dissolved and with a tempest of vexations upon soul and body to the dissipation of his subsistence and life and of his wit also as the word signifieth In summ He who rode prosperously and in state before is now made to ride in a chariot of strong and fierce afflictions which had ruined him Afflictions had blown away his substance and wealth his body was melted as the word imports and ready to be dissolved and his soul was over-charged so that he is at his wits end Doct. 1. How sure soever men think they sit yet when God sends affliction it will toss and hurry them Therefore it is compared to a wind or a whirlwind because it brings sudden violent and vehement vexation and tossing Thus Job when he was first assaulted did sit divers charges Chap. 1. and 2. yet at last tentation and trouble did prevail And it is one of the effects of trouble to shake those who are setled upon their lees and to keep godly men from fixing themselves upon the things of time 2. As men cannot keep themselves at ease when God hath them to toss and sift So they can put no period to their own tossings till he interpose For he not only lifts them up to the wind and so engageth them but he causeth them to ride when they are thus lifted up Or locks them as it were in the saddle that they cannot get free of tossing The continuance as well as the violence of trouble is in Gods hand and he is to be eyed in the one and the other See Jer. 47.6 7. 3. Gods design in trouble is to sift man and to discover and let it be known what he is For so Job finds in the issue that God designed by causing him ride upon the wind to dissolve and melt or sift him out as when corn or chaffe is lifted up to the wind that he may give proof what is in him and what he is able to endure 4. Whatever man seem to be at another time yet in trouble he will be found to be light and vain like a feather or chaffe in the wind and that nothing in him can abide the tryal but his strength and wiâ— and all will be soon confounded and over-charged For saith he Thou dissolvest my substance or even that which is most substantial in me and in my enjoyments Learn we to trust to nothing in our selves as able to bear out in tryal and to try our profiting under trouble by our being emptied and abased in our selves 5. God may discover those to be weak and very empty in trouble of whom he will yet give a good account For after all his tossing and dissolving of his substance Job got a good issue at last If men could wait for the end of the Lord they would not be ready to apprehend cruelty in his present dispensations and they should learn to suspend such thoughts when they are not able to refute them Verse 23. For I know that thou wilt bring me to death and to the house appointed for all living Another ground of his apprehension of Gods cruelty is That God had given him such mortal and deadly wounds that he is sure to dye and to goe to the grave which is the common lodging of all He joyns this with the former by the particle For as taking it up to be Gods design in tossing him even to cut him off Or it may be translated Surely to intimate how perswaded he was of these his apprehensions Doct. 1. It is an useful study especially under afflictions to be mindful of mortality For in so farr Jobs exercise was right that he minds Death and the grave or the house appointed for all living See Ps 90.12 Deut. 32.29 Lam. 1.9 Men are never in a right frame when they estrange themselves from thoughts of mortality 2. It is of great use to consider that Death will truly discover what we are in our Original For saith he Thou wilt bring me to death and the grave Or Thou wilt return me to death and the grave that is Thou wilt then turn me to be dust as
even of his people is admirable Considering that man is nothing to him Psal 8.4 and that his dispensations toward them are wonderful For Loe saith he God worketh all these c. 4. It is in particular admirable that God should condescend so frequently to be at pains about his people and that after they have abused mercies and slighted means yet he will follow them For this heightens the admiration that God worketh these oftentimes with man that when Visions succeed not he will send Affliction and a Messenger with it and will repeat every one of these so often as need requireth 5. Gods dispensations should be studied and looked upon not only in themselves but with an eye to his end and design in them Therefore he subjoynes for what end God worketh all these things 6. Whatever the godly may apprehend yet God by all his dispensations minds their good and they will find that it is so if they improve them well For such is his end in all his working here subjoyned v. 30 See Rom. 8.28 7. God may bring about his peoples good by means that are not very likely For all that working tends to bring back from the pit Not only visions but even deadly afflictions are sent to prevent not only eternal but temporal death 8. Gods kindness to his people and his designes in strange dispensations would be better seen if men would study preventing as well as delivering mercies For here God not only delivers out of trouble but brings back from the pit and prevents his death 9. As the mercies whereof the godly are deprived by trouble are restored to them with advantage So those mercies should be more precious in their eyes when they are thus restored For man recovered out of deadly trouble is enlightned with the light of the living He gets as it were a new life and he esteems it so and it is very comfortable and lightsome to him See Is 38.18 19. 10. It is a fault when godly men complain of their lot as singular and so make it bitter to themselves when it is but ordinary or to be ignorant of what ordinarily befalls godly men and to quarrel when their lot is but ordinary For thus doth he shur up his Argument refuting and quarrelling Jobs complaints and his professing of his ignorance of Gods mind in his tryal by shewing that God worketh these things oftentimes for these ends and therefore he needed neither have been ignorant of it nor ought to have quarrelled it Verse 31. Mark well O Job hearken unto me hold thy peace and I will speak 32. If thou hast any thing to say answer me Speak for I desire to justifie thee 33. If not hearken unto me Hold thy peace and I shall teach thee wisdome These Verses contain the Conclusion of Elihu's first Speech after which it seems he was silent awhile to see if Job would make any Reply and a preparation to his second Speech Wherein 1. In general he craves that Job would seriously remark what he had said and attend to what he was yet to say v. 31. 2. He explains this his desire Shewing That he desired not by speaking on to hinder him from saying what he could in his own defence as the rest had done For he was neither engaged in this quarrel out of any malice against his person nor was he a contentious man but desired to justifie and absolve him if he could shew him good grounds for it v. 32. But if he had no more to say he craves audience and promiseth to teach him wisdome v. 33. And so Job finding that he spake to purpose keeps silence and he proceedeth in the following Chapter From these Verses Learn 1. It concerns men so much to see how they entertain what men say unto them from God wherein they have taken much pains Therefore doth Elihu so often in the beginning and close of his discourses put Job to this task 2 Afflicted men have need especially to look how they entertain those messages which touch them nearly and do point out their faults For afflicted Job is called to mark and hearken unto what he had told and would tell him concerning his miscarriages 3. Simple audience is not enough but serious attention and observation are required when God by his Messengers speaks to us particularly in affliction For saith he Mark well and heaken unto me 4. Such as make conscience of right hearing will not in passion interrupt them who speak For saith he Hold thy peace and I will speak It is not very certain that Job was interrupting him till he forbad him For in the next Verse he gives him free leave to speak Yet as it is certain that Job was not yet fully convinced or satisfied and therefore so much is said to him after this So it may be that Job was offering to except or propound somewhat till Elihu desire him to hear him out offering notwithstanding to hear if he had any thing to say to the purpose as being his true friend Which kindness among other things possibly did so work upon Job that he gave over his purpose and choosed rather to hear than to speak However passionately to interrupt the Messengers of God is a very great sin And however men do forbear that practice yet they may interrupt their own edification if they keep not their own Spirits composed and be not as men dumb and deaf as the word Hear signifieth as to any thing they think irritating in the message 5. They who would refute and convince men who are in an errour ought to give them a fair hearing however they interrupt their impertinencies For though he desire he will hold his peace yet saith he If thou hast any thing to say answer me either now if thou please or after I have spoken all my mind 6. Men will never give others a fair hearing nor speak a right to a cause so long as they are contentious and do entertain prejudices against persons or being once engaged do strive more for victory than for truth and so do cast iniquity upon men Psal 55.3 For saith he giving a reason of his offer for I desire to justifie thee in so farr as is possible or if there were ground for it 7. As men should thus give a fair hearing to those with whom they deal So upon the other hand when men have no solid answer they should not jangle in their own defence but hear and take reproof For saith he If not hearken unto me hold thy peace 8. It is their duty who deal with others especially those in distress who give them an hearing to teach them solid wisdome and not empty notions For saith he I will teach thee wisdome 9. As there is no man so wise but he needs to be more wise and may need instruction to know God and himself when he is in trouble So a just cause gives a weak man great advantage of a stâ—â—ng party For in all these
read the words Men of understanding will tell me c. This is here subjoyned with relation to what he said in the end of the former Verse to intimate that however Job might endeavour to say much for himself yet men of undestanding would not agree with him Doct. 1. Albeit men should stand for truth were they left alone Yet it is no small encouragement to be countenanced in the maintenance of truth And this is a duty which men owe to the friends and lovers of truth For he appeals to others not because he resolved to submit the truths which he had learned from God to the verdict of any man but because it was their duty to own him for the truths sake which he defended and because it would not only be an encouragement to him but a more effectual mean to convince Job if many wise men concurred in opinion against him 2. Whatever be the opinion of weak and witless persons even though otherwise they have some goodness in them Yet it is enough to the friends of truth if godly and wise discerning persons who are best able to judge of intricate cases and are bound to employ their parts and abilities for God do own and countenance them and their opinions Therefore doth Elihu appeal to men of understanding or heart See on v. 10. and to a wise man 3. Even wise men in their fits may speak and act very foolishly For so Job spake without knowledge Yea they may play the very beasts in an hour of tentation Ps 73.22 4. Wise men when they are not engaged in a debate and so over-powred with passion will never justifie mens passionate carriage toward God under trouble For in this he is sure Men of understanding and a wise man be there one or more of them will condemn Job and will tell him and hearken or assent to him thâ—t Job hath spoken without knowledge c. So that it is no wisdome to bear even with wise and godly men in their follies Yea when godly men play the fool it is an act of wisdome as well as of pity and charity to admonish them As Elihu here doth and calls to wise men to concurr with him in it 5. Such as would convince men of faults committed in their passion will need to inculcate the conviction much upon them Therefore Elihu tells this reproof twice repeating and diversifying the expressions Job hath spoken without knowledge and his words were without wisdome Where it is intimated that both knowledge or light and wisdome or prudence are necessary in mens walk and that prudence may correct much wherein simple light will be ready to miscarry Verse 36. My desire is that Job may be tryed unto the end because of his answers for wicked men 37. For he addeth rebellion unto his sin he clappeth his hands amongst us and multiplyeth his words against God The last branch of the Conclusion shuts up the discourse with a desire that Job may be further tryed till he be humbled for his miscarriages In it we have First The Desire it self My desire is that Job may be tryed to the end Some read it by way of prayer unto God My Father let Job be tryed unto the end and so this tryal which he desires must be understood of his affliction and the continuance thereof till he be humbled Nor is it simply evil in Elihu to wish that the rod be not taken off till he be humbled Neither yet would it have flowed from any vindictive Spirit though he had desired and prayed for this For he desires nothing but what is only a tryal and that from a Father But it seems clearer to understand this tryal of the searching and sifting out of Jobs folly in his discourses and carriage in a further free debate And that Elihu perceiving that Job was not fully satisfied or it may be not taking well what he spake last desires the matter may be yet more fully debated as he doth in the following Chapters and God also after him However it sufficeth us in general that Elihu is content the matter be tryed to the bottom that so Job may be throughly convinced and he propounds this either by way of simple desire evidencing his inclinations and his resolutions to follow them forth or by way of prayer to God that he would assist him in this undertaking and would himself interpose to decide the difference as afterward he doth Secondly We have the Reasons of this Desire or the matter wherein he would have Job tryed and sifted This is propounded in general as to the matter thereof that he spake answers for wicked men that is when wicked men heard him speak so much against Gods dealing toward himself a godly man they might be hardened thereby in their wicked courses and take occasion to slight piety It is also instanced more particularly and as to the manner of his acting in those miscarriages 1. He was stiffe and stubborn in his persisting in his complaints whereby he added rebellion to his sin 2. He insulted over his Friends and clapped his hands among them 3. He spake many high words against God Our Translation of v. 37. reads these as things already done by Job Some read it That if he be not tryed v. 36. he will do them yet and will adde rebellion to his sin c. But both those may be joyned together That as he had already so miscarried so he will persist yet more in that course if he be let alone and not convinced and humbled From these Verses Learn 1. Men do not alwayes appear as they really are but do need to be tryed what they and their principles are whether by rods or debates or both For Job needs to be tryed here 2. Men are not soon tryed or discovered whether by afflictions or debates But there is more in them than they will easily see or lay to heart Therefore he must be tryed to the end or fully till the victory as the word will also import be obtained over him 3. Mens skinning of their own sores or a superficial view of what they are will never do them good For it is their advantage to be fully tryed to the end 4. It is a friendly act to wish that men do not get away with their faults but that they may be ripped up yea that use may be made of the rod if need be to squeeze out their folly For therefore doth Elihu desire that Job may be tryed whether by God exercising him or by himself in a free debate 5. They who would have the godly well tryed and discovered to themselves and the means blessed for that end should depend much upon God So much will this desire as it may import Elihu's prayer to God teach us 6. Even the escapes of godly men especially under trouble may be found to be very gross when they are well sifted and looked upon by a tender conscience Therefore are Jobs miscarriages represented in so black
will not prove the truth of mens Piety and Religion unless it be conjoyned with the fear of God and the conscientious performance of the immediate duties of Religion Therefore also it is subjoyned and one that seared God 5. The root of all true Religion is not a slavish but a filial aw of God imprinted and stamped on the heart without which duties of Religion will not seriously and reverently be performed nor yet duties toward men be regarded in all times and cases Therefore is all his Religion summed up in this as the root of all he feared God as frequently also in Scripture Piety is thus described And this is subjoyned to the former of his uprightness and perfectness to shew that the fear and awe of God put him to be sincere before him and to deal uprightly with all men as Gen. 42.18 Neb 5.15 6. The most holy of the sons of men while they are within timâ— are not sinless but â—â—â—to â—nded with sins and infirmities and with tenâ—â—â—â—ns aâ—d 〈◊〉 pursuing and drawing them thereunto Therefore least his Perfection might be mistaken it is added that he obnoxious to evil to be eschâ—wed or turned from 7. Sincerity and true Godliness albeit it bâ— compassed with tentations and weaknesses yet doth evidence it self in an hatred of sin and universally of all sin in a careful avoiding thereof and all the occasions of it and in serious repentance and turning from these sins wherein men are overtaken For Job looked on sin as evil to be abhorred and did so judge indefinitely of all or whatâ—oever was evil and did evidence the truth of this his abhorrency by eschewing of evil or turning from it as the word also will read when he fell into it 8. As mens tenderness in avoiding and repenting for sin increaseth according as they entertain the aw oâ— fear of God in their hearts so the fear of God is the cleanly motive and rise of their circumspect walking wâ—thout which their cautiousness in avoiding of sin for base by-by-ends will not be accepted Therefore is his eschewing evil subjoyned to his fearing of God which was the fountain fâ—om which that circumspectness flowed and the motive perswading him thereunto Vers 2 And there were born unto him seven sons and three daughters 3. His substance also was seven thousand sheep and three thousand camels and five hundred yoke of oxen and five hundred she-asses and a very great houshold so that this man was the greatest of all the men of the east 4. And his sons went and feasted in their houses every one his day and sent and called for their three sisters to eat and to drink with them The third branch of this description of Job is taken from his outward prosperous and flourishing condition consisting in several things As namely first a numerous Issue ver 2. 2. Great wealth ver 3. which is described both absolutely from the several particulars wherein his wealth consisted that he had many Sheep for meat and cloathing many Camels for carrying of burdens in long journeys as Gen. 37.25 many Oxen for labour and tillage as ver 14. many Asses for ordinary travel and burdens nearer home and a very great houshold by which we may understand both that he had a numerous family of servants or bought slaves which were then a part of mens wealth as also as the word will bear much service or husbandry and labour for them as is clear from the following narration ver 14. 17. His wealth and riches is also described comparatively that he was the greatest of all men of East or his neighbours about him and that both as to the matter of wealth of which the former part of the verse speaketh as also which is a third proof of his flourishing condition that he was greatest in respect of eminency being a châ—ef Magistrate among them Chap â—9 7 8 9 10 25. and so the Original may be read not only So that this man was the greatest c. as an amplification of the greatness of his wealth But as another addition to his prosperity bâ—side that of wealth and this man was the greatest c. 4. His outward flourishing condition consisted in the great amity and concord that was among his Children evidenced by his sons mutual feasting one another and inviting and bringing their Sisters to share with them ver 4. This they are said to do every one his day not that they continually and dayly feasted but that it wâ—nt by course among them every one feasting the rest either on his Birth day or at some set time agreed upon among them Now all this ample description of his prosperous condition tends to commend his Piety boâ—h in the time of his injoyment and under the loss thereof Doct. 1. As Children are of themselves the choicest of outward blessings and to the godly a reward of piety Psal 127.3 c. and 128.1 2 c. So the increase and number of them is an addition to the mercy For here Children are mentioned first as the chief part of Jobs outward prosperity to be preferred to his other wealth And their number is recorded as heightning the mercy that there were born to him seven sons and three daughters This may speak sadly to them who are not thankful for Children or who do grudge and look upon it as a burden when God blesseth them with a numerous issue and especially to those who do not improve that mercy nor endeavour to make them blessings indeed by a pious Education as we find was Jobs practice ver 5. 2. As God hath given sufficient proof that he could well allow wealth and prospâ—rity upon his people were it for their good as here he heaped great riches upon godly Job as he did likewise upon others at other times So just dealing toward others and tender walking before God will never hinder mens thriving so far as God seeth meet and good for them For here an upright man who durst wrong none and a fearer of God ver 1. who made conscience of religious dueties is yet rich and greater then all the men of the East And indeed however we reckon Piety hath the promises even of this life 1 Tim. 4 8. 3 As it doth exceedingly commend Wealth and prove it be a blessing that men do purchase it in an ingenuous lawful calling So the worth thereof being acquired consist in this that men are thereby inabled to provide against their dayly necessities For albeit Job had Gold as appears from chap. 31.24 as Abraham also had Silver and Gold as well as Cattell Gen. 24.35 Yet here his wealth is rather reckoned by his Sheep Camels Oxen c. partly to shew that such was the simplicity of these days that men acquired their wealth chiefly by that ingenuous calling of improving their Stock and Cattel and not by unhandsom and unlawful shifts and partly also to shew that they looked not upon it as their wealth to heap up treasures upon which
they might doat as their happiness nor yet to multiply such things for pomp and grandeur which are to little purpose But cheifly that they had means necessary for food and rayment and for their dayly labour and affairs Thus also Davidâ— 1 Chron. 27.26 c. and Uzziâ—h 2 Chron. 26.10 had Caâ—tel and husbandry 4. It is no small mercy when godly men are not only blessed with singular wealth and riches â—ut when with Gods approbation they are advanced also to have power and authority that they may see to the administration of Justice and the promoting of Piety among men Foâ— thus also this man was the greatest of all the men in the East 5. Family-peace is a choice blessing and a crowning part of a mans outward prosperity and particularly when Children do lâ—ve in amity and concord together For here it shuts up the account of Jâ—â—s outward prosperity that his Children did live together in so great intimacy If it be sad when bonds of friendship are broken among men much more when they become void of natural affection And albeit the training of Children in Piety be a special mean to entertain this amity among them as it was with Job in his family ver 5. Yet we find godly men have missed of this mercy in thâ—ir famâ—lies Adam in his family had a Cant who slew his brother Isaac an Esau who hated and threatned to kill his brother Jacob Joseph is hated and sold by his Brethren in Jacobs family and sad dissensions fell out among some of Davids sons 6 Moderate feasting and inviting of friends thereunto is a lawful mean of entertaining friendship and amity among them provided we observe necessary cautions in this use of our liberty avoiding superfluity and excess or going beyond our ability in these things as if our belly were our God not neglecting the poor Luk. 14.12 13 14. not mispending time by taking up too much thereof in feasting whereas it might be better improved or making feasting our dayly work Luke 16.19 Nor feasting unseasonably in a time when the Lord calls to mourning Amos 6.4 5 6. Joel 2.16 Isai 22.12 13. Therefore it is recorded here as a lawful practice that his sons went and feasted in their houses every one his day and sent and called for their Sisters whose modesty could not allow them to keep their turns in making these feasts nor yet to be too forward of themselves to go abroad without invitation to eat and drink with them Thus we find several examples of feasting not disapproved in the Scripture as Josephs feasting of his brethren Gen. 43. their Feasts at Sheep-shearing 1 Sam. 25.4 5 6 c. 2 Sam. 13 23 24. and the like occasions And Christ honoured a marriage-Feast with his presence Joh. 2. It is not needful here to inquite why they did not also invite their Father and Mother but this is certain that Job did allow thereof permitting them to go about in their turns with it ver 5. though with some godly solicitude least they had exceeded in it 7. A man well rooted in Piety will keep his feet in very tempting conditions of life and will not be shaken with the pleasures or other distractions of a prosperous estate For it is Jobs commendation that he was a godly man in a married Estate having the burden of many Children great wealth a great family great dignity and a great calm of tranquility and concord among his Children Thus Daniel and Nehemiah are tender and near God in the eminent imployments of a great Court No lawful condition of life is inconsistent with true Piety though many a time our weakness and corruption do stumble upon them and make impediments of them Verse 5. And it was so when the days of their feasting were gone about that Job sent and sanctified them and rose up early in the morning and offered burnt offerings according to the number of them all For Job said It may be that my sons have sinned and cursed God in their hearts Thus did Job continually The last branch of this description of Job is taken from a special act of his Piety in reference to his Children and their practice formerly mentioned ver 4. In that he feared least his children should provoke God to wrath by any miscarriage in the time of their keeping society together and therefore was careful after their feasting to bring them together to make addresses unto God and to offer Sacrifices for what faults and especially in want of reverence to God might have escaped them In this his practice Consider First The time wherein he giveth this proof of his Piety when the days of their feasting were gone about which is not necessarily to be understood that he did not call them together till every one of them had in their turn made a feast to the rest For that had been too long a delay unless they kept all their Feasts one immediately after another But it seems rather that when any one of them had made a feast in his course then he called them all to worship and self-examination Thus the words are expounded in the end of the verse Thus did Job continually or all the days that is after every one of the days wherein they had feasted ver 4. This teacheth That after all our actions and especially after liberal diversions and recreations it is our duty to examine our selves that we may find out what may have escaped us and to draw near to God that we may discern in what frame we are and may make use of him for righting what is amiss As here Jobs practice in timing this address to God doth hold forth Secondly The ground of this his pious practice which was his godly solicitude least his sons had sinned namely by cursing God in their hearts which doth explain the former General Otherwise he needed not make a supposition or May be of it that his sons being of the posterity of Adam did dayly sin The sin he fears here is Cursing of God which in the Original both here and ver 11. and Chap. 2.9 1 King 21.13 is Blessing of God and Cursing is so expressed oftimes in Scripture out of an holy indignation at the thing abhorring to name it except in some cleanly terms And here we are not to conceive that he was jealous that they had broken out in gross blasphemy but if his sons had forgotten or not sanctified God in their hearts or thought of him irreverently he sets it out under this odious name as having indeed a tendency thereunto and this is pointed at by cursing in their hearts Hence Learn 1. There is just ground of holy jealousie that there may be a bitter root even of gross wickedness lurking in men who have been well educated and who have a fair outward carriage if not also some good principles And that this root may at some time bud forth after it hath long lurked For Job is thus jealous of his
day when the sons of God came to present themselves before the LORD and Satan came also among them 7. And the LORD said unto Satan Whence comest thou Then Satan answered the LORD and said From going too and fro in the earth and from walking up and down in it 8. And the LORD said unto Satan Hast thou considered my servant Job that there is none like him in the earth a perfect and an upright man one that feareth God and escheweth evil 9. Then Satan answered the LORD and said Doth Job fear God for nought 10. Hast not thou made an hedge about him and about his house and about all that he hath on every side thou hast blessed the worke of his hands and his substance is increased in the land 11. But put forth thine hand now and touch all that he hath and he will curse thee to thy face 12. And the LORD said unto Satan Behold all that he hath is in thy power only upon himself put not forth thy hand So Satan went forth from the presence of the LORD Followeth the second part of the Chapter containing Jobs begun-tryal in the loss of Goods Servants and Children In the first branch whereof in these verses the original and rise of this tryal is recorded which is The holy and wise Providence of God who having determined to afflict this holy man for vindicating of his integrity against all calumnies doth loose the reins to Satan as his Instrument to afflict him so far and so much only as it pleased him to permit This matter it here expressed by way of conference or deliberation in borrowed termes alluding to the practice of Kings and Princes whose Servants and Officers appearing in their Courts do give an account of their services and what is intrusted to them and do receive Orders and Commissions to go about such services as are thought expedient The same form of speach is again repeated Chap. 2. and we have another very like unto it 1 King 22.18 19 20. c. And here we are not to expound the words literally as if the Lord had any fixed days for keeping of his Courts whose Dominion is actually excercised every moment Or as if Satan made any local appearance before God or there were any speech properly so called betwixt God and him for God being an infinite Spirit and Satan also a spirit though finite and unclean they have no use of speech such as is among men Or as if the Lord within time should begin to determine Jobs tryal or should be solicited by the malitious importunity of Satan to torture an innocent man for his purposes are eternal and all his works known to him from the begining Act. 15.18 But the proper meaning of these borrowed expressions is in sum this That after Job had enjoyed a long time of prosperity and kept his integrity It pleased the Lord to whom Angels and Devils are obedient and subject to manifest his effectual Providence at this time in trying Job with adversity making use of Satan as his Instrument in that work whereby Jobs integrity though well known to God before might yet further be manifested to the silencing of all calumnies whereby Satan and his Instruments did asperse his Piety in his calm and prosperous day This being the true scope and meaning of these borrowed expressions as the manner of expressing these Mysteries of Divine Providence in borrowed terms fitted to our capacity doth commâ—nd the great condescendence of God and his respect to our dulness in speaking of heavenly things in earthly terms and consequently calls for much proficiency at our hands Joh. 3.12 So this account of the Original of Jobs tryal is very seasonably prefixed to it as a key to open it up unto us whereas otherwise looking upon the tryal in it self it might seem very dark For hereby in the very entering into this cloud and tempest we are informed 1. Concerning the original cause of this trouble which is Gods good pleasure and will who did not expose him to the furie of Satan to be dealt with as he pleased but as the Soveraign orderer of this business employed Satan as his Instrument to afflict him to make use of Sabeans and Chaldeans Fire and wind for that end and accordingly did not only permit Satan to assault Job but did bridle and restrain him in the letting loose of his furie and rage 2. We are also informed what were Gods thoughts concerning Job when he thus afflicts him That albeit Job felt only the sad stroke and did often apprehend much displeasure Yet God had no quarrel at him but doth highly commend his Integrity even when he looseth the chain to Satan to afflict him 3. We are also informed concerning Gods scope in this tryal which is not to ruine Job as he often apprehended but to try him and discover his Integrity to the silencing of malitious calumnies and then to give him an out gate As these are sweet Cordials to the truly godly in their hot Conflicts So they have the more need to fix their hearts in the faith of them before they enter and while they are entering in tryals that ordinarily in the throng of the Tempest they are ready to lose the sight of all these and to see little in their case but the unbridled fury of Satan and his Instrumâ—nts nothing but wrath in God no respecting of their Integrity no issue of their lot but utter ruine c. I come more particularly to speak to the particular verses according to this general scope and sum and to lay open these borrowed expressions according to the analogy of faith And First As to the time of this determination there was a day ver 6. This doth in general signifie that after Job had enjoyed a long time of prosperity this decree of trying him did break forth in execution And particularly it points aâ— that day ver 13. 18. wherein these sad things befel him This teacheth That so long as we are within time we ought to lay our accounts for reelings and changes little knowing what a day may bring forth Prov. 27.1 For here after many calm days There was a day wherein the tide began to turn upon this holy man Secondly As to the appearance of Servants and Ministers the Sons of God and Satan in his Courts ver 6. By the Sons of God here we are neither to understand any of the children of men who are made sons of God by being members of the true visible Church Gen. 6.2 or by internal Regeneration Job 1.12 13. Nor yet Magistrates who are called Children of the most High Psal 82.6 But they are the holy Angels who get this name both here and Chap. 38. And though it be denyed Heb. 1.5 that any of them are that Son of God by eternal Generation yet all of them are sons of God by Creation and Adoption and because they do represent somewhat of him in his nature and holiness And do also represent
yet it appears from her expressions that the thing it self was then known by the light of Nâ—ture or by immediate Revelation 9. We may also from her speech take notice of some of the wicked suggestions of Satan and our corrupt flesh in an hour of tryal As 1. When mens hearts do rise in pride against Gods dealing and do under-value Piety because of afflâ—ction and want of ease Doest thou still retain thine Integrity saâ—th she when thou art thus afflâ—cted See Mal. 3.13 14. 2. When men have such a prejudice against afflictions and tryals that they scruple at no sin which may seem to promise ease of a present trouble Curse God and die saith she and so thou wilt get out of this toil and vexation 3. When men are so earnest to avoid a present trouble as they do not consider that they may be running upon a greater afflâ—ction Curse God saith she and die that so thou may see an end of thy pain little considering that death is not the end of all trouble to all men and especially to those who enter in at the gates of death voluntarily blaspheming and cursing God as she adviseth him to do Vers 10. But he said unto her Thou speakest as one of the foolish women speakâ—th what shall we receive good at the hand of God and shall we not receive evil In all this did not Job sin with his lips Followeth Jobs answer unto and refutation of this suggestion Albeit he had hitherto kept silence yet he cannot let this suggestion pass without a reply And though no doubt he was a tender husband who behaved himself so conscientiously even toward servants Chap. 31.13 14.15 Yet in this case the zeal of God prompts him to make a sharp return to her motion And 1. He points out how unbecoming it was that such a motion should flow from her It might possibly have been expected that one of the foolish women Nabalesses so the word is in the Original or Pagans about them should have spoken so in a day of tryal But it did not beseem one so instructed and who enjoyed so many means of knowledge as she did to be so badly principled 2. He points out the absurdity of her counsel in it self That they who have received good things from the Lord Should not be content to submit to evil things or afflictions when God seeth it meet to exercise them therewith But that whenever the tyde begins to turn they should be weary of Piety and turn blasphemers For clearing whereof consider 1. That question What or also and his propounding of the Refutation by way of Interrogation doth insinuate both the vehemence of Jobs zeal and the clear evidence of the truth propoâ—nded that it may extort a confession from those who are most prejudged if they will but consider it 2. What he speaks of receiving good and evil is not to be understood of the simple act of receiving For in that the Lord doth not sâ—â—k oâ—t confâ—ne but fâ—nds good or evil as it pleaseth him and makes them our lot But he speaks of the manneâ— of receâ—ving that as we receive and entertain good things cheerfully and contentedly so it is our duty to receive evil things submissively and patiently Doct. 1. As zeal for God is seemly and becometh Saints so tentations and suggestâ—ons should be roughly entertained and not dallyed with from whomsoever they come Foâ— Job doth entertain this motion from his wife with much zeal and indignation See Matth 16.22 23. So also ought rising suggestions in our own bosoms be entertained 2. As sin is odious and hateful in any so it is moâ—e abominable in some thâ—n others And when sin is looked upon not only in its own nature but as committed by such persons who have lived under many means and had many engagâ—ments to holy walking put upon them â—t will exceedingly heighten the sinfulness thereof For so doth Job aggravate the sin of his wife Thou speakest as one of the foolish women speaketh 3. To renounce God and Piety under trouble or because of it is an act of the highest folly and rather beseeming Pagans then Professors of the true Religion who will find it their advantage to cleave to God in trouble and that to do otherwise were to lose more then trouble can otherwise take from them and to deprive themselves of a soveraign antidote against the venom of afflictions For in the counsel she gave Job reckons that she speaks as one of the foolish women 4 It is not enough that we reprove faults in others unless we take pains also to inform them and to root out the prejudices and corrupt principles which mislead them Theâ—efore Job after the reproof subjoyns an information What or also as the word will read adding this to the former reproof Shall we receive good c 5. When men do rightly consider their own case they will find that an hour of tentation doth so bemist them and over-cloud their judgments that they want the use of their very common Principles Therefore doth Job put home this Refutation with Questions as being so clear that her Light and Conscience could not decline it if she would advert 6. It is a very great fault in men to arrogate to themselves to be their own carvers and that they will endure no lot but what pleaseth them For we are but receivers not prescribers 7. Seeing all the good we enjoy comes by the gift of God there is no reason we should murmur if he dispose of his own as he will and take back his gift at his pleasure For We receive good at the hand of God and therefore should acquiesce in his disposing thereof at his pleasure 8. It is a very great fault to limit God constantly to one way of dealing with his people and that we cannot endure to submit to changes For Job insinuates that we must resolve both for good and evil in the service of our Generation 9. It is also a fault that men enjoying a long time of prosperity should so settle themselves in case that they cannot endure a new assault of trouble seeing these vicissitudes in our condition are necessary for us and Gods sparing of us long may very well perswade us to endure tryals in their season For Shall we receive good and shall we not receive evil 10. It is yet a further degree of miscarriage when men have received so many proofs of love from God and yet when the same hand le ts out a needful trouble they are ready to question and doubt of this love and so quarrel him For if we have received good we ought without mistaking receive evil when it is made our lot For as evil coming to us out of the hand of God changeth its nature and becometh good so it becometh them who have tasted much of Gods bounty and love not to mistake every change of dealing In a word Jobs arguing doth teach That no man doth rightly improve prosperity
but he who is fitted thereby to bear adversity more submissively That no godly man ought to repine at any mean how bitter soever which may contribute to purge out his corruptions and promote his Communion with God and That when God freely conferreth good things upon us we should not take it ill if sometime he make us taste the bitter fruits of our own ill deserving Nor should we decline to undergo any toyl and service in our Generation when God hath by many proofs of love prevented us and so to say put an hire and encouragement in our hand 11. Men ought not to suspend their submission to trying dispensations till they find them pleasing to their sense But it is the touch-stone of their submission if when they find their condition bitter yet they do acquiesce For Job acknowledged his lot to be in it self evil of which see on Amos 3.6 and yet he pleads for submission Should we not receive evil In the end of the verse there is subjoyned a testimony concerning this behaviour of Job Nothing is further expressed concerning his wife who probably was convinced and put to silence by this reproof But to refute Satans calumny God passeth his sentence of approbation upon what Job had done That in all this Job sinned not with his lips It is somewhat different from that testimony Chap. 1.22 which is more ample Here it is imported That albeit there were somewhat boyling in his breast which afterward burst forth Chap. 3. yet not only did he forbear to express it when the stroke came upon him ver 8. and when his wife tempted him v. 9. But when he spake he spake contrary to any suggestions that were in his heart Doct. 1. In all conflicts and tryals the eye of God is upon his people to observe and pass sentence according to their behaviour For this sentence presupposeth Gods observing of Job 2. Albeit it be very bitter to the people of God to be frequently tossed with renewed tentations and assaults Yet this may encourage them that every renewed conflict and their standing out in it draws out a new commendation from God For here a new sentence is passed in Jobs favours 3. It should be seriously remembered by Saints that the thing which God chiefly observes under tryal is how they study to avoid sin and that he will commend accordingly For that is the thing God did eye and commend in Job that in all this did not Job sin 4. As Saints may expect that their sincere carriage especially under long and renewed afflictions will be attended with some humbling discoveries of themselves So God will not deny his testimony to their sincerity notwithstanding these discoveries For Job is still commended notwithstanding it be implyed that there was some disorder in his spirit which he endeavoured to suppress 5. When Saints find tentations boyling in their hearts ready to break forth it is acceptable service as to mourn for them before God so to endeavour to suppress them by silence and as they have occasion to speak contrary to the suggestions of their own hearts as being a mean to honour God to prevent the scandal of the weak even to cure their own distempers For this is a part of Jobs commendation that he did not sin with his lips but suppressed his thoughts and spake on Gods behalf against the suggestions of his wife See Psal 39.1 9. 106.33 Vers 11. Now when Jobs three friends heard of all this evil that was come upon him they came every one from his own place Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite for they had made an appointment together to come to mourn with him and to comfort him 12. And when they lift up their eyes afar off and knew him not they lifted up their voyce and wept and they rent every one his mantle and sprinkled dust upon their heads toward heaven 13. So they sat down with him upon the ground seven days and seven nights and none spake a word unto him for they saw that his grief was very great In the third part of the Chapter is recorded how Job was visited by three of his Friends which occasioned much exercise and trouble to him though not intended by them In it we have to consider 1. The persons who performed this office of love to Job His three Friends came every one from his own place who are further described by their Names and Original Eliphaz being descended of Teman the grandchild of Esau Gen. 36 11. Bildad being of the posterity of Shuah the son of Abraham by Keturah Gen. 25.1 2. Zophar is called the Naamathite being either descended of that Timuah the son Esau Gen. 36.40 who is called Naamath by transposition of letters usual in Scripture names or dwelling in the City Naamath afterward possessed by Judah toward the coast of Edom Joshuah 15.21 41. These were the three chief persons who came to visit him of whom there is most mention and who probably came first Though we find Elihu was with him also Chap. 32. and it seems others likewise Chap. 35.4 And this account of his friends and their descent gives some light to the knowledge of the time wherein Job lived 2. The occasion and rise of this visit when they heard of all this evil that was come upon him they came every one from his own place Job had now so small a family and those so froward Chap. 19.15.16 that he could not send any to acquaint his friends with his condition But they hearing of what had befallen him which considering Jobs dignity was divulged farr and near and gave occasion to every man to speak and judg of it as he thought fit do appoint to come together and visit him So that this visit was not made till some time after the stroke when the report of it was now spread in the Countries about though it cannot certainly be determined how long time intervened betwixt the one and the other 3. Their resolution and scope in this visit They made an appointment together that it might have more weight and they might be helpful one to another to come to mourn with him and comfort him or to testifie by their sympathie how much they were affected with his condition that so they might be in a nearer capacity to minister comfort to him and he might be better prepared to receive it from their hands 4. Their putting of this resolution in practice at least the first part of it or their sympathizing with him ver 12 13. which is witnessed by their weeping aloud and other Ceremonial expressions of sorrow Such as renting of their Mantles of which Chap. 1.20 and casting up dust toward Heaven that it might fall down upon their heads in sign of grief and humility Josh 7 6. Neh. 9.1 Lam. 2.10 And by their sitting so much of seven days and nights as was fit for visiting of him for no doubt they withdrew and slept
are worth the waiting for albeit we be kept in a furnace of affliction These are some of Jobs infirmities which without further descanting upon the words we are to take notice of in this discourse not to conclude him wicked but passionate and to point out what tentations and infirmities we are especially to provide against in an hour of tryal For which end it is that God will have all that Job spake and said ver 2. here recorded To shew that he takes notice of his peoples behaviour under afflictions and to set up a Beacon to all after-ages in the experience of this holy man Vers 11. Why died I not from the womb why did I not give up the ghost when I came out of the belly 12. Why did the knees prevent me or why the breasts that I should suck In these verses we have Jobs second wish to which reasons as subjoyned v. 13. 19. His wish is set down by way of Expostulation of which see on v. 20. And it amounts in sum to this That since his former wish was to no purpose seeing he was born and came into the world he now wisheth he had died so soon as he was born And therefore regrates that in the birth ha was not left in that helpless hour by the Mid-wife or that ever any care was taken of him by laying him when he was born upon their knees or by giving him suck without which he had soon perished From this complaint no less passionate then the former Observe 1. The mercies which he complains to have received of knees preventing him and breasts to give him suck do insinuate to us That so soon as we come into the world we have so many seeds of death in us that every step of our life needs a proof of mercy to preserve it Without the knees to bear us and the breasts to give us suck we would soon return to dust again So that we may truly be said to be born to die and to be going to death from the day wherein we first receive life 2. Job having quit his former wish as unprofitable and impossible he is not for all that brought to submit but bends his wit to devise new ways of his own and with a great deal of Oratory paints them out as plausible Teaching That is no easie task to bring our minds to a conformity with Gods way and will but many divers courses and shifts will we essay rather then submit to God and follow that way of relief which he hath pointed out to us Submission and patience was a nearer and more ready case of Jobs grievances then any of those yet he wâ—ll rather multiply impossible wishes then come to that 3. We may observe how all these mercies of his birth care of him in his infancy c. wherof Saints have esteemed much and made good use Psal 22.9 10 11. are now all become crosses in his account Which as it flows from great ingratitude in him or whosoever shall be found guilty of the like So it teacheth us not to place our happiness in these or any the like common mercies which may be so soon and easily imbittered and made grievous to our frail and corrupt nature Vers 13. For now should I have lien still and been quiet I should have slept then had I been at rest 14. With kings and counsellers of the earth which built desolate places for themselves 15. Or with princes that had gold who filled their houses with silver 16. Or as an hidden untimely birth I had not been as infants which never saw light 17. There the wicked cease from troubling and there the weary be at rest 18. There the prisoners rest together they hear not the voyce of the oppressour 19. The small and great are there and the servant is free from his master His reasons whereby he endeavours to render his passionate wish plausible may be summed up in this one the great rest and quiet like a sleep which he fancieth in death ver 13. This he further amplifieth 1. That whereas he is now abased he had then been equal with the best even with Kings and great Counsellers who built themselves stately Houses or Monuments where desolations had formerly been ver 14. and who had their Houses replenished with wealth ver 15. 2. That at least if he had died from the womb he had been in no worse case then an Abortive and so had prevented all those miseries which befel him since his birth ver 16. 3. That as he fancieth the rest of death is a singular rest beyond any ease he could find here For wicked troublers cannot pursue men thither but they who are wearied with oppression get leave to rest there ver 17. particularly prisoners or slaves are free from their oppressing creditors and exacters ver 18. and death doth so level all as Masters and Servants are equal and Servants are no more under the power of their imperious Masters ver 19. In sum he points out death as a common rest from outward violence and oppression from weakness weariness servitude or any the like toil reflecting in some of those upon his own sufferings by the Sabeans and Chaldeans and upon the wearied and tossed condition of his body In this Reason we may remark those Truths 1. That death is a rest to man from outward troubles whatever they be As is here at length deduced Which in its own kind is a mercy that outward troubles will follow us no further then death if all be well beside 2. That as nothing temporal gives men a priviledge against death Psal 49.6 7 c. So albeit there be diversity of ranks of men here yet death levels all and makes them equal Ezek. 32.21 22 c. For Kings Princes Oppressours the weary small and great the Servant and his Master do all tryst at death and are all alike there But in Jobs reasoning from these considerations and in reference to his scope we will find many mistakes 1. Whatever rest and ease be in death yet it was not the will of God that Job should be resting now but fighting and serving his Generation by the will of God after which he was in due time to fall asleep as Acts 13.36 Now it is our great fault to see a beauty in any temporal condition save in so far as it is the will of God to make it out lot who makes every thing beautiful in its season Eccles 3.11 2. His reasoning imports that his great drift in wishing he had died is his own case Now ease how desirable soever it appear is not to be impatiently sought after But we should rather acquiesce to be on service as it is carved out wherein we may meet with many proofs and experiences of what is in ourselves and in God for us 3. Albeit desires and longings after death be the fools only back-door in trouble Yet death and the rest thereof in it self considered ought nor to be so
much doated upon For notwithstanding all he saith here of death yet not only is death contrary to nature and as in the grave our bodies feel not the troubles of this life so as little do they feel or are sensible of the quiet in the grave But whatever rest be in death yet it is not a compleat out-gate but in Christ nor is it a common rest to all without any difference as to their states who rest there 4. He is so much out of conceit with his present case that he would be content of any were it even to be an Abortive rather then the present Thus doth our folly judge any condition better then our own whereof we would soon repent us if we were essayed with a change 5. It will be found upon tryal that his wishes came far short of what good the Lord was doing to him For albeit somewhat like that ver 16. may be true of a wicked man that an untimely birth is better then he Eccl. 6.3 Yet who in his right wits would consider Job in the whole of his life and think an Abortive comparable to him who had so eminently honoured God and was blessed of him in his former dayes and who was now imployed to give so eminent a proof of his integrity in the furnace So far short may the desires of godly men fall even of that good which they presently enjoy if they had eyes to see it And so infinitely wise is God who knoweth better how to guide us then our selves do and so gracious that he doth not ask our consent to deal better with us then we could carve to our selves Vers 20. Wherefore is light given to him that is in misery and life unto the bitter in soul From this to the end of the Chapter we have Jobs third wish with the reasons whereby he presseth it The wish is propounded in this verse by way of Expostulation as the former was and is only repeated from thence in the Translation ver 23. to make the sense the clearer The sum of the wish is That since none of the former desires weâ—e now possible but that he was now come that length of his time he desires that now at length the Lord would put an end to his toil and expostulates that light i. e. the light of the Sun Eccl. 11.7 8. or life as is afterward added is continued with him Unto this he subjoyns the first reason of his Expostulation taken from his great trouble being in so much trouble as might denominate him a miserable man and so disconsolate and anxious by reason of trouble as made him bitter in soul As to the Expostulation his expressions do indeed flow from that great misery and bitterness which himself afterward resents Yet it is to be remarked that albeit this Expostulation reflect on God who had given and continued his life yet reverence to God doth lead him to forbear to name him in his complaint Hereby pointing out That grace even when it is most overpowered with weakness and passion will yet one way or other be letting forth some Evidences of it self and of its respect toward God if it could be discerned But further in this Expostulation we may observe 1. He continueth still in the strain and heat of his passion his Feaver is not yet calmed notwithstanding all his former ravings To teach us That distempers of mind and passions let loose under tentation and trouble are not soon and easily calmed and quieted again but they will lead men from one extravagant desire and complaint to another 2. He not only insists still to have his will satisfied which is mans great Idol albeit it be true that it were his misery to get his will in many things But still he pursues that particular desire of death as the only comfortable issue in his apprehension whereas there were many better nearer at hand as strength to bear his tryal faith in Gods love notwithstanding all his afflictions and even a comfortable issue within time after his tryal was perfected as the sequel cleared But it is our folly and weakness so to doat upon one imagined way of relief as we cannot observe any beside 3. He propounds his desire by way of Expostulation questioning Wherefore is light given which flows not so much from a desire of Information as from a bitter proud Passion full of conceit of its own skill This is a distemper incident to men especially under trouble that they dare quarrel God as if they could guide better then he and that they judge every thing unreasonable of the reasons whereof they are not capable Not considering that we ought to adore Infinite Wisdom and stoop to Soveraignty when we are in the dark 4. Albeit it was his sin to despise the good gift of life Yet his distemper teacheth That the Lord by leaving us to our selves can make our best things even our selves and our lives a burden instead of a comfort As here his experience doth teach So also Chap. 7.15 16.20 Which may teach us to acknowledge Gods goodness that any thing is made comfortable to us within time In the first reason we may observe 1. It is no strange thing to see Saints put in that pitiful plight by trouble as may even render their life a burden to them as they are men compassed with infirmities For that is the pitiful reason why he wisheth to be dead He is in misery and bitter in soul 2. Outward troubles are but a small part of Saints complaints but that which makes afflictions grievous to them is the inward exercise of mind which usually accompanieth the same For that is subjoyned to his misery that he is bitter in soul This is sharper then any outward trouble For without this trouble will be very easie and a sound mind will bear much 3. Among other sad distempers of soul accompanying trouble this is not the least when soul-serenity and tranquillity is disturbed and men are imbittered thereby insomuch that although they do not question their state of Reconciliation yet they can read no love in what they suffer nor walk under it with meekness but are taken up with hard constructions of God and his dealing For this is his case in particular He is bitter in soul 4. When Saints narrowly examine their sad lots they will find that whatever is intolerable in them cometh of themselves when either their apprehensions represent them as sadder then indeed they are or when their broken spirits do render their case more insupportable then otherwayes it would be For so must we judge of Jobs complaint It is true he was under great affliction yet it flowed from his own apprehension that he looks on himself as miserable or in misery And whereas he complains of a bitter soul much of that flowed from his own giving way to that distemper of spirit For albeit God may be said to fill us with bitterness Job 9.18 Lam. 3.15 in so far as he
