have an end As for the Inference that Job would draw from this Proposition That because mans life hath a prefixed period therefore he might peremptorily desire to attain this end of his toil It is faulty in divers respects the observing whereof may give light in the rest of his Discourse And 1. The condition of our life before God is not in all respects like the condition of a Souldier or hireling For our task and service is just debt as theirs is not always it is not needed by God as men need the assistance of Souldiers and Servants we have no skill of our selves to do our work as they have nor do we know our term-day as they do and therefore cannot prescribe it Unless we take him up to be God and our selves but creatures we will never steer a steady course especially under trouble 2. It is ill reasoning to say that because God hath determined our time therefore we should fix the end of it when we will For God hath kept up that from us that we may be ready either to die or honour him in the World as he shall please to order 3. Because there is an end of our toil it is ill argued that when toil cometh we should seek presently to be at the end of it Whereas we should rather bear it couragiously remembering the end of the Lord and that it will not be perpetual Jam. 5.11 4. It was unseasonable for Job to wish so eagerly for the end of his warfare and toil when such a dark cloud was betwixt God and him Saints have acknowledged â—t a mercy that death was kept off in such a condition Lam. 3.22 Psal 27 13. But this was an evidence of his great distress and of his distemper of mind which corrupted his sense and discerning Vers 2. As a servant earnestly desireth the shadow and as an hireling looketh for the reward of his work 3 So am I made to possess months of vanity and wearisome nights are appointed me 4. When I lie down I say When shall I arise and the night be gone and I am full of tossings to and fro unto the dawning of the day The second Argument which presseth the former and cleareth it is taken from that common liberty allowed to all creatures in their strait to press and long for a possible and lawful out-gate The sum of it is as if Job had said If hirelings being weary do long after refreshment and the end of their task when they shall receive their wages So may I under my troubles long after death which is the appointed end of my toil and that so much tâ— rather as my task is sorer then any of theirs In this Argument Consider First The Proposition of the Argument in a comparison ver 2. That as a wearied servant oâ— hireling longeth after some cool shadow or the shadow of the night wherein he may rest and longeth â—oâ— the time wherein he may receive his wages For to work as it is in the Original is taken not â—o much oâ— the end of work as for the reward of it Psal 10â— 20. Jer. 22.13 So mighâ— he long for death whâ—â—e he expected to find the only true eâ—se of his grievances and reward of his integrity In this reasoning beside the former mistakes we may further add 1. That bâ—â—ng an hireling to so great and so good a Master and so uncertain of the length of his day he ought so to long for the close oâ— it as yet he prescribed not to God 2. It was his fault to look on death as the only out-gate and shadow from this â—oil â—â—â—peâ—â—ing that sufficient grace and proofs of love in the midst of trouble might have relâ—â—sheâ— him 3. It was also his fault to eye so much his own ease and the reward of his integrity and that he 〈…〉 rather condescend to what might honour God and edifie others albeit it were greivous to himself as was Paul's practice Phil. 1.22 25. Every one of those mistakes and faults may afford us Instruction But further these Lessons may be observâ—d in it 1. It pleaseth God to let some of Adam's posterity endure much toil in earning their bread that they may be sensible of sin and that others may learn thankfulness who have an easier lot though they be in the same guilt and of the same lump For so is held out in the instance of those wearied servants and hirelings Yea it is to be marked that though many are not put to those hard pinches yet even the greatest of men want not their own toil 2. It is ordinary for men not to find rest in their present condition but they are driven still to look after somewhat they want before them For so are servants and hirelings put to desire and look for somewhat they want And this holds not only true of men in great misery but generally of all men while they are within time Contentment with every estate is a choice lesson Phil. 4.11 Heb. 13.5 and would be more easily attained if men remembered they are within time where complete satisfaction is not to be expected and if they were studying to get the right use of every lot as it cometh 3. The many tossings and vexations wherewith the godly are essayed within time may allow them to look toward death with submission to the will of God as a sweet issue and to make it welcom when it cometh For this comparison imports that there is a lawful desire of death as the servant desires the shadow See 2 Cor. 5.4 Rom 8.23 A spiritual mind finds many calls thither though with submission and therefore do Saints find so many worms in their goâ—â—ds Only it should be our care that a desire to be freed from sin and a body of death do chiefly prevail with us to look to that issue 