Yet we must guard against a mistake here For albeit all men be born to trouble for sin nor doth affliction enter but by sin Yet it doth not follow that we ought to measure the greatness of a mans sins by the greatness of his affliction nor ought we to judge that God is still pursuing or punishing sin when he afflicts far less that he is calling upon every one whom he afflicteth sadly to be converted as if he had never known God before These were Eliphaz's Principles upon which he puts Job to this consideration which Job could never yield unto From the General Doctrine here propounded Learn 1. Faln man is born unto trouble and obnoxious to all the kinds thereof For Man is born unto trouble See Job 14.1 This being well studied might cure a great errour in many who are ready to look upon themselves as priviledged and exempted persons and who little apprehend that they come into the world to bear crosses but rather to spend their days in pleasure 2. A naked sight or sense of trouble will never profit men till they begin wisely to ponder some lessons concerning the rise and cause thereof Therefore Eliphaz before he press any counsel upon Job in reference to his carriage doth first lead him up to study this lesson To feel trouble is common to men with beasts and consequently can produce no useful effects but it becometh rational men and much more godly persons to read more in it 3. Albeit as wicked men have no will to let themselves feel the smart of a Rod so long as they can either hold it off or cause themselves to forget it So men in an evil way have no will to see God their Parâ—y in trouble even when they are made to feel it 1 Sam. 6 9. 2 Sam. 11.25 as neither do wicked men desire to see God against them in â—his Word so long as they can avoid it Jer 5.12 13 yet it is a fixed truth That no affliction cometh casually or without a special hand of Providence which dispenseth it upon wise and holy grounds and the study of this is a mean to make trouble operative For Eliphaz presseth That affliction cometh not forth of the dust neither doth trouble spring out of the ground or from common and casual accidents but from above Amos 3.6 And because of this he presseth on Job to seek to God And indeed when this Truth is studied and believed not only will Saints see themselves still in their Fathers hand in the greatest of troubles But it will be mens chief care to see the hand of God in every affliction how unjustly soever inflicted by men 2 Sam. 16.10 and to search out the mind of God concerning the cause of every trouble and their duty under it 4. Albeit that trouble is ordinary proveth oft-times a snare to men hiding a sight of Gods hand in it 2 Sam. 11.25 yet even that it is ordinary is a document that it cometh not by chance but from God and consequently that it should be better improved For Eliphaz proves that affliction cometh not by chance Because man is born to trouble and what is so ordinary must have some sure and ordinary cause It is the great sin of men that trouble is so little improved even because it is ordinary And that either they foolishly think to shift trouble and spare not to make shipwrack of a good Conscience if they may reach their end when yet they will find it unavoidable turn where they will Or the custom of meeting with trouble leads them to harden themselves under it neither eyeing God nor minding duty 5. Albeit the Lord be not pursuing sin by every affliction which he sendeth but may be trying faith and other graces in his people Yet trouble hath its rise from sin and mans transgression is the door whereby trouble entred For Man is born to trouble as the sparks flie upward There is somewhat in mans nature that rendreth him obnoxious to trouble as there is a fire from which sparks do flie or as it is natural for a spark to flie upward and this is sin or the corruption of mans nature For if there had been no sin there had been no affliction And as this proves very Infants to have sin because they are obnoxious to sickness and death Rom. 5.14 So it should teach all even in their most cleanly tryals and when their Consciences assoil them from wickedness or hypocrisie yet to look upon afflictions as sent to make them sensible of sin especially of that fountain of Original sin Vers 8. I would seek unto God and unto God would I commit my cause Upon the back of this consideration Eliphaz propounds his Exhortation and counsel To seek and turn in to God by repentance and in stead of quarrelling with him to stoop to him and referr his whole case to his disposal This is a sweet counsel in it self and very affectionately propounded as a course he would follow himself were he in Jobs case Yet it is loaden with a double prejudice as it is propounded to Job 1. That by this submission recommended by Eliphaz he intends that Job should quit his integrity and pretend no more that he had been a godly man For so Job understands him and their other discourses expound it so This was an unjust desire and Proposition that a godly man should lie against his right though he did indeed fail in the way of maintaining his integrity 2. Upon this it followeth that this Exhortation to seek to God imported in Eliphaz's sense that Job should begin of new to seek God not looking on any thing he had before as honest and sincere This is indeed an usual tentation of the people of God either in great tryals or when they fall into guilt that they are ready to look on all they had before as hypocrisie and that they must begin of new if they look ever to obtain saving grace But such tentations are to be rejected by sincere Saints as keeping them still unfixed building and destroying again Laying aside these prejudices and mistakes Learn 1. It is the duty of godly friends not to content themselves wâ—th reproving what they find amiss in others in an upbraiding way but to counsel thâ—m also how to amend For so doth Eliphaz proceed with Job according to his Principles After as he judged he hath condemned him he doth now advise him how to do better See Gal. 6.1 Jam. 2.50 2. Seeking unto God is the only best course for men in trouble To turn to him who smiteth to double diligence in his service that they may be near him in sad conditions and to renew their repentance according as their case requireth For this is a wholesome counsel to a man in trouble to seek unto God When men have essayed all other remedies they will find this most profitable 3. Such as do rightly seek to God in trouble ought to be far from all bitterness and
Job's mistake in his reasoning teach us It was his mistake to conclude that he would shortly die were the probabilities never so pregnant since God by his soveraign Providence might interpose as afterward he did Secondly He proves it from a general Proposition of his case ver 6. which may relate especially to the days of his former prosperity not secluding the days of his whole life which were for most part spent in prosperity which were more swiftly passed away then the Weavers shuttle crosseth the breadth of the Web and were spent without hope of recovery And therefore there was nothing for him but death and the fair encouragements they held out to invite him to repentance were to no purpose And so however he complained that days of trouble were long ver 3 4. yet here he complains that his days of prosperity were soon over From this regret we may Learn 1. As the days of our life are short and being over are irrecoverable so men are ready out of partiality and self-love to think that good days end too soon and ill-days though indeed short of them last too long As Job here regrets the speedy spending of his former days while he looks on a short while of trouble as intolerably long 2. Our days of greatest prosperity or our longest life in the world will when it is over seem but short and nothing as here Job reckons See Isa 38.12 Psal 90.9 Which may discover the emptiness of time and of the enjoyments thereof however we delude our selves therewith 3. As hope is a man's last refuge in trouble as here Job when his days are spent looks next if any hope remain So sense will soon lose hopes when there is no cause why it should do so For so doth Job's sense conclude here that his days were spent without hope whereas there was hope in his end And here men ought to guard that they become not so effeminate and delicate through prosperity as a blast of trouble will faint their spirits and ruine their hopes Vers 7. O remember that my life is wind mine eye shall no more see good 8. The eye of him that hath seen me shall see me no more thine eyes are upon me and I am not 9. As the cloud is consumed and vanisheth away so he that goeth down to the grave shall come up no more 10. He shall return no more to his house neither shall his place know him any more The second part of the Chapter may be taken up as an Exhortation to his Friends and particularly to Eliphaz who spake last in name of all the rest for the word is in the singular â—â—mber That considering his case that it was irrecoverable ver 7 8 and he might see it was so ver 8. and that he was shortly to be cut off from all the comforts of time ver 9 10 they would deal more tenderly with him and not crush him or drive him from his confidence in God or feed him with false hopes upon condition of his repentance which he never expected to see But considering that the following complainâ— is directed to God we may rather take this also as a desire directed to God wherein he pleads for pity in regard of his sad case and apprehending present death in its ugly shape and reflecting upon God's dealing with him he is forced to cry unto God that he would pity him and moderate the extremity of his afflictions as David also pleads Psal 39.13 In it we may consider First His case which he layeth out before God in great variety of expressions 1. That his life is wind v. 7 His former prosperity being passed away like a puffe of wind and his life now hanging by a thread of breath ready to pass away and never to return See Psal 78.39 Jam 4.14 2. That his eye shall see no more good ver 7. and the eye of him that hath seen him shall see him no more ver 8. That is He should never enjoy his former prosperity nor others see him repossessed of it or being dead he should be deprived of all worldly comforts and of any opportunity of conversing with his former acquaintance 3. That Gods eye being upon him he is not v. 8. That is being once dead if God should relent and desire to see him and do him good he should not find him of which ver 21. or rather That God thus fastening his eye upon him in anger would look him to nothing 4. He illustrates the state of the dead wherein he expected shortly to share by a similitude ver 9 10. That as a cloud being spent with pouring out of rain evanisheth and doth not return again to wit the same cloud in number otherwise clouds the same in kind do return Eccl. 12.2 so man being once spent by trouble and sent to the grave can no more return or have to do with his house and station then if they had never known one another In all which Discourse we would not understand Job as if he were denying the Resurrection of the body or the good things of heaven after death For in those things he is very clear Chap. 19.25 26 27. But he is only asserting that in ordinary there is no returning after death to this life to enjoy the good things of time as Isa 38.11 Secondly We are to consider his sute in reference to this his case which is comprehended in one earnest desire that God in afflicting him would remember as it is ver 7. this his frailty and how soon he would be shaken out of time By Gods remembring which is spoken of him after the manner of men we are to understand his pondering and weighing of his condition and his strength to bear it as Psal 78.39 and his giving proof of his affection by helping pitying and relenting toward him as he found his need require as the desires of afflicted Saints are elsewhere summarily comprehended in this one word Psal 74.2 From this whole purpose thus explained we may Learn 1. The true means of getting ease in troubles and grievances is neither our reasoning with men or with our selves but our laying out of our case before God As is Job's practice here Without this our counsels in our own hearts will not diminish our sorrow Psal 13.2 See also Gen. 25.22 2. Trouble when sanctified contributes not a little to make common truths be well studied and sensibly pondered For so doth Job in his trouble speak so sensibly of the frailty of his life and his estate in death Whereas want of exercise makes nauseating and unfruitful hearers even of the most precious truths 3. The things of time are indeed good things as Job here call's them See also Luk. 16.25 They supply many of mans defects and prevent many of his anxieties They are evidences of the goodness of God Matth. 5.44 45. especially to those who are themselves pure and to whom the use of those things is sanctified by the Word and
upon himself and do in so far call in question his holy and perfect Nature and Attributes 3. Though God be unquestionably righteous Yet his dispensations may at sometimes be such toward his people as they cannot easily reconcile his justice in his dealing with the testimony of their own Consciences concerning their own integrity For as Job could not reconcile these two and therefore complained so often that the righteous God dealt so with him who was a righteous man So this gave the rise to Bildad's stumbling and mistake of him who judged that Job could not but deny Gods righteousness so long as he pleaded his own integrity being so sore afflicted by God This as it bewrayes our blindness who are soon bemisted So it points out a great tryal of a mans integrity when it should seem the righteousness of God in afflicting him doth contradict any thing he can say for himself and yet he dare not quit his plea. 4. The study of Gods sovereignty will solve many difficulties in the sad lots and sufferings of Saints For this it was which Job forgot in his complaints and which Bildad did not mind in his challenge against Job Otherways the studying of Gods sovereignty in afflicting will leave to the afflicted righteous man the testimony of his good Conscience and yet take away all ground of quarrelling Gods sharpest dealing toward him Vers 4. If thy children have sinned against him and he have cast them away for their transgressions Bildad makes Application of this Assertion concerning the justice of God first in this verse to the case of Job's Children wishing him to adore Gods justice in dealing with them according to their desert and not to prove himself wicked by complaining of so just an act He only propounds the case and that very softly and by way of supposition that his Children were cut off for their sins and leaves the conclusion to be gathered by himself that therefore he should not quarrel Gods justice in this stroke This he doth partly out of tenderness toward Job who was so sadly afflicted in the loss of his Children of whose restauration there was no hope and partly because in the following verses he infers the conclusion in a contrary direction concerning his carriage in reference to what had befaln him or his Children In this doctrine concerning Job's Children we may observe these mistakes and failings 1. It was his errour to assert that none are suddainly cut off as Job's Children were but flagitious men sinners against God and transgressours For God may exercise even his dearest Children that way as Job asserts Chap. 9.22 and is aboundantly instanced in Scripture and yet put a difference betwixt them and the wicked in the life to come Outward dispensations of Providence have been of old made use of to plead against truth 2. It was his failing to judge so uncharitably of Job's Children merely upon the account of their afflâ—ctions when yet we find not that he had remarked any scandal in their lives Uncharitableness toward others whether without ground or on light ground is a great sin and an evidence that we are but little sensible of our own failings See Luke 13.1 5. 3. It was his fault to be so cruel to afflicted Job as that he will not suffer him to regret so sad a loss or to bemoan his wants but he will charge that upon him as wickedness and a charging of God with injustice as the dependance of this verse upon the preceding cleareth that to be his scope here Many grain-weights of allowance must be given and will be given by God to afflicted and broken spirits Yet this General Doctrine abstracting from his mistakes and failings may teach us 1. Real guiltiness not repented of will pursue the sinner till it bring him under the lash of vengeance For this is of truth If men sin against him he will cast them away or send them away by the hand of their transgression as it is in the Original Their sin will be the Executioner by whose hand God will send them to the pit Thus sin will find sinners out Numb 32.23 and it will pursue them at the heels till at last it overtake them and compass them about Psal 49.5 So that a man is never secure be his condition what it will so long as he is under unrepented sin 2. The Conscience of sin and guilt should stop the afflicteds mouth and leaves them nothing to say by way of quarrelling of Gods dealing For Bildad supposeth that if his assertion concerning Job's Children be true Job should have no more to say against Gods stroke and therefore he passeth over the conclusion with silence putting Job in mind to be silent also They are indeed not sensible enough of sin who quarrel their afflictions much Lam. 1.18 Hence it is that quarrellers are oftimes left to themselves to fall in sin or get their Consciences wakened upon them to make them sober See Psal 15.4 3. Just and irremediable strokes should be digested with silence nor should our affection keep up quarrels about what we cannot remedy For Job's Children who were deer to him being now gone and that not only justly as Bildad thought but irrecoverably there was no reason nor was it to any purpose to continue his quarrelling and complaints Thus was Aaron silenced Lev. 10.3 In such a case the next remedy and victory is to bear our cross Jer. 10.19 and not to lose our selves by impatience Luke 21.19 when we have lost our beloved mercies by the hand of God 4. The Lord may so order the tryals of his people that what is their own tentation and fear others may make it an accusation and challenge against them For what Job feared of his Children in their feasting Job 1.5 which was the time when they were cut off Job 1.18 19. Bildad doth now charge upon them This is made our lot that it may touch and try us neerly when our own tentations and the accusations of others do so concur together And as sometime the Lord hereby trieth our humility and ingenuity if we will take a challenge from others for what we can be content to charge upon our selves So oft-times God makes use of this as a mean to drive his people from some tentations wherewith they are much vexed till by such challenges they be rouzed up to examine better the truth of those fears which do so much haunt and perplex them Vers 5. If thou wouldest seek unto God betimes and make thy supplication to the Almighty 6. If thou wert pure and upright surely now he would awake for thee and make the habitation of thy righteousness prosperous 7. Though thy beginning was small yet thy latter end should greatly increase In these verses Bildad in the second place makes application of this Doctrine concerning Gods justice to Job's own case And exhorts him that in stead of quarrelling what was inflicted on his sons or himself he would seek the right use
22. 2. Whereas he had advised him by way of Inference from the former that considering the Righteousness of God who afflicted him and his Family he would think less of his own or his Childrens righteousness who were afflicted Chap. 8.4 6 11 12 13 c. he makes a return to this from ver 22. till the end of the Chapter 3. Whereas both those would conclude that he should give over complaining and essay another course of studying Piety in hopes of favour Chap. 8.5 20 21. To this he answers chiefly Chap. 10. In the first part of the Reply Job not only grants what Bildad had asserted but out-strips him far in commending the Righteousness of God Granting that no man can be so righteous as to be blameless before God or to have cause of contending with God as unrighteous in his afflicting of him though that did no way deprive a man of the testimony of his Conscience concerning his own integrity as he clears in the next part of the Reply This Assertion he confirms partly in general shewing that no man can thus plead his own righteousness to the prejudice of Gods righteousness Considering what is mans sinfulness and misery ver 2 3. the power and wisdom of God ver 4. 11. and his Soveraignty ver 12. And partly in particular Shewing that he resolved not thus to contend For if no created power can stand out against God how much less dare he essay it ver 13.14 Since he hoped to come better speed another way he would never betake himself to that desperate and presumptuous shift ver 15. Since God had so sharply afflicted him when he was not contending what might he expect if he should so wickedly provoke him ver 16 17 18. It were a madness to strive with him who cannot be matched in strength nor hath a Superiour Iudge to whom one might appeal ver 19. His very proud attempt to justifie himself to the prejudice of Gods Righteousness were enough to refute and condemn him ver 20. And his pleading of perfection and righteousness would but proclaim his ignorance and madly hazard himself ver 21. In the Second Part of the Reply Job asserteth that notwithstanding God is righteous and not to be quarrelled yet he was a righteous man nor could his afflictions prove the contrary For which end he sets down the true state of the controversie betwixt them Namely That afflictions come alike to all and so do not prove men to be either godly or wicked ver 22. And confirms this Assertion From common experience of the godlies sharing in calamities ver 23. From the power given to the wicked over others on the earth ver 24. And from what had befaln himself who was sadly afflicted as was evident from the speedy passing away of his days of prosperity ver 25 26. and his present afflictions sticking so closely to him ver 27 28. And yet was a righteous man being neither wicked ver 29. nor filled with a conceit of his own purity ver 30 31. And being willing humbly to plead his own integrity before God if it might be granted him ver 32 33 34 35. as it was not ver 35. Vers 1. Then Job answered and said 2. I know it is so of a truth but how should man be just with God 3. If he will contend with him he cannot answer him one of a thousand IN the beginning of this Reply Job yields what had been asserted concerning Gods Righteousness not only by Bildad Chap. 8.3 but by Eliphaz before him Chap. 4.17 And doth himself assert that no man can plead righteousness before God to the prejudice of his righteousness or so as to contend with God for afflicting him who is righteous The first reason of this Assertion is implied in the very name given to man here which signifieth misery frailty and mortality and so presupposeth sin the Conscience whereof will hinder a man that he dare not plead his righteousness with God by way of quarrel or contest And the Argument is enlarged ver 3. That if man should seek to contend with God and God would enter the lists with him his innumerable failings would condemn him as often as he were challenged In the first verse which is but an Historical Transition shewing that Job did reply to what Bildad had said we may Observe That albeit Job was in great pain and trouble when his Friends thus reflected upon him yet the truth which he defends furnisheth him with ability and answers And it teacheth That how lightly soever a Pilate may esteem of truth Joh. 18.38 or how little soever many regard it when the Profession thereof brings them in hazard yet Truth is a notable Second to its Champion It will maintain it self and its defender both it will furnish Replies and strength to manage them and in end will set its Champion free Joh. 8.32 For it made Job to answer when he is thus hardly assaulted In the Second verse We have 1. His concession of what they and especially Bildad had said to wit concerning the righteousness of God which he concedes as a firm truth and afterward soars high in commendation of it I know it is so of a truth 2. His own Assertion wherein he concurreth with them and enlargeth that subject and hints an Argument from mans sinfulness before God evidenced by his misery But I would rather read it with the Original And as instancing and explaining what it is in their discourse he had yielded How should frail mortal man be just with God Eliphaz in that Vision had received it in a comparison only Job 4.17 that mortal man cannot be more just than God Job here asserts that there is no comparison to be instituted at all in this matter And by a vehement Interrogation How should man be just c he implieth that it is impossible for any to clear how frail sinful man considered as before the great and mighty God as the name here signifies can think to plead such a righteousness as may warrant him without adding to his own sinfulness to contend with God as unjust if he afflict him In the first part of the verse Observe 1. Bildad and the rest of the Friends did look upon Job as a man denying and challenging the Righteousness of God and therefore do commend it to him And yet Job concedes it as a truth he had never denyed as it was true he did not deny it in their sense of which afterward This Teacheth That it is not unusual for a godly man to be mistaken even by godly men and to be charged with that which he never minded nor intended Passion prejudices and want of sense of the case and tentations one of another will hide not only truth but mens way one from another Which calls for much humiliation and sober-mindedness when such distempers are let loose among Professours Obs 2. Notwithstanding Job's Friends had provoked and grieved him yet he concedes and yields to what
to God he bids them find another Author and make it appear who and where he is Hereby intimating that to deny this is to deny Gods Providence in the world and to ascribe the Government thereof to some other which were absurd and blasphemous Hence Learn 1. The Earth and riches and power in it are no such dainties in Gods account but he will let them fall in wicked mens hands to teach his people not to place their happiness in that which he casts abroad as common For The Earth is given into the hand of the wicked See Psal 17.14 2. Wicked men when they get power are ready to think all is put in their hand to dispose of as they please and that they need not acknowledge any Lord over them Psal 12.4 but may imploy all their power to be subservient to their own ends and designs little remembering that they ought to judge for the Lord 2 Chron. 19.6 For thus also is the Earth given into the hand of the wicked when God puts them in power they act as if all were devolved into their hands to do as they lift and this is the root of oppression 3. Oppression and injustice do prove men to be mad and blind not knowing what they do or whether they go nor looking about them to ponder their way and the issue thereof For here they are said to be as men walking with their faces covered He covereth the faces of the Judges thereof And indeed if they considered God who is Supreme above them and to whom they must give an account and if they did meditate seriously upon the vanity of humane power and grandeur they would not act as they do But in effect Oppressours are no less mad than those that are bound with chains and fetters 4. It is the duty and great advantage of the people of God to see and adore the Providence of God in the most confused administrations of the sons of men and in oppressours success For He covereth their face saith Job This will let us see that God can make use of their service for holy and wise ends whatever their design or work be 5. As oppressours themselves do little mind or acknowledge Gods Providence or Dominion over them so it may be little seen by others in their oppressions Even the godly may question Providence because such do prosper Psal 73.11 12. much more may others question it Mal. 2.17 and generally all men are apt to be so taken up with the cruelty of oppressours that they forget to look up to Providence and what God may intend by their oppressions For Job is not only put to assert that God doth this but to dispute it And that supposition if not or if it be not so that God doth this implieth it may be questioned and is questioned by many 6. Not to see God and his Providence in the oppressions of men is injurious to him as denying his Providence and puts the denyer to find out another Authour and Supreme Governour of those affairs For saith he If not where and who is he See Amos 3 6 7. Albeit odious consequences ought not to be fastened upon Truth to render it suspected to such as cannot well discern Yet maintainers of Errour ought to consider how much even a plausible-like Errour may encroach upon the Prerogatives of God For whereas they pretended to plead in behalf of Gods Holiness and Righteousness in denying the prosperity of the wicked Job lets them see that as they contradicted common experience if they denyed the matter of fact that they did prosper so it were a denyal of Providence not to ascribe this to God Vers 25. Now my days are swifter then a Post they flee away they see no good 26. They are passed away as the swift ships as the Eagle that hasteth to the prey The third Argument confirming his Assertion to the end of the Chapter is taken from his own experience wherein he propounds his own case as a sufficient proof of this truth That afflictions do not prove men to be wicked he being sharply afflicted v. 25. 28. and yet righteous v. 29 c. This Argument albeit it may seem very weak and faulty and a beging of that which was in question and debate among them yet it is convincingly strong considering the evidences whereby he proves his integrity and righteousness And withal it points out the invincible power and evidence of faith and a good Conscience that it will stand on its own feet against all opposition without props of the experience of others This Argument hath two branches 1. That he was afflicted 2. That he is righteous notwithstanding his afflictions As for the first Albeit none doubted of the truth and sharpnese of his sad case yet his sense of it and his desire to ease himself by speaking of it leads him to prove and instance it in two particulars Whereof the first in these verses is That his days pass away swiftly without seeing any good Of this see on Chap. 7.6 7. It may be understood in general of his whole transitory life but more especially as may be gathered from what he subjoyns v. 27 28. by way of Antithesis or opposition of the days of his former prosperity which had passed quickly over without seeing or enjoying good in them This he illustrates by three similitudes in a gradation 1. His days were swifter or lighter which is the cause of swiftness then a Post or a Runner A Post indeed ought to make such quick dispatch as whatever he see he may not stay to enjoy it yet he may see good things upon the way as he runs But he complains that himself had scarce time to see or take a view of his prosperity 2. His days were yet more swift and passed away as the swift ships which are more swift then any runner on the Land or ships of desire which are lovely and pleasant when under sail and going swiftly before the wind or which sailing before the wind do flee as if they had a longing desire an improper and borrowed expression to be at the Harbour or which being fraught with precious commodities some say Apples which do easily rot the Merchants and Mariners do earnestly desire to have them home in time lest the commodities be spoiled by the way or they lose the opportunity of selling them Some do retain the Hebrew word and render the Text Ships of Ebeh whereby they understand either some Sea-port famous for the swiftness of the ships which resorted thither or some rapid River in Arabia the current whereof added to the swiftness of the ships motion which sailed therein But Geographers make no mention of any such Sea-port 3. His days were yet more swift like the motion of a fleeing Eagle who fleeth more swiftly then any other Fowl and will far out-strip the swiftest Ships especially when being pressed with hungeâ— he hasteth to be at a prey Not to insist upon the use to be
God thou shalt plunge me whereas before and after he is speaking to his Friends Vers 32. For he is not a man as I am that I should answer him and we should come together in judgment 33. Neither is there any days-man betwixt us that might lay his hand upon us both 34. Let him take his rod away from me and let not his fear terrifie me 35. Then would I speak and not fear him but it is not so with me Job's second proof that he is righteous is his humble offering if he might to justifie himself before God that he was sincere and free of that hypocrisie wherewith his Friends charged him In this discourse he both gives a further reason of his declining to pretend to sinlesness and therefore it is connected with what precedes by the particles For by shewing that as the matter stood he could not noâ— durst debate the matter with God considering the inequality of the parties in themselves v. 32. and that there was no superior Judge to whom recourse might be had v. 33. And yet he proves his sincerity by offering to plead his cause on more equal terms v. 34 35 In sum the purpose and his offer may be thus conceived That albeit there can be no pleading against God as unrighteous nor any contending with him according to the strict rule of justice For God is Supreme Lord and he being but a poor creature could not answer nor defend himself against his challenges who knew him better then himself did nor were they equal parties to engage in a debate v 32. Nor yet is there any Superiour Judge or aâ—guer or reprover that is to reprove him who did wrong his party â—n pleading and by his sentence reprove him that had the wrong cause who might lay his hand upon them both or use his power to bring both parties together to judgment to ordain a Law and enforce the parties to stand to the sentence But God is Supreme having dominion over him at his pleasure and by the rigour of the Law might condemn him v. 33. Yet if God would take away the present rod that was upon him and remove his terrour which confounded him he would plead his cause without fear and maintain that he was sincere according to the tenour of the Covenant of Grace and no hypocrite v. 34 35 This reasoning whatever sound truths be in it is not handsomely expressed For it speaks an indirect challenge that he was put to a disadvantage in maintaining of his integrity Nor can it be denyed but this way of offering to maintain his integrity savours of too much height of spirit though he haâ— a good cause And as this began his ill humour of complaining which breaks out Chap. 10. So it is at this and the like speech Job 13.20 21 22. which Elihu hinâ—s in his offâ—r Job 33.6 7 And God himself gives him the check for these and the like speeches when he calls him to dâ—bate with him Job 38.3 40 7 Hence we may be warned how hard it is to keep a right frame of spirit toward God under trouble and to bear and manage a good Conscience when we are afflicted so as it may be a support to us and not an occasion of challenge against God that such as we are afflicted But laying aside this weakness in his discourse we may Observe these Truths in it 1. However vain man swell high in his own eyes and do carry so as if he had no equal or Superiour and Lord over him yet there is an infinite distance betwixt God and Man For saith he He is not a man as I am but the great Lord. See Eccl. 6.10 Jer. 49.19 This distance both in respect of his dreadful Majesty and blessed perfections we should mind in all our ways when we are presumptuous in sinning Psal 50.21 when we approach to God Eccl. 5.1.2 when we expect good things from him according to his promise Hos 11.8 9. Num. 23.19 c. 2. When God is rightly taken up in his Majesty and Holiness man will see that he cannot answer God nor defend himself before him or abide his strict enquiry and judgment who seeth more of man then he can see of himself and who judgeth not only on words and actions but on a mans nature and inclinations For He is not a man as I am that I should answer him See 1 Cor. 4.4 Psal 143.2 3. As the man who knoweth God will see that he cannot abide his strict judgment So far less will he dare to quarrel so Supreme so Holy and All-seeing a Party or deal with him as if he were his equal For He is not a man as I am that we should come together in judgment as equal Parties who have liberty of mutual accusations Every quarreller would make God but his equal but they dare not attempt that who know that all they have is of him 4. God ought also to be acknowledged to have supreme and absolute dominion and to be accountable to none For neither is there any days mâ—â— betwixt us that might lay his hand upon us both And the study of his Soveraignty is enough to silence all our reasonings against him 5. Afflictions may give a sore daâ—h to mâ—ns câ—urage in maintaining their integrity even according to the tenour of the Covenant of Grace For saith he let him take his rod away from me before I dispute my honesty Saints ought not to stâ—mble albeit sorâ— afflictions shake their confidence and courage not a little 6. That which makes trouble so apt to shake Saints is their apprehending God as terrible and dreadful through that Perspective of 〈◊〉 Therefore he addeth being under the rod and let not his fear terrifie me God may seem to be terrible to them whom he loveth dearly And albeiâ— it be the Saints weakness â—ot to sâ—e love under that yet it iâ— an evidence of their tenderness that they are apprehensive of iâ— when afflicted and can bear it woâ—â—t of any other ingredient in their cup. 7. Integrity as it hath sâ—â—ll to do with God as its Judge and Witness So it will not decline his Judgment on a Mercy-seat and looks fâ—â— best quarters at his hand As knowing that he sâ—eth infirmities in his sincere servants to cover and â—mend them Psal 139.23 24. For on these terms formerly mentioned Then would I speak saith he and 〈◊〉 feaâ— him Where though the height of his spirit in this offer cannot be justified yet he seems â—o mean no other thing by this not fearing but that he would speak without fear of perturbation not without fear of reverence 8. Whatever disadvantage integrity meet with yet it will never quit its claim For then would I speak saith he He is ready to dispute though as mâ—â—â—ers stand he dare not So that they who have a good Conscience and want these disadvantages may be bold As for that which is subjoyned in the end of v 35. by way of regret But
4.4 2. Cor. 10.18 And being clean in his eyes or having his approbation we ought not much to regard misconstructions from men Psal 35.11 12 13. Job 16.20 3. Men even good men may be so far blinded as to judge Truth to be Errour either simplie mistaking the one for the other or misconstructing mens true expressions and charging more upon their speaches then they meant by them For so doth Zophar quarrel and intend to refute this true assertion of Job In the first branch thereof condemning his pure Doctrine as unsound and in the second relating to his Conversation and purity of life reckoning it unsound that he who was so afflicted should reckon himself a regenerate and purified man or at least judging him an insolent lyar in asserting that he was without sin This should warn godly and Orthodox men to be guarded against such exercises as these 4. As men ought not to quit the testimony of their integrity so they ought to speak very soberly and humbly of it before God Not only that they may avoid guilt and sin which they contract by pride and insobriety but that they may also prevent the misconstructions of others For herein Job failed as God afterward marketh and by his way of managing his good cause in bitter Complaints and Expostulations with God gave some occasion of this challenge and misconstruction as if he had thought and spoken too highly of his own purity Vers 5. But O that God would speake and open his lips against thee 6. And that he would shew thee the secrets of wisdome that they are double to that which is know therefore that God exacteth of thee less then thine iniquity deserveth In the second place Zophar in these verses subjoyns his intended Refutation of this Assertion of Job wherein for the more distinct understanding of the words we are to consider First The way he takes to refute Job Which in stead of arguing with him himself is by wishing and desiring that God would take him in hand to dispute with him according to his own desire Chap. 9.34 35. and refute and convince him v. 5. He speaks of God in terms taken from among men and wisheth that God would not only speak or make him know his mind which might be done by inward Inspiration but that he would open his lips against him or speak with an audible voyce to him and convince him in the hearing of all of them Consider Secondly That whereby he expects God could convince him and wisheth he could do it is by shewing him the secrets of wisdom that they are double to that which is v. 6. For understanding whereof we are to remark 1. This wisdom the secrets whereof he desireth may be shewed is the wisdom and knowledge of God which though it be in it self a great depth and be unsearchable in his Providences and Dispensations in the world Rom. 11.33 and is commended as such in general v. 7 8 9. to confirm his particular conclusion intended here yet in this place it is only to be understood of his secret or infinite wisdom in knowing of men and what their faults are as may be gathered from the Inference in the end of the verse And what is more expresly asserted v. 11. 2. These secrets of wisdom are said to be double to that which is which is not to be understood of any exact Proportion as if they were only double and no more to it but generally the meaning is that those secrets of wisdom are much more then that which is so Isa 40.2 3. But the great obscurity in these words is occasioned by the word rendered here that which is It signifieth sound wisdom a law and that which hath an essence or being and really exists or is as here All those agree and come to one purpose here That the secrets of Gods wisdom in knowing man and his faults according to the strict rule of the spiritual law which was then imprinted in their hearts and otherwise revealed to them though not as yet written were double or much more then any thing man can know of himself or then what exists in mans soundest judgment and knowledge of himself or he can see and take up in that law And that therefore God knew that of man which deserves double to any trouble that is or exists and lies upon him This last clearly followeth upon the former considering the demerit of sin and doth sute well with his Inference which is the Third thing to be considered and a Key to open the former words v. 6. wherein he would have Job know and consider that notwithstanding all the afflictions had befaln him yet God did exact less then his iniquity deserved or God so to say forgets of his iniquity and doth not remember all of it when he chastiseth him Or he lends out of his iniquity as the word will also bear upon interest or to a day when he afflicts him that is he oâ—eth God more then he hath yet payed and is obliged by reason of his sin to greater punishments then he yet fâ—lt Thus the meaning of this whole purpose in short is That if God would interpose to debate this cause with Job and let him know how spiritual the Law is how much he knoweth of man according to that Law above what man knoweth of himself and how much man sins according to the sentence of that Law deserve above what is inflicted upon him in this life Job would not have spoken so much as he did of his own purity but would have looked upon his sufferings as far short of his deservings This is sound General Doctrine That Gods Law is most spiritual and perfect That his Wisdom and Knowledge of Man is above what he can know of himself That mans sins transcends his own knowledge and even godlies mens deservings are above their saddest calamities But all this proves nothing against Job who whatever his failings were in the heat of the debate never pleaded perfection according to the strict rigor of the Law nor sinlesness but only that he was sincere according to the tenor and condescendance of the Covenant of Grace Nor did he deny his own ill deservings but only pleaded that he was not wicked notwithstanding his afflictions and his afflictions being very sharp he resented that they should have been inflicted upon him a reconciled man as if God were about to destroy and cut him off in anger In this purpose considered abstractly and in general we may observe those sounds Truths and Instructions 1. Errours are such bewitching and intangling evils that whatever be mens duty to oppose them yet the rooting out thereof is above their reach Therefore doth Zophar quit this task of refuting Job's supposed Errours as too hard for him and prayeth that God will interpose in it Man is neither able to hold out clear grounds of light for every thing he knoweth and believeth to be a truth nor though he had clear light is he
undergo the same out-outward afflictions which are punishments of sin when inflicted on the wicked Nor yet that it is inconsistent with the Holiness and Justice of God to seem to look on and spare the wicked for a while For the contrary is insinuated Hab. 1.13 And beside other purposes which God brings about by this indulgence he doth most sadly require wickedness when he gives up sinners to harden themselves by reason of his indulgence Eccles 8.11 And therefore this question Will he not then require it though it import a Truth that God will do so in his time and way Yet It doth not import that he will afflict only such wicked men or that he will presently or always in this life afflict them Vers 12. For vain man would be wise though man be born like a wild asses colt In the last place Zophar concludes this part of his Discourse and particularly the former Amplifications of his Doctrine concerning God and his Attributes with a check to mans folly Who although God be infinitely wise irresistibly powerful and holy and just and proves that he is so by his dispensations And albeit himself by nature and birth be a furious fool and no less brutish to take up these proceedings of God then a wild Asses Colt one of the most brutish and senseless of creatures and do grow up vain and empty and without heart and judgment Yet as the word rendered for signifieth here he will still presume to be wise and to tax and quarrel God as if he knew himself well enough whatever God say to the contrary by his dispensations In this conclusion those Truths are to be observed 1. Man by nature is an empty thing For so the word rendered vain signifieth both vain and empty to signifie that he is empty of all good and blown up with vanity which fills the room of it This warns us to guard against emptiness which is a natural defect cleaving to our best performances For which end we should avoid selfishness Hos 9.1 and pleasing of our selves with shews and appearances only of things 2. Notwithstanding this emptiness Man is not only ignorant of this defect but filled with a conceit of the contrary perfection For vain empty man would be wise or aspires to be somewhat and thinks he hath attained it The emptiest are ordinarily the proudest as empty barrels makes the greatest noise And that is the height of their misery 3. There is nothing whereof empty man presumes more then of his own wisdom wherein he is oft-times so foolishly conceited as to take upon him to prescribe unto God and to quarrel his way of proceeding For this is the particular here wherein vain man would be somewhat He would be wise or presumes so far of his own wisdom as to quarrel God and his dispensations as he supposed Job did reflect upon the infinite Wisdom irresistible Power and holy Justice of God by his complaints Thus are they all presumptuous who lean to their own understanding neglecting the counsel of God who dare dip into the reasons of God dispensations so as to censure them when yet they cannot comprehend them or who presume so of their knowledge of their own goodness which is the particular he hath been upon v. 6. that they will not submit to the verdict of God concerning them though never so clearly revealed in the Word or verified in his dispensations according to the Word These are follies and madnesses to be thought upon with abhorrence 4. Man is not easily driven from this conceit of his own wisdom but when God hath made him see his folly he will yet presume to be wise For when he supposeth God hath manifested his infinite Wisdom irresistible Power and holy Justice to Job's dear expence yet saith he vain man would be wise Wherein though he mistook Job yet the thing is generally true that sharpest rods without the grace of God will not humble man nor drive him from his conceit of himself 5. Mans presumptuous conceit of himself especially when continued in after means used to humble him renders him the more vile and abominable in Gods esteem and provokes him to discover more of his naughtiness to him For not only is he called vain and empty man upon that very account but this his presumption draws out a discovery of his brutishness by nature and that he is born like a wild Asses Colt to intimate that God is provoked to discover more of the original of that presumption to the man who persists in it 6. Mans vain and presumptuous disposition comes not from God who is the Author of no evil of sin except by way of judicial punishment nor hath he it only by example and imitation of others but by nature and from the original fountain of evil wherein he is born For Man is born like a wild Asses Colt and that ill disposition grows up with him and breaks forth in his actual miscarriages which will never be cured till this fountain be first taken notice of and a cure of it endeavoured 7. That men are born in a corrupt estate is no new doctrine but what hath been received by the godly of old For here it hath been a received Truth in Zophar's days And we will also find Job pointing at it in his debates 8. A part of mans original pravity consists in his stupid folly that he cannot discern his way or what is right or wrong being a stupid Asses Colt See Psal 49.20 73.22 Man is such in his stubborn wantonness and following a course of lawless liberty which is the way of the wild Ass and consequently of its Colt Job 39.5 8. Jer. 2.24 And in his proud conceit of his own excellencies for all this and that though man be born a wild Asses Colt or like unto one as is supplyed in the Translation yet he would be wise Yet here also we are to mark that Zophar erred in applying this to Job For 1. Job was not presuming to be wise though he maintained his integrity upon revealed and clear grounds 2. Whatever he was by nature or as to that state wherein he was born Yet grace and the second birth had made a change And therefore he was not to be judged now by what he was in his first birth 3. Though some sparkles of rebellion and presumption proved that he had still some remainders of his original corruption Yet that did not alter his state nor prove him to be a wicked and unregenerate man All which do teach That men had need of great wisdom in making application of general Rules or sound Truths For wanting this Zophar did not speak to any purpose to Job's case though sometime his doctrine otherwise were â—ound and might be admitted with some cautions And in particular It is to be considered 1. That that one Errour concerning the prospering of the godly and the ruine of the wicked doth so poyson all the rest of his Discourse that either it
do them good And they are given to them in mercy whereas the wicked get them for plagues and snares Yet 3. Notwithstanding all these Promises The Lord may to witness his Soveraignty and for other reasons exercise his people with dispensations contrary to what is held out in these Promises and that even to martyrdom and the height of torments and sufferings Nor is his goodness and love to his people to be measured by the things of time And therefore to understand these Promises absolutely and as if they were always to be fulfilled to the penitent is an Errour and a point which Job controverts with his Friends upon good ground However according to the tenour of Scripture-Rules and Cautions concerning these Promises We may here Learn 1. Where God hath washed away the sinful spots of his penitent people He can also and when it is for his glory and their good will wash off those spots of trouble ignominy and sorrow which followed upon their sin For here it is put in their Charter Thou shalt lift up thy face without spot as also Ezek. 36.15 Isa 25.8 that they may not doubt of it if it be for their good and however they may be assured of it at last See Rev. 7.17 21.4 2. Penitents are allowed stability and freedom from fear about their outward condition For saith he Yea thou shalt be stedfast and shalt not fear Not that they are allowed as Zophar understood it to be always stedfast and securely and without fear to expect either the removal of their trouble upon their repentance or which seems to be the meaning here for after it is supposed that his spot are taken away this is added with the copulative and that their removed troubles shall never recurre But 1. That a Penitent hath the surest hold even of temporal prosperity as having it by promise either to be brought to enjoy it or kept in it And in the faith thereof he may despise those morsels which are cast to the wicked in their sinful way Psal 141.4 2. He may be settled and secure that there is no wrath in any thing befals him when these Promises seem not to be accomplished Psal 112.7 8. 3. He may be fearless of any real harm his sad lots can do him however they exercise him 4. Whereas the impenitent may lose heart and hand in trouble especially when Conscience is wakened which will make him apprehend that God is about to undo him the Penitent will bear that which might crush many and is magnanimous through God Psal 23.4 46.1 2. All which sheweth that albeit Zophar did not urge these Promises in a sound sense yet Piety and Repentance for sin and turning to God are the surest guard in all our outward lots Doct. 3. When God hath given ground of stability and stedfastness it is his gift also to make us close with it and not fear otherwise we might starve beside our enjoyments Therefore when it is promised that he shall be stedfast or in a solid settled condition it must be added and thou shalt not fear Thus God schooleth and exerciseth his Children that every mercy may be twice a mercy in his gifting of it to be their allowance and his making that their allowance forth coming for their refreshment as they need it And they should not suspect that a mercy is not their allowance because they must yet depend for the use and comfort of it Vers 16. Because thou shalt forget thy misery and remember it as waters that pass away This promise of Temporal Mercy especially as to the latter part of it concerning the Penitents security and freedom from fear when he is delivered is branched out enlarged and confirmed in divers particular Promises And First in this verse He confirms that he shall not fear because he should get so compleat and so long continued a deliverance that he should forget his trouble and not a scar or print of it should be left His remembrance of by past misery shall be but 〈◊〉 of waters that pass away that is as running waters which pass by never to return again or as floods and inundations which swell fast but run as fast away and especially as Winter-Brooks which passed away in Summer in those Countreys Chap. 6.15 18. From this according to the grounds and cautions laid down v. 15. we may learn 1. The Lord cannot only give sufficient ground of encouragement against trouble or the fear of it though the trouble be continued But when he sâ—â—â—h it sit he can refute our fears by actual deliverance from the trouble For so is here held out Thou shalt not fear v. 15. Because thou shalt forget thy misery c. See Zech. 4.10 Only we should not press God too hard to do this for us by resisting to be comforted under trouble lest our deliverance make us ashamed that we have not patiently waited for it as Isai 25.9 But that God is able to do this should make us content with less Dan. 3.17 18. 2. Afflictions and calamities are misery or toyl as here they are called They are so to the wicked such as he supposed Job to be and a declaration of their miserable estate by sin which they would not otherwise see nor lay to heart They are also such in themselves and if the godly find any other thing in them they ought to acknowledge Gods love in it As sad lots are sent to put them to study and find out proofs of love and make them sweet unto them And whatever mercy the godly find in trouble they will also find much toil vexation and weariness in it as the word signifieth Partly to put them in mind of sin and of the remainders thereof in themselves And partly to make way for the Consolations of God whereof otherwise they could not be so capable So that even to be vexed with trouble is no mark of an ungodly man or that God will do no good by that trouble to those who are under it But on the contrary a cross that doth not exercise will never prove a profitable cross Heb. 12.11 3. How great soever the afflictions of the godly be yet they may be got over and they may see an end of them As this promise holds out Thou shalt even forget thy misery c. Saints have seen a strange end of many great troubles and fears and they have been carried through and made to survive many of them Isai 51.12 13. Jam. 5.11 Those troubles which they have thought to perish under 1 Sam. 27.1 have been got through And albeit they may die and be cut off by some of them yet they shall certainly have an issue of all of them Psal 34.19 Rev. 7.14 c. 4. Saints may not only be delivered from trouble but their deliverance may be so compleat and satisfactory as they shall be made to forget or but sleightly to remember their sorrow and misery For saith he Thou shalt forget thy misery
Mens getting much of their will in their own lots makes them prove untender to those who are afflicted of which see v. 5. which oft-times provokes God to send troubles upon themselves 2. It may be the lot of a child of God to be hardly dealt with by many others who are also no less deer to God then himself and who are speeding at his hand in Prayer This is indeed a sad tryal yet it must be endured when it is our lot 3. Whatever mens carriage be yet their piety and access to God and the answers they receive from him should make them tender toward others and it is their fault when it is not so Men calling on God and answered by him should not be mockers of their neighbour But I incline rather to understand this of Job who was mocked and yet was truly godly and that because of the general assertion that followeth in this verse The just upright man is laughed to scorn And if any object that Job would hardly assert that God answered him when he called upon him seeing he elsewhere regrets that God did not answer him see Chap. 30.20 The answer is easie That his sense did indeed suggest that God did not hear him and when his Friends did let him alone or when he is engaged in his complaints he regrets that it was so But now their opposition drove him to his Thrift to assert it by faith whatever his sense suggested to the contrary And so the people of God are oft-times put to it by great extremities to quit their complaints and to learn to speak the language of faith unless they will resolve presently to sink and succumb under their burden It Teacheth 1. A godly man meeting with opposition from others should not therefore quit his integrity nor give over Prayer but should rather essay it to see what speed he may come that way For Job when he is mocked of his neighbour calleth upon God See Psal 109.4 2. Godly men will not lose their labour in seeking of God neither will God reject all those whom even godly men scorn nor should godly men doubt of Gods acceptance though men mock and scorn them For though he was mocked of his neighbour Yet his faith concludes that when he calleth upon God he answereth him See Chap. 13.16 16.20 3. Eminency in Piety will not hold off tryals not only tryals from the prophane as 2 Sam. 6.16 20. but even from godly men For Job is mocked by his godly Friends though thus favoured of God as to be drawn to call upon him and be answered by him Men must look upon Piety not as a shelter to keep off any tryal but rather as fitting them to bear tryal 4. Though men be answered by God and get his approbation yet it is a sharp tryal to them when they are mocked by men As Job here regrets It is not only a dangerous sin in those who thus wrong them and do mock and would shame their counsel Psal 14.6 But it gives them a sore wound who though they hold fast their confidence may be easily disturbed in their spirits and who do not love to live in the heat of such distempers and irritations Thirdly He sums up what he hath said of this own case in a general assertion The just upright man is laughed to scorn or mocked for it is the same word with that in the beginning of the verse Where from his own experience he contradicts their assertion concerning the prosperity of the godly Chap. 11.13 14 15 c. And proves that a godly man may be in trouble It teacheth 1. Faith will stand without a visible supporter and a mans hold by faith though God will not let it want a battel and exercise is enough against all the world For Job confidently refutes them from his own experience and by the testimony of his own integrity concluding from what he knew himself was and what he suffered though there were no other evidence that the just upright man might be laughed to scorn and consequently might suffer other things also 2. Particular debates are best cleared when they are drawn to general heads and assertions As Job draws what he had said of his own ill usage and piety into a general Proposition that an upright man is mocked Otherwise we may be so bemisted through passion or interests as to condemn that in particular cases which we would approve if looked upon abstractly and in general or contrariwise would approve that in the one case which we would condemn in the other 3. Such as would approve themselves as honest notwithstanding their afflictions ought to be just by imputed righteousness and upright in their conversation or any righteous or just course they undertake they should follow it sincerely and uprightly without by-by-ends or hypocrisie So much may be gathered from this character a just upright man 4. Proud insolency in debates is disapproved of God and is the evidence of an ill cause As here he checks them for it as an evidence they were wrong that they laughed him to scorn Vers 5. He that is ready to slip with his feet is as a lamp despised in the thought of him that is at ease In this verse Job prosecutes the challenge of inhumanity and the general assertion in the end of the former verse And illustrates the whole matter from a similitude taken from the snuff of a Lamp The meaning whereof is as if Job had said However I shined brightly like a burning Lamp in any prosperity Yet now being in trouble and like to sink under it and you being so much at ease that I appear useless ye despise me like the snuffe of a Lamp when it is a dying or extinguishing which is so unprofitable and hath so noisome a smell that it cannot be endured but must be trod upon By this also he contradicts Zophar who spake of the bright and shining condition of all the godly Chap. 11.17 Hence Learn 1. Godly men may not only be under present sad afflictions but under tentations of further and worse to come upon them even ready as they think to slip with their feet Either to slip by siâ—ning as Psal 73 2.â—0 to sink through discouragements under affliction or to be really crushed and cut off by trouble Psal 38.16 17. 2. God may keep his people and support them that they fall not even when they are ready to slip â—or perswaded to their sense that they will fall And so as it were bear them up by a very thread For thus did he support Job who in his own eyes was ready to slip 3. When a child of God is in this great hazard he ought yet to be prepared for further tryal As here Job tells that in this sad plight he was as a Lamp despiâ—ed and loaded with contempt and ignominy 4. Friendship is oft times changâ—able And few friends do give proof that they are born for adversity For Job formerly a shining Lamp
assures men that without him they will not be able to extricate themselves Therefore men should begin at seeking of him in all distresses See Hos 6.1 Job 34.29 Rev. 3 7. Mal. 1.4 Isai 9.9 10 11. 6. In all those dispensations not only God and his power ought to be seen but his wisdom and counsel also which is to be submitted unto without quarrelling For this is a proof of the whole Assertion v. 13. not only that God hath strength but that he hath wisdom and counsel also Yea the more irreparable the stroke seem to be Gods people ought to look the more to deep wisdom in it which may assure them of a good account of it From v. 15. Learn 1. Men should observe the power and wisdom of God in ordinary and natural things not passing them lightly because they are ordinary For Job proves his assertion here by drought and inundations he with-heldeth the waters and they dry up also he sendeth them out and they over turn the earth by the violence of their current And he prefixeth a behold to this also to shew that those works should not be lightly passed over If we studyed these well it might prevent extraordinary proofs of Gods power upon us and help us to see more in them when they come 2. Albeit God have established a course of Nature Yet not only is he Supreme Agent in it and hath all those things at his command But he is absolute above it and not bound to it so that man cannot have any security from it when God hath him to try For he can withhold waters or rain and send them above measure 3. Variety and a change of outward lots do set out Gods glory and do all of them contribute to exercise men when God pleaseth For the power and wisdom of God shine both in drought and rain and in the vicissitudes of them and as drought so also sending of rain and waters after drought may be mans affliction Even mercies and a deliverance from one scourge may become a new tryal and scourge 4. The great blessing of outwards mercies consists in their being dispensed moderately and in measure For either drought or rain being violent and immoderate proves a scourge See Prov. 30.7 8 9. Joel 2.23 5. In droughts or deluges and the like things of nature God not only gives proof of his power and dominion but of his wisdom also For this proves the assertion as to the wisdom of God also As we ought not to be Atheists and forgetters of God in the works of common Providence and things of nature Jer. 14.22 So it is not enough we see the power of God in those unless we study his wisdom also whereby we may be led to some serious and solid improvement of what God doth not rashly but in deep wisdom Vers 16. With him is strength and wisdom the deceived and the deceiver are his The former Assertion v. 13. is again repeated to which some more remarkable proofs and instances are subjoyned to the end of the Chapter In all which both wisdom and power do shine though wisdom seem to shine more conspicuously in some and power in others As for the repeated Assertion Job finds out new words different from those v. 13. to express the strength and wisdom of God because all words put together are too lâ—ttle to express these perfections of God As some conceive the word rendred strength v. 13. signifieth establishing power and the word here signifieth Imperial Power that cannot be resisted Likewise the word rendered wisdom here signifieth substantial sublime and pure wisdom Those are not much to be insisted on but the Assertion and the repetition of it Teacheth 1. Frequent and repeated thoughts of God and his Attributes are needful to inculcate them upon our hearts which can take in those things but by little and little and which are ready to become slack in minding of God while we study his works unless they be again and again excited to mind him Therefore is this Assertion repeated to make this lesson take impression and to keep us at it 2. When we fall a studying of great transactions and revolutions in humane affairs it is needful we have frequent and renewed thoughts of Gods Wisdom Power and Providence in them lest losing sight of this we be tossed as on a tempestuous Sea Therefore being to enter upon these instances that follow whâ—ch give an account of strange overturnings in the world he again repeats and premits this that the Power and Wisdom of God shine therein 3. The more we study Gods works in the world with an eye to him the more and still the better thoughts will we have of him For Job after his first Assertion v. 13. having but entered upon the proofs of it in Gods works v. 14 15. must break out with this repeated assertion in the midst of his discourse that he may shew how himself was affected with that study to the end he might affect others And he seeks out new names to set out these infinite Attributes of God Such a study needs but a serious beginning and then it will feed it self 4. Whatever right conceptions men can have of strength or wisdom they are all and infinitely more to be found in God For he ascribes unto God strength and wisdom by whatsoever name they can be expressed He is infinite in both and we are to conceive them to he infinitely in him as we are able 5. The conjunction of these perfections in God is still to be remembered and adored For he still joyns strength and wisdom To shew not only that God can do all and infinitely more then that which man can do by force or policy and wherein they deal proudly either of these ways he is above them Exod. 18.11 But that his great power is not rash nor furious but ordered by wisdom And that what his wisdom seeth fit to be done will not fail in execution The first proof and instance of this repeated Assertion in the end of this verse is That God hath a sinless hand in mens deceiving of others and being deceived by others whether in Political Truths or specially in Religious matters This Teacheth That as there are deceivers in the world and many deceived by them So both these are not only Gods creatures for though that be a truth yet it is not the meaning here but are subject to his authority under his dominion at his disposal sent out by him for his use and service or given up to be entangled both in evil deceits political tricks and religious cheats So deceivers are sent out by him 1 King 22.23 Deut. 13.1 2 3 c. Isai 19.14 Ezek. 14.9 10. 2 Thes 2.11 Deceivers in the matters of Religion are disposed of and ordered by him whâ—â— they shall deceive Matth. 24.24 when they shall deceive Rev. 20.1 c. Zech. 13.2 c. and how far they shall proceed 2 Tim. 3 9. They also and their
opposition in this quarrel For saith he Tho is he that will plead with me See Rom. 8.35 c. Such wrestlings of faith will hold our griâ—â— will encourage and enable us to purge out any dross which tentations do discover to weaken confidence and will bring many proofs of Gods love And wherefore is faith given to us but that it may stand in such assaults 3 Saints are oft-times hard put to it with trouble so that not only they are weary but like to be crushed thereby For Job is at giving up the ghost with it This should not be mistaken by godly men when it is their lot and as they should labour to avoid this extremity of being crushed and not complain that they want exercise which it may be God knows they could not bear so they should be careful not to be secure and at ease when God is calling them to be exercised 4. When Saints are most hardly put to it by trouble there are still some means appointed which being essayed will bring some case As hâ—râ— Job supposeth there is somewhat to be done which may prevent his giving up the ghost 5. Albeit we should not make too much noise of our exercises and we are not truly exercised if we be proud of it yet even to vent our grievances by speech will be some ease to a troubled mind and when we are under any distress we ought not to be Satans Secretaries to conceal it but should vent it to God and if need require to others also For this is Job's way of ease to tell his â—ase If I hold my tongue I shall give up the Ghost To smother our condition is ill not only when God furnisheth us with good matter Job 32.18 19 20. or when we would keep up guilt Psal 32.3 4. But even under distress of mind our grief will grow by not telling it to God Yea many time we may conceal and hide our condition as singular which others have experienced as well as we and would clear unto us if it were communicate unto them Only we ought so to manage our expression of our distresses whether to God or men as our griefs be not augmented thereby as Psal 77.3 If we open those wounds without some exercise of faith if we do only complain forgetting thankfulness or if we complain only to others without pouring out most of our complaint in Gods own bosom Ezek. 24.23 the essay of this Remedy will but augment the Disease 6. It is an evidence of humility at least of one in a low and pitiful condition when any lawful mean of ease is much thought of when men are willing to be at pains to refresh themselves and when ease of grief by venting of it is looked on as some out-gate For so was it with Job here who was willing to speak lest if he held his tongue he should give up the ghost Such as despise any lawful mean of comfort or the least measure of lawful ease or will not be active to take off what they can of the weight of their own pressures they are not sick enough at least not humbled under their afflictions and exercises 7. The expressions of afflicted Saints ought to be tenderly constructed as being forced upon them through the vehemency of their distress For thus was Job driven upon his complaint lest silence should hazard his life Men that would censure Saints expressions under trouble ought not only to consider what they say but whether they say it willingly and maliciously or whether it be extorted from them through the violence of tentation Vers 20. Only do not two things unto me then will I not hide my self from thee 21. Withdraw thine hand far from me and let not thy dread mâ—ke me afraid 22. Then call thou and I will answer or let me speak and answer thou me After all these reasons justifying Resolution Job proceeds in the third part of the Chapter to his actual reasoning with God which continues till the end of his Discourse To which in these verses he premits a desire by way of Caution that God would grant him two suits and then he would confidently compete and not hide himself as one afraid to enter the lists v. 20. Namely That God would ease him of his present trouble and That he would not confound him with hâ— dreadful Majesty v. 21. Upon which terms he offers unto God his choice of the weapons either to propound or answer as being ready himself to turn either Plaintiffe or Defendant as God pleased v 22. This his desire is the same in substance with what he formerly propounded Chap. 9 34 and almost in words also Only his Hands here is put for his Rod there And he would have this not only taken away but far away that he might not only not smart under it but might not be terrified with the fear of its return And though upon the one hand both his desire and his offer that God may pursue or defend as he pleaseth cannot be excused as free of passion and therefore he is challenged for those both by Elihu and by God himself For in his desire to God v. 20 21. he doth indirectly reflect upon God who had put him to such disadvantages in maintaining his integrity and he attempts to limit God to such a way of dealing with him when he should rather have sought patience and submission to his lot such as it was His offer also vers 22. is too bold and presumptuous as if he could either defend or pursue in maintaining all he saith when though it be true he was an honest man yet neither his desire of death noâ— yet his way of managing the defence of his integrity were justifiable Yet upon the other hand he is not to be too strictly censured as his Friends did seeing all these bold offers do witness his confidence and great honesty though miâ—ed with much perturbation and passion Nor doth he thus challenge and offer to debate with God considered as a severe Judge nor yet doth he intend to plead perfection before him but only to plead his sincerity in his sight as a Father in a Mediatour From the words thus cleared Learn 1. It is the duty and commendation of Saints especially under trouble to be well acquainted with their own condition how things are with them and what they would be at For Job's so frequent repeating of this desire tells so much and that he was not fleeting but knew where he was pinched 2. When Saints are left on God in their troubles they may have many humbling impediments in their approaches to him which will make them ready to hide themselves For so was it with Job here v. 20. See on v. 3. Godly men are not to mistake as if their case were desperate when they are undone without Gods immediate help and yet many things are in their way to deterr them from approaching to him 3. Whoever be the Instruments of the Saints
1 Sam. 24.14 and when we are humbled and laid low Rods have the less to do 4. We must not so plead our weakness as to prescribe to God the measure of our tryal if he will support us nor the measure of our humility but that when we are humblâ—d by Rods he may let them continue to produce yet more of that good fruit For since God did pursue Job notwithstanding his weakness therefore his Argument must be allowed only with those needful cautions that when we plead weakness and sense of frailty yet God must not be quarrelled though he seem not presently to notice it by taking away his Rods. Vers 26. For thou writest bitter things against me and makest me to possess the iniquities of my youth 27. Thou puttest my feet also in the stocks and lookest narrowly unto all my paths thou settest a print upon the heels of my feet Here Job insists upon one branch of his Argument that God did pursue him sharply as one not justified And so he begins first to enlarge the Consequent of the Argument that God should not deal so with him because it affected him most He alludes in his complaint to a Judges proceeding with a Malefactour And complains 1. That God seemed to give out and to purpose to execute a sad sentence against him as Judges write their Decrees against Delinquents 2. That to make up the Dittay and Process God dealt with him as if he had not forgotten his sins even committed in youth but will make them cleave to him as a possession and abiding heritage of which he cannot be rid 3. That which with that which followeth points out these dispensations of God which begot those suspitions and fears as malefactors especially after they are condemned are put under an Arrest and in Prison till the sentence be executed So is he arrested by afflictions as if his feet were put in the Stocks 4. That he is narrowly marked and traced as Hunters do with wild Beasts as if God trod all his footsteps and set a print upon the heels of his feet or every step of his motions This may be thus understood that God by afflicting him put him upon the Rack to find out and cause him confess his crimes or marks accurately all the imperfections of his life that he might punish him Or it may be thus understood That being under Arrest he is watched where-ever he turn him that he may not escape This gives us an humbling sight of Job's present condition and albeit many things here represented themselves to his sense which God did not purpose in his afflictions yet the whole of it may afford us useful Lessons From v. 26. Learn 1. Godly men are most affected with what God seems to say in and by their Rods For this is the sad look Job takes of his lot Thou writest bitter things c. Of this after 2. Gods Dispensations may seem to speak very sad and bitter things to Saints or things which are very unpleasant to them as bitter things are to the taste and which make their lives bitter For saith he Thou writest bitter things against me This apprehension flows partly from self-love that cannot endure to be in trouble Paâ—tly from our corrupted taste and discerning in trouble which judgeth of Gods dealing not according as it is but as our present distemper apprehends it Partly from Gods purpose to make Afflictions medicinal by discovering the bitter fruit of sin Jer. 2.19 And whatever incouragements God allows in troubles yet for good ends they must be also grievous Heb. 12.11 Partly from our mistakes and false conclusions gathered from Gods afflicting of us For the Rod it self here is not bitter but what he thinks God writes thereby These may be of use to us to reflect upon when we find our lots bitter Only we ought to beware of making them bitter to our selves by self-love and mistakes and if we correct the distempers of our spirits the real bitterness that is in them will do us good and no evil 3. It may be the sad tentation of Saints that Gods dispensations do not speak only his present purpose to try them but an unchangeable purpose to ruine them For he thinks those bitter things are written as the concluded determination and sentence of his Judge This is the usual distemper of exercised Saints that they judge of their case for ever by what it is at present whereas they should remember the changes of the Right Hand of the most High as that Text may be rendered Psal 77.10 4. A sight of guilt is that which affects Saints most and will make their apprehensions sad in trouble Therefore he subjoyns the mention of iniquities as that which made him apprehend those bitter things As Saints in a right frame would not be so much affected with trouble if they saw guilt out of it so the apprehensions of guilt will be very sad when it is seen in the Mirrour of sad trouble pursuing it 5. Reconciled Saints whose sins are pardoned may yet to their sense have their guilt â—aked out of its grave and laid to their charge in trouble For so Job apprehends that even the iniquities of his youth which were long since pardoned he is made to possess or inherit them and cannot be rid of them This is nothing else but Satans calumny and tentation and their own mistake seeing pardoned sin is remembered no more Jer. 31.34 Nor will be found Jer. 50.20 See Isa 38.17 Micah 7.19 Yet it is a frequent tentation in affliction as 1 King 17.18 And herein may be seen Partly The tenderness of Saints though clogged with a mistake in that when God smites all the wounds of an healed Conscience do bleed afresh and are apt to suspect all is wrong And indeed we have need to make sure work against such an assault for trouble will sift and search us narrowly Partly an hand of God my be here seen also who albeit he will not really recal a sentence of pardon yet upon new provocations when we walk not humbly and cautiously Joh. 5.14 when we cherish not love to God Luk. 7.47 nor walk tenderly towards others Matth. 18 23-35 Tit. 3.2 3. he may affright us with the opening of that rotten grave that so he may humble us with the sight of what we were and may convince us of our ingratitude and folly in daring to provoke him again 6 He mentions the iniquities of his youth as that which troubled him most It may be because he was converted when young and so had no gross miscarriages after but only the former follies of his youth to trouble him As indeed it is a mercy to be early prevented by grace that so many foul miscarriages may be prevented But seeing David had his gross miscarriages after Conversion who yet is exercised about the sins of his youth Psal 25.7 and seeing the sins of the wicked's youth are particularly marked Job 20.11 who yet have abominations enow
argue our blindness for he cannot be unreasonable in what he doth Vers 5. Seeing his days are determined the number of months are with thee thou hast appointed his bounds that he cannot pass 6. Turn from him that he may rest till he shall accomplish as an hireling his day The third Argument enlarging the first is taken from the certainty of his death at the time appointed by God He shews that his life is bounded by God even how many days and months he shall live that he must die at the time appointed by God and cannot pass those bounds and limits which are set to him and that in the mean time his life was but short and troublesome like the time of an hireling Whence he argues That seeing death is the appointed punishment of sin which he had acknowledged to be in himself v. 4. Gen. 2.17 And seeing God had fixed the time of that at his pleasure and had made life short and troublesome he thinks that God needs not add a new sentâ—nce to the former and bring man into judgment of new And therefore he pleads that God would not abandon him by turning altogether from him but forbear to pursue him with such rigour and let him take some breathing and respite from these extraordinary afflictions till he accomplish his course in his ordinary toil and labour whereof he will be content to see an end whensoever God will as the word imports The substance of the grounds of this Argument being made use of Chap. 7.1 2 c. to prove another conclusion that he might lawfully desire death I shall here shortly Obs 1. Mans life and days are bounded so that Man must come to a period and must quit life whether it be sweet or sowr bitter or comfortable For so is here held out His days are determined he hath bounds that he cannot pass See Psal 49.10 Eccl. 2.16 Heb. 9.27 Obs 2. God is the infallible and irresistible bounder of mans life even to months and days For his days are determined the number of his months are with thee thou hast appointed his bounds c. See Act. 17.26 This Truth 1. Doth not contradict other Scriptures which speak of the lengthening and shortening of mens days 2 King 20.1 6. Eccl. 7.16 17. Psal 55.23 For these speak of shortening or lengthening the days of Man in respect of what otherwise they might be according to probability or considering the course of Nature and second Causes but speak nothing of Gods altering the periods of Man's life which are set by himself Nor 2. Doth this warrant men to neglect lawful means which God hath appointed in order to his end as Paul reasons Act. 27.22 23 24. with 31. But it teacheth us 1. To adore the Universal Providence of God which extends it self to all persons and things See Matth. 10.24 30. Our not observing of this in common things makes us so Atheistical in greater matters 2. It teacheth us to submit to his will in all those turns and lots that befal us and in the use of all means of life to submit to live long in trouble or short while in ease as he pleaseth 3. It teacheth his people to rest confidently on him who hath Times and Seasons in his hand both of particular persons Psal 31.15 and of Nations also Gen 15.13 14. Jer. 29.10 Obs 3. Mans life till he come to his appointed end is but like a hirelings day For so is held forth v. 6. that he must accomplish as an hireling his day Not only is his life short like a day wherein the hireling is conduced to work But 1. Man ought not to be his own nor at his own work but his Masters For so it is with the hireling And if Man will not voluntarily do duty and what is commanded him Yet he shall be made to serve Providence whether he will or not And his most irregular enterprises shall be made subservient to Gods holy purposes Psal 76.10 2. Man is but an indigent empty creature standing in need of continual uninterrupted supply from God As an hireling must have wages if not meat also from his Master to maintain him at his work 3. Man must resolve to have much toil in the service of his Generation For he is like a toiled servant or hireling And this is the lot even of greatest Undertakers and Conquerours in the world Hab. 2.12 13. 4. Man is a servant who must be accountable for his work that he may be rewarded accordingly as it is with hirelings All this may teach men not to stumble if they find their life to be such as is here described And since it is thus they who sell Heaven for a Portion in this life make but a poor bargain and will get but sober chear for it Obs 4. Job's plea and desire in this Argument v. 6. hath somethings in it very commendable and imitable As 1. Turn saith he that is take away thy hand and displeasure evidenced by these severe afflictions Which Teacheth That it is only God who giveth a being or putteth an end to afflâ—ctions As this desire supposeth Also That as God appears to the afflicted to be angry when trouble is on So this affects a godly man most and the removal of this is more to him then the taking away of the affliction For he desires the cross to be removed under that notion of Gods turning frâ—m him and ceasing to pursue him in anger 2. Turn saith he from him in the third Person with an eye to what he hath spoken of all mens life and toil v. 5. and to shew that he would be content of the common lot of hirelings of Adam's posterity It Teacheth That it is an evidence of a subdued spirit when men do not seek to be singular in their lots and allowances but are content patiently to bear the common lots that befal mankind 3. Turn saith he that he may rest or have a cessation righteous and the wicked Christ will be glorified and admired in them 2 Thes 1.10 all clouds and mistakes will be cleared and when he raiseth their bodies he will raise their good Name also Vers 13. O that thou wouldest hide me in the grave that thou wouldest keepe me secret until thy wrath be past that thou wouldest appoint me a set time and remember me 14. If a man die shall he live again All the days of my appointed time will I wait till my change câ—mâ— 15. Thou shalt call and I will answere thee thou wilt have a desire to the work of thine hands The fourth Argument propounded in these verses and amplified and enlarged to the end of the Chapter is taken from the great perplexities and strange wishes to which his trouble drave him in so much that though he see somewhat of a black cloud in death in the foregoing verses yet here he would be content of something like it for a time The sum of the Argument whereof the Antecedent is expressed in
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
the Ancients true observation of the lot of some wicked men as if it were universally true of all wicked men even in the extremity here recorded For many of the wicked may live in great case as experience verifies and Job often asserts See Chap. 21.13 and frequently 2. In that he reflects upon and misconstructs the exercise of Job's Spirit and Conscience as if it were like unto the wiâ—â—â— lot when yet the difference is very great and wide For though he was under sad tentations and much vexed in spirit yet he still drew near to God and clave to him which wicked men do not This being his great mistake in this matter doth Teach That not only natural men but even such as are truly godly may through want of experience mistake the exercise of mind and the vexations which assault others and may judge of them as unlike the lot of Saints Thus David complains that he was a fear to his acquaintance Psal 31.11 Hence it followeth 1. That men ought wisely to consider the case of the afflicted and poor that they add not to their afflictions by their misconstructions 2. That godly men being exercised in spirit should be armed against such hard measures from their friends not expecting still to be dandled nor stumbling at it when some of their friends who should comfort them do pass by and others do pour Vinegar into their sores and add to their sorrow 3. That since other godly men may mistake such exercises they who are under them should guard lest themselves also stumble at them and for that end should study how useful and necessary they are Having premitted those Generals I shall â—ow explain the parts of this misery as it is branched out in the several verses and draw some general Observations accordâ—ng to those former Rules and Cautions without insisting any more upon Eliphaz his mistakes and reflections in them And first in this verse it is declared that the wicked man hath a miserable life of it being like a woman in travail as the word signifieth throughout his time and that not only through Gods making it to be so with him by afflictions but as the form of the word beaâ—s He makes himself to travel with pain through discontent and anxiety As for that which followeth in the end of the verse Some read it only as an Explication or other expression of all his days thus The wicked man travelleth all his days even the number of years which is â—id or determined by God to the oppressour or wicked man But leaving this and other readings not so apposite as our Translation it contains an Explication and Instance of the wicked mans vexation Wherein 1. Having more generally designed the person he speaks of that he is a wicked man he more particularly restricts what he is to say to the oppressour That so he may reflect upon Job whom he supposeth to have been guilty of that sin when he was in eminency and power 2. He instanceth this as a cause of the oppressours vexation and pain that the number of years is hidden to him Whereby we may understand either That it breeds him great vexation that the time of his death is kept hid by God so that he knows not when it shall arrest him the consideration whereof maâ—â—s all his present mirth or That his vexations are so bitter to him and his mind is so little at ease that he never desires to think on death but hides from himself all thoughts of that subject Both those come to one purpose and may agree in one as shall be marked in the Doctrines From this verse thus explained Learn 1. Whatever wicked men promise to themselves in their way yet if they considered matters well they will find they have but a miserable Dogs-life of it For so much may be gathered in general from this that the wicked man travelleth with pain and from the rest of the Text. Not only doth God make the life of some of them to be visibly miserable but even all of them bear some prints of the truth of this in some measure The best of it is but a drudgery in serving sin and lusts and many times it is seen they do but weary themselves Isai 57.10 Jer. 9.5 Ezek. 24.12 and pierce themselves thorow with many sorrows 1 Tim. 6.10 This may keep us from complaining of Gods service seeing Satan is a most cruel Task-master 2. It adds to the misery of wicked men that their vexations are endless That he travelleth with pain all his days not as women who travel but some days Albeit they have intermissions of visible troubles yet their anxieties and drudgeries continue and whatever they get yet they are far from that sweet issue of trouble which is promised to the godly Psal 30.5 This may warn all to beware of provoking God to imbitter all their moment of time And it teacheth Saints to bless God for any real vicâ—ssitude or change to the better which they find in their condition 3. It adds also to the misery of the wicked that God gives them up to be their own tormenters That he makes himself to travel with pain as the word in the Original bears His own â—theism diffidence love of this present life and the things thereof his fears about them his envy that others speed better than himself c. le ts him never be at quiet And albeit the spirits of godly men may make them very sad exercise which thâ—y should guard against and so this will not always prove a man wicked that he breeds himself vexations yet the point should teach all to try what is real and done by God in their vexations and what is only apprehended and made a vexation by themselves And when men find that they do thus vex themselves they ought to search into the grounds and causes of it whither Idols or unbelief and avoid them lest the increase of their vexations be a just punishment thereof 4. To be an oppressour is a particular evidence of a wicked man whatever he pretend unto otherwise as he may pretend to Piety and an acknowledgment of God Zech. 11.5 There he instanceth that General Assertion concerning a wicked man in the person of an oppressour intending but unjustly to reflect upon Job 5. Albeit Oppressours seem to be the men who should have most quiet since they heap together so many outward delights and think to secure themselves in the enjoyment thereof by the bearing down of others Yet in Gods judgment they are oft times plagued with greatest vexations and sorrows For they in particular are the wicked who travel in pain and of whom the following particulars in this and the rest of the verses are verified And albeit the point hold not fully true in the sense of Eliphaz yet they have their own vexations in purchasing and in keeping their purchase whâ—rewith they dare not trust God And sometimes their Consciences also do vex them Which should keep
the godly from envying of them and make them be content with their own lot 6. It is an evidence of wickedness or at best of a wicked and evil disposition when the common tryals and exercises of mankind become intolerably bitter and are not digested because they are common So the oppressour is wicked in that it vâ—xeth him that the number of years is hid from him although it be so with all mankind 1 Cor. 10.13 7. It is also an evil evidence in men when their end or death is looked on as an Enemy and when they dare not seriously think on it or how much time they have spent and how near they are to death by the course of nature as being never ready nor willing to die Thus both the Interpetations of the last part of the verse agree in one That it evidenceth his wickedness that he is vexed because his days are hidden and determined by God so that he can neither avoid death nor knoweth when it shall surprize him and that he is so vexed with this as it makes him hide all thoughts of death from himself It is true the godly may have their own vexations and fears about death and so it is not simply true that to fear death is the evidence of a wicked man Yet the difference betwixt the godly and wicked in this is very clear For partly the godly's fear is of another nature then that of the wicked is The godly desire to die if they were reconciled to God whereas the wicked seek not Gods favour and so love not death on any terms except despair drive them upon that hopeless remedy or a satiety of time or want of strength to prosecute the delights of it make them weary thereof Partly the fears of the godly are groundless as the wickeds are not but their tentations and fears and apprehensions are real plagues upon them And if godly men in their fits of security or distemper have any other fears of death in any thing like unto the wicked they ought to labour to be rid of them as no evidence of their Piety nor of their good frame for that time 8 It is also an evidence of an evil disposition when it vexeth men and imbitters their lives unto them that they are left in all conditions upon Gods hands and Providence as here it is a vexatiâ—n to the wicked oppressour that his years are hid or determined by God as Chap. 14.5 This doth not at all please the wicked because they cannot trust God nor willingly submit to him whereas it is enough to the godly in greatest troubles that their times are in Gods hand Psal 31.13 and this should be their encouragement in all cases 9 Whatever sweetness men think they reap by wickedness and oppression Yet this is Wormwood in the midst of it and the Worm in the root thereof that it is but temporary and they know not how soon death may put a period to it For this is also implied that it is the wicked oppressours pain and vexation that the number of years is hid that death will put a period to his enjoyments and he knoweth not when it may steal upon him Vers 21. A dreadful sâ—und is in his ears in prosperity the destroyer shall come upon him Followeth in this verse another branch of the wicked or oppressours misery and a special cause and part of his vexations pain to wit his perpetual terrour of Conscience every thing putting him in a fright as Cain was and his Conscience suggesting the dreadfulness and terrour of deserved vengeance as if the sound of its approach were daily â—inging in his ears As for that which is subjoyned in the end of the verse it may be understood thus with a reflection upon Job's case That the wicked man is not only surrounded with fears and terrours but God makes his fear prove real and sends unexpected ruine upon him when he is in the height of his prosperity as bâ—fel Job Whereas the godly are oft-times mercifully disappointed and are not made to feel what they fear This Interpretation though it hold out that which oft-times though not universally proves true yet it agrees better with the scope here where he is speaking especially of the wickeds inward vexation to understand it as as a further amplification of that terrour upon the wicked mentioned in the former part of the verse That his terrour is so great that notwithstanding his present prosperity he is still apprehending that destruction will come upon him in the midst of it From this verse according to the former Rules and Cautions Learn 1. The end of a wicked course and particularly of oppression is very terrible even that which is dreadful or the matter of many fears or terrours as the word is in the plural number in the Original and destruction and ruine from the hand of some destroyer So much are we here taught that the Consciences of many of them do sometime suggest this unto them Which should be well considered by themselves and by others also that they stumble not at their prosperity 2. This end of wicked men is not only dreadful when it cometh but the very apprehension thereof by a wakened Conscience is an Hell upon Earth For it is a dreadful sound or voice of terrours in the midst of prosperity and like the sight of an armed and cruel destroyer 3. Whatever be the temper and condition of particular wicked and impenitent men yet they have so little fence and security against this storm of terrour that when their Consciences are not alarmed with it it is an evidence they are dead and deluded For that a dreadful sound it in the ears of any of them it shews that this is the deserving of all and the nature of their condition tends to it and that they are but mad and stupid who continue impenitent in sin and yet are not at this exercise and that so much the more is owing them that they are forborne for the present And accordingly there is a standing sentence in the Law concerning this Levit. 26.36 Deut. 28.65 66 c. 4. Whatever be the exercises which God may send upon godly men for their correction humiliation and tryal and whatever may be their fits of fear through the power of tentation Yet distracting and tormenting fears and terrours are none of their allowance For it is the wickeds lot only to have a dreadful sound in his ears See Matth. 28.4 5. Psal 112.7 5. The prosperity of wicked men who do not repent nor seek to be at peace with God is neither a sufficient security against their fears nor against their actual destruction For so both the Interpretations of the latter part of the verse may agree in one In prosperity the destroyer shall come upon him As he will not always get his heart kept free of the fears of ruine seeing he hath no better fence then his outward prosperity and nothing of the Peace of God
as before it come upon him And if we compare the end of the verse with the beginning of it we will find the sense to be this That the wicked mans Conscience causing him every day to fear approaching want and distress as if it were ready to take hold of him He takes a poor impatient heartless and hopeless shift to provide and heap up against such a time So that although he be not presently poor yet he can never get enough provided to secure him against his fears that he may die a beggar From this verse Learn 1. Albeit some wicked men may be plagued with Security and Presumption because of their prosperous condition as Luke 12.19 Yet it is ordinary with many of them that plentiful enjoyments do not secure them against fear of want And therefore they wander abroad for bread that is for their livelyhood which is comprehended under the name of bread because it is the staffe of a mans life Isai 3.1 and because a man ought to be content if he get so much as bread to sustain his life And all mens endevours to acquire the things of the world are called endevours to get bred because they who purchase most will get no more of it but their meat Eccl. 5.10 11. 2. It is a sad Plague upon men when their faithless fears are let loose upon them and their imagination gets leave to multiply vexations without end For this is the wicked mans plague that he wandereth abroad for bread out of an apprehension of a day of darkness or trouble and want which he knoweth or assureth himself is ready at his hand Such faithless fears are more tormenting then many real crosses 3. Wicked men through want of contentment in their lot and of trust in God are justly driven upon heartless anxious sinful and hopeless shifts For so is imported in his wandering abroad for bread and in the question subjoyned Where is it Which signifieth that he is restless and impatient in seeking doubtful to find or see what he seeks and ready to take any shift good or bad and to go any where to find it 4. Albeit wicked men do ordinarily put an evil day far away Amos 6.2 yet they will not still get it done but their Consciences will be set on work to prognosticate their own miseries and represent their miseries as near approaching that so they may be tormented befor the time For here are some wicked men who have misery and want still before their eyes He knoweth that the day of darkness is ready at his hand Vers 24. Trouble and anguish shall make him afraid they shall prevail against him as a king ready to the battel In this verse the wicked mans inward misery is summed up in this That trouble and anxiety shall not only affright him but shall astonish and prevail over him as easily as a King with his Royal Army being well provided when he is in the Field in Person and ready to joyn in battel will prevail over an inferiour subject or single person Whence Learn 1. However the wicked when they are at ease think lightly of anxieties and vexations of Conscience Yet as those are sad and heavy in themselves so God can make them find by experience that they are so Therefore is their exercise here called trouble and anguish The words in the Original signifie that which straitens men and closeth them up from all comfort as when they are besieged in a City and that which being painful cleaveth to men however they would and do endevour to shift it 2. Anguish and trouble of mind is very affrighting to them who are not at peace with God and that both in it self and in that it begets fears of more and greater trouble Therefore it is said Trouble and anguish shall make him afraid 3. However the wicked may think to shake off their affrighting perplexities and to encourage themselves again after they are borne down with them Yet if God pursue they will be forced at last to succumb under the pressure For they shall prevail against him whereas the godly may fall and rise again 4. The terrour of God or anxiety inflicted by him as a Plague is too hard a party for weak man and as irresistible as it is impossible for a weak subject to resist a King with his Army For They shall prevail against him as a king ready to the battle It points both at the force and strength and at the numerous variety of terrours like so many several Troops or Souldiers which God hath in readiness to overwhelm him thereby Vers 25. For he stretcheth out his hand against God and strengtheneth himself against the Almighty Before Eliphaz proceed to rehearse the Doctrine of the Ancients concerning the outward plagues which befal the wicked He doth in the Second Head of this Narration and as would appear from the Doctrine of those Ancients also interlace to v. 29. the cause both of their outward and inward miseries to clear the equity and justice thereof And that is their presumptuous wickedness because of their prosperity Their wicked attempts are recorded v. 25 26. and that their prosperity emboldens them to this is asserted v. 27 28. In this verse this account is given of the wicked mans attempt that he is stout-hearted in his sinning against God provokes him with an high hand and is obstinately pertinacious in that course Thus to stretch out the hand against any notes a resolute and eminent opposition against them and an endevour to destroy them if it can be effectuated It seems to be the same in substance with what is elsewhere spoken of doing any thing with a stretched out arm Exod. 6.6 and with an high hand Exod. 14.8 which in other cases imports eminent resolution and courage and acting accordingly and in the wickeds course of rebellion against God it imports his presumptuous sinning Numb 15.30 in the Original And for his strengthning of himself subjoyned to this it imports how obstinate he is in his course notwithstanding all means used to reclaim him In this Character of the wicked it seems Eliphaz would reflect upon Job's carriage who would not humble himself and stoop to God but stood it out rebelliously as he thought both against his Word and the dispensations of his Providence And indeed had Job been guilty of this his condition had been dreadful But his resolution and stiffeness in the point controverted was better grounded than Eliphaz thought and any failing in it was his infirmity only and not presumptuous wickedness From this verse Learn 1. It is not sufficient that men feel or be sensible of judgments inflicted unless they see also the causes thereof distinctly and so they be neither dumb nor confused rods Therefore doth he subjoyn a reason of all the former miseries For he stretcheth out his hand c. 2. As all sin is an opposition unto God so especially presumptuous sinning is a waging war against him For such a
in an apprehension that God is all mercy without any justice or severity who will be miserably confounded when they find it is otherwise Isai 33.14 Some in their external shews of Religion wherewith they are puffed up Gal. 6.3 And some in their prosperity which is not only lying in it self Psal 62.10 but far more deceitful when it is made a mark of Gods favour This should teach men not to look so much to their confidence as to the grounds of it and to be very tender and cautious in bottoming themselves especially upon the former false grounds of confidence 3. Men are so desperately averse from true Piety and so prone to delude themselves that even experience of their folly in some measure will not divert them but they will persist in it For he thinks it needful thus to advise Job even after he hath been once deceived already Let not him that is deceived trust in vanity He doth indeed wrong Job yet the general holds true that it is only grace and no experience without it that will divert men from deluding confidences or any other ill course See Prov. 23.35 4. How mad soever men be on this course of self-deceiving Yet it is their great sin and misery to be thus deluded Therefore doth Eliphaz so seriously disswade from it It will make Hell to be a double Hell that men delude themselves till they slip into it See Matth. 7.21 22 23. 5. If men will not take notice of this hazard in time from the Word yet the issue will sadly refute them Therefore he subjoyns this certification if his counsel be not followed for vanity shall be his recompence As his hope was vain so the recompence can prove no better then vanity And albeit he will not see this in particular disappointments yet he will be made to find it in end 6. Men by reason of their false Principles and Prejudices may so far mistake Saints and the grounds of their confidence that they may account their faith to be presumption and delusion For so doth Eliphaz judge of Job's faith here And it is a tryal for which a godly man should be aâ—med Vers 32. It shall be accomplished before his time and his branch shall not be green 33. He shall shake off his unripe grape as the Vine and shall cast off his flower as the Olive In the first of these verses we have other two Arguments further pressing this counsel One is That it that is his vain hope or trusting in vanity shall not only prove vain and come to a sad end but this shall come to pass even in the deluded mans sight and before he die It shall be accomplished or cut off and come to an end before his time The other is his branch shall not be green that is not only shall his present flourishing state and posterity fade away as is said v. 30. and so be accomplished or cut off and come to an end as is said in the beginning of the verse but being so his confidence for the future shall come to nothing as a withered branch can promise no fruit These Arguments are illustrated by a similitude v. 33. That as Trees sometime shake off theiâ— unripe fruit and flowers and so the owner can expect no increase of them So the self-deluder shall see the untimely death of his Children and the overturning of his prosperity and shall lose all future expectation In both those verses he hath a tarâ— but unjust reflection upon what had befaln Job and his Family his mistake in which having been so frequently marked before I shall now pass it From the General Doctrine Learn 1. How stable and well rooted soever deluded wicked men seem to be Yet they may out-live all their enjoyments and confidences For it shall be accomplished before his time 2. The suddenness of calamity adds to the sadness thereof For it is an Argument pressing deluded souls not to persist in that course that not only their confidence shall be accomplished and cut off but that it shall be thus before their time and they shall see their own rise and fall See Psal 37.25 26. Lam 1.9 3. It evidenceth the wicked mans great abuse of mercy and Gods great anger against him because of that when God not only plagues his person but smites his enjoyments and Children that he may refute his delusion For this is threatened as a sad fruits of his way His branch his wealth that adorns him and his Children that grow out of him as the root shall not be green And this should be sad to wicked men that they are such a plague to themselves and to all that is theirs 4. No present stroke on wicked men will convince them of their folly unless also their hope and future expectation be cut off and God when he pleaseth will do so to them For his branch shall not be green 5. It is an easie thing for God to ruine all the enjoyments of deluded sinners and their hopes also For as the unripe Grape and Flower are soon shaken off so he shall shake off his unripe Grape as the Vine c. that is God shall make him lose and be deprived of it 6. Wicked men are so stupid and slow of heart to believe those sad things which they deserve and do abide them here and hereafter that they need to be very plainly and seriously inculcated upon them Therefore are these similitudes here made use of to explain and inculcate this threatning Vers 34. For the congregation of hypocrites shall be desolate and fire shall consume the tabernacles of bribery Those threatnings inculcated in the former Arguments are in the close of all this Discourse amplified and the equity thereof cleared from the consideration of the sins procuring these judgments Wherein he instanceth his assertion that self-deluding sinners will be plagued as verified on several sorts of them In this verse he pitcheth upon the sins of hypocrisie and bribery of both which he unjustly suspects Job was guilty and asserteth that when men are guilty of those their Societies and Families though never so great and straitly combined are justly laid desolate and wrath like â—iâ—e pulls down and consumes their houses however they delude themselves in their sinful courses Whence Learn 1. Hypocrites are under a special curse from God as mocking him and wronging the holy Profession Therefore in this reason of the former judgments taken from the sins of wicked men Hypocrites are put in the first rank here as those especially whom God cannot endure For the Congregation of Hypocrites shall be desolate 2. It is righteous with God not only to plague Hypocrites in their persons but to ruine their families for their cause as well as the families of the openly prophane and to break their combinations were they never so strong or numerous For both these are included in the Congregation of the Hypocrites which shall be desolate 3. As bribery is an horrid sin so it