4. Death will never be a shadow to a man from his trouble who hath not so walked as he may expect a reward of his integrity then also For so much also doth the similitude import As the hireling looks both for the shadow and reward of his work so they whoÌ„ look comfortably on death must see both these in it And therefore a desperate desire of death in wicked men is abominable Secondly we have to consider the amplification and further pressing of this Argument from his particular case ver 3 4. Where in stead of inferring from that Proposition ver 2. that he might long for death as servants do for the shadow or more earnestly long for that issue then they do for their ease He only sheweth that he had greater cause so to long then they had being more hardly put to it And to prove this he holds out the dissimilitude betwixt his case and an hirelings in two 1. The hirelings task is ordinarily for a day but this was much longer even whole Moneths of vanity or eminently vain for any fruit of ease or comfort otherwise in respect of perfection all
verse and a Preface to the rest is That his trouble was so stubborn as it did not yield to any remedy Neither did speaking of it asswage his grief nor did silence ease him nor any of his trouble go from him thereby as it is in the Original What goeth from me This was true partly in respect of his Friends For if he spake they would not admit what he said but did accuse him thereupon without offering any comfort to allay his griefs Nor was he the better of silence before them for they would be ready to look upon his silence as a proof of guilt and his being silent to hear them did but vex him But chiefly it holds true in respect of God who afforded him no ease either by complaining or by his sitting silent as he had done as well as they Chap. 2.13 and belike had essayed that same course afterward Job's scope in premitting this is Partly to obviate the exceptions of his Friends against his speaking which he granteth as they alleaged did not ease him yet seeing he was nothing bettered by his silence more then by his discoursing he would speak on And partly by way of Preface to the ensuing Discourse to shew that however he might doubt whether to speak or be silent yet finding silence as unprofitable as speaking he would speak on and see if it might any way ease him From this verse Learn 1. Speaking and silence are two remedies to ease troubled minds as Job here supposeth And however he might fail in managing of them yet there is an useful way of both in such a condition Men should speak and lay open their case in opposition to senseless stupidity and they should forbear and be silent in opposition to murmuring Or having spoken their case to God they should submit and silently wait for his issue 2. Troubled minds are bent and earnest to get ease and to follow all means that may procure it as here Job was And this should make exercised Saints wary and cautious that they follow not wrong means to promove that which they so much desire 3. Troubled souls ought to omit no means that are lawful to attain quiet and tranquillity As here Job essayed both speech and silence 4. God may see it fit to blast all means and shut all doors of ease and comfort upon his own so that they will find it neither in the use of one mean or other For so was it with Job here Though I speak my grief is not asswaged and though I forbear What am I eased or what of my trouble goeth from me Hereby 1. The Lord doth humble and further try his own Children when they are in the furnace 2. He discovers that the means are not to be rested on though they must not be neglected and that it is not the means but himself by them that doth at any time comfort or bring ease For if he suspend his influence and blessing they prove empty 3. He teacheth Saints to submit to the want of ease when he is pleased to make that their exercise Otherwise the more impatient they are to get ease in the use of means they may readily afford them the less As Job's experience doth teach who thirsted after ease but found none Doct. 5. It is a sad exercise and tryal when God sends disquiet upon his people that they may be stirred up to the use of the means and they come to the means with real need and yet their refreshment is suspended Therefore Job speaks of this first as being among the saddest of his sorrows that no use of means afforded him case And indeed this cannot but perplex them who being in real distress and having essayed all means to no purpose cannot easily tell what course to take next 6. Saints through Gods upholding power may be borne thorow such a sad perplexing case as to be sore afflicted and yet denied any case in the use of all lawful means How desperate or deadly soever such a condition be yet it will not destroy a Child of God As Job's experience doth teach whose lot this was and yet he was upheld till he saw the end of the Lord. 7. Whatever disappointments Saints find in the use of the means Yet they may not nor when they are in a right frame will they quit them but will still follow whatever is lawful and seems to promise any relief For notwithstanding all this disappointment Job sucks still at the breast of pouring out his complaint which was a lawful and necessary mean if it had been managed See Psal 102. in the Title Vers 7. But now he hath made me weary thou hast made