Eliphaz had spoken â—as as hath been said the ordinary observation concerning the lot of wicked men and such Doctrine was fit for them Yet it did not sute with his extraordinary case Saints must submit to be led in extraordinary paths 4. Impertinent remedies the oftener they are inculcated are the more grievous to troubled minds For it grieves Job that he had heard such things so often from them and this is a part of his tryal 5. Men ought still to eye their chief scope in their work and undertakings that so they may ponder how they act sutably so as they may reach it Therefore he puts them in mind that they came to be comforters Chap. 2.11 that they might consider how they dealt not so with him as might reach that end 6. It is no new thing for Saints in trouble to meet with Physitians of no value Chap. 13.4 and with comforters who in stead of mitigating do increase their grief and sorrow For they were miserable comforters or comforters of trouble and vexation who troubled and vexed him This the Lord ordereth to come to pass for tryal of the faith of his Children and that he may draw them to himself for Consolation 7. They are but sorry comforters who being confounded with the sight of the afflicteds trouble do gratâ— upon their real or supposed guilt weaken the testimony of their good Conscience that they may stir them up to repent and let them see no door of hope but upon ill terms For by these means in particular were they miserable comforters to Job 8. It may please the Lord for the tryal of his own Children under affliction not only to let loose one discouragement and discourager upon them but to shut all doors of comfort under Heaven upon them and make every person or thing that should comfort add to their grief For they were all miserable comforters and elsewhere he regrets how every person from whom he might have expected comfort sleighted him Chap. 19.14 c. 9. As one trouble may waken many upon a Saint so when any are a grief to any of them all will be put upon their account which that grief may waken upon them For upon Eliphaz his Discourses this vexeth Job that they all were miserable comforters and this he layeth upon Eliphaz's score From v. 3. Learn 1. Gods people may mutually charge and load one another with heavy imputations whereof though one party only be guilty yet who they are will not be fully cleared save in mens own Consciences till God appear For there is a mutual crimination that vain words were uttered in this debate as is clear from Chap. 8.2 15.2 compared with what Job saith here and as Job is not simply free of this fault though he was not so guilty as they judged so they were indeed guilty of it and yet none of them take with it till God come to decide the controversie 2. Mâ—n may sadly charge that upon others whereof themselves are most guilty For they charged him to have spoken vain words or words of wind and yet he asserts themselves were guilty of it having no solid reason in their Discourses but only prejudice mistakes and passion 3. Men may teach Doctrine true and useful in its own kind which yet is but vain when ill applyed For the Doctrine of the Ancients rehearsed by Eliphaz was good in it self but vain and wind when applied to Job's case Thus Satan may abuse and pervert Scripture 4 Vain and useless discourses are a great burden to a spiritual and especially to a weary spiritual mind that needs better For Job wearies that they have not an end 5. When men are filled with passion prejudice or self-love they will out-weary all others with their discourses before they weary themselves Yea they may think they are doing very well when they are a burden to them that hear them For so blind was Eliphaz's passion and conceit of himself that he insists on that he hath to say as excellent when Job is quite wearied with it as he was also with the discourses of the rest 6. Men are not easily driven from their false Principles and Opinions when once they are drunk in For so did Job find by his Friends here Shall vain words have an end saith he or how long will ye persist to multiply them 7. As men may be bold who have Truth and Reason upon their side so oft-times Passion will hold men on to keep up Debates when yet they have no solid reason to justifie their way but they will still inculcate their passions prejudices and will For Eliphaz is imboldened or confirmed and strengthened or smart and vehement to answer what had been before refuted without producing any new reason 8. Mens Consciences will be put to it to see upon what grounds they go in debates And it will be a sad challenge if either they start or continue them without solid and necessary causes but only out of prejudice interest or because they are engaged Therefore Job puts the question to Eliphaz What emboldeneth thee that thou answerest as a question which would be sad to answer if he considered it seriously in his Conscience 9. Men ought also seriously to consider what spirit they are of and what sets them on work in every thing they say or do so much also doth this question import Vers 4. I also could speak as ye do if your soul were in my souls stead I could heap up words against you and shake mine head at you 5. But I would strengthen you with my mouth and the moving of my lips should asswage your grief In the rest of the Preface wherein he speaks to them all in common we have another fault which he finds in their discourses Namely that they were cruel to him who needed no such usage as they would find were they in his case and who would not deal so with them He convinceth them of the truth of the former censure and of their unkindness to him by shewing that if they were in his case and if he dealt with them as they dealt with him by multiplying uncharitable words and scornful gestures they would soon know how grievous their carriage was and how miserable comforters they were to him v. 4. whereas he being more tender and knowing his duty would labour to encourage them v. 5. We may read v. 4. by way of Intterrogation Would I speak as ye do Would I heap up words against you c and so it imports a denyal that he would deal so with them but would rather endevour to strengthen them and asswage their grief as he expresseth his purpose v. 5. But as we read it in v. 4. he declares what he would do and what were very easie to be done if he took as light a burden of such a condition as they did But in v. 5. he declares what indeed he would do in such a case By all which he insinuates 1. That they
of his company bitter and to weary him yet more It is great cruelty to be accessary to their further trouble whom a little thing will hurt 7. When Saints are wearied and being so get a load above a burden yet God can bear them up and carry them through till he send deliverance For so did it prove with Job 8. It is the duty of Saints to see God in every trouble without whom trouble would not come and who being seen in trouble can assure them of a blessing and good account of it For He hath made me weary saith Job of God 9. It is not enough that we see God in trouble as Job doth here and not the Instruments of his trouble only unless this cause us betake our selves to him For Job having in the beginning of the verse spoken thus of God in the end of the verse he turns his speech to God Thou hast made desolate c. To shew that the only best use of seeing God in trouble is to tell himself of it and not complain of him Vers 8. And thou hast filled me with wrinckles which is a witness against me and my leanness rising up in me beareth witness to my face The Third Evidence of his afflicted condition wherein he also observeth Gods hand is his lean and wasted body so that he was filled with wrinckles and his bones did stick out and appear because of his leanness These were not only witnesses how spent he was with trouble and that his grief which caused them was real and not feigned but witnesses against him as is supplied in the Translation from the end of the verse where it is said that they witness to his face or seem to depone against him that God was angry at him for wickedness as sense was ready to suggest and his Friends said By all this he would also intimate that if ever he had been fat as Eliphaz said of the hypocrite Chap. 15.27 his fatness was now gone by the consuming hand of God Doct. 1. Afflictions and especially trouble of mind will soon waste a mans body and make it look like old age and the grave so that his very countenance will bewray his inward pressures For so Job had wrinckles and his leanness rising up in him or his leanness causing his bones rise up and stick out A sound mind and inward tranquillity is good medicine Prov. 14.30 2. Even trouble of body occasioned by other pressures will plead for pity before God when Saints come to him with it Therefore Job makes it a part of his complaint to God and holds up the stroke which he had inflicted to himself to consider Thou hast filled me with wrinckles It is good to come to God and own him in every trouble and make an errand of it to him be what it will And when distresses have real sad effects upon us and are not talked of only but God may see our distress in our face and body as well as hear of it such a condition will plead for pity with him Though yet we ought to avoid all crushing and wasting of our strength by voluntary discouragement For whatever pity God extend to one in such a case yet so to do is their sin 3. Troubles added to troubles will much heighten the bitterness thereof Therefore this is joyned to the former v. 7. by the copulative and to shew how both together overcharged him And yet when it is thus it must be borne and may be got through 4. Afflictions are not only sad in themselves but much more in what they seem to say or really speak from God For his wrinckles and leanness were sad as they were witnesses to his face and had tentations fastened upon them And therefore as we are to beware of dumb and stupifying rods so we ought also to guard that we read not that from them which they say not 5. Saints may have sad tentations under trouble which yet faith ought not to yield unto For Job's sense said these were witnesses to his face of guilt and displeasure and yet he would never take with it though here he lay it out before God as his tentation Faith must take heed that it subscribe not to all that sense saith in trouble nor must faith quit its grip because tentation and sense contradicts it 6. Men may oft-times feed the tentations of Saints by their calumnies and suggestions For what Job's Friends asserted here his own sense suggested And after he hath regreted how desolate and grievous his company was to him v. 7. he subjoyns this of witnesses to his face to shew how sad it was that they should assert that of him which sense said his afflictions did witness Thus men by their uncharitable expressions of exercised Saints may be more cruel and wound them deeper then they are aware Yet God by these would drive his Children from hearkening to their tentations As it was with Job who whatever tentations did assault him yet would never hearken to them when his Friends charged them upon him Vers 9. He teareth me in his wrath who hateth me he gnasheth upon me with his teeth mine enemy sharpeneth his eyes upon me 10. They have gaped upon me with their mouth they have smitteen me upon the cheek repreachfully they have gathered themselves together against me The Fourth Evidence of his afflicted condition is his hard usage from them who hated him and were his Enemies This some do understand of God as spoken of in the singular number v. 9. who let loose wicked Instruments to vex hâ—m who are spoken of in the plural number v. 10. But what God did to him in an hostile manner comes in afterward v. 12 13 14. Others do understand what is said v. 9. of Satan and what is said v. 10. of other Instruments of his affliction who were acted by him through Gods permission But it is not clear that Job knew so distinctly what hand Satan had in his troubles as it is related Chap. 1. 2. Therefore if we consider what is insinuated of his Friends carriage toward him v. 4. It is more clear to understand it first of Eliphaz who spake last and therefore is named by himself v. 9. and then of his other Friends v. 10. whose carriage toward him was brought to his remembrance by what Eliphaz spake Of them he saith in common for it is not needful to apply one part of it to Eliphaz and another to the rest that they were very cruel to him They not only dealt so sharply and fiercely with him as if his greatest Enemy had torn him in pieces but not being satisfied with all that they gnashed upon him with their teeth in testimony of their indignation and desire of further revenge See Psal 35.16 37.12 They sharpened their eyes upon him to testifie their anger and ill-will They gaped upon him with their mouth as if they would devour him They smote him reproachfully upon the cheek or buffetted them with
upon the ground The Second aggravation of his trouble from God v. 12. is That thereby God had ever-turned his former sweet estate He had been at ease not in respect of security Chap. 3.16 but in respect of a flourishing condition But as a strong man taking a Child by the neck and shaking him would quite disjoynt him or as a Wrestler takes his Party by the neck and shakes him or Serjeants when they arrest men take them by the neck and hurry them away so God by those troubles had quite shattered all his outward prosperity and inward quiet and his strength also both of body and mind The doubling of the expressions imports how comprehensive this shake was reaching to all his enjoyments And in the words rendered breaking and shaking the radical letters are geminated and doubled in the Original to shew that it was a rough shake and such a shattering as there was no hope his former tranquillity could be pieced together again Whence Learn 1. Men oft times get the clearest sight of their mercies and good condition when they are gone For now he can say I was at ease whereas ordinarily we see and prize it little when we are so indeed 2. Men ought to lay their account and make ready for changes in their outward prosperous condition which can soon and easily be doshed and over-turned as Job here found 3 Former prosperity will readily imbitter adversity when it cometh unless we be upon our guard For so Job resents the change here I was at ease but he hath broken me asunder c. See Chap. 29. with Chap. 30.1 c. Lam 4.2 5. We had need to be very sober both in our present use and future expectations of prosperity 4. God may afflict them very severely both for the measure and number of their tryals whom yet he loves very dearly For even in trying a beloved Job he breaks him asunder and takes him by the neck and shakes him to pieces We ought to acknowledge it as a mercy when we meet with less then this and ought to beware of limiting God to that measure of tryal which we like 5 Grief is a great Oratour and chooseth great woâ—ds to express great misery as Job here doubleth every word and joyns diverse words to express his sense of his broken condition And if sense of trouble prompt men thus how would a lively frame help us to speak out caâ—e to God to better purpose then ordinarily we do Thâ— Third Aggravation of his trouble from God v. 12 13 is That being thus broken God had made him yet a Butt of his further indignation alluding to what Eliphaz said the wicked did to God Ch. 15.26 v. 12. and had made afflictions and tentations on all hands from within and from without from friends and foes and from himself immediately pierce him in so deadly a manner and so imbitter him as if his reins had been cleft by the Stone and his very gaâ—l wounded and poured out Whence Learn 1. Afflicted and broken men must not think to set up their rest as if they would meet with no more but must still loâ—k out for more For the broken man is also set up for a mark 2. It is very terrible to be the object of Gods anger The sense that godly men have of it may witness how sad it will prove to the wicked For Job regrets this that he should be his or Gods mark 3. Afflictions do not hit men and particularly Saints by chance but come by direction according to the purpose of God For so is here imported that they come as â—â—rows from Archers to a mark See 1 Thes 3 3. 2 Sam. 16.10 And of the metaphor of Archers and Arrows see Chap. 6.4 4. When God hath Saints to try they cannot turn them â—ut they will find a tryal For Gods Archers or the Instruments of Job's troubles and the tentations wherewith they assaulted him compassed him round about 5. When God afflicts his dearest Children he will not have them stupid but will make them sensible of the smart of the Cross For Job found it like the cleaving of his reins and pouring out of his gall 6. It contributes to the imbittering of trouble that whatever there be really in it yet Saints oft-times can see no moderation nor blenk of favour under it For so doth Job resent He cleaveth my reins asunder and doth not spare 7. As God may have an especial favour to them from whom it is hid as here it was from Job So he may assault them with very deadly difficulties whom yet he will carry thorow As he did with Job notwithstanding he thought his reins and gall were pierced Vers 14. He breaketh me with breach upon breach he runneth upon me like a giant The fourth Aggravation of his trouble from God and an amplification of the former is That God did all this to him not at once but renewed his strokes again and again like battering Engines against a Wall And he not only thus renewed his strokes but was irresistible in them as these Engines do make breaches in a wall and as a Giant wound run down a weak man Hence Learn 1. Saints ought to six no periods to their exercises but should submit till their tryal be ended For Job had frequently renewed assaults 2. Change and variety of tryals addeth to the weight thereof As it was sad to have breach upon breach or breach after breach 3. Gods afflicting of his people may so crush them and make such an impression as they will be left open to all tentations to sâ—iz upon them For it makes to them like a wall wherein there are many breaches so that any Enemy that pleaseth may enter in 4. As Man cannot endure the assaults of Gods Power so Gods end in exercising of his Power in afflictions is to make man know frailty For then Job seâ—th him like a Giant running upon a weak man 5. God can uphold crushed and weak Saints even to admiration under the strokes of his irresistible hand as here Job was Vers 15. I have sowed sackcloth upon my skin and defiled my horn in the dust 16. My face is foul with weeping and on mine eye-lids is the shadow of death The Sixth Evidence of his afflicted condition is taken from his carriage and behaviour to which it drave him And it is not only a proof of his affliction and misery but of his being humbled thereby and so it is also a transition from the preceding purpose to the asserting of his Integrity in the following verse His carriage under affliction was 1. His putting on of sack-cloth an usual practice of those times and that nearest to his skin whereby it came to pass that the Sackcloth was sowed upon his skin or stuck to it by reason of his ulcerous sores 2. His defiling of his horn in the dust that is his abasing all his dignity and power whereof an horn is the embleme Psal 75.4 10. before
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
failings in the by And this was a chief cause of Job's disappointment when he got his desire that though he was approved of as to the state of his person yet there was a necessity to humble him for his sinful miscarriages Doct. 5. Their form of proceeding in judgment here alluded unto may also teach us somewhat The Parties entering of security or pledges that they should stand to and perform what was determined May condemn them who make it their work to frustrate justice by drawing out of contentions even after sentences pronounced to an endless length and may teach Judges not only to determine well but to take care that there be effectual execution according to the sentence And their entering of this suretyship or concluding of bargains by striking hands one with another doth commend their plain and sincere ingenuity in that a bargain so closed would bind them whereas many ties and obligations will not bind many in this age Vers 4. For thou hast hid their heart from understanding therefore shalt thou not exalt them Followeth the Third Branch of this Part of the Chapter wherein Job fortifieth and presseth his desire to plead his cause with God or with some in his Name by a threefold reason The first is taken from the incompetency of his Friends to determine or Umpire in this business and therefore some other was needed Of this he gives two Evidences First in this verse that they were unfit and unable Agents for God as being deprived of light and understanding in the point debated and therefore they should not be exalted or should have no honour by appearing in this cause and particularly should not have the honour to prevail in the debate but when God should appear and determine in the cause he should pass sentence against them and they should want approbation and be ashamed Doct. 1. Even wise and eminently pious men may err and want light in many Truths and Controversies For so did Job Friends who were very godly men The best of men unless they be extraordinarily inspired by God should not arrogate to themselves a priviledge of being infallible or that they cannot be wrong but should be afraid of ignorance and errour as well as others 2. It is not to be looked on as an injury though men in defence of Light and Truth which is on their side do declare even good men who are opposite to them to be in the dark For Job sticks not nor looks upon it as an injury to assert that all those three godly men wanted understanding in this matter False Prophets did indeed take it ill to have delusion and errour charged upon them 1 Kings 22.23 24. But godly men should make another use of it and should rather try whether the charge be true 3. Men who would rightly judge of Gods strange dispensations toward his people should not content themselves with a superficial view thereof but ought to have hearts fraughted with solid understanding whereby they may penetrate so far as is lawful and attainable into those mysteries of his Providence For this doth Job deliderate in his Friends that they had not an heart of understanding See Psal 41.1 4. The knowledge of Truth or light in difficult Cases is of Gods giving or with-holding as he pleaseth For Thou hast hid their heart from understanding saith he to God See Deut 29.4 Psal 119.18 And as this calleth upon men to abide near God that they may get light as they need it from him So they who would not want light or be left in the dark or an errour should 1. Beware of living unfruitfully and contentiously under and against light Isai 6 9 10. Luk. 19.41 42 43. 2. They should beware of that great sin of not receiving the Truth in love when it is revealed 2 Thes 2 10 11 12. 3. They should beware of Interest engaging or bribing the Affections to blind the Judgment which is more dangerous then simple Ignorance and may be imported in this that their heart is hid from understanding 4. They should beware of Pride and conceit of their own Abilities or a proneness to be proud of any success they have in carrying on of their Opinions For this marred those Friends success in their dealing with Job as Elihu tells them Chap. 32.13 Doct. 5. As God and not mens own self-love is the Supreme and Impartial Judge of men and what they are So men may be really ignorant and looked on as such by God who yet do not believe it not will be convinced of it Therefore Job speaks this not to themselves but to God who is impartial in his Judgment and knew that what he said was true though themselves would not acknowledge it Thou saith he hast hid their heart c. 6. Exaltation Eminency and Advancement is of God only Psal 75.5 6 7. And as his Providence is to be adored therein so whoever attempt to exalt themselves against him or his Rods or by sinful ways he can abase them Daâ— 4.37 Mal. 1.4 Therefore he speaks of Exaltation as Gods works only 7. It is the knowledge and owning of Truth only that makes men precious and truly eminent For not to be exalted followeth upon hiding of their heart from understanding To call erroneous men precious men is a Soloecism in Scripture-dialect 8. When the Lord is to debase persons or parties ordinarily he makes use of themselves and their want of judgment to bring it about For so much also may be imported in the connexion betwixt these two that men want understanding when they are not be exalted Thus Princes and Counsellers turn fools when Kingdoms are to be ruined Isai 19.11 12 13. 9 It is a Truth which men may foretel without Prophesie that a wrong Cause or Errour will not always prevail nor be exalted in the end nor will the followers thereof have any honour by their undertaking For because they are wrong it followeth Therefore thou shalt not exalt them Vers 5. He speaketh flattery to his friends even the eyes of his children shall fail The meaning of the words in this verse is clear and obvious That who so flatter their Friends their posterity shall be disappointed of their hope and expectation But Job's scope in them is not so well agreed upon I do not think that Job subjoyns this by way of Apologie for his sharp language of his Friends v. 4. shewing that he durst not flatter them for fear of judgments Nor yet that his scope is to prevent an Objection of his Friends who might be ready to say that since he would not admit of their free censures as sound he desired to be slattered and therefore he refuseth that and disswades them from flattering him under the pain of judgments to come upon them and their Posterity But I take the words to contain a second Evidence of his Friends incompetency to determine in this business that as they were unfit v. 4. so they were unsound and unjust
your flowers of Discourse Such as are in trouble may indeed be in a Fever and so apt to mistake in many things Yet they will soon miss that in a Comforter which others will not 4. Albeit godliness teach men modesty and sobriety and to be tender of the reputation of others yet that doth not hinder them to tell men what they are when they are called to it in the defence of Truth and that they may give a check to their proud conceit of themselves For Job here spares not to tell his Friends Friends freely of their want of wisdom 5. Tenderness will not prompt men to tell others their faults that they may insult over them or dash and discourage them but out of love to reclaim them For he tells them this that they may return or change their Opinion and come now to themselves or to close with him and learn of him 6. It is the duty and commendation of men when they are found to be wrong not to persist in it because of their reputation but to quit it and come and learn truth As Job's Exhortation to them imports Vers 11. My days are past my purposes are broken off even the thoughts of my heart In the rest of this Discourse Job proceeds to prove their folly and want of wisdom in giving him any hopes of restitution by shewing how low he was brought and how hopeless his condition was in it self v. 11 12. how he could in reason expect no issue out of it in this life v. 13 14. and consequently how groundless their offers were v. 15 16. In the first place to prove that his health or restitution was hopeless in it self he not only declares that his trouble gave him to understand that his days were near an end in the beginning of this verse but further he gives two Evidences of his low and wasted condition One in the rest of this verse is That by reason of his misery pain and trouble all his purposes were broken off even those thoughts which had been the long possessions as it is in the Original of his heart Whereby we are to understand not so much those particular thoughts of his restitution and deliverance from this trouble to which he speaks afterward for it appears not he had any such thoughts since his trouble came upon him whatever thoughts he sometime had of the continuance of his prosperity when he enjoyed it Ch. 29.18 As in general that all his well ordered purposes and exercises wherewith he had been so long acquainted and all his refreshful thoughts in the days of his prosperity were plucked up by the extremity of his trouble and other exercise put in his hand as it is in the following verse Leaving Job's mistake about his approaching death and the end of his days we may here Learn 2. The days of men are but passing and will at last come to a period For Job's apprehension that his days are past supposeth this as a General Truth that mans days will pass 2. The Lord may in deep wisdom bring men to the gates of death and exercise them with thoughts thereof that they may give a proof how they will look upon it and may find what grace will do in such an exigent and that he may evidence his power in delivering from it For these among other causes is Job brought to apprehend approaching death My days are past 3. Man being a rational creature and not at his rest in this life hath his mind full of purposes resolutions and projects whereby especially when he prospereth and is in vigour he refresheth and delights himself and endeavours to add to the satisfaction of his actual enjoyments For so is supposed that Job had purposes and thoughts which were so delectable and habitual to him that they became the possessions of his heart Men had need to look well what those thoughts are which haunt their hearts for thereby they will know themselves better then by their actings 4. Not only will death make the thoughts and projects of most men to perish Psal 146.4 But even sore afflictions in this life will break over-turn and interrupt many of their sweet thoughts and purposes For saith he My purposes are broken off or plucked up even the possessions of my heart Not only can the Lord make sore afflictions batter down all mens thoughts and expectations of good things within time even after they have long stood out under some measure of tryals and have had possessions of heart and settled thoughts that it should be otherwise Mat 1.4 And when afflictions seem thus to over-turn our expectations it is our duty to quit and yield them up to God as Job in this discourse doth apprehending he was to die But even Saints are not to think it strange if the Lord by sore affliction over-turn their orderly sweet thoughts and exercises under prosperity and about the improvement of it to his glory and in place thereof fill them with restless confusion as it was with Job And as from this Truth in general men should learn to curb their vain thoughts and purposes which time and even a cross before the end of their time can over-turn and to labour after other purposes and designs which affliction can never overthrow however it interrupt them So the godly in particular should take warning to improve their time well in spiritual thoughts and purposes while they have ease considering that affliction may put an interruption unto them 5. Unto a godly man it is not only a sad exercise but an evidence of his very low condition when his troubles do drive him from all his sweet purposes and resolutions For Job propounds it not only as matter of lamentation but as an evidence of his low condition and that his days were past that his purposes are broken off c. As indeed however he mistook the matter of his death Yet as it was no ordinary but very deadly trouble that could drive him a godly man off those Principles and thoughts which were so delectable to him So it could not but waste and spend him much more that he was deprived of them Vers 12. They change the night into day the light is short because of darkness Another Evidence of his low and spent condition is taken from his restless anxious thoughts And that in stead of his former sweet thoughts and purposes his present calamities and his anxious thoughts about them did so toss him that he got not the nights rest but night was as day to him and his dark condition through trouble made the day seem short or nothing at all Whence Learn 1. Anxious thoughts are very frequent in trouble and have a strange Empire and Command over the afflicted For saith he They that is my purposes and thoughts which before were sweet v. 11. are now so changed that they change the night into day c. or so haunt me that they take up all my time by night and by
day 2. An afflicted spirit is so restless that it will deprive the wearied body of rest so that such would esteem sleep a mercy For saith he They change the night into day or keep me as busie and throng as if it were day-light and not the time appointed for mans rest 3. However men in trouble and vexed in mind are ready to wish a change of what is present as expecting some ease thereby Yet no chage of their outward condition will change their exercise till their minds be cured For albeit persons that are troubled by night may long for the day Deut. 28.67 yet neither night nor day brought any ease to Job But as his vexations changed the night into day so they made the light short or near to wit to go down For so the word near signifieth that which is of short continuance Chap. 20.5 in the Original 4. Godly men may have some taste of the wickeds vexing lots for their exercise and tryal of faith and that they may be made sensible by experience how great the misery is from which they are delivered For Job here hath some taste of that restlesness which is threatned against the wicked Deut. 28.67 5. The condition of Saints may be very dark in trouble and that is it which makes it so sad and vexing to them that it deprives them of rest For it is because of darkness that he is thus anxious and restless The meaning whereof is not only that the darkness of the night and his toil in it took away all the comfort of the light of the day and made it short Though it be likely that however neither night nor day afforded him ease yet comparatively the night was more troublesome then the day which makes him complain that it was short in comparison of darkness as the words also may bear But also that his dark and involved condition did vex him both by night and day This tells what a mercy it is to see through a thick cloud of trouble and how necessary the Word is for that end 6. Saints may be assaulted with continual restlesness even till they be made to despair of life who yet may come thorow and get a good issue For so was it with Job here who by reason of these vexations laid his account to die and yet was preserved Vers 13. If I wait the grave is mine house I have made my bed in the darkness 14. I have said to corruption Thou art my father to the worm Thou art my mother and my sister In the second place Job having given an account how low and hopeless his condition was in it self doth now declare how hopeless also he was of it and what he was expecting to follow upon it Namely That should he wait never so much as they desired for restitution in this life yet he was sure to go to his grave ere it came where he should have a dark bed and rottenness and worms in place of all his dearest Friends Relations and Acquaintances Here Job seems to point at somewhat spoken by Eliphaz of the wicked man or hypocrite Chap. 15.22 as nothing doubting of his own integrity though he were like them in not expecting any restitution in this life And albeit he did mistake in his certain expectation of death and the grave For though it followed probably on his afflicted and vexed condition v. 11 12. that he might die yet he ought not certainly to have concluded that he would die seeing God might interpose as he did Yet the General Doctrine teacheth 1. When mens actual enjoyments are gone their hopes are left to uphold them As here is supposed that when for present he is low his next work is to see if he may hope and wait for any better lot to come 1 Cor. 15.19 2. Hopes exercise is patient waiting for the performance of what we hope for For here he that hopes is said to wait The word may signifie both waiting being the fruit of hope 1 Thes 1.3 Rom. 8.25 And here we are to take heed of refusing to tarry Gods leisure who hath times and seasons in his own hand and knoweth what is best for us We ought also to beware of being angry at our afflictions or at God for afflicting us and of distrusting his power to perform what we have warrant to expect and in the mean time to make our waiting useful to us For all these distempers will interrupt our patient waiting 3. Death will at last cut off all our temporal hopes by cutting the thread of our life upon which they all hang For so he argues that his approaching death proved all waiting for temporal restitution to be vain 4. It is a very sad exercise when men are filled with hopes and expectations and then are disappointed For so he imports it would be to him if he waited for restitution and then the grave came in stead of it See Jer. 14 19. This should teach men to be sober mortified and well grounded in their expectations lest otherwise they add to their own miseries 5. Death brings a man to a low condition outwardly For then he gets the grave for his house his bed and then a bed only or a place wherein his body lieth sufficeth him is in darkness and corruption or rottenness and worms are in place of all his Friends and Relations of Father Mother or Sister This may teach men how little cause they have to glory in their worldly pomp and splendour whereof this will be the result at last See Psal 49.11 12 13 14. 6. Albeit death in it self be an Enemy and albeit godly men may have tentations to fear death Heb. 2.15 and in some cases they may desire to live for a time till their condition be cleared Psal 27.13 39.13 Yet they are allowed not to fear death but to be familiar with it when it cometh and their happiness is so sure that they may undervalue and reject all the comforts of time and triumph over the wrack of all their worldly hopes As here Job gives over all expectations of what they suggested to him and hath familiar thoughts of death 7. It is the duty of Saints before death come and when they are alarmed with it to become familiar with it before hand As here Job turns his back upon his hopes and resolutely looks upon death and what it would bring him to I have made my bed saith he I have said to corruption c. as a man that is resolved before hand 8 It commends the power of grace that Saints are made so familiar with death and yet it hath nothing beautiful or desirable in it self For it is darkness worms and corruption and yet it is lovely to him even in those its worst colours Vers 15. And where is now my hope as for my hope who shall see it 16. They shall go down to the bars of the pit when our rest together is in the dust In the last place from what
Job hath said he concludes that they fed him with groundless hopes and that it was in vain to bid him who was so near to death hope for a visible restitution in this life For there was no ground for any such hopes nor should ever any man see the accomplishment thereof v. 15. But all those hopes should be found to be irrecoverably gone as shut up with barrs in the pit when he and they do lie down together in the pit Or any man that looks to see his hopes accomplished must go down to the grave with him to see what becomes of them there v. 16. This last Interpretation of this verse makes it depend upon the end of the former verse by way of answer to that question Who shall see my hope And it not only implies that both he and they should be dead and in their graves before ever they saw such a restitution as they spake of But it may import further an intimation that he had other hopes beyond death and the grave which men should see accomplished after they are come to death and the grave with him And that this might sweeten the loss of worldly hopes to him But the word rendered to go down being of the Feminine Gender in the Original so relative rather to his hopes then to other persons I adhere to the other Interpretation of the verse that no man should ever see the accomplishment of these hopes but they should shortly be buried in the grave with himself And whereas he had spoken of hope in the singular number v. 15. all the Promises they held out being summed up this one encouragement that he should have a glorious and comfortable restitution upon his repentance Here he speaks of them as many they shall go down c. that he may point at the several branches of that promised mercy which they would have him hope for such as health of body ease of mind prosperity honour c. not one of which be expected but all should be buried with himself From the General Doctrine and Job's mistake Learn 1. It is the duty of men to guard against delusion in the matter of their hopes Therefore doth Job reason so strongly against the admitting of what he thought ill grounded that so he might not deceive himself 2. Whatever God may please to do in outward things yet it is in vain to comfort men only with temporal hopes seeing they may die and at last will die and leave them all For upon this ground doth he reject all their offers and grounds of hope that he and they are about to lie down in the grave together And albeit he was mistaken yet they are but poor hopes of which at any time it may be said Where are they Who shall see them and which the dust will bring to nothing 3. Whereas other tryals within time do but cut off some of our hopes and that not without a possibility of recovering them or somewhat in their stead death doth cut off all worldly hopes and that irrecoverably Foâ— it is a pit that hath bars to shut in men and their hopes 4. Whatever death deprive the godly of yet in this it is sweet that then they come to rest from all their outward toil and vexation as well as they lose their temporal hopes For there is a rest in the dust which in some respect is true of all men Chap 3.17 18. but especially and completely of the godly 5. As many are but too eager upon worldly hopes and expectations So others however they do well to be taken up with the hope of glory and to keep a loose grip of worldly expectations yet they come short in that confidence and expectation they should have even about temporal mercies and difficulties For Job came short here in not expecting at least with submission what the event proved God intended for him I grant it is not safe to urge men to entertain temporal and worldly hopes especially in their own particulars Yet 1. It is a fault when men under great troubles are only for dying not minding any other thing to which God calls them nor submitting if it please God otherwise to dispose of them For in this Job exceeded 2. It is a fault when men weary of needful exercise and so cast away all desire or hope of life because they account it intolerable to live which was also Job's weakness as appears from several passages in this Book 3. It is also a fault to quit hope because of any difficulty or improbability of the thing hoped for As Job from his present hopeless-like condition concludes certainly he will die not minding how God was able to interpose when he pleased See Rom. 4.19 20 21. CHAP. XVIII In this Chapter Bildad the Second time makes a Reply to Job wherein as is marked in the entry to Chap. 15. and was the practice of Eliphaz also he makes use of no new Arguments to convince Job nor almost Disputes at all But only in an angry and bitter Discourse points out the miseries of the wicked that so he may convince Job that whatever he plead for himself yet his present condition and the hand of God upon him prove him to be wicked And withal he is so imbittered that he leaves out all that he had spoken in his former Discourse to invite him to Repentance Chap. 8.5 6 7. and of the advantages of true Piety Chap. 8.20 21 22. as judging his condition desperate by reason of his obstinacy The Chapter contains 1. A Preface wherein he taxeth several faults in Job's discourses and carriage as namely Loquacity and Inadvertency to what they spoke ver 2. a proud contempt of them ver 3. and a desperate fretting against God and his fixed Order of Providence in the World ver 4. 2. A Narration of the miserable state of the wicked expressed partly in borrowed terms and by similitudes taken from extinguishing of light ver 5 6. from wild Beasts or Birds taken in a net ver 7 8 9 10. from a legal procedure against a Malefactor ver 11. 15. and from the rooting up of a tree ver 16. Partly in proper terms that the wickeds memory and estimation shall be extinguished ver 17. that they shall be driven into misery and out of the world v. 18. that their family shall be desolate ver 19. and that their calamities shall be matter of astonishment and fear to the present and succeeding generations ver 20. In all which Narration he reflects much upon Job's case and what had befaln him that he might let him see that what he suffered was the wickeds lot as he expresseth his scope in the conclusion of his Discourse v. 21. Vers 1. Then answered Bildad the Shuhite and said 2. How long will it be ere you make an end of words Mark and afterwards we will speak THe faults wherewith Bildad chargeth Job in his Discourses and Carriage are four The first whereof v. 2. is
themselves when once entangled Mortification will be found good company in an afflicted condition 9. Whatever use God intend by afflictions in end or to the godly yet of their own nature and at first they are apt to irritate corruptions As Beasts do struggle in the net when the steps of their strength are striatened And godly men are not to mistake albeit such fruit of trouble appear at first See Isa 51.20 10. To rage and fret under affliction will be to no purpose but to increase and imbitter the tryal For as Beasts and Birds by their strength and struggling do not extricate but fasten their feet faster in the snare So the steps of the wickeds strength shall be straitened God delights thus to abase them and cross their pride and the greater their strength be to rage and fret their affliction and torture will be the greater 11. God by his judgments will marr all the wickeds projects and cut them short in their wicked courses For thus also the steps of their strength whereby they ranged through the world as wild Beasts who run at large shall be straitened and consined within the narrow compass of the snare 12. God will at last make the most insolent of the wicked know that he is too hard for them and too great a party that they should dare to engage against him or to undertake any course in contempt of his Law For as the Robber or Huntsman and Fowler who live by their prey shall prevail against the ensnared Bird or Beast so shall the Lord prevail over the wicked and executioners of his justice raised up and imployed by him shall be successful against them See Dan. 4.37 13. It is a great sin in wicked men or others when afflicted to look upon judgments as coming at adventure and not to see a Providence in them Therefore it is subjoyned to obviate all mistakes v. 10. The snare is laid for him in the ground and a trap for him in the way As the Huntsman and Fowler lay snares in the usual hunting places of Beasts or Birds whereby they are taken So God in his Providence ensnareth the wicked in his own projects and in the courses which he followeth See Amos 3.5 6. Vers 11. Terrours shall make him afraid on every side and shall drive him to his feet Followeth to v. 16. the third Similitude whereby Bildad points out the miserable estate of the wicked The similitude is borrowed from a legal procedure against a Malefactour and in it he reflects strangely upon Job and his condition as if it evidenced him to have been a great delinquent and notorious Malefactour against God It may be taken up in four branches In the first whereof in this verse Job's fears before he came into trouble Chap. 3.25 26. and those terrours which he complains did accompany his trouble Chap. 6.4 7.13 14. are reflected upon as resembling Serjeants or Officers sent out to apprehend Delinquents which do terrifie them where ever they turn them and drive them to flee if they knew whither In this reflection upon Job's condition albeit it be true that Job was haunted with terrours yet he erred in judging that therefore he was a wicked man For Job's experience doth prove that such a lot may befal the godly And so his mistake may teach 1. In General That it may be the humbling lot of Gods people not only to lie under the saddest of afflictions but to have those afflictions painted out to them in their most black and discouraging colours For so much doth Job's experience witness who in this and the following verses hath his miseries so lively and bitterly painted out in this similitude which makes him complain so sadly in the next Chapter Hereby The Lord who hath an holy hand in all this doth exercise and humble his people and lets them see what they need beside simple crosses and afflictions to humble them and try their graces and weakness and withal le ts them see what he can support them under And as men do exercise great cruelty in dealing thus with afflicted Saints as Job tells them Chap. 19.5 6 c. See also Psal 69.25 26. so the Lord oft-times makes use of this addition to their tryal to cure an ill practice in themselves For they are ready in affliction thus to paint their own crosses and represent them as black and ugly to themselves and therefore the Lord permits others to give them a fill of it to excite them to take another course and to claim to love in Gods heart as is the practice of the Psalmist in such a case Psal 22.6 7 8 9 10. 2. In Particular It may be the lot even of Gods reconciled people to be exercised by the terrours of the Lord For in this Bildad reflects upon Job's condition who had indeed terrours and yet was a godly man though Bildad unjustly concluded they were the fruits of his wickedness As all the wicked are not assaulted with terrours in this life so a godly man notwithstanding it be his allowance to have peace may yet be affrighted with terrours and not only be exercised with terrifying dispensations but tossed with inward terrours See Jer. 17.17 Psal 88.15 Only these come not upon a godly man as Officers to hale him to justice as Bildad judged of all such terrours but they arise upon other accounts and grounds And 1. Their own weakness and misapprehensions and jealousies of God and his dealing may beget causeless fears and terrours and their own spirits may become a spirit of bondage to them when God allows upon them the Spirit of Adoption See Isa 49.13 14 15. 2. If they fall in sin and walk not tenderly God may let loose terrour to drive them to Christ and when the awe of God doth not keep them from falling in sin as Chap. 31.23 he may cause them taste somewhat of that from which they are delivered by Christ to cause them walk more tenderly for the future See Psal 32.3 4. 3. Much remaining stubborness must be by this mean daunted and made tame in them and whereas under other afflictions they continue Bullocks unaccustomed to the yoke Jer. 31.18 terrours must be let loose to cause them stoop 4. By these also the Lord drives them to make continual use of Christ and of his mercy in him which otherwise would rust beside them without imployment 5. When they voluntarily entertain discouragement and unbelief under lesser exercises God may let loose his terrour to drive them from their peevish humour and cause them haste to grip to him in such an extremity wherein they may not dally but must either exercise faith or resolve on present ruine 6. By this also the Lord would put them in mind how much they are obliged to Christ who drank of that bitter cup and so he not only can sympathize with his people in such a condition as one acquainted with it Heb. 4.15 but hath taken all that is deadly out
It is not easie to believe the misery that hangs over the head of the wicked For it must be gravely asserted Surely such are the dwellings and place of the wicked or those things formerly mentioned do befal only them and their families and that certainly And though he erred in the particular yet it is true that what they deserve is hardly believed see Deut. 29.18 19 20. Nor ought we to stumble though their ruine be object of faith only and not of sense and though we find themselves crying peace and safety 4. It is an undeniable truth that the state of the wicked is miserable and will prove so in end For though matters go not as Bildad asserts yet this General is surely true That they are miserable and obnoxious to all this See Eccl. 8.11 12 13. Isa 3.10 11. and it is our sin to doubt of it Mal. 3.15 5. The wicked do meet with a just recompence from God in that as they will not know nor acknowledg him so they are deprived of the Protection of his Providence For they know not God and their dwellings and place either come or deserve to come to that issue which he hath formerly mentioned And we should read our not acknowledging nor depending upon God in any crosse dispensations of Providence we meet with 6. Men ought to try their perswasions well seeing good men may have strong perswasions in an Errour As here Bildad asserts all this to be surely true when yet he erred in some respects in what he taught And here we are to guard that sound General Principles against wickedness and concerning the desert thereof do not occasion our erring in particular Applications as it was with him and his Associates CHAP. XIX This Chapter contains Job's Reply to Bildad together with the rest of his Friends Wherein his chief scope is to reprehend their uncharitable and cruel dealing with a man so afflicted which yet he manages so as he takes occasion to ease himself by venting his Complaints and withal handleth the main Controversie debated betwixt them and proveth that he was righteous though thus afflicted The Chapter may be taken up in two Principal Parts First A Challenge for their Miscarriage or a General Proposition of their fault ver 1 2 3. Secondly Some Arguments fortifying and pressing home this Challenge Namely 1. That they should not rail upon him instead of convincing him if so be he were in an Errour ver 4. 2. That they should not have been so cruel in vexing him who was so sadly afflicted by God ver 5. 22. 3. That it was yet greater cruelty to deal so harshly with a man under affliction who is a righteous man as he was ver 23. 28. 4. That if none of these Considerations did move them yet they should be afraid to provoke the wrath of God to break out upon themselves for their miscarriage ver 29. Vers 1. Then Job answered and said 2. How long will ye vex my soul and break me in pieces with words 3. These ten times have ye reproached me you are not ashamed that you make your selves strange to me IN these verses beside a General Intimation that Job did answer v. 1. we have 1. A General Proposition of the Challenge v. 2. that by their alleaging of untruths and brangling his peace and driving him to despair they had grieved and vexed his soul and that for a long time 2. An Explication of the Challenge v. 2. that they did not only vex but even crush and break in pieces his strength and courage of mind by their impertinent untrue and cruel language 3. An instructing of this Challenge v. 3. that those ten times or very many times a definite number being put for an indefinite as Gen. 31.7 Lev. 26.26 and elsewhere they had reproached him and slandered his integrity 4. An aggravation of this their fault v. 3. That they who ought to have proved friends and professed to do so yet without shame dealt so strangely and left off all tenderness toward him In General Learn 1. As Controversies are not easily ended when once they are begun So it doth commend a mans honesty and zeal for truth that many renewed assaults do not make him quit it Both these may be gathered from this that Job after all the former debates yet answered 2. A good way to put an end to Controversies is not always to jangle about Questions debated but sometime to put the matter roundly home to the Consciences of Debaters that they may consider whether in cold bloud they be not refuted and self-condemned in their own bosomes For such is the strain and scope of Job's Reply at this time to charge home their cruel and uncharitable carriage upon their own Consciences Where Conscience interposeth not in Debates mens parts and their delight to make a shew of them their interest and credit being engaged and their heat and passion kindled and increased by debating may keep strife long on foot In Particular From v. 2. Learn 1. Afflictions are sad and mens carriage cruel in so far as they reach the souls and spirits of men to vex and grieve them When either afflictions and mens way of dealing get in upon their spirits and cause a breach and wound there or men do fall upon the afflicteds inward state and condition to question the goodness thereof For this is his complaint that they vexed his soul and brake him in pieces by one or other of these means 2. Affliction is so much the sadder when it is added to former afflictions For saith he ye vex my soul who am already afflicted in my outward condition They either added the breach of the peace of his soul to his outward crosses or his inward peace being already disturbed by desertion and tentation they contributed to the continuance and increase of that vexation 3. The longer men continue in an ill course it is so much the worse in regard they do more hurt thereby and do witness that it flows not from a fit of weakness but from a fixed resolution For he points at this as a great aggravation of their fault How long will ye vex my soul c. 4. A small thing may hurt one that is already crushed and particularly impertinent words may do much hurt to one who is tender and broken with afflictions For Job who had born all his other losses could not bear such language but words brake him in pieces 5. Men who have the testimony of their integrity and get grace to stick by it may yet expect to meet with many rubs in going through a time of tryal their corruptions may be irritated and God may try and humble them thereby For Job who who was honest and would not quit the testimony of it yet is vexed and broken with irritating words Such distempers should not be looked upon as a proof that men have no integrity 6. Men intending most good to others may yet prove most hurtful unless
each other with an eye to this that they may be infirm and that they are appointed to be helpers in such cases 5. Where God hath his own Children to try and especially when in such a case they are joyned to those who either are without grace or have strong corruptions no ties or Bonds and no Arguments they can use with Relations will hold off a cross from them For albeit she was his wife and he intreated her by the strongest Argument he could use yet she perseveres in her ill temper If persons be either graceless or entertain strong corruptions they are not to be leaned to in a day of tryal and especially if they live under good means as she did in his family and are not bettered And before a man want a needful tryal the very wife of his bosom will be a tryal Mic. 7.5 6. 6. Whatever be the undutifulness of Relations particularly in marriage Society Yet it is the duty of the godly to keep within their bounds For though he handled her more roughly in what concerned God Chap. 2.10 Yet in his complaint of her miscarriage toward him he declares he only intreated and dealt lovingly with her as became a husband to do to his wife 7. Albeit Gods institution of marriage and his command do tie man and wife to the mutual duties of love and tenderness yet Issue and Children are notable pledges and bonds of matrimonial affection and should be improved as such For he pressed a strong Argument to reclaim her to her duty when he entreated her for the Childrens sake of his own body This implyeth that love betwixt married persons should be growing daily for he supposeth it should be heightened by those means and cherished by every proof of love they get in their marriage society particularly by Gods giving them Children For which end they should be devoted to God that they may be blessed to them for that as for other ends And where married persons want Children they should seek after the more of God which will not only make up that want but will keep fast the bonds of marriage affection without them Vers 18. Yea young children despised me I arose and they spake against me The Fourth Branch of this complaint and instance is That very young ones who before respected him did now follow the croud in despising him And albeit he stood up to reprove and dash them yet to his face they persisted to speak disdainfully to him Doct. 1. It is the duty of younger persons to reverence the aged especially if they be also honourable for dignity For the want of this is complained of as a grievance young Children despised me See Lev. 19.32 2. As honour and respect among men is empty in it self so it is very inconstant and little to be leaned to For so Job sound it when very young Children withdrew their respect from him who had been reverenced by all Chap. 29.7 8 9 c. Greatness is but a lie Psal 62.9 And if men either hunt sinfully after respect or lean much to it they are in a dangerous Errour For it is but one of the passing shews of the world 3. Young ones are very apt to follow the ill example they see For when elder persons within and without doors had sleighted Job it is added Yea young Children despised me For this cause young Children were torn by Bears for mocking the Prophet as they had learned to do from their Parents and others in Bethel that nest of Idolatry 2 King 2.23 24. Therefore Parents had need to see to their Children what example they give or suffer to be given them 4. The looking to Instruments imployed in a tryal adds oft-times to the bitterness of it For so Job resents here that yea or even young Children despised him So Chap. 30.12 c. Psal 35.15 16. 69.12 But we must stoop and consider that the imploying of such Instruments is a part of our tryal wherein we should look to God and that those irritations of our corruptions are the touchstone of our humility Neither is it enough to have somewhat to say against the Instruments of our trouble if we mind not the Soveraign hand of God in it nor learn the lessons he teacheth thereby 5. Our endeavours or exercise of any power or authority we have will not ease but rather add to our tryal till God come and interpose For his arising and engaging to compesce them did not hinder them to speak against him but made their persisting to speak more bitter than if he had altogether sleighted them I arose saith he adding to the former that they despised him and yet they spake against me It is safe to sleight many such irritations and when ever we are called to use means for our own relief and they succeed not we ought to silence our own hearts with this that our tryal is not yet ended Vers 19. All my inward friends abhorred me and they whom I loved are turned against me The Fifth and last Branch of this complaint and instance is That his dearly beloved and bosom friends did abhor him as an hypocrite and not a godly man and did turn against him to weaken his hands and shake his confidence This part of his complaint is chiefly to be understood of his three Friends and in the last part of the verse he speaks of the person in the singular number This man whom I loved though the Verb be in the plural number they are turned against me An usual change of number in this language to be understood distributively that every one even to the least one whom he loved was so changed or thereby he would reflect particularly on Bildad who spake last that he among the rest was thus estranged Doct. 1. Though godly prudent men be friendly and civil to all with whom they converse yet they make distinction of friends and do admit but some only upon their secrets and counsels As here Job beside those v 13 14. had his inward friends or men of his secret as it is in the Original There is no small need of Gods guiding in our choice of friends whom we may trust from among all our familiars 2. Intimate and bosom friendship must be entertertained by love For his inward friends were they whom he loved to whom he expressed much affection at all times for entertaining of his friendship and whom he constructed well of so long as he could See Prov. 18.24 Where friendship is ill entertained it justly ends in division and alienation 3. Dearest and most intimate friends may forsake a godly man when God hath him to try and though some friend stick closer then a brother Prov. 18. 24. Yet even such a friend may fail in a time of tryal as Job here found Some of the godlies bosom-friends may be but gilded Hypocrites who will discover what they are in a tryal Psal 41.9 55.12 13 14. Others though godly may be alienated upon
their own mistakes as those Friends were This may put godly mens friends in mind that in times of tryal they are tryed no less than their afflicted friends And it may also warn godly men that let them choose or entertain their friends never so well yet they will not get them kept when God hath them to try but they will be left on God alone 1 Sam. 30. 6. Psal 142.4 5. And when this is the lot of any godly man he should remember that it hath been already tryed in Job's experience 4. It is the greatest outward cruelty that Saints can meet with to be deserted and much more to be opposed by intimate friends in a strait as not only leaving them helpless but discouraging them Therefore Job complains of this last as the most sharp of that kind that those did abhor and turn against him Men should take heed of inflicting such a cruel stroke and of unjust prejudices and mistakes whence this cruelty will flow 5. As for their carriage toward him abhorring and turning against him Had Job been an Hypocrite as they supposed this had been but their duty As it is the duty of godly men to abhor hypocrisie no less if not more than other evils and to set themselves against Hypocrites to convince them of the evil of their way But Job being a godly man this their carriage may point out a threefold cruelty in friends to their friends in affliction 1. When they deny them so much as a room in their affection and pity as abhorring them 2. When they misconstruct the afflicteds case as abominable when it is nothing so and so discourage them under the sadness of it This is also imported in their abhorring of him 3. When they not only think thus of their condition but turn opposites and do avowedly set themselves to discourage them and weaken their hands as they turned against him in their discourses Vers 20. My bone cleaveth to my skin and to my flesh and I am escaped with the skin of my teeth The Eighth last proof and instance of his misery is The wasting of his body and strength with out ward pains and sores and inward anxieties His miseries hitherto mentioned are not all that which grieves him Had he but a whole skin and body under all the former pressures it had been somewhat But not so much as that is left him His bone cleaveth to his skin and flesh or as to his flesh that is as of old his bones clave to his flesh so now his flesh being gone they cleave immediately to his skin or they appeared now through flesh and skin both And how universal this decay and distemper of his body was is apparent from what he subjoyns that he was escaped with the skin of his teeth or nothing was left him of his body free of pains and sores but his gums and lips which were left him to complain of his miseries and as Satan thought that he might blaspheme God In expectation whereof he touched not his mouth and lips with those boils that he might not lisp it out Doct. 1. It is a sad and trying lot when outward tryals are joyned with affliction upon mens own persons For Job doth complain of this conjunction that he was both tryed by crosses from without and from his own body A weak body is a great burden to a mans spirit hindering it to exercise its functions in reference to that or any other tryal 2. Saints may expect such a conjunction of tryals as this For so was it with Job who beside all his other tryals had scarce any part of his body free God will not have his people promise themselves exemption from any tryals or complication of tryals which are common to men nor will he have them excepting any thing in themselves as if it must be freed from a tryal or beholden to any thing in themselves for their support 3. This condition of Job's body and his complaint about it may teach That bodily health is a mercy which whoso do not prize nor are thankful for but rather abuse it are exceedingly guilty And that our vigour and bodily strength are but little worth that we should do at upon them seeing they may be soon blasted as Job here found See Psal 39.11 102.3 c. 4. Albeit Satan intend our sliding by the conveyance of our tryals yet God can over-rule all to a blessed end For whereas Satan left him the skin of his lips for an ill end God over-ruled it that thereby he might be able to utter his precious and profitable exercise And whatever success Satan have in his designs about Saints as sometime Job's tongue spake rashly yet in end he will miss of all designs that he hath upon them Vers 21. Have pity upon me have pity upon me O ye my friends for the hand of God hath touched me In this and the following verse is contained Job's Conclusion of his Second Argument wherein from all that he hath spoken by way of complaint he inferrs that it was not their part to be so cruel to him who was thus afflicted and so he chargeth home upon them what he had complained of them v. 19. This conclusion is propounded Partly by way of Petition and Request v. 21. that they would do the duty of friends in pitying him who was so afflicted by God Partly by way of reprehension and challenge v. 22. that they should pursue him so severely whom God was pursuing and had brought very low and that they were not content that God had thus afflicted him unless they added more to it In this verse we have his Petition and request for pity which he doubleth to testifie his great distress and urgeth it from the consideration of the hand of God upon him and from their professed relation of friendship to him whereby he insinuates that since his case pleaded for pity at their hands they were exceeding cruel who not only neglected that duty but violently opposed him Whence Learn 1. God may deal sharply with his dearest Children and his hand may be upon them for tryal and correction and for the exercise of his Soveraignty and they must not expect always to find sensible love-imbracements For Job is put to complain of the hand of God upon him 2. It is God only who hath Supreme hand in the tryals of his people as in all other Providences Am. 3.6 And it is their safety in all that befalls them to see the hand of God and not Satan or other Instruments carving out their lot that so they may be comforted as well as humbled when they consider in whose hand they are Therefore though Satan and other Instruments had an hand in Job's tryal Chap. 1. 2. yet he looks only to the hand of God 3. He calls it a touch which expression though elsewhere it be made use of to extenuate a stroke See Chap. 4.5 And so the expression would speak Job not
record A desire which is repeated much to the same purpose Chap. 31.35 c. and which sheweth how confident he is of being in the right in that he cared not into whose hands this debate came or who cognosced upon it For further clearing of this purpose a few things would be considered And 1. For the matter which he would have written my words some restrict it to the following confession of his faith v. 25 26 27. Others extend it to the whole discourses in this cause and Chap. 31.35 he extends his desire further wishing that what they opposed to him were written also It is most safe and clear to understand it here of all that he had said in these debates and particularly in defence of his integrity Consider 2. His scope in this desire to have his words written It needs not to be extended nor yet restricted only to that time of the Resurrection v. 25 26 27. as if his meaning were that he would have his defences kept on record till that time to be discussed there For there will be no need of such Books for clearing of processes in that day But his scope is this Being confident that he was in the right and that he would carry his cause in that day of the Resurrection and General Judgment and therefore he subjoyns his assurance of that joyning it to this desire by the causal particle for v. 25. to point out the grounds he goeth upon in this desire He desires that his defences may be recorded that all Ages present and to come might know and judge of them as being sure that however his Friends were not moved with what he spake yet he should carry his cause and all impartial Judges would take his part Consider 3. As for the way of recording his words which he so passionately desires there is a gradation in it 1. He would have them written 2. Not only so but he would have them printed in a Book Not after the way in use among us which was not then known nor long after But as the Original word imports he would have them recorded as publick Statutes use to be that is engraven in fair and legible Characters that all might easily read them and the writing not be obliterated and that they may be kept safe as Statutes use to be secured and that not in loose Schedules but in a Volume Book or Register 3. Because Books may be eaten by moths or worms and so what is written in them may be lost Therefore he desires that his words may be graven upon a Rock to be kept for ever as publike monuments are and that with an iron pen of which Jer. 17.1 whereby the letters were cut in the Rock and with lead which was poured into the letters thus cut in the Rock to make them more legible By all which he evidenceth his desire to have his Doctrine perpetuated that it might bear witness that he was an honest man though afflicted by God and traduced by his Friends Consider 4. As for the validity of this way of proving his integrity by such a desire Albeit Job had his weaknesses and passions in his debates which upon better advisement he would wish deleted or that they had never been And albeit this his desire to have what he had said perpetuated do not necessarily or of it self prove his integrity For men may stiffely enough cleave to Errours yet if we restrict his desire to his defences in the main cause wherein he was sound and will consider that his desire is grounded upon his confidence after-mentioned v. 25 c. and that it is uttered by him when to his his own apprehension he is ready to die we may safely conclude that his confident desire in such a case speaks much for his honesty From the verses thus cleared Learn 1. Saints may be strangely frustrated in their desires for satisfaction and case under trouble As Job here desiring pity from his Friends v. 21. doth not obtain it but must row to some other shore and seek some other way of case Till a tryal be perfected whatever we look to for ease may not only disappoint us but augment our grief Which teacheth the afflicted to be sober in their expectations to look for disappointments when they essay lawful means of case and to fix upon God who only can command refreshment and case though even in so doing we may also meet with an humbling tryal Psal 77.3 2. It is the very sad and humbling lot of Saints under trouble that they are under a cloud of mistakes and prejudices from others so that to be cleared of those were much to them yea or to have hope of being cleared afterward For this is Job's tryal that under his afflictions he is mistaken by those who are present with him and that it would be a great comfort to him if there were a probability that he should be cleared afterward When-ever Saints come to be in affliction they may expect many tentations will be fastened upon their lot and in particular that they will be mistaken by men and it may be by their dearest friends and have their integrity and approbation with God under and because of thir afflictions questioned This as it is a sad tryal shaking the very foundations upon which they must stand in a storm and great cruelty in men to pluck this from them as Job insinuates Chap. 6.29 So when it is the lot of any Saint it should make them sober and to be content with little were it but to have hope to be cleared even when they are dead which Job longs after here 3. However the integrity of Sains be questioned under tryal yet it is their duty not to quit it For Job here doth still cleave to it and when for the present he could not get it cleared he doth propound other ways of being vindicated afterward See also Chap. 27.3 6. And though in this his passion and excesses are not to be justified for which he is checked Chap. 34.6 Yet it is certain that tentations and assaults with the continuance thereof are let loose upon Saints under trouble of purpose to try if they cleave to God and the testimony of a good Conscience and therefore they discover their weakness and their dross in the furnace if they quit it Yea having the command of God to maintain their integrity they sin if they do otherwise 1. This may teach Saints their duty both in debates from without and conflâ—cts from within 4. Such as have a good Conscience and Truth on their side need not seek to corners for shelter For Job cares not who in all ages cognosce upon his cause and way Yea he would have it recorded for that end Truth is a strong Second which will support and vindicate its maintainers And men should study so to walk and act as if not only all the present Generation throughout the world saw them but all their actings and discourses were
which the Children of the wicked man shall be redacted and that they shall seek to please the poor that is they shall beg the poors favour and that they will not molest them nor reveng upon them the injuries done by their father to them Or they shall seek to be relieved by the poor in their extremities being now poorer then they And yet as some read the words though the Original beare it not so well they may have but bad success in all these their endeavours the very poor whom their father impoverished may oppress them again which is a sad scourge Prov. 28 3. As for that which is added in the end of the verse and his hands shall restore their goods it may be understood of the wicked mans children formerly mentioned that every one of them for the word is here singular shall restore the goods of the poor taken by their Father that so they may please and appease them But it is clearer to understand it of their Father himself who shall restore his ill purchase as it after followeth and therefore his Children are unpoverished and must please the poor Thus the copulative And must be rendered for as it hath various significations the latter part of the verse giving a reason of what is said in the former part His Children must seek to please the poor for his hands shall restore their goods To say nothing how sad a calamity it is to be driven upon this necessity to please the poor and to be a servant to the meanest slave as Job complains he was despised by base persons Chap. 30.1 2. c. we may from this verse according to the general Rules Learn 1. The sins of wicked men may have sad effects not only upon themselves but on their Posterity also in whom they may be plagued and that either when themselves are alive to see it or even after they are dead For the fruit of the wicked mans sins teacheth his children See Exod 20.5 2. It is no strange thing to see men who in their prosperity have mounted to the skies brought so low as they or their Children shall become so poor as to be in the reverence of the meanest As here is held out So uncertain and vaine are the things of time and so little cause have men to aspire or seek to climb high which oftimes brings so fowl and low a fall after it 3. Men in Power and Eminency ought to be very condescending and not look too high above the meanest far less above others Lest they or theirs be made to stoop to the lowest As here is threatned against the children of the wicked man See Chap. 31.13 14. 4. No unjust possession of Riches giveth a man a true title thereto before God For However the wicked man had gotten and possessed these Goods yet they are still their or the poors Goods from whom he had unjustly taken them 5. God can make the unjust title of ill Purchases appear by restoring to the poor what was unjustly taken from them and that by the oppressours own hand though to the impoverishing of himself his family For here the poor shall get their goods his hands shal restore them by which means his children are brought low The Lord may bring this about by drawing the Oppressour to-repentance as he did Zacheus Luke 19.8 though that be not meant here Or by terrours of Conscience let out upon them though without true repentance making them as glad to be rid of an ill purchase as ever they were to get it Or by forced restitution when the oppressour is over-powered and brought down This may assure us that wicked men have no sure hold of their ill purchase though there were none to oppose them so long as themselves have Consciences and hands to restore it And it may teach the appressed to wait patienly upon God who can right them by very unexpected means 6. God can make calamities very grievous and he doth order them so as they may be most bitter to the wicked As here it cannot but be a vexation to the wicked man whose affections are not mortified to part with his wealth which he loveth so well and much more to put it away with his own hands and yet God can make him do it Vers 11. His bones are full of the sinne of his youth which shall lie down with him in the dust A second branch of the wickeds misery after his fall is set forth in a similitude taken from riotous young men who by their lewdness in their youth do contract infirmities which cleave to their bones till they put them in their graves And the meaning of the words is That even the sins committed by the wicked man or hypocrite in his youth do stick to him in the guilt thereof and it may in some sad effects also and are inseparable from him till he go to his grave and even then also they continue with him In place of sins of youth the Original hath only youth and because the word signifies also hidden therefore some understand this of the wicked man hidden sins as it is also rendered Psal 90.8 which how closely soever he conveigh them shall thus cleave to him But I shall hold to the Translation where as the name given to his youth which is taken from hiding points out how early he begins to sin and God begins to reckon up his sins upon his account even from the time that he lives hid under his Parents shadow and before he appear in the affairs of the world So while the sins of his youth are called only his youth of which his bones are full it serves to point out how ordinarily in all men and always in the wicked youth and youthful lusts are inseparable so that if they have youth or be young they will have the other In this Branch of the Narration Zophar tartly reflects upon what Job had spoken of Gods making him possess the iniquities of his youth Chap. 13.26 but unjustly in that he measures the truth of the godly mans condition by his own tentations about it when he is in a distemper And in that he judgeth what will be his end and his condition in the grave by this exercise within time For albeit Job apprehended in his fits of tentation that God was pursuing the sins of his youth yet it doth not follow that it was really so and albeit God had indeed been chastening him for these yet it would not follow that therefore he should lie down in the grave with his bones full of them but rather of the contrary that God was now pursuing him for them that by sleeing to a Redeemer he might attain to true peace in life and death However the General Doctrine may teach 1. Though the courses of men in their youth may be looked upon as hid as the word signifieth yet youth is a very dangerous time and a time of much guilt and provocation For so is
they ought to be armed and prepared for if it please God to call them to it And Partly that they should observe and acknowledge Gods mercy if they be spared in any of these 6. This should teach us that prosperity is a plague and snare to a wicked man and the greater his prosperity is the snare is the greater For all this is given him not in mercy but in judgment It is a blessedness unto the godly that God by afflicting them takes pains on them and it is a plague on the wicked that they are not restrained from the desire of their hearts And as the godly are oft-times tryed by the want of tryal and exercise so are the wicked most severely plagued when they want a visible stroke and plague And as prosperity discovereth their naughtiness who seemed to be somewhat before 2 Chron. 25.1 2. with v. 14. 2 Chron. 26.3 4 5 c. with v. 16. and as it tryeth and discovereth the weakness even of the truly godly 2 Chron. 32.24 25 31. So it will much more bring out the naughtiness of the wicked Their prosperity secures them as they think of Gods favour prevents all challenges of Conscience or affords them mirth to bear out under and against them hides from them the sight of their need of God or of Prayer to him and hardens them most of any thing Rom. 2.4 5. so that men have need to look how they improve prosperity 7. If in all this height of prosperity the wicked be but miserable how much more must they be miserable who are in adversity and yet neither have nor seek after Piety 8. This may also serve to point out how inexcusable wicked men are and how much they have to make account for who abuse so much mercy Rom. 2.4 5. And who slight God without any provocation on his part Thirdly The great mirth of their numerous Children v. 11 12. May teach 1. All that the wicked get of their prosperity is but a little watery mirth and evanishing pleasure which others want Their Children and little ones do but dance in flocks and rejoyce in making use of their musical Instruments This in so far as it is lawful men might attain had they contentment in a meaner condition Yea oft-times meaner persons have more solid mirth and satisfaction than they who coâ—â— most to acquire much of the world So that they do but follow a shadow who seek prosperity for that end seeing they seek the thing which is not lost if they would but be sober to obtain discern it Much more might men find in God all that which they seek after in a prosperous condition yea and infinitely more Psal 4.6 7. 2. Whatever lawfulness their be in mirth and cheerfulness yet it is a mark of the wicked to hunt after it as the issue of all their care when they aim no higher than to have occasion to bid their souls take case and mirth Luke 12.19 and their prosperity doth not teach them sobriety and when they have no other care of their Children which is the particular in the Text but to breed them in vanity Idleness and revellings as the care of Childrens Education is indeed a searching tryal of mens honesty 3. It is also an evidence of a wicked disposition when men like brute Beasts are taken up only with sensitive and sensual joys of Mirth Dancing c. And do know or at least prize no other joy in comparison of those And though some unrenewed men may by the Principles of sound Reason be set above these toys yet where such an Inclination prevails it is a sure evidence of an empty and carnal disposition 4. The issue of all their prosperity v. 13. may teach 1. The godly must nor stumble at the long continuance of the wickeds prosperity and that they not only taste of it for a time but do even live wax old and spend their days in wealth or in good that is in a cheerful prosperous condition wherein they acquiesce as their good and chief happiness All this tract of prosperity is not sufficient to prove that they are in Gods favour and it is all little enough since they will get no more And the godly must be tryed by the continuance of this tentation which will discover how solid and fixed their resolutions are 2. Death and the grave will put an end to all the wickeds prosperity For after all this they go down to the grave And since they have nothing to secure them against death and what followeth upon it Psal 49.6 7 8 9. they cannot be happy enjoy what they will in the world And it concerns all who would assure themselves of true happiness to see what they have to oppose against the fear of death 3. As the state of wicked men ought not to be judged happy because of their prosperous life so neither is their peaceable death any evidence thereof For in a moment and peaceably they go down to the grave and have no bands in their death Psal 73.4 Men may be so much obdured through the abuse of much prosperity as they do not apprehend Gods anger against them nor see any hazard upon the back of death And we ought to judge of men rather by their lives than by the outward and visible way of their death and should consider that the more speedily and easily they pass away they are but posting the faster to their eternal misery and that one moment puts an end to all their joy for ever Vers 14. Therefore they say unto God Depart from us for we desire not the knowledge of thy ways In the Second Branch of this Narration in this and the following verse Job proves that they who thus prosper are wicked men and of the grossest sort of them For whereas his Friends might object that any who thus prospered were the more polished and refined sort of wicked men He averts they were even the worst and most Atheistical of them as appeared by their carriage in prosperity For they reject God and all Religion or Knowledge of him and his ways v. 14. and confirm themselves in this wretched resolution by some unsound Reasons and Principles v. 15. In this verse he declares how they evidence their wicked disposition in their prosperity by rejecting God and all his offers as desiring no knowledge of of his ways and service which they do not mind to observe or follow Whence Learn 1. Whatever some wicked men may seem to be in other conditions Yet their prosperity will draw out and make them discover what they really are For Job by this proves their wickedness that because they prosper Therefore they say unto God Depart from us 2. It is an undeniable evidence of a wicked disposition when prosperity and Gods favourable dispensations become plagues to men and turn them insolent For so it is with these wicked men Therefore because they have affluence of all things they say unto God Depart from us
but they offer to reflect upon and affront God For their way upon the matter saith What is the Almighty that we should serve him 7. Prayer is a part of Gods Service from which the wicked are most especially averse For as they decline all service in general so in special they decline to pray unto him 8. The wicked are not content to sleight Prayer only but they do also at least in their heart and practice traduce it as an unprofitable undertaking For say they what profit should we have if we pray unto him It is their fault that they look only to their own advantage and profit in this matter seeing they are bound to it as their duty and as service to God whatever they reap by it And it is yet further their fault that they do not discern the true spiritual advantage of Prayer which is not small but do measure all things by outward advantages Whence it comes to pass that in many cases and times they loose sight of the profit of Prayer Carnal men cannot discern how Prayer and Access to God thereby do sweeten and sanctifie hard Lots when they are not removed Atheists think Prayer not the most compendious way of reliefe in trouble but will rather essay any other shift or will weary of it if an answere be long delayed 2 Kings 6.30 33. Hypocrites will cast of Prayer when after making a shew of seeking God they are yet left in trouble Isa 58.3 Especially if they see others who neglect that way prospering Mal. 3.14 15. And prospering wicked men are ready to think they have no need of God and that they are not in his Reverence nor can be bettered by him or his help and therefore care not for Prayer to him which is the disposition of these here See also Chap. 22.17 Hence it ought to be looked on as a plague upon men when they cast out with Piety under any dispensation when they are out of the sensible need of Gods help in every condition when they look not upon Prayer and keeping of the way of God as a reward to it self Psa 44.17 18 19. or when outward prosperity causeth them to under value spiritual mercies Vers 16. Lo their good is not in their hand the counsel of the wicked is far from me In the third Branch of this Naration Job subjoyns a Caution And lest any should think that his speaking thus of the wickeds prosperous lot and of their principles and way did import that he liked and was taken with them or stumbled because it was otherwise with himself He sheweth that this scope in all the former Narration is not to commend their prosperous condition or to express his envy at their prosperity But as to clear how false the reasonings of his Friends were who said that such wicked men were most afflicted so to shew how detestable their manners are to God and him notwithstanding all their prosperity And for this end 1. He declareth as to their condition in it self that their good is not in their hand That is Notwithstanding all they do enjoy yet not only do they want that which is mans true good and happiness which is the favour of God But even as to that prosperity which they think their good and place their happiness therein though they think themselves so sure of it and so settled in it that they see no need of depending upon God or calling upon him v. 14.15 Yet as their power could not acquire so neither can it retain even that outward prosperity without God 2. He declareth as to himself that however they prospered and he was afflicted Yet he was far from agreeing to their counsel or opinion either in looking on prosperity as mans chief good or in their Atheistical impiety Whence Learn 1. When the godly under adversity are either thinking or speaking of their own lot or the wickeds prosperity notwithstanding their impiety they should guard well that neither their own hearts be poysoned nor others get cause to think they are stumbled or ensnared with any unsound Principle Therefore Job subjoyns this caution to guard himself and prevent any mistakes from his Friends The study of the wickeds prosperity is a very trying exercise to godly men Psal 73.2 3 10 11 12. Jer. 12.1 Hab. 1.13 And therefore they should guard themselves lest their own hearts being distempered with it they express any thing which may dishonour God or offend Saints Psal 73.15 or harden the wicked in their ill courses 2. Whatever the lot of the wicked may seem to say at first view either to themselves or to the godly to commend their way yet a right discerner will see that in it which may refute their folly even to admiration Therefore he premits a Lo or behold to to what he is to say to intimate that it is admirable that this should be the true state of their condition when yet themselves and others think far otherwise of it It is true that not only the wicked themselves see not the truth of their own condition Psal 92.6 7. Mic. 4.11 12 13. But even godly men under tentation may be much in the dark about it Psal 73.15.16 yet when they come unto the Sanctuary they may get another sight of it even to admiration and till they see cause to be ashamed of their ignorance Psal 73.17 18 19 20 21 22. 3. Though the wicked think themselves so happy in their prosperity as to stand in no need of God v. 16. yet they are far from true happiness for all that For whatever they enjoy true happiness is another thing their good is not in their hand See Psal 4.6 7. And this is a needful caution under trying dispensations that we be careful to discern wherein true happiness consists and to see the vanity of time that we may be as careful to die to it as it dieth to us 4. Though the wicked fear not God and do look upon what they have which they account their good and happiness as procured and acquired by themselves And do think that they are able to secure it without owning of God v. 15. Yet herein also they are mistaken they neither could acquire it nor can secure it of themselves For thus also their good is not in their hand Hence it is that God asserts that it is he that causeth wicked men to prosper for his own holy ends Isa 10.5 6 7. with v. 10 13 14. See also Isa 37 23-27 This is a special plague upon the prospering lots of the wicked that they seclude their dependence upon God and it is the godlies mercy when they are taught to deny themselves and depend upon God in every condition 5. It is a sure principle and much to be studied for encouraging to Piety that the world is not at the wickeds disposal God not noticing which way it go But that there is an hand of God in every dispensation and that it is he who maketh the
all wicked men within time nor visibly at their death but they are reserved for a day of judgement As here their Tombs or Tokens do witness 4. Whatever be the lot of wicked men in life or death yet destruction and wrath will befal them be they more or fewer For they meet with a day of destruction and of wrath And this is spoken of them in the singular number in the beginning of the verse to shew that if there were but one he shall not escape and in the plural number in the end of the verse to shew that were they never so many God can reach them 5. Whatever plagues wicked men do escape within time it is but owing them to be paied with interest nor are they spared in mercy For they are but reserved to the day of destruction 6. Wicked men shall not be able to shift Gods vengeance at the resurrection and general judgment nor shall any thing secure them against it For they shall be brought forth to the day of wrath or wraths that is extream wrath wherin all things shall concur which may signifie and express displeasure and the extremity thereof 7. It is the duty of men to be so spiritual minded as to gather instructions and edifying lessons from the most common things which they see As here Job learns this lesson from the Tombs of wicked men which are to be seen by all Travellers Vers 31. Who shall declare his way to his face and who shall repay him what he hath done 32. Yet shall he be brought to the grave and shall remain in the tomb 33. The clods of the valley shall be sweet unto him and every man shall draw after him as there are innumerable before him In the third place This assertion is farther amplified and enlarged that not only wicked men whose wickedness is not so gross but even these who are most eminently wicked are reserved for judgements in the life to come and are not visibly rewarded in this life Where 1. He gives an account of their insolent and eminent wickedness v. 31. that none dare freely reprove them far less are they able to requite and recompense them 2. Unto this he subjoyns his assertion v. 32 33. the meaning whereof is not so much that death shall reach these wicked men for though that be true yet it is not his scope here as that notwithstanding all that insolency of wicked men v. 31. yet they bear not any extraordinary marks of Gods anger in their death Which he instanceth in several particulars 1. That not only they get a grave some one or other for the word is plural graves in the Original but they shall be brought to it in state and pomp as the word imports and shall not get the burial of an asse Jer. 22.19 2. That they shall remain in the tomb or heap Their bodies shall remain inviolate in the grave yea they shall have a stately heap and tomb erected over them and possibly their image shall be graven as if they were watching so it is in the Original above their tombs as is the custome in the tombs of great men to make Statues of them above them which may be seen by all 3. That the clods of the valley shall be sweet unto him They shall have a quiet and contented rest there as to their outward estate embracing and being embâ—aced by their common parent the earth and free from outward troubles 4. That albeit death seem sad enough yet that is but a common lot of every man who shall draw after them as there are innumerable before them From all which Learn 1. As it is a mark of wicked men that they cannot endure free reproof such as Paul gave to Peter Gal 2.11 See 1 Sam. 25.17 so they are oftimes plagued with the want of it they being such as men dare not reprove them to their faces whatever they speak of them behind their backs For who shall declare his way to his face Yea it is oft-times their great misery that they are flattered when they ought to be reproved Psal 49.18 2. Wicked men through Gods indulgence and long suffering may get above the reach of humane opposition and be left upon Gods own hand to reckon with them in due time For who shall repay him what he hath done 3. Were wicked men never so high and insolent yet death shall reach them For he shall come to the grave 4. The way of the wickeds death and burial may be such as bears no mark of visible displeasure but Gods indulgence and forebearance may follow them even to the grave As here we are taught So that we ought not to limit God in these things 5. There may be much pomp and state in mens burial and in their tombs and monuments who yet are under the heavy wrath of God And are suffering sadly in their souls For so is here also declared as hath been explained 6. As the grave is a sweet bed wherein men rest who never got leave to rest before So they who doat upon and desire after much sweetness here must at last be content of the clods of the earth to rest in For the clods of the valley shall be sweet unto him 7. Death being the common Rendezvous of all men all ought to prepare for it and none ought to stumble at it as a strange lot For So is intimated of the death of the wicked that every man shall draw after him as there are innumerable before him See Eccl. 7.2 Vers 34. How then comfort ye me in vain seeing in your answers remaineth falshood This verse contains the last part of the Chapter and a conclusion of the former debate Wherein from what hath been said he shews that they did but in vain endeavour to comfort him seeing they proceeded on a false ground while they perswaded him to take with wickedness because he was afflicted and propounded grounds of encouragement to him only upon these terms Whence Learn 1. It is the duty of men and an evidence of their being in a good frame when they entertain charity so far as is possible even toward these who are most severe unto them For Notwithstanding all his Friends cruelty and sharpness yet he hath charity for them that in their intentions they designed to comfort him according as they purposed when they first came to visit him Chap. 2.11 2. Mens endeavours to comfort their afflicted friends may oftimes prove unsuccessful for the further tryal and exercise of the afflicted For saith he ye comfort me in vain 3. False principles will never afford true and solid comfort and they do but lose their labour who make use of them For saith he ye comfort me in vain seeing in your answers there remaineth falshood or prevarication and double dealing 4. It is great wisdom in men under affliction to discern offered comforts that they neither snatch at a delusion and false comfort nor admit of what overthrows the new
Where this is not a simple sight of our sin is but a Proclamation of our Obduration while we see it and do not notice the hainousness and sinfulness thereof See Rom. 7.13 2. Albeit none can free themselves of sin and this is sad enough yet it is much sadder when we are found to be gross and wicked transgressours Therefore to convince and humble Job he speaks of his faults as wickedness and iniquity It was David's great care amidst his failings to guard against such gross debordings Psal 18 21 23. 19.12 13. And the Lord doth frequently challenge his people that their miscarriages are not simple failings but wicked debordings See Deut. 32.5 Ezek. 24.13 Such miscarriages may be tryed by the grossness of the evils in themselves Ier. 2.34 Hos 2.5 by mens rushing upon them without a tentation oâ— upon a small tentation by their unwillingness to be admonished or reproved for them Amos 5.10 by their engaging in them with a high hand Psal 18.21 not rashly but with deliberation against their light and their slighting of all mercies admonitions corrections and even their own engagements which might restrain them by their not watching against sin and especially their Predominant evils as David kept himself from his iniquity Psal 18.23 By their delight and taking pleasure in sin Jer. 11.15 And their frequent relapses in it without any serious thoughts of repentance Jer. 6.15 8.4 6 12. These are some evidences of wickedness and iniquity wherewith not only wicked and unregenerate men may be charged but even godly men have challenged themselves in some particular acts Neh. 9 33. And to all this may be added that when they flee not to Christ for pardon and purging of sin any sin they are guilty of becomes a wickedness 3. As their is a difference betwixt sins of infirmity and wickednesses so there are differences even of wicked men and degrees of wickednesses For hâ—re some wickedness is great in respect of others not only great in number as the word also will bear and is expressed in the end of the verse but in nature like the wickedness of Ahab who sold himself to woâ—k it 1. Kings 21.25 and many others So that upon the one hand men ought not to please themselves in sin because they are not so bad as others For they may be guilty not only of infirmities but even of wickedness great and gross in it self as all wickedness absolutely considered is which yet comparatively is not so great as the wickedness of others And upon the other hand their condition must be deplorable who come to this height of impiety that they are not only wicked but their wickedness is great And for trying of such a woful condition Though great wickedness may be many ways discovered and particularly the evils after mentioned ver 6. c. are great wickednesses yet it may further be considered 1. The greatest and most odious wickednesses are perpetrated by those who live under greatest plenty of the means of grace which do aggravate common faults and leave men obdured and wicked under them Joh. 15.22 2. It is an evidence of great wickedness when men commit evils while they profess piety and under that mask and cloak As here he supposeth of Job that his faults while he professed piety were great wickedness And though he wronged Job yet it is of general verity that Piety or a pretence of it doth not extenuate but aggravate a fault 3. It is also an evidence of great wickedness when men being either erroneous in their judgments or scandalous in their practice yet will not be convinced of it As he did also suppose Job to be guilty of obstinacy notwithstanding all their endeavours to convince him See Jer. 2.34 35. Doct. 4. As the Nature so also the number of mens sins doth add to the aggravation thereof Therefore it is added as a further aggravation are not thine iniquities infinite Where sin doth abound it evidenceth a trade of sin Jer. 13 23. much impenitency under it in that men are not ashamed Jer. 6.15 or that they relapse after repentance Psal 85.8 And that they sin under many mercies and corrections Ezâ— 9.13 14. 5. When wicked men do impartially examine their own hearts and ways they will find an infinite heap of sins whereof they are guilty For so he chargeth upon Job whom he supposeth to be a wicked man that his iniquities are infinite not actually infinite but a numberless number of them where one can find no end of the reckoning as the word imports Even godly men have been made to groan under this burden Psal 19.12 And if the wicked would search well they would find still greater and greater abominations as it is Ezek. 8. And withal this may be added that while they continue wicked they cannot break off this course of sinning and adding to the account see Dan 4.27 and there would be no end of their acting the grossest evils if they were not impeded by afflictions and judgements upon them but they continue still to sin in their resolutions 6. Men in all their actings ought to set their Consciences a work to reflect upon them as being severest Judges and Censurers of their faults when put to speak impartially Therefore doth he put Job's Conscience to it in this matter Is not thy wickedness great c. 7. Albeit wicked men do stupifie their own Consciences by habitual sinning and neglecting the checks thereof that they do not much trouble them yet they carry that tormenter in their bosoms about with them against which they have no security if once God set it on work Yea it may be wondered at what mens Consciences are doing when they do not check them for their debordings For albeit he judged Job to be a wicked man yet he chargeth his accusation upon his Conscience as a party which in reason could not but vex him Is not thy wickedness great c. 8. Godly men may be very unjustly suspected and faults charged upon them so as if their Consciences could not deny them when yet they are innocent And they may be accused of gross wickedness in some things wherein they are not so much as guilty of infirmities For so is Job suspected here who was wholly free of these evils afterward laid to his charge This should cause us guard against such lots and not make the Opinions of the best of men the rule of our Consciences Vers 6. For thou hast taken a pledge from thy brother for nought and stripped the naked of their clothing Followeth to v. 10. an account of Job's particular supposed faults which he produceth as instances to prove the General Challenge And First in this verse he accuseth him of fraud oppression and inhumanity under a pretext of justice In that he took and kept pledges for nought when nothing was due and that he did this even to his brother or friend and though he were poor yet he even stripped him of
against sinners as the word threatens Jer. 12.4 Or that God doth not send his messsengers with all these hard messages they hear Jer. 5.12 13. So others fear not him nor his Word at all do what they will Exod. 5.2 Isa 36.20 Jer. 17.15 Isa 5.19 2 Pet. 3.4 7. When men have most low thoughts of God and of the advantage of Piety and are most presumptuous judgments may be nearest to them as in the like case it was with the old world And it is indeed true that such insolency in sin highly provokes God to plague though yet he may spare as Job cleared in the former Chapter 8. Men may be equal in sin who yet meet with different lots in the World For those who were overthrown by the floud and these whom Job asserteth to have been spared Chap. 21.13 14 15. are guilty of the same sins Vers 18. Yet he filled their houses with good things but the counsel of the wicked is far from me In the Fourth Branch of the Argument He subjoyns a caution to these corrupt Principles of the wicked as Job had done before him Chap. 25.16 And 1. He asserts that though they sleighted God as an unprofitable Master Yet he had for a time given them prosperity which gave the lie to the insolent undervaluing of him 2. Lest he should seem to be taken with that he had spoken of their impiety he expresses his abhorrency thereof in these same words that had been used by Job Chap. 21.16 Hereby intimating that he might more justly say their counsel was far from him who believed their speedy ruine than Job who flattered them with hopes of prosperity till their death Doct. 1. Though wicked men have low thoughts of God yet his bounty may for a time follow them to refute their ingratitude and contempt of him For though they saw not what the Almighty could do for them v. 17. Yet he filled their houses with good things See Matth. 5.45 2. The things of this present life are not only good in the wickeds esteem who have no other portion but they are good in themselves and ought so to be esteemed of and God praised for them and however the wicked abuse them which will heighten their guilt they are given for good ends not only to supply mens pressing necessities but to draw them to repentance Rom. 2.4 Therefore are they here called good things as also Job 2.9 Luke 16.25 though other things be comparatively far better Luke 10.41 42. 3. God may heap prosperity upon wicked men and may fill their houses with his good things that so he may give a large proof of his bounty and long suffering toward them who sin against so much mercy and that in his righteous judgement it may prove a snare whereby wicked men harden themselves in sleighting of him For he filled their houses with good things 4. All the favours that wicked men get are but temporary For they are only good things filling their houses in this life For they seek after no more and by this the godly are warned not to think too much of these things but to leave them to the wicked who have there Portion in this life Psal 17.14 5. The more kind God hath been mens sin in despising of him is the more hainous As here their impiety v. 17. is aggravated from this that he filled their houses with good things See Jer. 2.2 3 4 31. Mic. 6.3 4. 6. They may receive great heaps of temporal mercies who will be sadly plagued ere all be done As here these who thus prospered were overthrown with the floud 7. In all debates amongst godly men it is commendable to emulate who shall be most opposite to impiety As here he contends with Job about that which of them put the counsel of the wicked far from them 8. Men may pretend to be most against impiety and for godliness and may look upon others as hypocrites in that matter when yet it is nothing so but themselves have the worst cause For Eliphaz thinks he may better say The counsel of the wicked is far from him than Job might who as he judged said he hated the wicked when yet he continued in his wicked course and strengthned the hands of the wicked by his principles and discourses and yet Job was a godly man and maintained nothing but what was truth in that matter Vers 19. The righteous see it and are glad and the innocent laugh them to scorn 20. Whereas our substance is not cut down but the remnant of them the fire consumeth The sixt and last Argument and an Amplification of the former is taken from the estate of godly men contrary to what befals the wicked This is first propounded more generally v. 19. That the righteous shall have cause of joy and of deriding the wicked when they are afflicted 2. The ground of this their carriage is more particularly subjoyned v. 20. which is Gods different dealing with the wicked and them the one being preserved from ruine and the other consumed even to their very least remnants As the former Argument pointed chiefly at the time of the general deluge So this may point at the lot and practice of Noah who was preserved and had occasion to sing that Song v. 20. yet so as the godly may make use of it in all ages when they meet with such a dispensation And as Eliphaz and the rest did look upon Job as the instance of a wicked man consumed by God while themselves were preserved so it is like he repeats this Song even in reference to that As for the strength of this Argument it contains a truth of the preservation of some godly men at sometimes when the wicked were destroyed as we see in Noah Lot c. yet it is not so universally or frequently true as to contradict Job's Doctrine And as for this joy and laughing at the wicked it is not to be approved if it flow from the want of humanity or from a spirit of private revenge Job 31 29 30. Prov. 24.17 18. Yet it is lawful and right when it flows from love to the glory of God whose justice shines in these acts of vengeance See Psal 58.10 11. 107.42 Doct. 1. God when he pleaseth can make the plagues of wicked men remarkable For the righteous shall see it So also Psal 58.10 Men should make use of more secret and hid tryals blessing God that they are not made Beacons much more are they called to be fruitful when the world may see their calamities 2. As the prosperity of the wicked and especially their insolent profanity and cruelty when they prosper do sadden godly men so their calamities will revive and make them glad Fot this in particular is the cause of joy here The righteous shall see it or what befals such insolent profane men as have been above described and be glad As the godly may find matter of comfort in all their tribulations James 1.2 Rom.