desolate all my company A Second Evidence of his afflicted condition and a cause why he choosed to speak rather then to be silent is That God had wearied him and made his life a burden to him whereof all the rest of his miseries that are hereafter enumerated are causes Particularly by making desolate all his company cutting off his Children and Family and making those who were left of them and the rest of his Friends rather a burden then a comfort to him and as bad if not worse then if they were not In this Job reflects upon what Eliphaz had said of Bribers and Hypocrites Chap. 15.34 and grants it was true such things had befaln him and yet he was no Hypocrite Hence Learn 1. Saints may be so put to it that they cannot be silent would they never so gladly be at it For this is a cause why he must speak and prefers that to silence But now he hath made me weary and therefore I must regret that it is so In such a case though Saints miscarriages in their expressions cannot be justified yet they are to be pitied as 2 Kings 4.27 2. Even Saints have so much of flesh and weakness in them as to make them weary and be laid by under sad pressures and exercises For so was Job made weary Hereby the Lord tameth proud and undaunted flesh in his Children and makes thâ—m humble Hereby also he prepares them to receive and observe proofs of his supporting power 3. Saints must not look to get through troubles till first they be humbled and laid by with them For so did Job find in experience 4. As the company of a Family and Friends is a great case in trouble so the want thereof is a great affliction For this made him weary that all his company was made desolate either cut off or useless or a burden and opposite to him See Chap. 19.13 14 c. Psal 55.12 13 14. Joh. 16.32 5. When God hath Saints to try Friends are not to be trusted unto He can withdraw all fellowship and means of comfort either by removing or blasting of them As Job here found 6. A little thing will add to their trouble who are already crushed with inward exercise For Job being already weary with his pressures within this his sad condition makes the desolation
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
that he is so far from a calm or end of his tryal that wrath is but only beginning to appear This is indeed the sad case of the impenitent and wicked Isa 9.12 17 21. Yet Saints ought to guard against such a tentation as if growing wrath were against them in growing tryals and still more and worse ready to break out upon them 4. That he so contrives the coming of the messengers that while one is speaking another comes with more sad news so that he gets not leave to draw his breath betwixt the one news and the other this he complains of in his after-exercise Ch. 7.19 9 18. And hereby as the people of God are taught to expect not only variety of successive tryals but even many troubles crowded one upon the back of another till all their terrors be gathered at in a solemn Assembly Lam. 2.22 So if they be humbled indeed under such Exercises they will count it a mercy if they get leave but to breath a moment betwixt the pangs of Affliction 5. That in all this he hides himself his designs and wrath And endevours to represent God and Man Heaven and Earth and the course of Nature as all armed against Job Sometimes he lets him see Instruments the Sabeans and Caldeans that he may be imbittered against them being so egregiously wronged without any provocation given and so might sin against God And sometime he so conveighs the tryal as if God were his party in wrath sending fire to devour his Sheep a whirl-wind to cut off his Children in their sin All which may warn us That it is not easie to discern Satan and his snares in a tryal That Gods mind may be very far contrary to these false Alarms we get in trouble That no dispensation seeming to speak wrath ought to be hearkened unto where the word speaks love as it was with Job And That it is not the way and manner of death whereby we ought to judge of mens estate whose way hath been upright for the sudden death of Jobs Children did not speak wrath from God against them All things considered together may teach us how subtile Satan is to present many tentations to Saints upon their case and how contrary Gods mind in afflicting may be to these false Alarms we have from Satan Vers 20. Then Job arose and rent his mantle and shaved his head and fell down upon the ground and worshipped 21. And said Naked came I out of my mothers womb and naked shall I return thither the LORD gave and the LORD hath taken away blessed be Name of the LORD In these verses is contained an account of Jobs carriage under this his tryal evidenced 1. By his practices v. 20 which are partly such as evidenced his sense of the affliction In that he arose and rent his mantle and shaved his head which were signs of his sorrow and abasement before the Lord see Gen. 37 34 Josh 7.6 Isai 22.12 Jer. 7.29 though more sutable before the coming of Christ then since Yea even then the resting on such things was condemned Joel 2.13 And whereas Job seems by shaving of his head to go contâ—ary to that Precept Levit. 