the duty of men and especially of Saints to delight much in him his fellowship comforts and service which will compose their minds as to other things For it is propounded here as a thing to be pursued after to have delight in the Almighty See Psal 37.4 3. It is both the Touchstone and evidence of mens Conversion when they delight themselves in God and his favour in opposition to other things Psal 4.6 7. and are much in his company and it is their reward also that they are allowed to delight in God if they could follow it forth and improve it For it is here propounded as an encouragement For then shall thou have thy delight in the Almighty 4. It contributes to the heightening of our satisfaction in God that he is Almighty or Alsufficient as here he is designed Which imports that it is comfortable that the terrour of his Almighty power needs not affright us Jer. 17.17 and that his Infinite fulness and free communications thereof as the Alsufficient God may satisfie and refresh us and comfort us over all our sorrows 5. It is also the great and inriching advantage of godly men that they may look up to God in all extremities with humble confidence without blushing and running away from him as Adam did And that they may confidently make their addresses and pour out their hearts before him in all their distresses For thou shalt lift up thy face unto God See Job 33.26 Vers 27. Thou shalt make thy prayer unto him and he shall hear thee and thou shalt pay thy vows The Second Branch of this Encouragement is that he shall receive such a comfortable return of his Prayers as shall excite him to praise and pay his vows unto God Wherein Obs 1. Somewhat is here proposed and implyed of a converted mans duty that he prayeth and makes vows which he payeth when God hears him as it is in the end of the verse It teacheth 1. Conversion to God and delight in him will not take away nor hide a godly mans wants from him nor his need of Prayer For he insinuates that when Job is converted and delighting in the Almighty he will yet be praying So also the Disciples when they are abiding in Christ must yet be praying John 15.7 The nearer men draw to God their necessities and wants will be the more discovered to them The more they have of Communion with God and partake of the sweet fruits of his friendship they cannot but thirst after more and It pleaseth God to keep the issue of his peoples necessities still running that they may live in a constant course of dependence and communion with him and may abide still in him All which upon the one hand may give a check to these who pretend to Communion with God and yet are filled with a conceit of their own fulness See Rev. 3.17 And upon the other hand those who grow in the sense of their necessities and who the more earnestly they pursue find their necessities the more discovered have no cause therefore to suspect that they have no fellowship with God since such a condition is a sure evidence they have it 2. As a man reconciled to God will be kept in a lively sense of his wants so Prayer unto God is the course he follows for the supply of his wants and relief of his necessities Thou shalt make thy Prayer unto him saith he The Spirit of God which is given to a reconciled person is a Spirit of Supplications Zech 12.10 whereby he cries Abba Father Rom 8.15 Gal. 4.6 The reconciled man is not so much satisfied with the receipt of such a particular mercy as that he receives it out of the hand of God in answer to his Prayers And he is so discerning as to know that without employing of God no other mean how promising like soever can do him good and that however a wicked man may neglect God and yet prosper yet his expectations cannot but fail him if he presume to follow such a course This should put men to try their state and condition by the courses to which they betake themselves when their necessities press them 3. Saints engaged in Prayer will find oft-times a necessity of joyning vows therewith or to engage themselves with their own consent to their duty and to perform what is enjoyned by the Authority of God For paying of vows when Prayer is heard presupposeth the making of Vows in Prayer See Gen. 28.20 21 22. Now this joyning of Vows with Prayer imports 1. That such as pray aright have an high estimation of what they seek For the granting thereof of engages them to God with their own consent And it is no smal evidence of our sincerity in Prayer when we set a value upon what we seek and when delays in answering do heighten our estimation thereof and our affection in seeking of it 2. That right supplicants have also an high estimation of Gods favour evidenced in his answering of their Prayers that his love comes over their ill Deservings and his Power and Wisdom break thorow all difficulties and improbabilities to do them good This cannot but engage them to God Psal 116.1 2. c. 3. That they who seek God aright will also be sensible of much short coming and lasiness in ordinary which needs those new resolutions and vows to excite and engage them And when the Children of God come to be in any particular distress they will be put to look upon their ordinary negligence with sorrow 4. That Supplicants who know themselves well will also be sensible of their own inconstancy and how ready they are to shake off all these convictions and resolutions they have in a day of trouble unless they secure themselves by these engagements and vows Obs 2. The Promise concerning the success of the godly mans undertaking in Prayer is He shall hear thee It teacheth 1. That reconciled men do not pray for the fashion and sit down upon the work wrought but do need the Answer of their Prayers and will be put to look what account they get of them For so is supposed here that he needs a promise of Audience 2. A reconciled man making his Prayer to God for things agreeable to his Will will get an answer in Gods due time and way For thou shalt make thy Prayer unto him And he shall hear thee See Psal 50.15 Isa 45.19 Joh. 15.17 1. Joh. 5.14 Psal 65.2 And though it be the frequent exercise of godly men that God hears not their Prayers Yet for clearing of this it would be considered 1. When Answers of Prayers are withheld oft-times the Spirit of Prayer or liveliness in Prayer is wanting though the form and fashion of it be kept up and that it may be also with some ingredient of sincerity Men may lust and long but not pray Jam. 4.2 And if they pray as no doubt the Jews did during the time of their captivity yet that life in prayer which their
no covering in the cold and are wet with the showers of the mountains c. 3. When men are under great afflictions small mercies will be very great in their eyes As those stripped persons are content to embrace a rock for want of a better shelter Undervaluers of meâ—cy do proclaim that they are so dealt with as they forget the difficulties of others See Heb. 11.37 38. Verse 9. They pluck the fatherless from the breast and take a pledge of the poor 10. They cause him to goe naked without clothing and they take away the sheaf from the hungry 11. Which make Oyl within their walls and tread their Wine presser and suffer thirst In these Verses Job proceeds yet to give an account of further acts of these Robbers cruelty and of the aggravations thereof And 1. That they spare not even the weakest but pull the very fatherless babes from their mothers breasts that they may keep them themselves or sell them to others for slaves or cause their mothers redeem them again v. 9. 2. That they spare not even the poorest but take the apparel of the poor for a pledge and take away the sheaf which the hungry have gathered among the reapers v. 9 10. Where that they are said to take a pledge doth not import that they do legally pursue or make use of any pretences of Law but only that they take somewhat as a pledge from the poor Mothers for redemption of their Children or take other rewards from these they reach to deliver them our of their hands 3. For what is subjoyned v. 11. some understand it of oppressing Masters who not only defraud labourers of their hire Jam. 5 4. to deprive them even of meat and drink and that when they are about the labours of their harvest making their oyl and treading their wine-presses which is the time wherein very beasts are not denyed the plentiful use of the creatures Deut. 25.4 But the context leads us rather to understand it of the condition of the poor formerly mentioned if not of others also by reason of these Robbers That though they tread their Wine-presses and make their Oyl within their walls for greater safety yet they are robbed and get not leave to enjoy the fruit of their labours but suffer thirst Doct. 1. There is no age nor condition of persons exempted from tryals but God may exercise them therewith when he will For even babes upon the breast and others may be tryed No men should plead exemption to themselves and as they should acknowledge it a mercy when they are free so when they have been long spared they should look that possibly they may be met with ere their course be ended 2. As God distributeth conditions and lots in the World as he pleaseth and maketh some fatherless poor hungry and thirsty So it is not to be expected that former afflictions will exempt men from new tryals when the wicked are let loose or God hath them to exercise For even the fatherless upon the breast the poor the hungry and thirsty are exposed to new tryals by these Robbers God in his Soveraignty may so dispose of men if he please and mens sins deserve all this Is 9.12 17 21. and 10.4 especially when they improve not former troubles Lev. 26.21 22 c. Amos 4.6 12. 3. It is a mercy to parents to get leave to enjoy their own children and a sad affliction to be robbed of them As here it is a great tryal that they pluck the fatherless from the breast Which as it condemns the barbarous cruelty of those Nations who pull away Infants that they may sell them to others or make Slaves of them themselves So it should quicken Parents who are free of such a tryal to look well how they educate their Children that they may find them their company and liberty a mercy to themselves and others with whom they live 4. God will own the cause of the indigent and afflicted especially when they are wronged in their very livelyhood and necessary apparel For so Joh supposeth that if God avenge any Injuries visibly in thâ—s life he will avenge Injuries done to fatherless babes to the poor hungry and thirsty We ought to be sober when we are deprived of superfluities only for that is oft-times a just chastisement upon Gods part and may prove a mercy to us if we mortifie lusts diligently when their fuel is taken from them and when it cometh to extremities God will appear and be a party against those that wrong us especially when we are humbled before him 5. It is a great addition to tryals when mens endeavours to prevent them do not avail them That even within their walls where they think to secure their harvest they get not so much as a drink of their own Wine but suffer thirst and that when they have gathered their sheaf it is taken away Endeavours to prevent trouble though it be our duty to use them will but imbitter us with disappointments and so augment our afflictions till our tryal be perfected Especially if we think to secure our selves by our own endeavours without turning to God Is 22.9 10 11. Mal. 1.4 Verse 12. Men groan from out of the city and the soul of the wounded cryeth out yet God layeth not folly to them Here Job closeth this instance of Oppressours and Robbers shewing how God spareth them notwithstanding their cruelty For however by reason of the cruelty of these Oppressours in Cities or Civil Societies and these open Robbers formerly mentioned men are heard to groan because of oppression from out of the very Cities and the soul of the robbed and wounded to death belike by Robbers without do cry out of this horrid cruelty yet the Lord doth not visibly charge this sin and folly upon the Oppressours but suffers them to escape unpunished in this life Because the supplement to them in the end of the Verse is not in the Original therefore some render the words thus God disposeth no absurdity But the sense of this must fall in with the former reading That notwithstanding Oppressours be thus cruel yet the Lord doth no absurd or unbeseeming act in not pursuing them visibly but permitting them to vent their cruelty Doct. 1. Oppression may draw very deep even to enter Cities and may put the oppressed not only to secret groans but to crying out through deadly wounds Which may teach oppressed people to observe and acknowledge Gods mercy when they meet with a more gentle measure 2. Oppression is a crying sin and as it makes the oppressed groan and cry out so God will hear those though none other regard them as he hears the cryes of the young Lions and Ravens Psal 104.21 Job 38.41 For so are we here taught that their groans and cryes are heard and God would avenge them if he did not see it fit to testifie his long suffering 3. The moe they be who are oppressed it adds to the weight and hainousness
the first amplification and instance of his Dominion v 2. Learn 1. God is a Peace-maker when and where he pleaseth For his making peace even in his high places assures us of his power to make it also upon earth See Is 45.7 Psal 46.9 He can speak and even create peace Is 57.19 and 60.17 18. Act. 9 31. He can give peace in despight of trouble Job 34.29 and peace among our selves 1 Cor. 14.33 2 Thess 3.16 Which teacheth us from whom to seek peace when we want it 2 Gods peaceable and harmonious ordering of the Heavens and of Angels therein doth not only prove his absolute dominion but may silence all men from arguing with or complaining of him in the matter of his righteousness For so much doth Bildad's scope in this evince though it do not prove all that he intends For 1. They who quarrel Gods wayes as unequal are refuted by his good guiding and wise government of these other creatures which shew that he is not to be challenged 2. His ordering of all these contrary motions of the Heavens so harmoniously and so as may tend to the good of the Universe doth shew that he is not confounded with the confusion that is among the creatures and that he can make all things work together for a good end and therefore he is not to be quarrelled 3. Angels are so guided by this supreme and absolute Lord that they have neither cause nor will to complain and why should men evidence their corruption and that they are of a low stature and cannot see afarr off by not imitating of them 4. Where God is present in a most special manner and his creatures have most near and immediate communion with him there is most peace as in his high places among Angels And therefore our quarrellings do evidence our distance from him 5. Since peace is in Gods high places therefore there can be no access for the contentious there neither for their quarrelling prayers nor yet their persons if they persist in that fault since that were to disturb the peace that is in those high places And therefore it may be supposed that Bildad would here give a reason why Jobs desire of access with his complaints Chap. 23.3 8 9. was not granted 6. Where there is righteousness as in Heaven there is concord and freedome from quarrels Therefore where concord is not it is an evidence of unrighteousness though not alwayes of gross wickedness All these considerations do plead strongly against all quarrelling of God and other contentions even among the best of men Doct. 3. Heaven is a place full of peace and sweet concord all who are there being fully satisfied with God and his dealing and at concord among themselves For there is peace in his high places So that we should long to be there and should be comforted that such a condition abides us From the second amplification and evidence of his Dominion v. 3. Learn 1. Gods Dominion is not a bare title but is backed with power and evidenced by his glorious Attendants For so is here imported in that he hath numberless armies 2. There are Rebels against God and some of the Sons of men who dare enter the lists of opposition with him For so is here imported in that he hath armies to employ against these Rebels See 1 Cor. 10.22 3 Quarrellers and Murmurers against Providence do in a peculiar way oppose themselves to God For so much would Bildad hint to Job by telling him of armies to oppose him in his complaints And it is true that upon the matter murmurers would pull God from his Throne and it is because they cannot effectuate that that they carp and blaspheme 4. God is sufficiently armed and provided of Instruments to bear down all opposition all creatures being is a numerous orderly and obedient army to fullfil his commands For there is no number not only of his Souldiers or Troops but of his armies Thus did he employ variety of his creatures against Pharaoh an Angel against Senacherib the Stars in their courses against Sisera Judg. 5. Wormes against Herod Act. 12. c. Yea he can make the very armies of his enemies become his armies against themselves and cause them cut off one another 2 Chron. 20.22 23. The consideration whereof may terrifie Rebâ—ls Jer 7.19 And may encourage the Church whose enemies may be against her in their endeavours of opposition but cannot be successful against her Rom. 8.31 And it may assure godly men that if one or more means of relief fail them he can find out another So that they need not be discouraged when they are disappointed of many probable means 5. Men are ordinarily stupid in considering that which is of greatest concernment to them and that which might silence their opposition and quarrellings of God Therefore is this and that which followeth propounded by way of question Is there any number of his armies To intimate the certainty of the thing and to give a check to Job and such as he who as he thought did not consider it From the third amplification and evidence of his Dominion v. 3. Learn 1. What refreshment men receive by the creatures it is not their own but cometh from God For it is his light and he created the light before he created the Sun Gen. 1.3 14 c. to evidence that it is so 2. Gods general goodness to all is undeniable and written in the very beams and light of the Sun For that his light ariseth upon all is an evidence of his goodness to all See Psal 35.5 and 145.9 And this 1. Warns all not to abuse the proofs of his general goodness but rather to be led thereby to repentance that they may be fitted for better things Rom. 2.4 5. 2. It invites sinners to come to him who furnisheth them with these good things which they make use of as weapons wherewith to fight against him to assure them that he will be much more kind to them that seek him 3. It leaves the wicked inexcusable when they justly perish because they despise his goodness 4. It teacheth all his children to endeavour to imitate him in this his goodness Matth. 5.44 45. Doct. 3. A right study of the general goodness of God were it but in affording the very light of the Sun to all is an argument to stop the mouths of all these who dare complain of him For it is an argument to silence Jobs complaints upon whom doth not his light arise For not only doth this his universal Providence prove his absolute and universal Dominion which ought not to be contended against And the glory of the Sun proves it to be iniquity in any creature to compare with God the Author of that light in the matter of purity And if men dare not directly look to the bright Sun but their eyes are sure to be dazled how dare men think to look God on the face in the tearms he supposed Job had
he gives proof of his condescendence to our weakness so by the other he demonstrates his Soveraignty And as he chears up his people by his dispensations which they can see through and discern his heart and love in them so he excites them to expect more eminent proofs of him that his purposes about them are wrapt up in darkness seeing choicest mercies have been communicated by most unlikely means And withall when the Lord thus walks towards his people he doth it that their Enemies may discover themselves and break their necks by reason of these dispensations of Providence Doct. 5. Man hath naturally a great conceit of his own ability and will be essaying to sound the depth of this Wisdom of God Therefore Job not only asserts that man cannot find it out but gives reasons to prove his assertion which imports that man must be disputed out of this opinion of his own abilities Man is a very presumptuous Creature Job 11.12 and is better as he thinks at anothers lesson than he is indeed at his own and is more busie in passing a judgment upon Gods guiding of the World and of himself and others in it and that many times for this end that he may take occasion to reflect and carp at Gods dispensations or abuse them to some ill end as here Jobs friends endeavoured to defend their ill cause thereby than at his duty And even godly men through fear sense of guilt discouragement love to murmuring c are apt to lean to their own verdict of Gods dispensations that so they may feed their distempers thereby The consideration of this should humble men and put them to employ God for attaining a right sight of Providence and it should teach godly men to beware of taking every impression that is offered of Gods dispensations but to hold them by that view which the Covenant affords them both of mercies and tryals Ps 89.31 32 33 c. 6. Jobs first argument That there is no place where man may find this Wisdom neither upon earth nor in the depth or Sea may yet further teach 1. However God bless diligence and pains in lawful endeavours and men may find out so much as is needful to know of this wisdom in the use of means yet no pains will bring them to comprehend it fully For men will nor find it among themselves since they know not the price or order of it nor yet among other Creatures beside them in the land of the living nor in the depth or Sea In a word they will find it neither far off nor near hand which may be a warning to men not to employ their pains where they may certainly expect no success 2. Wit and parts will prove foolish and weak in this search after this Wisdom for mans wit whereby he finds out many secret things v. 1 2 c. will do no more here as to the full knowledge of this wisdom than other Creatures in the land of the living in the depth or in the Sea 3. Even where much of this Wisdom is manifested as in the Sea yet man will remain ignorant of it either he will see much and yet not perceive or when he perceiveth much there is yet more hid Doct. 7. From that sentence man knoweth not the price or order of it we may gather some evidences and effects of any measure of some knowledge of this wisdom which is attained by men And 1. In what men study to know of Divine Providence they must observe an order or series of it that they pass not a judgment upon what is only present but wait on till he discover light out of darkness order out of confusion a deliverance even in going to Babel Mic. 4.10 and till after he hath humbled and proved he do good at the latter end Deut. 18.16 2. Mens knowledge of this wisdom of God must beget affection and what they know they must prize and value for we do read Providence backward when we do not esteem of it and say Good is the Lord and his Word whatever the particular dispensation be Is 39.7 8. Verse 15. It cannot be gotten for gold neither shall silver be weighed for the price thereof 16. It cannot be valued with the gold of Ophir with the precious onyx or the saphir 17. The gold and the crystal cannot equal it and the exchange of it shall not be for jewels of fine gold 18. No mention shall be made of coral or of pearls for the price of wisdom is above rubies 19. The topaz of Ethiopia shall not equal it neither shall it be valued with pure gold The second reason proving both the excellency and impossibility of attaining this wisdom is That it is not exposed to sale nor hath man any price which may purchase it though he should give whatsoever is precious and rare for it It is not needful to insist in describing these several kinds of Gold and Jewels mentioned here only the words hold out That though men had all sorts of Silver and Gold Coin and of Jewels and had the best of every kind as the gold of Ophir and fine Gold were and those of them which were rare and far fetched as Gold from Ophir and the Topaz from Ethiopia and were the excellency of these precious things yet further improved by Art as fine Gold made in Jewels or Vessels as the word is yet this wisdom is excellent above all these nor could it be purchased by them Doct. 1. God hath plentifully furnished this Earth with precious and excellent things divers whereof are here enumerated Hereby God demonstrates his Riches his indulgence toward rebel man le ts see his rich allowances not only for necessity but for ornament if men would serve him and seek better things and hereby also the Lord tryeth men whether they will be tempted to prefer these things which have a lustre in their eyes to more excellent things 2. Men have naturally an high esteem of these fine things that are in the world for so much is here imported in that this wisdom cannot be commended but by comparing it with these things They are indeed excellent in themselves but men are naturally inclined to prize them too much while they look at the things which are seen rather than the things which are not seen as the Apostle speaks in another case 2 Corinth 4.18 3. It may point out the vanity of the best of earthly things that they borrow much of their lustre from their being precious rare and far fetched as here Gold is excellent because it must be fetched from Ophir and the Topaz from Ethiopia whereas where things most abound people will give them away in exchange for very toys 4. The wisdom of God in governing the world is excellent and inestimable above the best things of Nature improved by Art as here we are taught So that 1. Great is Gods condescendence in employing what is so excellent about us 2. We ought to silence all
at some times only but very often and habitually as their condition required It is good not to weary in well-doing or to sit down and please our selves with doing some few acts only of charity or justice 3. It is not sufficient that Magistrates do good to the poor in their righteous cause if they do it out of vain-glory or give them surly looks or checks though they do their business But they must do for them with fatherly affection For Job was a Father to the poor He owned their cause affectionately and with that same solicitude that a Father hath for his Child As men are bound to do all acts of charity not by constraint but willingly and from a principle of love 2 Cor. 9.7 So Magistrates owe this affection to all their subjects especially to the poor as being bound to be Fathers and Mothers to them which is the common designation of all Superiours as well as of Parents Exod. 20.12 4. As Magistrates ought to know causes well before they give out sentence in them for the Law requires that men should hear before they judge Joh. 7.51 though many even of all ranks are ready to condemn that out of prejudice or respect to the opinion of others which they understand not and others are ready to speak of things when they neither understand what they say or whereof they affirm 1 Tim. 1.7 So there is need of narrow search and enquity to find out the truth in causes if either they be dark or intricate of themselves or darkned through the subtilty of Adversaries Therefore Job searched out the cause which he knew not See Deut. 13.12 13 14. Prov. 25.2 and 29.7 And though this seem to be the genuine interpretation of this place yet the other interpretations formerly mentioned may put us in mind also of other duties oâ— Magistrates which are elsewhere commended in Scripture Namely That Magistrates should be careful to prevent Contentions and Law-suits so far as may be by looking into and studying to compose these differences which are not yet brought before them That they should be careful to try if there be any so crushed with oppression that they dare not have recourse to Magistrates for redress through fear of their potent Oppressours And they should have a care that judgement proceed not according to their acquaintance with persons and that justice be not wrested to gratifie their Kindred Friends or Allies See Deut. 33.9 Verse 17. And I brake the jawes of the wicked and pluckt the spoyl out of his teeth In this Verse Job gives an account how he took course with these Oppressours who had wronged the poor and made â—hem restore their ill purchase and disabled them that they should not oppress afterwards Doct. 1. Oppression of the poor is a beastly bruitish wickedness and the Oppressours are more like ravening beasts than like men For Job describes them that not only they are wicked but that they are like beasts tearing and devouring a prey with their teeth See Ps 58.6 2. It is the duty and will be the care of faithful Magistrates to protect the poor against Oppressours and to cause the poor be restored to their right not turning Oppressours themselves Zeph. 3.3 Nor colluding with Oppressours for a part of the spoyl Mic. 7.3 For Job pluckt the spoyl out of the wickâ—d's teeth and gave it to the righteous owners See Rom. 13.3 1 Pet. 2.13 14. 3. Not only should Oppressours be made to restore what they have unjustly taken but they should be punished and cut short of their power that they may not be able again to oppress For Job brake the jawes of the wicked when he pluckt out the spoyl that so they might tear no more And where this duty is neglected by these in Authority as ordinarily petty Thieves are punished and great Oppressours and grinders of the faces of the poor goe free God interposeth by his own hand to destroy these Oppressours and root them out Verse 18. Then I said I shall dye in my nest and I shall multiply my dayes as the sand In the fourth and last branch of this description of Jobs former prosperity he gives an account of the apparent stability thereof and of the confidence he had it should continue it being so great and well fixed In this Verse he declares what his confidence was unto which he subjoyns the grounds of his confidence in a new account of his prosperity Shewing That it was well rooted and spread abroad and watered with the blessing and influences of God v. 19. And that his honour and power were in the prime and still growing upon his hand v. 20. All men having a great opinion of his wisdome v. 21 22 23. And keeping a great distance even when he conversed familiarly with them v. 24. And his Authority being very eminent among his people v. 25. His assertion of his confidence in this Verse contains this in summ That being so setled he expected that after a contented life and a life of long continuance or of many dayes like the sand without number he should have dyed quietly and peaceably at home in his own house as a Bird in its nest and not have been made a prey of as he was Concerning which confidence and expectation it may be enquired First Was not this a fruit of his carnal disposition thus to please himself with the thoughts of a long continuance of his prosperity Answ As Job is not altogether to be condemned in this his confidence For he is not only thinking on death when he is at the height of it but he might justly be free of distempering slavish fears of a change having laid so good a foundation of peace and security through Gods blessing in Gods favour and a good Conscience yea it proved thus with him in the end Chap. 42. And no doubt Job would never have mentioned this in this so calm an Apology for himself if he had not been certain that at least there was somewhat justifiable in it So he is not altogether free of excess in it and his confidence was mixed and had some tincture of the flesh and unrenewed part in it For his very complaint about the disappointment of his hopes and the encouragements he looked to as supports of this his confidence v. 19 20 c. do evince so much Especially if we compare this with a parallel practice of David for which God did chasten him Ps 30.6 7. Secondly It may be enquired How this assertion that he had been confident of the continuance of his prosperity doth consist with his own profession Chap. 3.25 26. that he had feared what was come upon him and was not in safety nor quiet even before trouble came Answ This difficulty hath been touched on Chap. 3. And it will not suffice to clear it that we assert That Job might have been looking out for some trouble and yet have expected to dye in his nest for all that as never
his laughing that they believed it not and were surprized with it Our life must not be spent in continual mirth and revelling nor ought that to be made our constant trade which should be but a diversion and recreation 3. Grave men will also be very cleanly in taking of their recreations so that their mirth will not be farr from seriousness and they will so manage it as it may not hinder their being profitable For so much also is insinuated in that when he laughed they believed it not but apprehended there was somewhat serious and in earnest even in his jests and mirth See Eph. 5.4 Col. 4.6 4. As it is mens duty not to take needless offence at any but to be of gentle and innocent dispositions so especially they ought to be glad of the welfare of their Superiours which tends so much to their own advantage and not to take advantage of their familiarity to despise them but still to reverence and keep a distance with them For so did they to Job They believed it not if he laughed upon them they were so glad to see him satisfied and they believed it not so as to do any thing which might cast down the light of his countenance or make him ashamed of what he had done It is a great sin in people to restrain any and especially their Superiours in the use of their lawful liberty by carping at and taking advantage of their most innocent carriage or charging them with levity who are of known gravity In which case it is mens wisdom rather to forbear many things as Job would have done had they not thus respected him 5. As it is a fault in people to vilifie the Authority of their lawful Superiours and bring them into contempt as here they dealt not with Job So it should be the care of Superiours to maintain their reputation and keep up their Authority for a right end For Job insinuates it would have cast down the light of his countenance and made him ashamed and sorrowful if he had exposed himself to contempt See 1 Sam. 2.17 with 3.13 Tit. 2.15 6. Godly men may find so great a change that where their carriage was wont to be a Law to all they may be censured and carped at by all For so was it with Job He was wont not to be mistaken in his very mirth now he is carped at in whatsoever he doth Verse 25. I chose out their way and sate chief and dwelt as a King in the Army as one that comforteth the mourners Lastly He instanceth the greatness of his glory and power in his eminent Authority and that he was not only reverenced because of his place and dignity but beloved because of his tenderness therein How he was privately and publickly honoured because of his dignity is pointed out in two expressions One is That he chose out their way and sate chief which imports not only that he took place of all whether in walking or sitting but that he prescribed to every one what was to be done by them The other is That he dwelt as a King in the Army which not only imports that he was chief Magistrate among them as it seems he was supreme But that his injunctions were obeyed as the orders of a King are obeyed in an Army where there is strict discipline and ready obedience given by all Or if we joyn the two expressions together the first may import That in times of peace he sate in the chief place and ordered all affairs and the second That in times of warr he was followed by all as their King and General As for his tenderness in the height of this dignity it is added in the close of the Verse That though he sate chief and was a King in the Army yet in all this eminency he was as one that comforteth the mourners or he was steadable to all in distress and sorrow comforting and easing them and helping to solve their scruples and doubts Doct. 1. It is a great mercy when pious men and men of abilities are invested with Authority As here God made Job to sit chief and be King who was so godly and able to discharge that trust faithfully It is true an Absolom may pretend fair that he may carry on his rebellious design 2 Sam. 15.2 3 4. But it is a mercy when men really pious and faithful have power with Gods approbation See Is 3.12 2. Godly men who are in power are bound to improve their eminency for the publick good and not for promoting their own interests For Job when he sate chief put forth himself to choose their way and was with them in all hazards in warr as well as in peace He was not like many who aspire to places of dignity not for the peoples good for whatever they pretend of that the people cannot see it but for their own ends and advantage 3. Publick employments need be no hindrance to piety if men be single and streight in going about them For Job continues a godly man in highest Authority in greatest toyl and most serious consultations and not only in peace but in warr wherewith they were exercised as well as now for Jobs speech at least alludes to warr as a known thing among them And this may sadly reprove many who instead of bettering the places to which they are called and making them more comfortable and refreshfull to the people do themselves rather become worse by reason of their dignity and do wear out of tenderness and familiarity with God by reason of their many distractions God hath not called these who would be godly to be Eremits and therefore they must be far wrong whose practice saith That Piety cannot be entertained amidst the distractions of a lawfull Calling 4. As Obedience is due to Magistrates so their Faithfulness in their charge is a special mean to beget and cherish it For this faithfull Magistrate as he is described v. 12 13 c. did choose out their way and dwelt as a King in the Army Faithfulness will keep up a Magistrate's authority better than if he should serve mens humours to maintain it 5. Mourners and afflicted persons whether through trouble of minde or other crosses are not wanting in all ages but all times and all conditions also have their own crosses and sorrows For even in Jobs time there were Mourners to be comforted See also Chap. 4.3 4. So that these Foords of trouble have been already tryed and however men are apt to complain of present times compared with former times See Eccl. 7.10 yet let Times change never so often there will still be such lots befalling the sâ—ns of men 6. The eminency of Magistrates should not hinder them to stoup to comfort and succour their people in distress But they should respect them and manage their Power tenderly as Physicians and Pastours that so they may walk worthy of their places and gain the affection of their people For Job in all this
any it is a Call to them to be humbled 4. Albeit men do ordinarily glory too much in their apparel yet as it is appointed to cover our shamefull nakedness So God may humble even his own Children with the scarcity thereof in time of need and by its being a witness to declare what Bodies it covereth For so Jobs garments proclaimed how vile a Body he had and his complaint that they hurt him doth seem to import that he had not variety of them wherewith to shift himself but was forced to wear the rayment he had even when it became stiffe and hard to his no small trouble and pain From v. 19. Learn 1. It is good to have constant thoughts of God's hand in all we meet with that we do not mistake and miscarry and of his design and purpose therein that we be not surcharged with groundless fears therefore doth Job over again after what he hath marked v. 11. observe that God did all this He hath call me c. and that he did it to humble him and make him know what he was 2. Gods end in humbling tryals is to cause men know their Original which is a needfull lesson to all especially to dignified Saints Gen. 18.27 So here God cast him into the mâ—re that he might know he was dust and ashes being so like it by reason of his trouble 3. It may assoile God from all challenges for afflicting of men that he layeth them no lower by trouble than they are indeed in their Original For Job becomes but like dust and ashes by this affliction the very thing which he is by his original constitution and which he will be at last when dust returns to dust Gen. 3.19 Eccl. 12.7 4. It is a very sweet and comfortable improvement of trouble when as God humbleth men thereby so they are humbled and diligent in learning that lesson For Job takes with the instruction and became like dust and ashes the thing which his present condition spake him to be 5. It is not little that will abase man and make him know himself but God must let him wallow in trouble that he may learn that lesson For he is cast into the mire and left to wallow there that he may become like dust and ashes Verse 20. I cry unto thee and thou dost not hear me I stand up and thou regardest me not The last Head or Branch of Jobs present miseries is his sense of Gods anger and heavy hand in all his calamities Of this he gives three Evidences to the end of the Chapter in recounting whereof he speaks sometime to God and sometime of him The first Evidence of Gods anger in his calamities in this Verse is the ill success of his prayers and that when he prayed he was not heard and when he insisted he was not the better but rather the worse handled For clearing of the words it is to to be considered That the negative particle Not is not expressed in the Original in the end of the Verse where it is only Thou regardest me or lookest upon me But though it be not expressed yet it is to be repeated from the former part of the Verse as is usual in this Language Compare Deut. 33.6 Ps 9.18 1 Sam. 2.3 Pro. 25.27 Isai 38.18 and other places where this particle must be repeated to make up the sense Others do read the words without the particle and that variously Some thus Thou lookest upon me and dost no more but art only a spectatour of my miseries but that reading doth not express the Emphasis of the Original word Some read them by way of Interrogation which must be resolved negatively thus Dost thou regard me Or Express any pity and compassion to me Surely none at all And some read them thus Thou markest me Or singlest me out to punish me yet more as is subjoyned v. 21. All these readings are to one purpose and do shew that when he persevered in prayer he was not noticed but instead of a comfortable answer his afflictions were continued and increased Doct. 1. Albeit in many respects it be sweet to Saints that they have to do with God in trouble yet sometimes through their weakness it wants not its own bitternesses that it is so For here Jobs having to do with God resolves in a complaint when he reflects upon his success 2. Whatever complaints our sense suggest to us of God yet it is our best not to run away from God but to goe to him and lay them out before himself For Job here tells God the bitterest of his resentments so also v. 21 22 23. It is a good errand to goe to God and tell him our tentations for that is a complaint of them and it is Child-like and an evidence that tentations have not quite overthrown us when we take that course with them 3. It is the blessed advantage of godly men that as their lowest condition doth not hinder them to pray so their trouble leads them to leave themselves upon God to see the need of prayer and of fervency in it if they will practice accordingly For saith he I cry unto thee as knowing that he was warranted to pray notwithstanding his deep distress and being careful to improve that liberty in fervent prayer and crying See Ps 50.15 4. Saints in trouble will not get resting on the work of prayer unless their prayers be heard also For so is here imported that he was put to look if God did here his cry See Ps 5.3 Yea it is the saddest of Saints afflictions under trouble if their prayers be not heard considering both their pressing need and that it seems to speak God angry when he doth not hear as will be after marked 5. Although it may seem strange to Saints not to be presently heard in trouble considering Gods promises Ps 50.15 and 55.17 Luk. 18.7 8. Yet God in his deep wisdome may seem not to answer or really delay to answer the cryes of his needy people For I cry unto thee and thou dost not hear me In the Original it is Thou dost not answer me For Job doubted not but he heard him though he did not evidence so much by granting his request But notwithstanding all his cryes let his Friends his Oppressours and Scorners of him deal as they pleased with him See Ps 22.1 and 69.3 Lam. 3.8 44. Of this see more on Chap. 22.27 Only when we get not satisfactory answers to our prayers in being delivered from our pressures let us labour to get it made up in quietness of spirit 1 Sam. 1.18 in strength and support to bear our pressures 1 Cor. 10.13 Ps 138.3 and the want of a deliverance from them 2 Cor. 12.8 9. in grace to make use of the delay and to reap good fruits of it such as quickening yet more to prayer humbling of us purging of our dross meekness under such a lot sense of our ill deservings c. which are better than many answers and
I was before 3. It is of great use also to look upon death and the grave as the common lot of all mankind For so doth Job describe the grave here that it is the house appointed for all living For however some get not a grave when they dye yet they get somewhat in place of it and though some as Enoch and Elijah were caught up to Heaven immediately yet they had a change in place of death and those instances are so rare and singular that they need not be stood upon as exceptions to this general assertion See Josh 23.4 1 King 2.2 Ps 89.48 Heb. 9.27 The study hereof should cause men more easily digest death as a common lot and should excite all to prepare for it it being none of these tryals wherewith some only are exercised It may also let men see that there is no cause why they should glory in their advantages within time seeing death and the grave will make all equal See Chap. 3.13 14 c. Ezek. 32.18 27. 4. It is also useful to know that God is the dispenser and orderer of all our tryals and particularly that he hath the supreme hand in bringing us to death that so we may know that our times are in his hands and not in the hands of men Ps 31.15 For saith he Thou wilt bring me to death c. 5. Albeit godly men are not unwilling to dye when God calls them to resign their life to him yet it cannot but be sad to them to be taken away in a storm For this is the scope of Jobs complaint that he was put to expect death when God was so cruel and opposite to him v. 21. So that when men are called to close their course in peace they should not decline it considering that God if be please can make death more formidable to them 6. The people of God in trouble are ordinarily too rash in their conjectures and apprehensions for the future They may be more afraid than really hurt and when they have discovered their weakness and fears God may be pleased mercifully to disappoint them For though Job was certain that he would presently dye I know thou wilt bring me to death yet he was disappointed See 2 Cor. 1.8 9 10. Verse 24. Howbeit he will not stretch out his hand to the grave though they cry in his destruction This Verse hath a dependance upon the former but the scope and meaning thereof is difficult by reason of the various readings especially of the latter part of the Verse Some conceive that Job is repeating a promise then current in the Church Namely That God will not stretch out his hand to the grave to send men to the grave if in his destroying them they cry And so the words will contain an aggravation of his complaint that God was bringing him to death v. 23. That howbeit there was such a promise and he was one who might claim a right to it being not only a cryer unto God v. 20. but a merciful man v. 25. yet God would cut him off This interpretation doth import That the best way in difficulties is to have our recourse to the promises to see what grounds of hope there are there and that Gods dispensations may sometime seem to contradict his promises As Job is here conceived to complain But it may suffice to justifie God That this was but a promise of temporal deliverance and such promises are not absolute but conditional to be performed in so farr as God seeth to be best for his people and That Job was disappointed in his apprehensions and was not cut off nor this supposed promise made void to him But I choose to follow our Translation which carries it as a cordial against approaching death That however God send him to the grave as he apprehended v. 23. yet he will not stretch out his hand to the grave or heap alluding to the custome of raising up heaps upon graves that they might be known to afflict him there but death will end all his bodily pain That in the end of the Verse is added as an amplyfication Though they cry in his destruction that is However they who are innocents and cut off do cry in the mean while that he is destroying them or however their enemies cry out while they are a cutting off that they are wicked as his friends and others did raise clamours against him yet they will be at ease there Others read it by way of confirmation thus Is there any cry there in the grave of his destroying them Certainly none at all None ever heard any such cry of these who are in the grave This encouragement which Job takes to himself is not so to be understood as if men had no joy or pain after death but he speaks only of the ease men have after death of that bodily and temporal pain which they endure in this life And albeit all this and much more might have been expected by Job had he been to dye at this time Yet he evidenceth too much weakness that he looks not to further comfort than simple case in the grave which was also his fault in his impatient wishes Chap. 3. Doct. 1. Every bitter lot that befalls the children of God hath its own consolation to sweeten it if it were well studied As here Job finds a cordial to sweeten his apprehensions of approaching death If mens eyes were opened as Hagars Gen. 21.15 16 19. and Elisha's servants 2 King 6.15 16 17. they might discern ground of encouragement even in the midst of their perplexities 2. This may sweeten all our bitterness and toyl in this life that death will put an end to it beside what further may be expected after death by godly men For so doth Job reckon that he will not stretch out his hand to the grave 3. No sad dispensations or rods upon men while they are going to the grave will frustrate them of rest there but death will make a sudden change of all their outward and temporal troubles For so much doth the subjoyned amplyfication and confirmation teach however we read and understand it Though men be crying and groaning in going to death and though clamours and calumnies be raised against them yet the experience of none doth witness that there is any cry there of Gods destroying them 4. The people of God do oft-times come short in their expectation of what is allowed upon them For Job comforts himself only in the expectation of that which is common to all as to the outward part of it whereas he might have looked for much more 5. It is also an evidence of the people of Gods weakness in trouble that they do at too much upon simple case of their pains and troubles For this is all he expresseth here though elsewhere he speak out his mind more fully Verse 25. Did not I weep for him that was in trouble Was not my soul grieved for the poor The third Evidence
point out to wicked men the vanity of their imagined happiness that in all they attain or enjoy they can never find that happiness they seek after but it is still before their hand 4. Albeit hope of future good be that whereby all men who are not drowned in despair do chear up their own hearts whether they be in weal or woe yet only godly men have the promises upon which they may ground this hope And particularly the merciful have a promise that they shall obtain mercy So that it is no wonder they fall into trouble who do not shew mercy Jam. 2.13 Mat. 25.41 42 43. For it was upon this ground that he was a godly man and particularly a merciful man that he looked for good and light 5. Mens expectations of good things promised are then rightly managed when their affections are keeped lively to prize the mercies expected and to esteem highly of God the giver of them when they patiently wait Gods time and way of conferring these promised mercies and when they wait on God in his way for them not taking any sinful shift to bring them about Therefore doth he expound his looking or expecting by waiting which imports earnestness of affection opposite to indifferency and security Ps 130.5 6. and patience Rom. 8.25 and is accompanied with tenderness Ps 37.4 6. Not only may a sinful people or godly men interceding for them be disappointed of their expectations Is 59.9 Jer. 14.19 But even godly men walking in an approved way may be disappointed of the temporal mercies they look for because they out-stretch themselves in expecting these things absolutely which God hath promised only conditionally with an exception of the Cross and needful tryal and in so farr as he seeth good for them For so Job is disappointed here When I looked for good then evil came unto me and when I waited for light then came darkness 7. Disappointments of mens expectations do not only make their sad lot yet more bitter As it may be upon this account also he calls his sad case both evil and darkness But do otherwise look sad upon them and seem to speak anger from God against them if they be godly and tender For this is to Job an evidence of Gods anger and of his being turned to be cruel to him that he is thus disappointed 8. The people of God in the heat of tryal do oft-times lose the benefit of the sober and serious thoughts they had before And albeit they meâ—t with nothing but what sometime they looked for or judged probable and equitable Yet their passion causeth them forget all this and so they make their own tryals more bitter For albeit Job notwithstanding these expectations was also looking out and preparing for trouble Chap. 3.25 26. Yet now he forgets that when he would complain of his sad case and aggravate it Verse 27. My bowels boyled and rested not the dayes of affliction prevented me In the rest of the Chapter Job proceeds to give an account of the sad change that had befallen him contrary to his expectation And albeit he had spoken of his sad case before yet he insists here upon it again by reason of his passion and present resentment and that he may more fully and pathetically enumerate the particular evils and dark clouds that had over-whelmed him This account he prosecutes in several particulars in the several Verses to the end of the Chapter The purpose in this Verse as also v. 28 being expressed in the by-past time sâ—me do take them up as a Commentary upon what he had said v. 25. Or a further account of his Sympathy and that the three last Verses only do give an account of his present trouble notwithstanding this his Sympathy And for this Verse in particular they expound it thus That his Sympathy kept his bowels of affection in continual motion and exercise without any intermission and that he was prevented by affliction or seldome if ever did he pass a day without sadness in behalf of some one or other But the words do not so clearly bear that sense and the Original phrase in both Verses may be as well read in the present time And therefore this Verse is to be looked on as containing the first evidence of his sad condition taken from a fruit of his sickness and trouble of mind Namely that his pain and grief did so continually toss and affect his bowels or inward parts as if he were in a feaver and that the dayes of affliction did not only prevent him at first or stole upon him before he thought of them of which see what is said v. 26. and Chap. 29.18 but even now they prevent him and come betwixt him and comfort and all other thoughts Doct. 1. Affliction will make great Oratours in speaking of their miseries and will cause them dwell much upon that sad subject For here Job cannot get off but must insist again upon this sad subject as finding no case but in telling he wants it 2. Much thinking upon and repeating of the same grievances over and over do contribute to heighten the affliction of the afflicted and to make new exercises unto them For albeit Job had said all this before or somewhat to the same purpose v. 16 17. yet he repeats it over again as a new tryal at every repeating thereof 3. Albeit pain upon the outward parts of the body and inward sickness upon the vitals be distinct afflictions which God oft-time seperates not inflicting the one when he inflicts the other Yet a godly man may be exercised with both at once For Job had pain in his bones and sinews v. 17. and here his bowels or inward parts are affected 4. Much Soul-exercise and grief accompanying other crosses will soon draw on sickness and feaverish pains For Job being in this case his bowels boyled So that a Gospel-frame of Spirit is good medicine to prevent these wasting Soul-pressures which accompany trouble 5. Want of intermissions or breathing times in trouble is a sad addition to the tryal which yet godly men may taste of in their afflictions For saith he My bowels boyled and rested not 6. God will exercise his own children till they find their trouble to be an affliction indeed and he may so put them to it that their time for a long while will be remarkable for nothing but for their bearing of afflictions in it For these causes doth he call them the dayes of affliction dayes of sharp searching tryals and nothing but tryals 7. As it adds to mens affliction if they be unexpectedly surprized with it So even these who are most resolved may be surprized with it when it comes For albeit they resolve to meet with trouble yet they may be surprized with troubles shaking and pinching them more than ever they expected and with the exhausting of all their habitual furniture and resolution thereby till new and fresh supplyes come from Heaven For in these respects the dayes