19 27. It suffiâ—eth beside what furthâ—r might be said to know that Job lived not under the Law but before it Partly his practices are such as evidenced his moderation of his sense and that he did not let his spirit rise but submitted to God falling down on the ground and worshipping 2. By his Profession and speech v. 21. wherein he studies to find out for himself grounds of Submission and Patience taken from the common Law of Nature that as we came naked into the world so we must go naked out of it And from the Providence and Soveraignty of God who dispenseth all things at his pleasure And upon these grounds he inferreth a conclusion contrary to what Satan intended For in stead of cursing God as he alleadged Job would do v. 11. he blesseth God who had continued these mercies so long From v. 20. learn 1. Piety doth not teach men Stoicism or to despise and harden themselves under the Rod of God but alloweth them to be sensible when they are afflicted For it is commendable in Job that in this case He arose and rent his Mantle and shaved his head See Jer. 5.3 2. As it is the duty of the Children of God to be sensible and mournful under Affliction so this is very consistent with a patient and meek frame of spirit under trouble For Job a pattern of Patience sets himself in a mournful posture and that without guilt as appears from Gods own verdict v. 22. 3. Albeit Sense and Sorrow under trouble be very consistent with Patience yet Saints in such a posture have need to be upon their guard lest they devord For Job doth not satisfie himself with expressing only his sorrow but somewhat to testifie his humble submission 4. It is the safe way of managing sense of trouble and a clear evidence that we do not devord under it if we run to God with all that grieves us For so doth Job add worshipping to his former practices Which speak sadly against those who estrange themselves from God under trouble Dan. 9.13 5. It is not our simple going to God under sense of trouble that will prove us free of passion unless it be managed with much humility and self abasement before God For thus Job in this mournful posture fell down upon the ground and worshipped From v. 21. learn 1. As Patience it wise and considerate proceeding upon solid grounds and reasons whereas impatience is rash and unreasonable So it is the duty of the people of God under trouble to study and seek out arguments whereby they may perswade themselves to be patient For such is the practice of patient Job here and not to make it their work to muster up their own difficulties before their eyes till their corruptions be irritated as is the practice of too many 2. It will contribute much toward the begetting of Patience and Submission if man consider the uncertainty of mans life that it is but a coming into the world and a going out of it again a being born and so soon as we are born under a necessity to learn to die For so doth patient Job look on his life I came out and I shall return Such as do thus look upon life will not much regard the various events wherewith they are exercised in it 3. It is also no small help to Patience if men consider that in their lowest condition they want nothing which they can claim by original right For so doth Job reckon Naked came I out of my Mothers womb and therfore ought not to complain since as yet I am not so quite destitute 4. Men may see just reason to be patient under trouble if they remember that they are certain once to be deprived of these things about the want whereof they are so
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
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
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
But it is most sad when Prayer seems to fail them in a peremptore and great distress such as Job was now in 5. Yet in this complaint Job is not to be altogether justified but his mistakes and passion in it are blame-worthy For 1. He reflects upon God as not letting him have judgment or fair play which is injurious to his Holiness Soveraignty and Justice 2. Though all other issues had failed him yet Patience and Grace to bear his Cross was an issue which if he had cherished he needed not complain for the want of other answers 1 Cor. 10.13 3. Though there had been no passion nor other defects in the manner or matter of his Prayers wherein he was not altogether blameless and many times we cry earnestly for that which we would not love were it granted as Habakkuk complains that God took not notice of the Jews sinfulness and yet is grieved when God threatens to punish them Hab. 1.2 3 6 12 13 c. yet it was reason that God should have the timing of the answer of his Prayers were they never so honest 4. It was necessary that he should abide under the tryal for the exercise of his faith and patience and that corruptions might be discovered and purged by the delay 5. If God love to hear the Prayers of his own Children and therefore suffer them to cry on there is no reason that he or any other should quarrel or mistake such a dispensation These are a few of many particulars to be marked upon this complaint whereof the godly should make use in the like case Vers 8. He hath fenced up my way that I cannot pass and he hath set darkness in my pathes The Third proof and instance of his misery wherein he alludes to the condition of some Travellers is that he is hemmed in with difficulties and irresolution not knowing what to do nor where to find an issue and filled with discomfort in the mean time His being seâ—ced up and in darkness imports both his difficulties without and from his irresolution and discomfort from within And by his way and pathes we are to understand both his present duty and the issue he would be at by following his duty Hence Learn 1. Men are not behind so long as they have a duty to go about in any strait For when he is not heard v. 7. he would account it a mercy to have away and paths wherein to walk Such as are not deserted as to duty do enjoy a special mercy though they be deserted as to comfort Psal 88.13 14. See Job 23.3 4 c. 2. Afflicted and tender Saints will not take up duty at random or by their own will but from Gods light For he would have light and not darkness in his pathes 3. Saints may expect to be bounded and straitened with troubles so that they cannot walk at large as they were wont to do For he complains that his way is fenced up See Hos 2.6 Hereby as God corrects them for their wantonness and wandering so he calls them to seek enlargement in himself 4. Saints being thus hemmed in may also be deprived of all ability to rid themselves of their difficulties by their own endevours For he cannot pass toward any issue We will not be able to shake off trouble till God interpose and be seen in it 5. It may be the lot of Saints as to be shut up from all issues so also to have no light nor skill to know what to do For darkness of irresolution accompanieth the fencing up of his way Trouble may confound the judgment and if any light offer it may be readily suspected lest trouble suggest it to bring ease any way 6. The perplexities of Saints in trouble flow not only or so much from the weakness of their judgements as from the hand of God who afflicts tries and humbles them thereby For he fenceth up and sets darkness in his paths 7. The condition of Saints when shut up under trouble and involved in perplexities iâ— very disconsolate For so much also is imported in this darkness and his complaint tells it was sad to him Such a condition pleads for pity and may expect it from God 8. Saints may be involved in troubles from which they cannot expede themselves and be also filled with perplexities who yet are and will be well guided For so was it with Job here whom God brought to a good issue See Isa 42 16. Psal 73.22 23. Vers 9. He hath stript me of my glory and taken the crown from mine head The fourth proof and instance of his misery wherein he alludes to the habit or ornaments of body is That God deprived him of his dignity and Reputation of his Riches Children and outward State which had been his glory like splendid Apparel and as a Crown upon his head in the view of others See Chap. 29.7 14 20. Leaving his Observation â—hat God had done this and the rest that follow which hath been marked in the entry Here Learn 1. The Lord may see it fit sometimes to exalt his Children to an height of prosperity as Job had Glory and a Crown in this respect Thus the Lord doth 1. That men may learn to look upon no outward condition as an infallible evidence of love or hatred and that neither afflictions nor prosperity do prove men wicked 2. That by such instances he may give proof what he could do and would do to all his people if it were for their good 3. That he may try his people how they will keep their feet in such a condition as prosperity is a tryal no less then adversity and Job's testimony that he kept his integrity in his prosperity doth comfort him when his prosperity is gone Chap. 31. 4. That Saints enjoying those advantages may experimentally know the emptiness of them which they would not so easily believe if they had not found it as may be seen in their doating upon them who never enjoyed them Doct. 2. After Saints have been thus exalted the Lord may see it fit to tumble them down again as here Job was stript of his Glory and the Crown taken from his head and instead of his former prosperity and his esteem with others he meets with loss and contempt both at once Hereby 1. The Lord exerciseth his Soveraignty and makes it appear that he may toss his Children at his pleasure 2. He demonstrateth sensibly the vanity and uncertainty of these transitory things that we may not fix upon them but what is a better and more enduring substance 3. He tryeth us by those changes of condition which are sorer to abide then any one condition if we were kept at it It is easier for one to bear want who hath always been a beggar than for those who after they have been cloathed with Scarlet are made to embrace Dunghils Lam. 4.5 See Psal 102.10 Eccl. 7.14 4. Hereby also God gives proof how he can uphold his people in all those
them tremble under the sense of wrath And this 1. Should cause Saints not stumble if they be so exercised They may have a sure interest in the love of God whose eyes and thoughts are held fixed upon wrath 2. It should make them careful not to judge by sense which is rash and judgeth by appearance and not by the Word and represents our condition worse then it is Doct. 2. Apprehension of wrath is most dreadful Saints and puts the cap-stone on all their other sorrows Therefore he joyns this to the rest of his grievances with an also as an over-charging addition to them See Chap. 13.24 And this gives us a sure evidence of Saintship and that it is but our sense that affrights us when we are most affected with wrath of any thing See Isa 64 5. 