that the dispute continued he finds that none of them had convinced Job or convincingly proved what they had asserted against him that he was a wicked Hypocrite Nor yet had they answered his words which imports not only that they had not refused his arguments and repelled these evidences of his integrity which he had produced in his own defence â—ut further that they had not made that reply to Jobs miscarriages in his discourses which was necessary for his humiliation and casting down as he speaks v. 13. And so Job is declared to be Victor in the debate betwixt him and his Friends concerning the calamities of godly men of which v. 3. And yet somewhat remained to be answered to Jobs words which they had not hit upon From these two Verses Learn 1. When Debates are once started they may continue very long For not only have there been long discourses among them but it seems they have taken time to study this controversie and search out words or what to say whereby the debate was much lengthened Debates may be soon begun but they are not so easily composed again For mens wilfullness may continue debates long And God in his holy providence may permit them to continue that men may be fully tryed 2. It is mens duty to search into Controversies and to be well advised in what they speak to a weighty cause For in so farr they did right that they searched out what to say Men do sin hainously when they engage in debates before they understand them and before they consider to what they may tend 3. When men are once engaged in Debates if they be non plust they are ready to bend their wits to maintain their cause rather than they will yield and quit the plea For thus also they searched out what to say when Job put them to it but it was but words as it is in the Original and somewhat wherewith to flourish and make a shew that they studied or found Thus when men are once engaged and grown warm with passion they will readily seek victory rather than truth 4. It is mens duty when Debates are started and agitated not to be idle spectatours but diligent observers that thereby they may be edified and may be able to know what is truth For Elihu professeth he was not sleeping but diligently attending all the while of the debate and no doubt this debate did edifie many Auditours as well as him 5. It is a duty also to let men say their minds to the full before we judge of their Doctrine and Opinion For he heard them out and did not halve their discourses by interrupting them 6 It is also mens duty to ponder well what is said that they do not wilfully nor negligently mistake the discourses of them who speak For Behold saith he inviting them to consider how seriously he had proceeded I waited I gave ear yea I attended unto you 7. It is a clear and determined case and a truth to be much remarked and improved That a man may be afflicted and yet righteous For here the Controversie is determined in Jobs favours who had maintained this truth constantly against his friends and that with a Behold Not that every man may claim to this that he is righteous when afflicted if he want evidences of his integrity For a wicked man may be plagued as well as a godly man afflicted in this life Nor yet doth this warrant godly men not to be sensible of their failings when in affliction because their persons or cause are righteous But that which it imports is That godly men may see love in rods and that they are consistent with love and That they ought not to suffer the weight of their afflictions to light upon their state and personal reconciliation with God to call that in question because they are afflicted 8. Not only may men think they have refuted their Adversary when it is nothing so as they gave Job over as an obstinate man v. 1. when yet Elihu tells them they had neither convinced nor answered him but God may sometime be pleased to raise up some to own them who are for a right cause when they are over-powred with multitude of opposers and lye under many disadvantages As Elihu here takes part with Job who had so many godly men against him Let men abide by truth though they were even left alone in that quarrel and God will send them friends at last when their tryal is perfected 9 Men may be very able and express great abilities in what they say who yet do erre For he acknowledgeth they had reasons or as it is in the Original understandings and gave proof of their great abilities and yet they did not convince nor answer Job 10. So weak are men that before they be convinced they must not only have an assertion proved but their objections against it answered otherwise they will not heartily embrace a truth how clearly soever it be proved For he desiderates both these in their dealing with Job and intimates that they ought both to have convinced him by strong arguments and answered his words or objections if they would have brought him to be of their opinion 11. Men may prevail against men and have the righter cause and the better of them in debate who yet are faulty before God even in that cause and deserve a reproof from him For here Job is assoiled and declared Victor in the debate with his Friends and yet Elihu intimates there was an answer which should have been given to his words but they had not touched upon it as he resolves afterward to do v. 14. Men had need to look to this that their righteous cause and the errours and miscarriages of their Antagonists do not blind their eyes that they see not their own failings Verse 13. Lest ye should say We have found out Wisdome God thrusteth him down not man In this Verse the former Reason is amplyfied from the consideration of Gods end and design in ordering this business which also was his end in passing so free a censure upon their Doctrine This is propounded in general in the beginning of the Verse That whatever were Jobs failings yet God had so ordered the matter that Job had got the victory in the debate and they had succumbed in their undertakings against him that they might not glory in their wisdome nor might ascribe it to their abilities and experience that they had found out what was sufficient to put an end to this Controversie And he had freely told them so much v. 12. that they might no longer entertain that good opinion of themselves As for that which followeth God thrusteth him down not man Some take them to be the very words whereby they might be ready if not prevented to express their thoughts of their own wisdome to this purpose That they by their wisdome had found out so much for convincing of Job that they had left him nothing wherewith to
be credited and heard As men ought to walk so uprightly as their word may be credited so it is a fault to be jealous of men who have given proof that they are such Thirdly To open the mouth in Scripture-language doth frequently import to speak like a wise man and gravely to a purpose So it seems to be taken Chap 32 20. See also Judg. 11 3â— Psal 78.2 Prov. 24.7 and 31.8 9 26. Matth. 5. â— A fools mouth is alwayes open but a wise man shuts his mouth and only opens it when there is just occasion to speak It teacheth 1. Men who would prevent alienation of mind in the afflicted ought to deal very seriously and gravely in handling and speaking to their condition As here Elihu resolveth to do that he may perswade Job to be attentive Whereas they who do but trâ—fle in dealing with such do justly breed alienations and bring themselves in contempt 2. The more seriously men deal with others about their condition their guilt will be the greater if they slight them For Elihu's Argument conclude this that since he was to speak so seriously Job could not in reason nor without guilt decline to hear and hearken attentively Fourthly We are also to remark how he doubleth his expressions and in the end of the Verse repeats the same thing in other words My tongue hath spoken in my mouth where he describes his speech from the Instruments employed therein his tongue and his mouth or palate This repetition or diversifying of expressions is made use of not only to make up the Verse for this Book is written in Poesie as we see Poets usually do or to shew Job that he is even now upon the very act of speaking and his tongue moving to bring forth what doth concern him and consequently that he should be careful not to lose the tyde and opportunity through his own inadvertency But further he would shew Job how considerate he was in this enterprize His doubled expressions serve to assure him that he had thought again and again upon it that he was now going to speak and to loose the tongue that unruly member in a weighty and important cause and therefore would be sure to speak advisedly and only that which he had tryed well as the tongue and palate tast meats before they let them down to the stomack It teacheth That wise men will not think it an easie task to order their speech well especially to afflicted persons and in weighty causes as here Elihu is again and again upon it And when we find men circumspect and humbled in such an undertaking upon the account of its difficulty we may hear them with the greater confidence As Elihu presseth this as one Argument of attention Verse 3. My words shall be of the uprightness of my heart And my lips shall utter knowledge clearly The next Argument of attention in this Verse is taken from his purpose to deal faithfully with him as he had resolved Chap. 32.21 He promiseth that he shall deal sincerely in speaking to him without passion or partiality and that he will speak truth clearly or without any dross or chaffe as the word may import like mettal that is purified or corn that is winnowed that is He will deal plainly and clearly with him without dissembling or going about the bush and will not speak upon conjectures and surmises but will speak demonstrative clear truths and things whereof he had certain knowledge It seems that in making this promise he reflects upon the three Friends who had dealt with Job out of passion and prejudice and made use of general ambiguous and parabolick sentences in their reflexions upon him and took surmises and false reports from others and charged them upon him as if he had been guilty of them Doct. 1. It is mens duty to deal sincerely and uprightly with others especially in speaking of matters which concern their Soul wherein it is great cruelty not to speak truly and uprightly to them For saith he My words upon this subject shall be of the uprightness of my heart or shall be the uprightness c. that is I shall speak sincerely my very heart in this business 2. Men have need of an upright heart who would speak sincerely and rightly to the condition of Souls and they should be careful that they be not byassed with prejudices or with fear to offend them with whom they have to do For he professeth uprightness of heart as the principle of his speaking right to him If many did examine themselves they would find that their hearts do not goe along with what they say They do not believe and then speak 2 Cor. 4.13 If they speak truth it is but from a false heart or coldly and not from the heart And their byasses and prejudices rather than their solid convictions make them speak what they speak 3. It is not sufficient that men be of upright hearts in what they say unless there be sound Doctrine and knowledge in what they say For saith he My lips shall utter knowledge See 2 Tim. 4.2 4. Men should also speak clearly in what they say and make the truth plain and clear not leaving people in the dark or publishing surmises in stead of verities For saith he My lips shall utter knowledge clearly 5. Men ought to examine well what they are to speak and ought to refine it in their own minds without taking every thing upon trust and without tryal that so their Doctrine may be pure and free of mistakes For thus also will he utter pure and refined knowledge as the Metaphor imports 6. Such as speak truth freely clearly and uprightly ought to be heard and attended unto For this is an Argument pressing attention upon Job If even good men consider that they may erre and need admonition they will allow of freedome and will account it an act of love and kindness not to let them goe away with their faults And they are cruel to themselves who cannot endure to be freely dealt with but would still be prescribing how others should teach and admonish them Verse 4. The Spirit of God hath made me and the breath of the Almighty hath given me life This Verse abstracting from what followeth may contain a third Argument of attention That being sensible that he is a Creature formed and quickned by the Spirit of God as the first man was he will be faithful to God his Maker and to him his fellow-creature and therefore should be heard Doct. 1. The Holy Spirit is a Worker with the Father and the Son in the creating and forming of man For as all the persons of the blessed Trinity concurred at the making of the first man and in breathing into his nostrills the breath of life Gen. 1.26 and 2.7 So Elihu here acknowledgeth The Spirit of God hath made me which seems to be understood especially of his Body and the breath of the Almighty hath given me life or a reasonable Soul
good For here he finds faults even in holy Job So that it is the duty even of good men to be frequent in the study of their infirmities 2. Men ordinarily do not easily discern their faults nor are they easily convinced of them For Job had vindicated those expressions against the exceptions of his three Friends and yet Elihu finds him faulty in them Men of able parts meeting with an unskilfull Reprover may soon acquit themselves of what he can say whereby they do but ensnare themselves in an opinion that they are right And therefore in judging of our way it is good to eye God and Conscience much which would put an end to many debates 3. However men carry in ordinary yet sore trouble and sharp tryals may discover weaknesses in the best For it is in the time of Jobs tryal that those faults are found Trouble is a Furnace which will discover dross and they who are not upon their guard then will find the snare the greater And as it is good to watch and mark our failings then so we must be careful not to reject all as Reprobates whose weaknesses break forth at such a time Only whatever pity God have for the weakness of his Children under tentation Yet no humble man will give himself a dispensation to miscarry or prove weak 4. Godly men do then most readily miscarry under trouble when they look only to their own integrity who are afflicted For albeit men may lawfully maintain their integrity yet Elihu by citing Jobs expressions about it v. 9. would intimate to him that he had managed that cause ill when he looked not more to Gods Soveraignty and to the remainders of sin in himself It is needful that men under trouble have an eye upon their guilt and sin even albeit God be but exercising their faith and other graces and where there is much sincerity the sight of sin must not be lost as Elihu tells him afterward And when it is not so men get sinful crosses because they do not manage more cleanly tryals well Psal 51.4 5. Men do then manage their integrity ill when because they are sincere they will not submit meekly to needful exercise and tryal For herein did Job miscarry while looking upon his integrity v. 9. he takes it not well that God exercised him as he did v. 10 11. Upright men should have no more to say against Gods exercising of them than if they had not such a testimony of their integrity but they should rather bless God that they have that testimony to support them A querulous and murmuring good Conscience is in so farr not good 6. Men under trouble are apt to have hard thoughts of God and his dealing For Elihu by citing his words v. 10 11. doth intimate that he quarrels him for his complaints as an injury done to God It is not easie to keep up right thoughts of God in times of tryal and therefore men should be upon their guard as to that evil and if they be kept free from it they ought to acknowledge that they are preserved from a great snare 7. Godly men cannot but be sadly affected when they find God opposite unto them and watching over them to mark their faults and take all advantages against them For this his complaint though he bitter in it yet testifieth his honesty that he resents that as his great affliction Men ought to try what affects them most in trouble for thereby they may get a proof of their sincerity or unsoundness 8. It is a very great mistake to suspect God of cruelty and severity towards his Children under never so sad trouble For he quarrels Job that he should say God sound occasions and counted him for his enemy For if it were so it would have produced sadder effects than any he had yet felt Godly men should mourn when they commit so horrid injustice against God and should be convinced that they are in the wrong when they hearken to such tentations See Psal 77.7 8 9 10. And it is the greatest hast to bring us first to mourn for these miscarriages before we be delivered out of trouble 9. Though Gods sharp dealing be a lesson ill to read yet it will not warrant mens quarelling of him more than if they complained without the least probable cause For all those evidences which he produceth v. 11. are no proof nor give him warrant to say that God counted him for an enemy v. 10. For even the saddest of dispensations will not prove his enmity against Saints but they may consist with and slow from his love to them Verse 12. Behold In this thou art not just I will answer thee that God is greater than man Followeth to v. 31. the second part of Elihu's Speech or his refutation of these assertions of Job concluding this in summ That there is no cause why a godly man should complain or querulously seek a reason of such dispensations Seeng God is not only Soveraign and absolute v. 12 13. but doth clearly speak more to men by those lots than they do well perceive or mark v. 14 30. In this Verse we have 1. Elihu's general censure of Jobs speeches intimating That whatever he was as to the state of his person or in other things Yet in this he cannot but account him unjust that as was marked Chap. 32.2 he should so justifie himself as to complain of Gods dealing toward him a righteous man and that he should not only desire to argue with God as is insinuated v. 13. upon that matter but because he saw not a reason of Gods dealing therefore he will presumptuously conclude that there was no reason nor could God give any reason for it all which may be gathered from the following dispute 2. We have the first Argument whereby he refutes Job propounded in general Namely That God is greater than man Which is to be understood not only in respect of his beeing power authority c. but also in respect of his holiness wisdome and every other Attribute And albeit Jobs Friends made ill use of this Argument to prove Job wicked Yet it proves Elihu's conclusion strongly Namely That the best of men should be more humble than Job was before and under the hand of so great a God and in their pleading with him and should deferr more to his wisdome and holiness than to their own For whereas Job talked so much of his righteousness and complained that he was afflicted being such a man Elihu answers That God who had afflicted him was infinitely above him in the matter of righteousness and every way greater than he and therefore he should have been more sober in his discourses From this Verse Learn 1. In clearing of marches betwixt right and wrong or truth and errour men should not only make use of clear light and Arguments but they should set affection on work also and strive to put conscience to it which would help much in debates Therefore before
Gods speaking proceeds in pursuance of his Argument v. 14. to shew both that God speaks thereby v. 16. and what he speaks or designes by his speaking whereby also he informs Job what that is which men perceive not when God speaks v. 14. whether more immediately as the lesson he would have men to learn v. 17. or more mediately and ultimately as the fruit of their learning and profiting by what he speaks v. 18. So that here we may consider a threefold fruit or consequent of those dreams and visions when they are given to men so propounded as the latter doth depend upon the former 1. More generally That God by that mean designes mans instruction v. 16. 2. More particularly That this instruction tends to humble men and to cure the evils that are in them v. 17. 3. That where instruction is effectual for that end it tends to mans advantage and saves him from greater inconveniences v. 18. In this Verse Elihu asserts more generally that God speaks and affords men instruction by this mean The word rendred Instruction signifieth also Correction and accordingly some take up the purpose thus That by visions God reveals to man and assures him that he will correct and chasten him if he repent not This is a truth in it self and may be some part of that instruction which God affords to man But I incline rather to follow the Translation and so the words do more generally point out That God by these means affords some instructions to mens ears for promoving these ends mentioned v. 17 18. As for the two expressions of opening or revealing or uncovering the ear and sealing of instruction the latter seems to explain the former and doth import that God by visions and dreams reveals instructions to mens ears in so authentique serious and authoritative a way as if it were sealed with the Great Seal of Heaven as may leave an impression upon them as the Seal leaves a print upon the Wax And here the Question is Whether Elihu speak here of such an opening of the ear and sealing as is eventually efficacious upon the Spirits of men and doth prevail with them Answ As by these means light was communicated to those who had them so it is not to be doubted but these extraordinary visions and dreams had some more than ordinary impression upon thâ—se who had them But as to the efficacy of this mean to draw men to repentance for their own good as it is v. 17 18. it is more agreeable to Elihu's scope who complains v. 14. that men perceive not when God speaks and intimates v. 19. that afflictions follow upon this mean when it avails not to understand the matter thus That those visions and dreams tend if we look to the nature of the things themselves to open mens ears and seal their instruction as they use actually to rouze up men and put at least some temporary impression upon their Spirits above what is commonly produced by more ordinary means of revealing the will of God And that they are sufficient means to produce these effects of instruction and repentance and are blessed to produce them in some though many may have those means who yet are never so effectually instructed as to be withdrawn from their purpose For not only do we read that men have had strong impressions upon their Spirits by reason of their dreams and visions who yet knew not so much as what God spake by them till some other did interpret them as hath been marked before But it is expresly said That God openeth mens ears in affliction when yet those saving effects do not alwayes follow Chap. 36.10 12. From this Verse Learn 1. It is the will of God that men profit by the Word and that for this end they do not satisfie themselves with this that God condescends to speak to them and is in speaking tearms with them nor rest upon this that Gods way of speaking doth somewhat affect them as men were of old affected with these extraordinary dreams and visions But that they be careful to produce solid fruits of his pains taken upon them For therefore is an account here subjoyned of Gods ends in speaking to men that they may study to attain them And where this is not studied it will not avail men that they seem to be somewhat affected as Ezek. 33.31 32. or as Christs hearers were sometime affected Mark 1.22 27. and else-where See also Matth. 13.20 21. 2. It is a sweet fruit of Gods speaking to men when they are thereby instructed whether by corrections or sharp reprehensions as the word will import or otherwise and made to learn their lesson For this is the scope and end of Gods speaking to communicate instruction or correction and reprehension It is most necessary that mens judgements be well informed by the Word otherwise it will be to small purpose that their affections are sometime warmed and tickled thereby And directions yea even reprehensions are no less necessary in their kind than comforts are in their own time and order As some are enraged at reproofs so it is but the same corruption in others that makes them be discouraged and without comfort because of them However if men were more busie at improving of directions and reprehensions they would be more fit for other messages and profit better by them Matth. 11.29 2 Cor. 7.8 9 10 11. 3. A special mean to make the Word speak home to men is to consider well their own frailty to whom God speaks Therefore here in the matter of instruction man is called Enosh frail man Albeit man in the ruffe of his pride be in his own eyes Geber a strong mighty man as he is called v. 17. yet he is still but Adam as he is there also designed a bit of red earth And as all our near converses with God should make us see our frailty and be low in our own eyes Gen. 18.27 Job 42.5 6. So especially this should be minded when he condescends to speak to us that his condescendence may affect and ravish our hearts as Is 66.1 2. and that remembring we are but dust we may be afraid to dally with the most high God or to dispute his commands 4. Albeit God who speaks be the most High and man to whom he speaks be but dust Yet he hath naturally a deaf and shut ear to the instructions of God For here the ears must be opened or revealed and uncovered before men receive instruction All men by nature are ignorant of the things of God 1 Cor. 2.14 and have uncircumcised ears as well as hearts Act. 7.51 And beside what is natural and habitual mens ears are stopped with pride Jer. 42. with 43.1 2. with prosperity Jer. 22.21 with trouble Exod. 6 9. with itching and curiosity 2 Tim. 4.3 4. with wilfull aversion and stubbornness Deut. 29.18 19. Psal 58.4 5. and other the like impediments All those men should mourn for and study to have those
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
did wrong and did take away mens judgement and smote them without cause as Job had said v. 5 6. In unfolding this Argument 1. He declares how inconsistent it is with the nature of the Almighty and All-sufficient God to do wickedly and unjustly and that therefore all such thoughts of him should be rejected with abhorrency and indignation v. 10. 2. He asserts possitively that his way of rewarding men according to their works doth abundantly clear his justice v. 11. 3. This his just procedure is yet further confirmed by assuring men that he will do no wrong For being God even the Omnipotent and All-sufficient God he not only cannot be unjust his nature being infinitely holy and his will the rule of righteousness but he cannot be pressed with any necessity of doing wrong which would speak him to be impotent and not Almighty v. 12. Withall as that positive assertion v. 11. points out what will be his righteous reward to all men at last So those negatives v. 10 12. assure us that not only he will judge righteous judgement at last when men shall receive their final sentence but that at no time he is doing wrong to any however they cannot discern so much at some times which was Jobs weakness and fault From Verse 10. Learn 1. Men have frequent need to have their attention excited and quickened when they are hearing the things of God Therefore here again after that exhortation v 2. they are exhorted to hearken unto him 2. Wisdome is required to judge aright of God and to read all his dispensations as becometh and it speaks men to be truly wise when they attain to this Therefore Men of understanding or men of heart which in Scripture-language is the seat of understanding because mens light should affect their hearts are called to hearken in this matter 3. Whatever be the practice of those concerned or how slow of heart soever they prove in receiving convictions others ought to hear truth and to joyn with those who are for it to convince the stubborn Therefore doth he call to wise men to joyn with him that Job may be yet further convinced 4. Whatever be the thoughts of mens hearts under tentation Yet it is certain that God can do no injury and wrong to any For this is a fixed truth That wickedness and iniquity or the committing thereof are farr from God See Deut. 32.4 Psal 91.15 Rom. 9.14 He is just in his dispensations and true in his promises and that immutably See Psal 145.17 2 Thess 1.5 6 7. Heb. 6.10 5. Gods Almighty power needs not affright men as if he would abuse it to injustice For though he be the strong God as the name here signifieth and the Almighty yet he will not do wickedness nor commit iniquity or he will not do injustice which were both wickedness and iniquity See Chap. 37.23 Ps 99.4 6. Mens low thoughts of God contribute much to their mistakes and quarrellings of his dispensations Therefore also doth he call him the Almighty to convince Job how injurious he was in reflecting upon so high and All-sufficient a Lord. 7. Whoever they be that complain of Gods dispensations they do upon the matter quarrel God as unjust For so is here insinuated that Jobs complaints said God was not just 8. Men should hold that principle of Gods righteousness so fast that they not only quit it not whatever suggestions there be to the contrary Psal 22.3 with v. 1 2. But do entertain all contrary thoughts with detestation and abhorrency For saith he Farr be it from God c. intimating not only how contrary that was to the nature of God and so Abraham presseth this Argument Gen. 18.25 But that he abhorred to think so of God and so Paul entertains such a thought with a God forbid Rom. 9.14 From v. 11. Learn 1. Gods recompence will in due time abundantly clear his justice and righteousness Therefore he subjoynes by way of confirmation of what he had said v. 10. For the work of a man shall he render c. intimating that the righteousness of God will not need alwayes to be evidenced by dispute but will at last speak for it self in his publick actings though sometime his dispensations may be so wrapped in a cloud as we cannot discern by reason of our weakness that righteousness which is eminent in them See Psal 62.12 Prov. 24.12 and many the like places marked in the Margin of our Bible 2. Albeit no good works of men do merit a reward but only evil works Yet all rewards are according to mens works For the work of a man shall he render to him and every man shall find according to his wayes This doth not seclude Gods Soveraignty in free grace who doth make them who are evil become good that he may through Christ reward and crown his own grace in them and who may pass over the ill deservings of his people and do them good Psal 103.10 But the meaning is That God is not injust if he reward men according to their woâ—ks and consequently none of Adam's posterity have cause to complain of any hard Lot seeng they deserve much more and That his full and final reward at last will be according to mens works 3. God in rewarding men doth not look so much to every single act of men as to their wayes as here mans work which God renders to him is expounded to be his wayes that is to the tenour and general course of their lives and to their end in their undertakings as men choose a way to lead them to some place So that however every the least sin deserve eternal wrath and no multitude of good and excellent things beside can expiate or cover the least fault in men Yet according to the tenour of the Covenant of grace when men have closed with Christ and their hearts are sincere and the general course of their life is streight which necessarily imports repentance for their deviations the reward of free grace will be according to their better actings and not according to their failings and escapes And upon the other hand it will not avail men that they have some good practices if their hearts be unrenewed and the general course of their life abound with sinful actions Withall if God look to mens end in the good they do their doing of good things for evil and sinistrous ends will come in among the rest of their sinful actions and will be rewarded accordingly 4. God will make his rewards according to mens works effectual For he will cause every man or man where the indefinite expression is to be taken universally in this necessary proposition to find according to his wayes He will cause the wicked find their reward whether they will or not and it shall find them out in all their lurking places and he will find it for the godly as the word may also read and bring it to them and them to it when they know not
mercy daily So that Job had no cause to complain of his afflictions seeing God might proceed further against him even to the taking away of his life Doct. 1. Mans breath and life is a borrowed loan which he holds by Gods gift For it is his spirit and breath Man 's indeed by use but Gods as the Author and Giver of it and therefore he gathers it to himsâ—lf when he recalls it as his own gift Both the words Spirit and Breath may signifie one and the same thing or the first may signifie his rational soul and the second his animal life common to him with beasts However this should teach men to make good use of their life and breath and not employ it against God They who look upon their enjoyments as their own will readily abuse them Ps 12.4 2. God may when he will take back his own loan and that easily For he can gather unto himself his spirit and breath See Psal 90.3 and 104.29 And therefore we should not promise unto our selves long tacks of our life See Luk. 12.19 20. 3. Albeit God be not moved with any thing about man as if it were a great business Yet as he doth nothing at randone so we should look upon the taking away of life as a very serious and important business Therefore doth he express this act thus as Gods setting his heart upon man Not that he is so taken up as we are with weighty businesses nor yet only because he doth not proceed to do this at randome but acts in it as a weighty matter however we do not alwayes see that or that he sets his heart in love upon his own people even when he is cutting them off But he speaks thus of God that we may learn to set our hearts and be serious about this change 4. Men by death return to God either to appear before him in judgement to receive the reward of their sin or to be absolved by him and to abide with him for ever For he gathereth the spirit and breath to himself Eccles 12.5 6 7. 5. Gods Dominion over the lives of men is irresistable For if God gather these unto himself man must perish his unwillingness will not help him 6. No person hath any priviledge against a sentence of death when or wheresoever God shall be pleased to pronounce it For All flesh shall perish together if he please 7. Whatever man think of himself in his life yet death will give him an humbling sight of himself For then he is found to be flesh and turns again to dust from whence he was taken Gen. 3.19 8. However men quarrel Gods exercising of his Dominion in some cases yet upon a serious review they may rather find cause to admire his goodness than to quarrel his severity For in answer to Jobs complaints that God had afflicted him Elihu lets him see that God might cut him off and not him only but all flesh together And it should be our work to study such mercies in our saddest grievances Verse 16. If now thou hast understanding hear this hearken to the voice of my words Elihu having propounded these Arguments to the Auditory doth now to v. 31. lay them more distinctly before Job himself And 1. He turns himself to Job and calls for his attention v. 16. 2. He propounds the Argument taken from Gods dominion and justice v. 17. 3. He amplifieth and instanceth it in several particulars wherein the exercise of dominion and justice are conspicuous Namely his dealing with Kings and Rulers v. 18.19 with People and Nations together with their Rulers v. 20 23. and with mighty men v. 24 28. 4. He recapitulates the Argument pointing out the efficacy of Gods administrations v. 29. and his end in some of those acts of his dominion and justice formerly mentioned v. 30. In this Verse Elihu turns himself from the Auditory and expresly and particularly addresseth his speech to Job craving that he would give him an hearing and that he would apply this Doctrine to his case whereby he should give a proof of his wisdome and understanding Doct. 1. General Doctrine is not sufficient to do Souls good without application Therefore doth Elihu tell over again to Job what he had already spoken to the Auditory 2. Mens case may be very plainly spoken unto who yet need to be rouzed up to make application For though he hath been speaking to this very business before yet he must direct his speech to Job end call upon him to hearken to the voice of his words and apply 3. In order to application men should be attentive hearers to which they need frequently to be excited Therefore again after all the former excitations he calls him to hear and hearken that so he might apply and be convinced 4. As men do evidence their wisdome by being willing to be taught For so is here supposed that if he have understanding he will hear of which also before So it is not enough to hear unless we understand For here understanding is required with hearing 5. There is great wisdome required in taking up the mind of God in his dark dispensations toward his people and in the World For this is the particular subject in hearing whereof he requireth understanding 6. Not only are natural men uncapable to perceive the things of God 1 Cor. 2.14 and weak Saints unable while they continue such to comprehend many points of truth Joh. 16.12 But even men eminently wise and godly may have their wits to seek in some difficult and trying cases and when they are under the power of affliction and tentation For this Supposition If thou hast understanding imports no denial that Job was wise in an eminent measure but that his understanding had need to be quickened and he had need to rid himself of those mists which involved and darkened his judgement if he would take up this matter well Verse 17. Shall even he that hateth right govern And wilt thou condemn him that is most just In this Verse he summarily propounds the Argument taken from Gods Dominion and Justice for he joyns them both together to which he desires he may hearken As for the first part of the Verse Shall even he that hateth right govern The word govern in the Original is to bind up as a Chyrurgion And so it may point at a particular act of his government that he binds up and heals those whom he hath smitten upon their repentance as it is Chap. 5.18 Which speaks that he cannot be unjust or hate right seeing he is content upon repentance to heal those whom he hath smitten But the word is taken more generally for governing and a Ruler is called an Healer or binder up for it is the same word that is here Is 3.7 because government in the exercise thereof should tend to prevent or to heal and bind up breaches that are made upon or among a people And thus the Argument runs well That God being the
long as he pleaseth neither policy nor power will be able to make his gift void seeing God hath a negative voice in that matter Prov. 21.30 Lam. 3.37 And he can make inward peace triumph over all attempts Psal 4.8 Phil. 4.7 Joh. 16.33 Hab. 3.16 17. Rom. 8.33 34 35 c. Is 26.3 So that we need not fear the fury of men if God command peace and however he dispense as to that inward peace with God will make trouble prove no trouble And as God sometime irresistably bears in spiritual peace so we should be careful alwayes to cherish it For sometime he forbears to work irresistably that he may take tryal of our carefulness and activity in entertaining of it 6. As God hath quietness so also trouble in his hand to let it forth upon Nations or persons as he pleaseth and not only may he exercise some with trouble while others are in quietness wherein the wisdome and good pleasure of God ought to be submitted unto but may even change the exercise of the same persons and give them trouble after quietness either as the punishment of sin or for the tryal of faith For here is supposed that after quietness God hideth his face 7. As the root of all trouble is Gods hiding of his face so that in it self is a sad enough stroak to right discerners Therefore that which is opposed to quietness is Gods hiding of his face Partly because Gods hiding of his face as he may desert whole Nations and leave them without counsel or strength and not care for them or hear them but leave them to their own counsels as well as he deserts particular persons is sad enough in it self and therefore hath been much lamented by godly men when it was their own or the Nations lot Psal 44.24 Is 64.7 And when that stroak is not laid to heart God sends other troubles Partly because when God deserts a people or person all their quietness will soon be overturned 8. Men under trouble are in a sad and hopeless plight as to any help till God help them For when he hideth his face who then can behold him Which may either be understood thus Who shall get a comfortable look of God when he hides his face to ease them of their trouble as Psal 34.5 till himself shine through that cloud For though it be a duty to wait upon and look for God even when he hides his face Is 8.17 Yet they will reap little sensible comfort thereby till God himself appear Yea his angry face will be terrible and affrighting Or which agrees better with what is said in the former part of the Verse that none can trouble those to whom he gives quietness the words may be thus understood That as none can make trouble when God gives quietness So when he sends trouble by hiding of his face who will look favourably upon the afflicted man or by their looking favourably will be able to comfort him till God himself appear 9. A Nation is all one with a particular person as to ability to resist God and to make his purposes ineffectual For he doth all this whether against a Nation or against a man only where the phrase properly relates to his hiding of his face last spoken of though it hold true also of his giving quietness so as none can make trouble All men must stoop to him as well as any one for he can raise up broken Nations and ruine others as well as if they were but one single person Hence 1. We should have right thoughts of Gods providence that it is so extended toward whole Nations as yet he doth not neglect any particular person For he doth notice and deal with every one as if there were no more to be noticed or cared for in all the World 2. The glory of Divine Providence shines in the variety of his dispensations For he hath national stroaks for national sins wherein he can yet single out particular persons either to shew them favour as he did to Jeremiah Baruch and Ebedmelech or to exercise them with tryals beside what is common So when he conferrs favours upon a Nation some may be dignified with peculiar favours beside those and others may be exercised with tryals when the Nation is well c. In all which his dispensations are effectual and cannot be impeded by any From v. 30. Learn 1. Gods ends in his working in so farr as they are revealed and can be taken up should be remarked as well as his operations in themselves whereby we may be kept from mistaking what he doth and may be excited to promove his ends in so farr as they fall within the compass of our duty Therefore is this account of his ends in the dispensations formerly mentioned here subjoyned 2. Whatever masks hypocrites wear whereby they may deceive men yet in Gods account they are the worst of men Therefore is the hypocrite here mentioned as a very wicked man whom God will cross in the dispensations of his Providence And he is called in the Original the man or Adam the hypocrite to intimate that it is a wonder how mortal man or any of Adam's posterity should dare to dally with the great God This should be adverted unto by all those who pretend unto and make shew of that goodness which really they have not and who pretend to Religion for by-ends of gain Gen. 34.21 22 23. Matth. 23.14 Joh. 6.26 for revenge 1 King 21.9 10. Matth. 2.8 or for praise Matth. 6.5 All those however they be masked yet are seen by God Heb. 4.12 13. And as such are but rarely converted Matth. 21.31 Luk. 7.29 30. So God will in due time take the mask off them and cause them be seen in their own colours 1 Cor. 4.5 3. As it is a Character of hypocrites that they look after great things and are covetous and ambitious Mark 12.38 39 40. for they would be at reigning and power So it is a very hateful sin in Rulers to drive a trade of dissimulation either in pretending only to Religion or in pretending the publick good when really they do oppress For it is a fault when they are hypocrites who do reign 4. People are not a little concerned in the matter of their Rulers who if they be wicked prove great snares to them drawing them to sin by their example and their Authority and Laws Mic. 6.16 and crushing them by their power For when hypocrites reign the people are in peril to be ensnared See Hos 5.1 5. Magistrates ought to mind the good of their people and to look upon themselves as set up for that end For God mindeth the peoples good in his dispensations toward Rulers and prevents the peoples being ensnared by them 6. When men raise themselves or carry on their power by hypocrisie to the ensnaring of the people God is provoked to cut them off for the peoples good For he will not let the hypocrite reign lest the people
his perfect knowledge of the matter he is to treat of Where he speaks of himself modestly in the third person and doth not claim any absolute perfection of knowledge but only asserts that he was so versed in that subject as he knew his Doctrine was free of errour Doct. 1. Whosoever crave attention or have accesse to speak to others they ought to deal truly and sincerely in Gods matters especially with the afflicted For he professeth it his duty and resolution to speak truth and that his words shall not be false if Job will hearken to him It is a great cruelty in men to be venting errours when they are allowed and welcomed to speak to others 2. It is not enough that men pretend to truth nor should their pretences be taken off their hands unlesse they do really as they pretend And it is a double sin in men to deal falsely while they pretend the contrary Therefore saith he truly my words shall not be false professing his sincere resolution to deal singly and intimating that it were a great sin to belie so grave a profession 3. Men who would speak truth especially in dark cases ought to have not a superficial but a solide knowledge of what they speak For he supposeth they should be perfect in knowledge 4. As there is no necessity that men should be Scepticks but they may attain to such a measure of knowledge as they may be assured of the truth which they own So it is no evidence of vanity in men modestly to avow their certain knowledge of the truth that thereby they may gain ground upon those with whom they deal Yea it is their duty to commend themselves to their consciences as having knowledge and as being sincere in seeking and holding out of truth Therefore doth Elihu profess He that is perfect in knowledge is with thee 5. When truth is spoken from God men are bound to hear it with attention whether it please their humours and be fitted to their interests or not For that his words shall not be false and that he speaks from perfect knowledge is an Argument perswading to attention Verse 5. Behold God is mighty and despiseth not any he is mighty in strength and wisdom Followeth to v. 22. the first part of Elihu's discourse subjoyned to this Preface Or a vindication of the righteousnesse of God in his dealing with men It may be taken up in four heads In the first whereof in this verse is contained a general proposition of this truth or the summe of this part of his discourse That God is righteous in all his dispensations and proceedings with and about man Wherein beside the note of attention Behold 1. We have the Proposition it self which he is about to clear That God despiseth not any as this word any is added to the indefinite Proposition God despiseth not or sleights them not so far as to neglect to do them right for so despising is taken Chap. 31.13 with 14. And this imports both That he doth not slight any upon the account of their low condition so as not to do them right but he giveth right to the very poor v. 6. and That he doth not despise or reject any but upon a just and relevant cause as is after cleared v. 11 12. 2. This Proposition is amplified That God is mighty and great and yet he despiseth not any that is though he be great yet he is just And this meets with Jobs complaints that God was too great a party for him and took no notice of him See Chap. 10.3 and 19.7 and 23.13 14 15 16. and 30.21 and elsewhere 3. This amplification is yet further enlarged That he is mighty in strength and wisdom or heart See Chap. 34.10 Whereby we are not only to understand That seeing God is not only mighty in power to do what he will but in wisdom also and all other perfections therefore he will not employ his power tyrannically to do wrong to any But further That though he have not only strength but wisdom also to bear him out against all the world Yet this speaks his commendation that notwithstanding these advantages he will not despise any nor do them wrong Doct. 1. It is ignorance of God that is the root of mens distempers failings and mistakes of his dealing For therefore he seeks to cure Jobs evils by curing his ignorance And we find ignorance is the root of unbelief Ps 9.10 of slavish fears Is 51.12 13. of oppression of Gods people Exod. 5.2 of pride and self conceit and risings of heart before him Is 6.5 Job 42.5 6. and of all sinfull courses and mens secure presumption in them Psal 50.21 2. Who so know God aright will take him up as mighty great potent and abounding in all perfections For God is mighty The word imports a multiplication to wit of all perfections in God and so this general is branched out both in strength and wisdom in the end of the verse Hence Great service is due to him Mal. 1.14 and particularly great praise Ps 48.1 We may expect great yea and marvellous things from him according to the tenor of his promise Joel 2.21 His people serve a great Master who will not see them wronged Is 49.24 25 26. Jer. 50.34 And he is not to be opposed nor contended with but submitted unto in every thing Job 9.4 Is 45.9 3. It is not ordinary thoughts of Gods greatness that ought to satisfie but we should think upon that subject with admiration For saith he Behold God is mighty Ordinary thoughts of this Subject do but proclaim our contempt and hence it is that Saints are so much affected when they sometime fall upon the commendation of God as may be seen Psal 145. throughout 4. God is a just God and it is an admirable conjunction that he who is great should be also just and will not do wrong to any For this is propounded as admirable Behold God is mighty and despiseth not any See Job 23.6 Ps 99.4 and 145.9 17. Is 57.15 16. The very meanest may come to him notwithstanding his greatnesse and expect justice and equity This should humble us and make us ashamed when we think otherwise of any of his dispensations His greatness should make his condescendence admirable in our eyes and that he should be kind to us when he needs us not and in whose reverence we still are and much more should this warn great men not to be insolent and unjust since the great and absolute Lord is so condescending 5. This assertion concerning the righteousness of God is not easily received and digested even by godly men in their fits of tentation For it must be asserted against Job and he must be excited to behold it And this may humble us that a little distemper will soon make us quarrel God and will obscure his praise 6. Gods power is attended with infinite perfections and particularly with wisdom to guide all well For he is mighty in
Deut. 32.20 yet he withdraweth not his eyes from the righteous 5. Albeit we are little comforted especially in the time of our trouble that we have Gods eye upon us yet there is much mercy in it which will be actually manifested in due time As here there followeth no less upon it than high exaltation See Exod. 3.7 8 Zech. 9.8 6. Gods love to his people is so infinitely rich that no mercy will be thought too great for them if it be for their good to have it were it even to be with Kings on the Throne As here that is put in their Charter See 1 Sam. 2.8 Psal 113.7 8. Some proofs of this are given even in this life as the instances formerly mentioned do shew and it is not only the duty but the great advantage of Kings to exalt such who may be Instruments of good to them and their people See Psal 101. But it will be fully cleared hereafter And in the mean time righteous men are no less precious in Gods esteem whatever their lot be than if they were thus exalted Even a Lazarus on a Dunghill is precious as a Joseph in his Grandeur They will also be no less honourable in the eyes of right discerners Eccl. 4.13 And it is no less love which with-holds these advantages from some of them than that which conferreth them upon others 7. Instability is one of the great Moths which attend mens enjoyments within time For it must be added to make it a compleat mercy Yea he establisheth them for ever and they are exalted that is when he exalts them he establisheth them in that state and that doth indeed give it the name of exaltation that being unworthy of the name which is not stable See 1 Cor. 7.29 30 31. 8. The godly have a promise of stability when the wicked shall reel and be like a rolling wheel Psal 83.13 which is a judgement upon them And albeit the godly must not think to settle within time yet they have the promise of it to be performed as shall be good for them they will be kept stable in the midst of shakes and reelings Ps 112.7 8. and eternal stability abides them For thus he doth establish them for ever Verse 8. And if they be bound in fetters and be holden in cords of affliction Followeth to v. 16. the third Head of this Vindication or a more particular Vindication of the Righteousness of God in the matter of his afflicting godly men which is the case in hand This consists of four branches In the first whereof in this Verse we have the condition wherein it is supposed righteous men may sometime be that they may be arrested under trouble as a man that is bound and held in cords and fetters Whence Learn 1. It is neither inconsistent with the righteousness of God nor with the piety of men or their priviledges being godly that they be sometimes afflicted as here is supposed Gods Sovereign power to dispose of his creatures at his pleasure is so absolute that mens holiness cannot exempt them from being subject thereunto And seeing he may if he please put even sinless creatures to exercise and impose upon the beeing he hath given them what it is able to bear much more may he exercise Saints who in this life have still some remainders of sin in them And if Saints need rods he will not spare them whomever he spare Amos 3.2 Rev. 3.19 Yea it is their mercy that God makes use even of such a remedy to cure their diseases and distempers And therefore they should not quarrel God nor cast out with him because of afflictions 2. Saints may expect that their afflictions and tryals will be very sharp in their season For they may be bound in fetters as captives which is explained to be that they are holden in cords of affliction Some of them may be made captives and slaves as the letter here bears which is a very sharp tryal and others may have no less tryal though they be free of that See Heb. 12.11 Lesser tryals would neither try our Faith and other graces nor yet reach our corruption to purge it out nor rouze us up from our security and be an exercise unto us And when we pretend that we do not simply dislike tryal but only that tryal which is upon us and do like the rod that is upon any other better than our own we do but reflect upon Gods wisdome who hath thought our own cross fittest for us and would in effect have no tryal but that which would touch none of our corruptions and yet no tryal will ever do us good unless it do humble us and vex our corruptions 3. It is one of Gods special ends in sore afflictions to arrest men and hemm them in with pressures that they may be kept from wandering and made to look over their case and amend it So much doth this binding and holding of men or taking of them as a City is taken import Men are by nature like wild Asses till their Month come Jer. 2.24 And when they turn like wild beasts which need a bridle it is no wonder that many sorrows do follow Psal 32.8 9. And therefore when we are under sharp afflictions we should remember that our neglect of the furnace of self-examination provokes God to set up his furnace of affliction and that it is no wonder that troubles do not only take but hold us considering how long it is before affliction work upon us Dan. 9.13 and how long after it begins to work before it produce kindly fruits Isa 51.20 Jer. 31.18 In which case an issue were no mercy 4. Albeit God be most just and righteous even in afflicting godly men Yet it is not easie to satisfie them who are under the rod that it is so For in this case there is need that Gods righteousness be vindicated And that we may be helped in this case we should learn to suspect our own judgements and to look upon mistaking and quarrelling of God as the scumm of our own Spirits and Satans great Engine and design in our afflictions 2. King 6.33 Ps 73.10 11. Mal. 3.14 15. Verse 9. Then he sheweth them their work and their transgressions that they have exceeded 10. He openeth also their ear to discipline and commandeth that they return from iniquity In the second branch of this part of the Vindication we have an account of Gods end in afflicting righteous men and of the use they should make of it Namely That God afflicts them that he may give them a sight of sin wherein they have exceeded v 9. and may excite them to repentance and conversion from sin v. 10. This doth clearly vindicate Gods righteousness in afflicting them seeing he doth thereby chasten them for their faults and take pains to reclaim them And it is very applicable to Jobs case in respect of his failings not gross hypocrisie or wickedness especially under trouble Though as to what was mainly