3. This also contributes to make the apprehen-of wrath sad especially to Saints 1. That it is not lying buried under the ashes but kindled and broken out And indeed wrath when it is deferred or but apprehended at a distance may seem but little in respect of what men will find it when it breaks out Then it will be found unsupportable Isa 33.14 Psal 90 11. And Saints will see cause to lament that they apprehended it so little till it came to that issue 2. After wrath hath been revealed against the Elect in their natural condition or against converted Saints for some particular faults and it hath been buried again and God reconciled with them It cannot but be sad that it should kindle up again and that after they have tasted of kindness and sweet imbracements they should again fall under the lash of wrath As Job here apprehends it This is matter of sad regret Psal 85.3 with v 4.5 3. This also heightens the sadness of such an apprehension that it is his wrath and that he hath kindled it against them whose way many time with his people is not to stir up all his wrath but to quench and take it away Psal 78.38 Isa 57 16 17 18. and that he who is their hope and refuge in all their troubles Jer. 17.17 should become their party Isa 63.9 10. Now albeit all those sad sights be but Saints apprehensions and tentations or at most there is only fatherly displeasure in their lot yet from this we may gather That true Saints cannot endure to have God their party in anger on any terms and it will be no small grief to them in such a condition that evidences of displeasure have not been seen before-hand in the Word and it will sadly affect them in their distress when they remember it was sometime otherwise with them as is said in another case Lam. 1.7 In all those respects Job complains of this here From the last part of v. 11. He counteth me to him as one of his Enemies wherein he clears and explains the former that God looked upon him as an Enemy and so let out wrath upon him or strokes which seemed to speak wrath Learn 1. Such as are indeed Enemies to God are obnoxious to wrath which will break out at last in sad effects For so much doth the connexion betwixt those two import Where God accounts a man an Enemy there he hath wrath and this wrath will break out in hostile acts such as those which made Job apprehend wrath and that God counted him an Enemy See Psal 7.11 12 c 75.8 2. However men may bear out under the harsh judgments of men who neither are infallible nor can judge of mens estate Yet God is Supreme Judge whose sentence is always just and irrepealable For Job looks here to what he counted him to be and though he was not shaken by his Friends mistakes yet this is matter of sad complaint that to his sense he counted him to him or in his judgment as one of his Enemies 3. It is the saddest of wrath that is let out on Enemies and which cometh from God looking on the party whom he pursues as an Enemy For this aggravates end heightens his sense of kindled wrath that it comes upon him as an Enemy In respect of this Fatherly displeasure is a deliverance and mercy as being mixed with and flowing from love And Saints should read it so and bless God that it is so 4. Saints may look upon their lot as inflicted on them as Enemies when yet it floweth from real friendshid For Job mistook in this there was neither wrath nor enmity in all this Saints are thus affrighted because they cannot discern Gods tender heart which may be warm toward them when his hand seems to speak severity Jer. 30.14 with 31.20 Therefore it is a sweet study wherein Saints should be much exercised To know how much of cross dispensations may consist with love yea and flow from it To know that all real displeasure is not pure and unmixed wrath That Senses language under trouble is Apocryphal and not to be credited and That we may read much from our ill deservings and guilt in our trouble which yet Gods love doth not intend in it as not pursuing our pardoned guilt nor chastening because he hath a quarrel though we deserve it should be otherwise From v. 12. wherein he clears how he thought God pursued him as an Enemy Learn 1. Where God hath a quarrel we need not doubt but he can avenge himself seeing he hath forces in aboundance to prosecute his Controversie For here there are Troops to send out against an Enemy 2. Afflictions tryals oppressors c. are Gods Armies sent against man though not always in wrath yet to subdue Rebellion and make him stoop Therefore are those called his Troops to shew that he as Supreme General hath them at his command to cause them come and go at his pleasure and that as Armies are sent out to subdue Rebels and conquer Enâ—mies so they are imployed to bring and keep us in subjection to God And therefore we should be careful that they get their errand lest he send out more Troops against us Lev. 26.21 22 23 24 c. 3. God when he pursueth men by afflictions is irresistible For those Troops raise up their way against him and encamp round about his Tabernacle So that it is to no purpose to struggle or contend with such a dispensation but it is our only safety to stoop 4. When sad afflictions come upon Saints it is not easie for them to avoid thoughts that God is angry and looks upon them as an Enemy For because of those Troops Job suspects that wrath is kindled and that God counts him as one of his Enemies v. 11. Vers 13. He hath put my brethren far from me and mine acquaintance are verily estranged from me 14. My kinsfolk have failed and my familiar friends have forgotten me From this to v. 20. we have the Seventh proof and instance of his misery Namely That while he is thus afflicted he is diserted of Friends Servants his Wife and most intimate familiars and
Satan be boundless in his malice against Saints yet he is always so limited by God as no more tryal is let forth then he seeth meet for effectuating of his holy purposes and ends For this permission is limited with a restriction Only upon himself c. 7. What ever tryals the Lord let loose upon Saints yet it is no small moderation thereof if the Lord spare mens own persons For that is the limitation and mercy here in the loss of all other things Only upon himself put not forth thine hand of which see Chap. 2.4 5 6. 8. Satan is so restless and malicious and so vigilant in seeking occasions against the people of God that an opportunity never sooner offereth but he is ready to take hold thereof Therefore it is subjoyned So Satan went forth from the presence of the Lord of the effects whereof the next verses give a full account Verse 13. And there was a day when his sons and his daughters were eating And drinking wine in their eldest brothers house 14. And there came a messenger unto Job and said The oxen were ploughing and the asses feeding besides them 15. And the Sabeans fell upon them and took them away yea they have slain the servants with the edge of the sword and I only am escaped alone to tell thee 16. While he was yet speaking there came also another and said The fire of God is fallen from heaven and hath burnt up the sheep and the servants and consumed them and I only am escaped alone to tell thee 17. While he was yet speaking there came also another and said The Caldeans made out three bands and fell upon the camels and have carried them away yea and slain the servants with the edge of the sword and I only am escaped alone to tell thee 18. While he was yet speaking there came also another and said Thy sons and thy daughters were eating and drinking wine in their eldest brothers house 19. And behold there came a great wind from the wilderness and smote the four corners of the house and it fell upon the young men and they are dead and I only am escaped alone to tell thee In these verses is contained the tryal it self or the execution of the former deliberation according to Gods holy purpose and the permission given to Satan Wherein Job is indeed stripped of all that was put into Satans hand his Cattel Servants and Children and this is so brought about and so represented to Job as might take deepest impression upon him Herein I shall consider First The time of this tryal ver 13. even when his Children were feasting of which he had been afraid before lest it might draw on a tryal ver 5. This was the time Satan choosed for the execution of the saddest part of Jobs tryal in cutting off his Children ver 18.19 and for bringing him the newes of all the rest 13 14 15 c. Hereby teaching 1. There is great necessity of watchfulness and sobriety in all times and cases seeing trouble may break in when we least dream or are ready to think all is well For his family were keeping their most solemn time of joy in the eldest Brothers house when the storm brake Much more have the wicked reason to fear such a clap Dan. 5.5 See Luk. 21 34. 2. Satan is a most subtile adversary and can by Gods permission order tryals so as may fasten sharpest tentations even upon the fears and tenderness of Saints For therefore is this solemn day chosen wherein to let out all these troubles on Job that his own fears and tentations ver 5. might be quickened thereby Secondly The several parts of this tryal which are four First A lesser one as to the hand seen in it being from earth ver 14.15 which was the taking away of the Oxen and Asses and kâ—lling the servants who laboured with and attended them This was done by the Sabeans a people descendâ—ng from one Sheba of the posterity of Abraham Gen. 25.1 2 3 For albeit there were other Sabeans descending from others Gen. 10.7 28. yet it is conceived that these lived further off from Job then Abrahams posterity did Secondly A greater tryal in respect of the Instruments or mean imployed in inflâ—cting of it ver 16. The Sheep and Servants who kept them being consumed by an extraordinary great fire falling down from heaven as if God were become his party by his own immediate hand That a fire of God signifieth a great fire is clear from other passages where a great City is called in the Original a City of God Jonah 3.2 3. and great Mountains are called Mountains of God Psal 36.6 c. The Third part of his tryall ver 17. though inflicted by men is yet greater considering how he is thereby stript of all the remainder of his substance and wealth for his Oxen Asses and Sheep being already taken away or destroyed now his Camels which only remained of his great substance mentioned ver 3. are taken away and the Servants killed by the Caldeans who in an hostile manner invaded them We need not think it strange that the Caldeans or some roving parties of them should run as far abroad as Arabia the Desert were Job lived seeing sometime before that we find a King of Shinar or Caldea as far from home as Sodom and Gomorrhah where he and his confederates were oppressing