is seriously to be observed that God hath ordered vicissitudes in things below as there is in the matter of light and darkness Hereby God exerciseth man Eccl. 7.14 and teacheth him to see the beauty and find the usefulness of every thing in its time Eccl. 3.11 And hereby man may be helped to see that his folly and presumption in prescribing to God is no less than if he would foolishly desire to have it noon-day at midnight 5. Whatever knowledge men have of Gods works and of his ordering of the light and darkness yet they ought to be sensible that it is but unperfect for man knoweth not the places either of light or darkness so as to know the paths to the house thereof 6 Far less hath man any knowledge to prescribe a law to other creatures but he and they must submit to the will of God only For as he cannot take it at the bound thereof as some read by going thither as it is in the close of the v. So he cannot take it to the bound thereof or prescribe to the Sun to set or rise any where but as God hath appointed 7. No experience which men can acquire by living long doth warrant them to murmure against or prescribe unto God for the number of his days was not so great as to afford him this knowledge it had been too much for him to pretend to that wit though he had lived since the Creation and been then born and therefore he ought not to prescribe to God in other things Verse 22. Hast thou entred into the treasures of the Snow or hast thou seen the treasures of the hail 23. Which I have reserved against the time of trouble against the day of battel and war The fourth Instance to v. 39. comprehends various Meteors and alterations in the air some of which Elihu had spoken of to v. 31. and their causes to v. 39. In these Verses he instanceth the Snow and Hail which he joyns together and produceth them as a pair of Witnesses for him as he doth also mention these that follow not one by one but more of them together Shewing that the treasures of Snow and Hail are unsearchable by Job so that he could neither ascend up to the place from whence they come nor could he comprehend that Omnipotency of God which doth produce them in such abundance in so short a time when there was no visible appearance of them before v. 22. And this is amplified from one use of these Meteors for which they are reserved in the Store-house of Omnipotency even against a time of trouble and war v. 23. Which is not so to be understood as if common calamities and war were always a tended with foul weather though many sorrows terrours do usually gather together as in a solemn Assembly Lam. 2.22 But that Snow and Hall as Rain also Thunders c. are ready scourges wherewith to plague men when God hath a quarrel See Exod. 9.18 Josh 10.11 Judges 5.20 21. 1 Sam. 7.10 And this is not only true of the Hail which sometime hath destroyed men and beasts trees and fruits of the ground but of the Snow also which whatever good it doth to the ground hath destroyed men and beasts both in its falling and in itâ—s melting Doct. 1. Man is surrounded with proofs and evidences of the glory of God both about him under him and above him for here after the former Instances he ascends again to point out more Instances in the air 2. Man is ignorant as well of what is obvious as of what is hid for he cannot comprehend the snow and hail more than he can enter into the depths of the Sea and of the Earth 3. God hath not only made his Creatures and Snow and Hail among the rest but there is an use for every one of them as there is an end for which he hath reserved those in his Treasures Which sheweth that he doth nothing but to good purpose and for wise ends though we see them not 4. Among other uses for which God hath made his Creatures this is one that by them he may scourge rebellious man which is the end wherefore he hath reserved the snow and hail And the Scripture is full of Instances how men have been plagued by Angels Winds Rains the Earth c. 5. Albeit there be no probability that rebellious man shall be reached yet Omnipotency hath Treasures of Scourges laid up in store for him as here we are taught See Deut. 32.34 35. 6. It is useful for Murmurers though godly men to study Gods Furniture and store of Scourges for the rebellious therefore is this instanced to be considered by murmuring Job 7. As mans wit cannot comprehend how much snow and hail are treasured up in Omnipotency and in a Vapour drawn from the earth which sometime is very little so he can as little take up improbable things which God can produce in mercy or judgment so much may be gathered from this Instance in reference to the scope Verse 24. By what way is the light parted which scattereth the East-wind upon the Earth In this v. he produceth the Light and East-wind This may be understood of the Rising Sun whereby the light parteth or separateth from the darkness and which sometime and it may be oftner in these Countries was accompanied with an Easterly wind or air Or of the Lightnings which break through the clouds that are full of Wind and so do scatter the East-wind which is put here for all winds through the earth In both these Job was an ignorant as to any exact knowledge of them either how the lightnings are parted and break out here and there as God directs them with their various causes and effects or how the winds are scattered on the earth sometime blowing from one Quarter and sometime from another and do blow so far out of one Quarter and no further See John 3.8 This also is a part of Gods treasures Jer. 10.13 And teacheth 1. Man hath a great task of much of God to study in all his works as these many Instances do teach 2. The whole Creation and course of Nature is full of Wonders for there is more in the Lightning and Wind than we can take up 3. Till men be able to comprehend the ordinary works of God which will never be they may be ashamed of their presumption in offering to pry into the Counsels of God for all these Questions are propounded to Job to check his presumption in seeking to comprehend Gods counsels about him Verse 25. Who hath divided a Water-course for the overflowing of waters or a way for the lightning of thunder 26. To cause it to rain on the earth where no man is on the wilderness wherein there is no man 27. To satisfie the desolate and waste ground and to cause the bud of the tender herb to spring forth 28. Hath the Rain a Father or who hath begotten the drops of dew In these
Verses he instanceth the Rain Lightning and Dew Shewing 1. How God ordereth the Deluges of Rain which accompany Lightning and Thunder v. 25. That as he finds a way through the Clouds for the Lightning which is accompanied with Thunder So as men make Canals wherein the water may run he dispenseth that Rain as it were by Pipes and Conduits and hath lower parts of the earth wherein it may run that it overflow not the whole earth 2. The place to which he directs the Rain not only to the inhabited parts of the world but even to places where there is no man v. 26. that there as well as in other places he may refresh the ground and make grass to grow v. 27. Whereby he shews his Riches and provides for the wild Beasts 3. That he is the Author of this Rain and of every drop of dew v. 28. From all which we may gather 1. We have need to be much and often put to it to stand still and consider the works of God for therefore doth he produce those Instances some of which have been mentioned before Namely Rain Thunder and Lightning 2. Gods mercy is very conspicuous in moderating and over-ruling of those things which otherwise would overflow and overwhelm us for there is not a flash of Lightning or Thunder-bolt or drop of Rain but it is in his hand to direct and order its way and he makes the Rain sometimes impetuous that we may observe his Goodness in moderating it in ordinary and in providing a Water course for it 3. That God is kind to all the Earth Mat. 5.45 To other Creatures beside man Psal 36.6 And to the very Earth when it needs doth evidence that man hath no just cause of complaint against him for this pleads for God against murmuring Job that he causeth it to rain upon the Earth even where no man is c. 4. Gods sending of more rain upon the earth than is for mans use as in the overflowing of waters and causing it rain on the Wilderness may teach That he hath more to do in his work than mens satisfaction only and that he may have more to do with some mens lot and exercise than what may concern themselves in particular as he consulted not with Job's ease and satisfaction when he made him a mirrour and pattern to all ages 5. God is not only the orderer of Lots when they come but the Author of them and we should study the Author in his works and believe that he can produce what he pleaseth For these Questions v. 28. do point him out to be the Father and Begetter of these 6. We should observe and acknowledge the hand of God in the meaneâ— as well as the greatest of his works for the drops of dew whereby we are insensibly wet are ascribed to him as well as the greater rain Verse 29. Out of whose womb came the Ice and the houry frost of heaven who hath gendred it 30. The waters are hid at with a stone and the face of the deep is frozen In the last place he produceth the hoary frost and Ice whose generation is of God v. â—9 And the effect of Ice is that it hides and freezeth or taketh as a captive the waters as if they were covered with a stone and that not only the lesser but the deepest waters v 30. See Psal 147.16 17. Those considered with an eye to the sâ—â—p may teach 1. â—old Meteors such as these are are full of warm beams and rayes of the glory of God so that even a cold day may preach somewhat of him unto us 2. The womb of Omnipotency can produce whatsoever it pleaseth not only rain and drops of dew v. 28. but Ice and hoary frost of heaven 3. God in not to be limited by our unbelief who can make the Dew or Vapours in falling turn in hoary frost and turn the liquid waters into strong and firm Ice and can cause men in some places travel upon depths and seas as upon firm stones 4. As men do not mistake the hiding of the waters by Ice nor fret at these winter storms but do with patience attend the warm Spring so men should not stumble at their present sad Lots but expect the end of the Lord. Verse 31. Canst thou bind the sweet Instuences of Pleiades or loose the bands of Orion 32. Canst thou bring forth Mazaroth in his season or canst thou guide Arcturus with his Sons 33. Knowest thou the Ordinances of heaven Canst thou set the Dominion thereof in the earth 34. Canst thou lift up thy voice to the clouds that abundance of waters may cover thee 35. Canst thou send Lightnings that they may go and say unto thee Here we are Now he ascends from these Meteors to speak of their Causes the Stars and their Influences and the Clouds Shewing that Job had neither Authority like him to command them v. 31-35 Nor wisdom to order them v. 36 37 38. In these Verses he asserts that Job had no authority to command or rule these Constellations And 1. He instanceth in these four Constellations which appear in the four seasons of the year v. 31 32. Of which see Chap. 9.9 Pleiades or the Constellation called the Seven Stars doth arise in the Spring and not to dip upon the Hebrew name hath its name in Greek from Sailing because the Grecians used to set to sea when it arose Orion riseth in the beginning of Winter and hath its name in Hebrew from Folly because of the various and inconstant weather which accompanieth it Mazzoroth which seems to be the same with those Chambers of the South Chap. 9.9 is that Constellation which ariseth in Summer and Arcturus or Bootes or the Charlewain and his Sons or the lesser Stars about it in Harvest Now Job could rule none of those either to restrain or further them and so could have no power of these alterations of the season which they influence 2. He asserts more generally v. 33. That he knoweth not the Ordinances of heaven so as to settle and order that dominion which they have over inferiour Creatures on the earth 3. He instanceth in the effects of these Constellations v. 34 35. That he can neither cause Clouds Rain nor Lightnings From all which Learn 1. God hath so ordered this world as superiour bodies have influence upon those that are inferiour and so makes them reach men for whose use they were created though they be at a distance for those Constellations have some of them sweet influences others of them bonds to draw up and gather together Vapours and all of them have their seasons and guided motions which produce effects upon the earth 2. It is commendable and useful to study and be acquainted with these Celestial bodies and their motions for God speaks in such terms as doth evidence they were Astronomers in those days though not Judiciary Astrologers or at least his mentioning of these things doth not evidence his approbation of any
less other things 2. Here Gods Providence is commended in the most ordinary and common things to assure us that he will guide well in the special Affairs and Concernments of his people Mat. 6 26-30 3. These Instances teach us that somewhat of God may be seen in things of least worth As Prov. 6 6 c. All those Instances to the end of Chap. 39. may be reduced to six whereof the first in these verses is his feeding of ravenous beasts and birds instanced in the Lions v. 39 40. And the young Ravens v. 41. As for the first Albeit some do understand the first word here of the old decrepit Lion who cannot range for his prey but must lie in wait if any prâ—y come by him and the other word of young Lions Whelps who lie in their Dens till meat be brought to them by the stronger Lions who go abroad Nah. 2.12 Yet the first word doth not signifie a decrepit Lion but rather one who is very terrible Gen. 49.9 And seeing all Lions do catch their prey as is here described Psal 10.9 I take up the meaning rather thus That albeit Lions do need prey to fill their appetite or for their life and albeit they use industry for catching of it and seeing they would be outrun by some other beasts they do crouch that they may steal upon them as they come by Yet this prey must be brought unto them not by Job who for all the wealth he had could not feed them long but by God who hears their cry Psal 104.21 For the second v. 41. The words may be understood thus that God and not Job provides food for the Ravens when the young ones cry for want and their Dams wander seeking food for them and themselves Though others understand this of the young Ravens only who as some write are forsaken of their Dams till they grow black like themselves and so are made to cry and wander about the Nest for â—ack of food in which case though none regard them yet God heaâ—s their cry as directed to him and feeds them and that as they also write with Dew and with Flies or Worms which are bred of the Ravens dung in and about the Nest Or rather it is to be understood of these young Ravens which being thrust our of the Nest by their Dams so soon as they are able to fly are put to hard shifts in seeking food See Psal 147.9 From the words considered abstractly and in themselves Learn 1. God hath his own use for the most ravenous creatures His glory shineth in making of them and in his Providence about them As here we are taught 2. Even excellent Creatures such as the couragious and sturdy Lions as well as the Ravens and other baser Creatures have their abasements and evidences that they are but Creatures in that their Life must be continually preserved by meat And so is it with man also Eccl. 6 7. 3. Creatures have no cause to lean to their own endeavours for supply of their necessities for God must bring a prey to the ramping Lion and to the wandring Raven See Psal 145.15 16. 4. Needy cries which are neglected by all lie at Gods door to be noticed by him as here the young Ravens are said to cry unto God So Lions Psal 104.21 From the scope of this Instance in reference to Jobs condition Beside that this and the rest of the Instances do point out somewhat of that infinite distance that is betwixt God and Job and all men we may further Learn 1. If God have use for and do preserve ravenous beasts and birds he hath also use for Oppressors and Oppression and work to be done by them in the world which the people of God especially when under them should observe and submit unto See Isa 54.16 2. If he feed all those then is he all-sufficient and not to be complained of See Psal 104.27 3. Men are bound to observe Gods mercy toward them were it but in his providing meat for these ravenous beasts who otherwise would be ready to come among men and devour them 4 He who is so careful of the beasts and birds cannot without extream injustice be complained of as being cruel to men 5. If he care for thâ—se Creatures much more will he care for Saints Psal 34.10 Mat 6.26 30. 6. If a man though very wealthy could not be able to feed these Creatures for which God provides how can he presume to guide the world and affairs in it 7. The glory of God shines not only in this that he feeds those beasts but that he can make them afford food to others as Elijah was fed by ravens and Samson got honey out of the Lion Thus out of the Eater he gives meat and can make very cruel and ravenous enemies do his people service Ps 106.46 Jer. 15.11 CHAP. XXXIX In this whole Chapter the Lord prosecutes that Head of Instances begun in the former Chapter taken from his Providence about Beasts and Birds And unto the Instance propounded in the former Chapter five more are here added Namely his care in preserving and continuing the kinds of several Creatures v. 1. 4. His ordering the liberty and untameableness of some wild beasts v. 5-12 His care in adorning some Birds and his care of the careless among them v. 13 18. His endowing of the Horse with Strength and Courage v. 19 25. And his Providence about the Birds of prey the Hawk and the Eagle v. 26-30 Verse 1. Knowest thou the time when the wild goats of the rock bring forth or canst thou mark when the Hinds do calve 2. Canst thou number the moulths that they fulfil or knowest thou the time when they bring forth 3. They bow themselves they bring forth their young ones they cast out their sorrows 4. Their young ones are in good liking they grow up with Corn they go forth and return not unto them THe second Instance though the first in this Chapter is Gods care to preserve the Species and Kinds of Creatures in helping them when they bring forth and caring for their young ones This is instanced First In the wild Goats which live among the Rocks of whom see 1 Sam 24.2 the time of whose bringing forth Job is ignorant of v. 1 Secondly In the Hinds Concerning whom 1. He declares that Job is ignorant how long time they are with young and at what time they calve v. 1 2. The meaning whereof is not that Job is simply ignorant of this for a man may learn somewhat of that by experience But he doth not so know it as to prescribe it nor doth he know when they gender and conceive that he might come and be assistant at their bringing forth 2. He declares that Job hath no skill in their natural Midwifry v 3. When they who have great pain in bringing forth and therefore it is marked as a singular effect among others of the Thunder that it makes the Hinds to
seemed to be which now he finds to be really true for behold saith he by way of admiration when he cometh to reflect upon his former way and to discern it as indeed it was 4. Men do never get a right sight of their particular faults till they be led up thereby to see their pollution and their vile disposition from which they flow for now when he is convinced he begins at that I am vile or light vain and empty 5. As all men by nature are vile and empty things so godly men do best discern that they are so especially when they get a sight of God for then with he to God I am vile being compared with thee See Isa 6.5 6. Such as study their own vileness will find that there is no cause for quarrelling of God for any thing he doth but they must be silent before him nor can they sustain if he be the pursuer For what shall I answer thee either by way of defence or to any of those puzling Questions which thou hast propounded His Question imports a puzling perplexity and the utter impossibility of the thing 7. It is not sufficient that men have clear light to know what reverence is due to God unless they put their light in practice by silent submission to God under his hand therefore it is subjoyned to the former Question I will lay my hand upon my mouth or give over the Plea 8. Even convinced Saints may be so far under the power of distemper that it is much if they get their Reason satisfied and their evil humours buried in silence albeit for a time they continue boiling within for laying the hand on the mouth is not only a sign of simple silence but sometime of compelled silence when there is much distemper within such as Aarons was Lev. 10.3 and Jobs Chap. 2.10 And Saints are bound to glorifie God with their tongues which are their Glory when they cannot get their hearts commanded 9. Such as do in sincerity reform their evils will be sensible of their former debordings for so was Job here Once have I spoken in my foolish passion complaining of thee and desiring to dispute with thee 10. Such as have a true sense of former debordings will look upon them in all the aggravations thereof and particularly how frequent they have been therein for Once yea twice have I spoken not definitely so many times only but frequently 11. However mens corrupt hearts do look upon their being engaged in an evil way as a reason why they cannot come off Jer. 2.25 Yet it is rather a strong argument perswading them to put an end to their frequent wanderings For so doth Job argue Once have I spoken but I will not answer yea twice but will proceed no further See 1 Pet. 4.3 Verse 6. Then answered the Lord unto Job out of the Whirlwind and said 7. Gird up thy loyns now like a man I will demand of thee and declare thou unto me In the rest of this Chapter we have a part of Gods second Speech to Job to press him to be yet more humbled And in these Verses we have the Introduction to the Speech Wherein it is declared 1. That God not acquiescing in what Job had said as satisfying proceeds to convince him yet more by a new speech uttered with wonted Terrour and Majesty out of the Whirlwind which was commoved of new that the Speech might have the deeper impression upon him v. 6. Where it is not needful to conceive as some do that because the Emphatick Article which was prefixed to the Word rendered Whirlwind Chap. 38.1 is here wanting therefore it was less terrible now than before for that Article is not always prefixed where the thing spoken of is remarkable enough 2. That God renewed that former provocation to the Dispute v. 7. Of this see Chap. 38.3 It is in sum a provocation to Job to prepare himself to defend against his pursuit And it is here again repeated by way of Irony in answer to Job's declining to answer or speak any more as he had done to this sense What I wilt thou who wast so keen and eager to dispute with me now resile and start back when thou hast the opportunity It cannot be but thou wilt make good thy word and undertaking therefore set to it again From these Verses Learn 1. Even many convictions of real Saints are not so sound or at least not so solid through and serious as they ought to be for God doth not acquiesce in what Job had said nor takes it off his hand as a sufficient confession of his former miscarriages and declaration of his sense thereof His speech evidenceth that he was indeed silenced but not that he was satisfied He had quit the Plea as being sensible that he was no fit party to grapple with God yet he had not confessed his fault fully enough nor repented sufficiently and sought pardon for it as he doth afterward Though he was silent yet had he not commended and justified God as afterward And what good things were begun in him were not yet solidly enough rooted All which may be of use to us to consider them that we be not deceived in the matter of our Convictions and Repentance remembering That Corruptions may remain after we are convinced of them That passions and corruptions may be silent and quiet for a time when yet they are not subdued that evil courses may be abandoned when yet they are not mourned for that fits of good motions wanting a root and solidity are little worth and that when we are humbled It is good to be holden going at that exercise and therefore we should not mistake though after we have been taken with our faults God yet heap challenges upon us that we may be yet more humbled and convinced 2. God is a Judge of mens Convictions and Repentance who will not be deceived however we please our selves for whatever Job thought of his former Confession God will not take it off his hand 3. It is of Gods mercy that he followeth his people not only when they are stubborn to convince them but when they are not throughly convinced to bring them up to be more serious as here he casts not off Job first nor last for his stubbornness before or his defects now but deigns him with his second speech to perfect his cure and to break the neck of his pride and root out all his scruples 4. As a sight of Gods dreadful Majesty is needful to abase man so even a Child of God may expect to be kept as we say at the staffes end and not to be admitted to a comfortable sight of God till he repent for he speaks to Job with wonted Majesty out of the Whirlwind and keeps his wonâ—ed distance bidding him gird up his loins like a man c. and either stand to his plea or else be more humble 5. When God appears terrible to his people it is not against their
well as he And not only so but a Beast that cometh very near man in teachableness and other properties and created on the same day with man and living on the Earth with him and not in the Waters as the Leviathan doth yea a Beast excelling other four-footed Beasts as man doth excell other Creatures 2. It is a peaceable Beast though great so that it lives not upon prey as Lions and other ravenous Beasts do which if he did he would devour much but feeds upon Grass as an Oxe Doct 1. It is one of mans great weaknesses that he is slow in taking up of God and himself therefore must his truth be inculcated over again 2. It doth also evidence mans great inadvertency that he must be sent out to the Creatures to learn this Lesson concerning God and himself as Job is here whereas by studying himself he might both see what himself is and what God who made him is 3. This defect of man in studying himself for that end is supplied by much of God and of mans frailty in comparison of God shining in his works about man as here by these instances we are taught And this is one right use of the Creatures when by studying of them we are helped to know God and our selves Psal 8.3 4. 4. When many proofs of God have been seen in his works there is still more to be studied both in the same and in oâ—hâ—r of his works for after all the former Instances God yet adds these two remarkable ones as teaching yet more of him And by adding these Instances God doth teach us how to study him in many more of his works though they be not here named from every one of which we may either get a new Lessen or have former Lessons inculcated and may know that whâ—n we have studied most we are still ignorant of God and of what may be known of him 5. Because little of God is ordinarily seen in ordinary and lesser operations God lets forth some great and signal operations as Behemoth is here subjoined to the former Instances And this is also his method in the dispensations of his Providence 6. It demonstrates and commends the greatness of God that the most excellent of Creatures are but his handy work as here Behemoth is So that if they be remarkable and singular much more is He so 7. Gods very work of Creation and his making of his Creatures is an excellent study as well as his providential dispensations as here he bids him behold I have made Behemoth Our not studying and improving of these may provoke God to hide from us a comfortable sight of his providences 8. No length of time wherein we are conversant with the Creatures of God should diminish the lustre of his glory shining in them for though Behemoth was made long before this time yet Job should still behold him as but beginning to study that work or not having studied it enough 9. It may humble man if he consider that notwithstanding his excellencies yet he is but a fellow-creature with all the rest All the Creatures are made of the same nothing and whatever difference is betwixt one creature and another It is of God for saith he he is made with thee thy fellow-creature And God might have made man another thing than he is if it had pleased him 10. The more opportunities men have to take up God in his works their guilt is the greater if they neglect them for saith he since he is made with thee and lives upon the Land with thee thou shouldst study him well Though yet men should not neglect to study those works also which are further from them and in the Sea as the Leviathan iâ— 11. It speaks the emptiness of the greatest of Creatures that they need daily provision and supply from God as here the Elephant must have food 12. God who is the maker of all the Creatures is also their preserver and giveth them food to eat for he provides food for the Elephant See Psal 104 27. 145.15 And in this God is to be adored that he preserveth man and beast Psal 36.6 13. As the Elephant notwithstanding his vast bulk is not ravenous as some lesser beasts are but feeding on Grass like an Oxe so this may teach That things will not prove as they seem to promise or threaten in themselves but as God makes them to be for the huge Elephant doth live harmlessely upon grass Verse 16. Lo now his strength is in his Loins and his force is in the navel of his belly 17. He moveth his tail like a Cedar the sinews of his stones are wrapt together 18. His bones are as strong pieces of brass his bones are like bars of iron 19. He is the chief of the ways of God he that made him can make his sword to approach unto him In these Verses we have a particular Description of the great strength of this Beast to set forth the glory of God who rules him and haâ—h power over him This his strength is instanced in his Loins and in the navel of his belly though some read it that he hath Pains and may be easily hurt there where the Channels of the Veins and Arteries do meet v. 16. It is also instanced in his moving of his Tail v. 17. Which because it is not great in Elephants some understand of his Instrument of generation because of that which followeth of his Stones which are not visible but wrapt up at his Râ—ins But because that is not proportionable to the rest of his bulk therefore I would rather understand it of his Proboscis or his Snout which is very long and when he pleaseth he can stretch it out or erect it like a tall Cedar And it may be called his Tail because it hangs at his body as tails do on other beasts though not at the same place of the body and because he moveth it as other beasts do their tails As for what is added in the end of the Verse the word Stones is not in the Original but Terrour or Fear and so I read it His terrible sinews or the sinews of his fear or terrour are wrapped together like twisted Branches to wit in his Snout which is the cause why he moves it so nimbly though it be long and why it is terrible to those whom he smites or lifts up and throws where he will with it His strength is further instanced in his bones v. 18. Where some do understand both the expressions of his Teeth or Tusks but that seems to be too narrow an interpretation And because the Expression is doubled and there are two words in the Original to express his Bones we may thus conceive it that not only his great bones are like Biass but his smaller bones and very gristles are like Iron or because the words in the Original import no such difference of bones indefinitely all his bones greater lesser are like brass or Iron All
be stripped of all comfort from their friends in the day of their trial as here is supposed that Jobs Brethren and Sisters and all they who had been of his acquaintance before had forsaken him in his trial of which he complained Chap. 19 13-18 Of this also Heman complains Psal 88.18 And David frequently This is great inhumanity and contrary to the Law of Friendship and Kindred Prov. 17.17 Especially when godly men are deserted in a trial when they maintain a righteous cause or are quitting a bad cause For otherwise even godly men cannot expect to be owned in a wrong cause though yet love to their persons should make us careful to take them off their ill cause However in this that usually befals godly men in their most cleanly trials they may read partly how little friends are to be trusted in who may fawn upon them in their prosperity as here they do and yet fail them in their adversity Partly That God will strip them of all means of comfort that they may depend upon himself and that he alone may have the glory of supporting them 2. Whatever God take away from his people for their trial yet those things are not lost but when God returns they will be restored also as here when God turned Jobs Captivity all these came unto him Yea very enemies will prove friendly if it be for our good when God shines upon us Psal 106.44 45. Jer. 42.12 3. Sober godly men will not reject their Friends when they amend their faults albeit themselves be now in prosperity and need them less than when they abandoned them For Job meekly admits of them to eat bread with him and doth not reject them now when God restored him as they abandoned him in his distress 4. It is mens duty to comfort godly men in trouble as they are able and for that end they should sympathize with them that they may comfort them thereby when they can do no more and they may administer any other comfort they are able to afford with more tenderness for they bemoaned him and comforted him See Chap. 2.11 5. Gods being a party in trouble needs not obstruct comfort nor hinder others to administer it for they comfort him even over all the evil God had brought upon him 6. Even after long and sore trouble is gone some scars and prints of trouble may remain which need comfort still for Job needs to be comforted even now when he is delivered The dregs of sharp trouble may continue long after a deliverance and we will find after eminent deliverances that time is but time still 7. Godly sober men are not above any lawful mean of comfort for though God had comforted him yet he rejects not their comfort 8. True Love and Compassion cannot be proved by words only without deeds as there is ability and others have need for every man gave him a piece of Money and every one an Ear-ring of Gold See Jam. 2.15 16. And if words without deeds will not avail much less will Complements suffice where there is not so much as reality in these Verse 12. So the Lord blessed the latter end of Job more than his beginning for he had fourteen thousand sheep and six thousand Camels and a thousand yoke of Oxen and a thousand she-Asses The second particular in this account is his outward wealth or Cattel wherein their wealth consisted most in these times which is both in general and by particular reckoning found to be double to what he had before Compare Chap. 1.3 Not that he had all those at first as it was but after a time also that he had all these Children v. 13. but in process of time he acquired all this wealth Doct. 1. God may sometime restore his afflicted people with advantage even in the matter of wealth as well as in other things as here his latter end is blessed more than his beginning as the induction of particulars doth witness And albeit Bildad pressed that promise too peremptorily Chap. 8.7 Yet now it is verified to Job not as a constant Rule but to make him a visible monument of mercies who had been so remarkable for his miseries Not that Job needed this to make him happy but to point out 1. That temporal mercies are in themselves good things and not incompatible with piety so that they sin who are unthankful for them or abuse them and the more signal such mercies are the abuse is the more hâ—inous 2. When these outward mercies are bestowed on godly men they are rewards of piety and proofs of love as well as other mercies and ought to be acknowledged and improved as such to further and not to hinder piety 3. In those days when Gospel-promises were not so fully revealed these temporal favours were liberally dispensed as shadows of better things whereas in the want of these we should labour to make up all those wants with spiritual things now clearly revealed and more plentifully dispensed 4. God hath abundance of temporal mercies to bestow upon his people were it for their good as sometime he instanceth in his dealing with some of his people to silence the quarrellings of all 5. Though God do not still follow this way yet it is sure that God will always restore his people out of trouble with advantage Rom. 8.28 Doct. 2. Whatever means God make use of in furnishing his people yet that should not obscure his own hand and blessing for though Jobs Friends gave him gifts v. 11. and himself was industrious yet it was God who blessed his latter end Verse 13. He had also seven Sons and three Daughters 14. And he called the name of the first Jemima and the name of the second Kezia and the name of the third Kereâ—happuch 15. And in all the Land were no women found so fair as the daughters of Job and their Father gave them inheritance among their brethren The third particular in this account is his Children whom probably he had by his former Wife returning to her wonted dutifulness wherein she had failed Chap. 2.9 19.17 now when his trial is ended Here we have recorded First The Number and Sexes of his Children v. 13. He had seven Sons and three Daughters just as many as he had before Chap. 1.2 And therefore that General v. 10. of his getting double of what he had before must either not be extended to his Children but understood only of his Wealth or the former Children must be reckoned as not lost to Job seeing they were with God and so those he had now and those that were removed was a double number or those Children he had now were a double mercy in his esteem Secondly Something is particularly marked concerning his Daughters as 1. Their Names v. 14. which were given them upon the account of their singular beauty above any Women in the Countrey about them v. 15. For the Name of the first signifieth one fair and bright as the Day the
James 4.3 Vers 18. O earth cover not thou my bloud and let my cry have no place In this and the two following verses we have the Third Branch of this part of the Chapter Wherein Job confirms the former assertion by three Arguments The first in this verse is by way of imprecation wherein seeing he cannot be cleared otherwise he asserts the testimony of his good conscience by assenting that all the creatures particularly the earth bear witness against him by not concealing his injustice or bloudy crimes if he were guilty of any and consenting that his cry and prayer be not heard if it be not pure As for this way of proving his integrity whatever was Job's distemper when he reflected upon his Friends obstinacy who would not give credit to him Yet the thing it self is not to be condemned as being practiced by Saints in the case of malitious slanders Psal 7.3 4 5. It is far from that sinful disposition that prompts men to curse themselves or others and doth only import That he is convinced that wickedness deserveth such punishments That his Conscience could not but submit to them as just if he were what they called him and That he was so sure of his own integrity that he declined no punishment if it were found he was wicked Whence Learn 1. Innocent Saints may be so oppressed and over-clouded with slanders and unjust aspersions that their innocency cannot be got cleared in an ordinary way Therefore is Job put thus to appeal to the creatures as afterward he appeals to God 2. A man that is reconciled to God through Christ and hath a good Conscience in the matter of his walk may rest secure that no testimony or discovery from Heaven or Earth will make against him and that however he may be belied and slandered yet he will never be condemned as wicked For Job declines no evidence against him here from the earth or from Heaven in sending a return to his cry This points out the great advantage of having the heart sprinkled from an evil Conscience See 1 Joh. 3.21 3. Truly-godly men do so much hate sin and adore the Holiness and Justice of God that they will subscribe to all the judgments due to wickedness as just For so much doth this way of arguing import that none can decline this as the due reward of wickedness and hypocrisie And this the Consciences of the very wicked will be forced to acknowledge at last 4. Cruel and bloudy crimes will not be got hid kept secret let men palliate and cloke them as they will For this assent of Job is sounded upon a Truth that the earth will not cover blood or blood will not hide were there nothing but the very earth to discover it Gen. 4.10 11. Isai 26.21 See also in the matter of oppression Hab. 2.10 11. So that an ill Conscience and unpardoned guilt will prove bad company and it will be to no purpose to bear down the the oppressed that they dare not complain so long as every creature hath a tongue to cry and bear witness against the oppressour 5. Whatever men think of it in the day of their case when they neglect Prayer or superficially go about it yet it is the saddest of strokes not to be heard of God in a strait For Job assents to that as a very sad judgment if his cry have no place See Numb 16.15 1 Sam. 28.6 Hence it is that Saints pray so much for audience Psal 20.3 and rejoyce so much in the hope of it Micah 7.8 6. Albeit the wicked do ordinarily neglect Prayer and albeit sometime God may reward their hypocritical Prayers with temporal advantages 1 King 21.27 28 29. Yet this misery is abiding the wicked that the most profane of them shall be convinced of the usefulness of Prayer and when they set about it in their greatest straits they shall not be heard For so much is here imported that a wicked man may cry and that it shall have no place See Job 27.9 Prov. 1.28 Micah 3.4 Joh 9.31 And no wonder this befal them considering that their persons are not reconciled that they have sleighted Gods call and that they are not sincere in their Prayers nor set on work by the Conscience of sin but only from the sense of troubles Hos 7.14 Vers 19. Also now behold my witness is in heaven and my record is on high The Second Argument confirming his Assertion is taken from Gods testimony and witness-bearing to his integrity which he points out to be admired and repeats it here in divers expressions to confirm the certainty thereof Whence Learn 1. As God is the Judge of all men so he is a witness and observer also of their ways For he is a record and witness He is a witness whose testimony cannot be declined Jer. 29.23 Mal. 3.5 And as this assures us that his procedure cannot be unjust seeing he proceeds upon his own infallible knowledge so it should excite men to walk as before such a Witness and Observer Rom. 1.9 Phil. 1.8 and should perswade upright walkers to be comforted in his testimony 2. Mens Consciences or their Profession that they have a good Conscience will not bear them out unless also God bear witness unto what they say For saith he Also with the former proof v. 18 my witness is in Heaven Where this is not it is heinous impiety for men to pretend or make their boast of their Consciences 3. Innocent Saints may be brought to that low condition that beside their own Consciences they will not find any on earth to witness for them but all speaking against them both friends and foes yea and Gods dispensations and their own inward tentations also For Job can find no witness among men till he ascend to a witness in Heaven It is good for us to know how low Saints may be brought that we stumble not when it is our lot 4. God will be a witness to his sincere Saints were there never so many against them His testimony waits not for the concurrence of others no not of Saints nor will it proceed according to what his own sad dispensations seem to speak of his mind For he is a witness for Job whom his godly Friends did condemn yea whom himself as Job thought had set up as his mark v. 12 13. and that even now while he is dealing so severely with him 5. Gods Testimony and Approbation is not only desirable but sufficient were there never so many against it as being on high above all that can oppose it For however self-seekers cannot be content to want the praise of men and do prefer it to the praise of God Joh. 12.41 42. Yet Job accounts it enough that his witness is in Heaven and his record on high See Rom. 8.31 6. Such as rightly esteem of Gods testimony will look upon it as an admirable favour They will admire his condescendence to own them whom all are ready to condemn and
Mettals there which are bright and shining like Fire Nor is this the meaning only that these Diggers do find among other things Coals of other sulphureous Mines under ground But rather that in their digging for Mettals and precious Stones they meet with another difficulty of Fire and that their Lamps taking hold of or their working Instruments or Tools striking upon some vein of Sulphur do set their Mines on Fire as we see in Coalpits And yet it is to be understood here also that they make a shift by their industry to get over that difficulty and to quench the Fire The other difficulty and the fourth in order is that of Stones and Dust wherewith they are troubled in digging and yet they put forth themselves to overcome that as well as the rest in expectation of great advantage and that they shall find precious Stones such as Saphires are and Gold lying among the Dust and Stones Doct. 1. God hath filled this Earth with his riches and with great variety thereof both for necessity and ornament For above ground it is fertile of bread or all things necessary for the life of man and beneath it hath materials for Fire Gold and Saphires We owe much and must make an account to God for so good accommodation especially that it is furnished to us who are Rebels and for the beams of his goodness displayed therein to invite us to come to him And what thorns and briars of bitterness we find in these things we are to look upon them as the fruit of our sin and as a call to invite us to seek after a better portion 2. Men are ordinarily so eager in seeking after things of the world that never so many difficulties will not hinder their pursuit for after the former difficulties of Darkness and Water they meet with new difficulties of Fire Stones and Dust all which they overcome This is not to be condemned but commended rather in mens following of lawful Callings provided they keep these things in their own place Only their assiduous activity may condemn these who are soon and easily laid by in the best Duties especially if Clouds return after the Rain and one difficulty upon the back of another Whereas we should follow good things without being discouraged either by the greatness or by the number of difficulties 3. Beside accidental and occasional difficulties men may look for a constant tract of difficulties in their lawful undertakings as here beside that accidental difficulty of Fire they have constantly Stones and Dust to trouble them Men must look for extraordinary difficulties when those which are ordinary do not work upon them and though they be delivered from these yet they must return to their ordinary toiâ— for men can no more want these than a Ship can sail without Ballast or Lading yea they are needful to godly men for many ends and uses 1 Pet. 1.6 Besides that they are daily witnesses and documents of our sin which procures us all this toil for the improvement whereof we must give an account to God 4. Man by wisdom and industry will improve the Earth to all its uses and the advantages to be found in it as here man finds out bread above ground and materials of Fire Gold and Saphires and other precious things under ground Which should teach us to improve our various lots and conditions better and to see what is in them of lessons and other advantages wherein we ordinarily come short both in prosperity and adversity 5. Mans industry and diligence may find precious things in a condition or place where apparently they could be little expected as here they find Saphires and Gold among Stones and Dust Thus godly men may find meat in an Eater a sight of God where they little expected it Gen. 26.13 and deliverance in Babylon Mich. 4.10 6. God is pleased in his bounty to compense mans pains and industry in their lawful Callings with rich advantages as here they gâ—t Saphires and Gold This the Lord doth that he may much more encourage men to his service which will never be in vain Is 45.19 Thus he rewarded Ahabs hypocritical repentance 1 King 21.28 29. that he may encourage sincere penitents And thus he cares for the Lillies and the Fowls of the Air that he may give a check to the anxious cares and sollicitudes of his people Mat. 6.26 30. Verse 7. There is a path which no fowl knoweth and which the vultures eye hath not seen 8. The lions whelps have not trodden it nor the fierce lion passed by it A fifth difficulty which mans skill and industry overcomes is the strange ways they must follow and their frequent turnings and windings in driving their Mines to find out Mettals and Jewels These are so strange and unfrequented that neither beast nor bird ever saw or came at them not so much as those of them who are most sagacious and quick-sighted or do range furthest for prey such as the Vultures who are sharp-sighted and fly far and the Lions who range far and near for their meat Doct. 1. God hath given even to some irrational Creatures excellent properties whereby he demonstrates the fulness that is in him who hath made them all and hath made these to serve man as documents of his duty Prov. 6.6 c. Mat. 10.16 as here the Lord points at the Vulture and Lion as having some excellent properties 2. Life is so precious that Creatures will take strange pains to preserve it as some are put to much toil about it as here these Creatures are put to fly far and range much abroad to get prey And here we are to consider 1. That it ought to be esteemed a mercy if we be not put to hard shifts to maintain our very life Lam. 4 10. whatever be our other tryals 2. That even such as are put to hard shifts should neither think they are forsaken nor yet ascribe their subsistence to their own industry for in opposition to both these it is said that God seeds these ranging Lions Ps 104.21 3. That Creatures which are noble and excellent in some respects as the Lion is and the Vulture also in regard of some properties are yet attended with somewhat to abase them as they are toiled with seeking their meat Thus the Lord ballanceth all Creature-Perfections with somewhat that may proclaim their emptiness Doct. 3. The secrets of Nature and riches of the Earth are so deep and so many that all of them will not be yet seen even by the most rambling and quick-sighted of Creatures as here the Vulture and Lion do not find out this way where men dig for these Treasures 4. Man is so eager in seeking after the pelf of this World that many times he abandons humane society and followeth ways more savage and unfrequented than these which wild beasts and fowls haunt in to attain his ends as here they dig in Mines where neither Lions nor Vultures come Which makes their account
sad who have better things in their offer and seek them not Verse 9. He putteth forth his hand upon the rock he overturneth the mountains by the roots 10. He cutteth out rivers among the rocks and his eye seeth every precious thing 11. He bindeth the floods from overflowing and the thing that is bid bringeth he forth to light A sixth difficulty of Rocks or Flints is here joined with that of Waters formerly mentioned v. 4. where he sheweth that in these undertakings men are sometime put to cut through hard flinty Rocks and as it were to overturn Mountains by cutting their passage through under them even though they be all of Stone v. 9. And this they do either to follow the Vein of the Mettals or as it is v. 10. to make Channels for Rivers through these Rocks either that they may come in when they need them to wash their Mettals or rather to conveigh them away when they break in upon their Mines v. 4. and as they thus conveigh away the Water which breaks in so v. 11. they use means to stop the course of other Waters which are ready to infest them that not so much as a drop or tear as the Original imports gets in to hinder their work The fruit of all which pains is that they obtain the precious things which are hid in the Earth Doct. 1. No precious thing is attainable without much difficulty as is often inculcated here and whenever God surrounds us with difficulties we may expect precious Fruit of them if we improve them well 2. If men be diligent and not laid by with an apprehension of Lions in the way they may overcome great difficulties as here hard labour will get through Flinty Rocks and overturn mountains by the roots and cut out Rivers among the Rocks See Prov. 13.4 3. Even humane prudence may teach men to arm themselves against and study to prevent these difficulties under which they have formerly smarted as here having been troubled with Waters v. 4.10 they study to prevent their breaking in again v. 11. 4. God gives rich recompences to men who labour even about earthly things not only as hath been marked before to encourage them to better service but to let see how little he regardeth these temporal mercies which he gives so promiscuously and indifferently to these who toil for them for the eyes of these labourers see every precious thing and the thing that is hid they bring to light 5. It is a gift of God to be wise to discern things precious from things that are vile or less excellent as here they do Much more it is a mercy to be able to make this difference in other things 1 Cor. 12.31 Phil. 1.9 10. Grace to discern and to embrace or submit to what we discern to be good is our mercy 6. Men are naturally and without needing to be excited more active about worldly affairs than about other things as here they are eager in their pursuit of these things And no wonder for these things are very suitable to our natural inclinations they are of constant and daily use to us they have a great lustre in our eyes and do raise us high in the world and therefore we are so hot upon the chase And therefore we have cause to be humbled when we find such a benfall and inclination in our hearts when in the mean time we neglect that which is far better see Luke 10.41 42. 7. When men have an high estimation of any thing and serious desires after it they will be very eager in their endeavours after it as here their esteem of these things and their desires after them as precious make them strive with Rocks Mountains and Waters to seek them out where they are hid Which may tell us that coldrife endeavours after better things are but a proclaimed contempt of them Verse 12. But where shall wisdom be found and where is the place of understanding 13. Man knoweth not the price thereof neither is it found in the Land of the living 14. The depth saith It is not in me and the sea saith It is not with me Followeth to v. 23. the second branch of the negative part of Jobs Proposition wherein he sheweth that however mans wisdom and industry can search and find out many secret things as we have heard yet he cannot find out this wisdom of God and it is more excellent than that man should comprehend it This he not only propounds but demonstrates by three Arguments Whereof the first in these Verses is That this wisdom hath no place of abode within mans reach where he might dig and search for it and find it as he doth Mettals and other things that are hid in the bowels of the Earth For clearing of the words consider 1. This Wisdom of which Job here speaks is not to be understood either of humane prudence and policy nor yet of that spiritual wisdom which is necessary to salvation of which v. 18. But it is to be understood principally of Gods wise Government of the World and administration of all the Affairs thereof by his Providence and secondarily and consequentially it may be understood of mans capacity to take up this wisdom of God fully So that Jobs denying that there is any place where this Wisdom may be sound or any price to be given for it doth import that no man by any means or industry can elevate his own understanding and capacity to comprehend fully the depths of Divine Providence in the World 2. These two names of Wisdom and Vnderstanding as they are understood of this Wisdom of God serve to point out one and the same thing and to intimate that this Wisdom of God hath all perfections that can be expressed by any name given to Wisdom among men Or the one may point so to speak at the habit faculty or eternal purpose of God in ordering of things below and the other at the exercise of that faculty and execution of that purpose 3. While he denieth that man can find this wisdom it is not to be taken absolutely and simply that man can understand nothing of it for the contrary is insinuated Ps 107.43 But the meaning is that man cannot perfectly and fully take it up nor hath he wisdom and understanding or complete and perfect abilities for that effect As for the first reason proving this conclusion which is That this Wisdom hath no place where man can find it out it is propounded more generally v. 12. where the questions import a strong denial that this Wisdom whereby God ordereth all Affairs and whereby man may be able to understand the reasons and causes of Gods proceedings is to be found in any place by man Then it is proved by induction 1. That it is not to be found upon Earth v. 13. where as for the first part of the Verse That man knoweth not the price thereof it is not to be confounded with the second reason v. 15. 19.