such as were weaker then themselves Gen. 14.1 c. Unless we conclude that they were some Colonies come out from among the Caldeans and retaining still the name of their Nation and Country as a judicious Writer conceiveth these petty Kings mentioned Gen. 14. to have been The Fourth and last part of his tryal ver 18 19. is sorest of all and therefore a behold is prefixed to it ver 19. and that considering 1 The object of this stroke his whole Children as well as the Servants attending them These who might have been his comfort under the rest of his afflictions are here reserved last only to put the cap-stone upon his tryal And albeit ver 19 it be only said the house fell upon the young men Yet seeing his Daughters were there also ver 13 18. and none escaped the stroke but the Messenger ver 19. It is certain that they perished also and the young men or his sons are only namâ—d as being his greatest loss and the most bitter part of all that tryal 2. The time when this stroke came even when they were feasting which was the time wherein Job was most afraid of their sinning against God ver 5. 3. The manner of the stroke by a whirlwind overturning the house and cutting them all off as if God being angry at them would declare so much by this more immediate stroke It is further to be considered that all these particular tryals have this one thing common that in every stroke there is still one servant left to carry the news speedily and certainly for Jobs further
sends on the trouble which we take occasion to be imbittered at and giveth way to mens own spirits yet it flows from their own passion pride and haste that they are so imbittered 5. Whatever be in the troubles of Saints whether really or in their apprehension Yet nothing of that warrants them to complain of God and his dealing or to be weary of their own life and lot For whatever Jobs case was yet his trouble was no relevant reason why he should so passionately desire to die Some are indeed more peevish and absurd then others in this particular who upon the very least discontent and crossing of their humor were it in never so great mercy would lie down and die as Jonah 4.2 3. Yet let men be able to instruct their case to be most really sad that is no reason why they should so desire death as to complain and expostulate if they be not satisfied The like sentence may we pass upon all our reasonings against any of Gods dealing Vers 21. Which long for death but it cometh not and dig for it more then for hid treasures 22. Which rejoyce exceedingly and are glad when they can find the grave The second reason of his Expostulation and an effect of the former is taken from his earnest desire after death though it succeeded not That though he betook himself to no ill shift which might take away his life yet in his desires he longed as seriously for it as men do labour for treasures v. 21. And was not as all men naturally are afraid of death and the grave but would be glad to meet with it ver 22. Now his nature was afflicted to want what he desired and therefore he longs to be at it and expostulates that he is not satisfied If we look to the strength of this Argument Though it be the advantage of a godly man such as Job was that the testimony of his Conscience leads him to look death thus confidently in the face Yet not only doth Job now pursue this desire rather in Passion than with an eye to his Integrity and looking rather to death as the common end of all mens outward trouble then to what is beyond death But did his desire flow from never so holy a principle he soars too high and is too peremptory in it For we find that Saints in cold bloud have deprecated death in such gloomy days As we will find in many of the Psalms In particular In this reasoning we may Observe 1. He is too earnestly bent for death which was an evidence he was wrong and that God would not give it For God by his Providential Dispensation in continuing him alive retorted the Argument that because he doated much on death therefore it was not fit he should meet with it Whatever outward lot our hearts are bent upon under tentation we may suspect it is an Idol And that God will guide those whom he loveth rather any way than that 2. The excess of his inclination after death made the want of it a cross so that he complaineth it cometh not whereas if he had been sober he might have found another out-gate and however yet his grief through the want of it had been less This teacheth Partly that it is an evidence of mens insobriety in desiring lawful things when they cannot brook a disappointment nor are content having done their duty to submit to what God shall think best For if Job had soberly desired death he would not have added but it cometh not Partly that many augment their own afflictions by unsober doating on out-gates of their own which being denyed them it heightens their grief their own Affections adding Oil to the flame As Jobs vehement longing after death renders the disappointment bitter He longs and digs for death but it cometh not Whereas sobriety affords a present out-gate of Gods providing His Salvation of his allowance and carving is near Psal 85.9 when salvation of our prescribing and desired by us is far off 3. His argument is ill founded That because he exceedingly desires death Therefore he may complain and quarrel if God do not yield it to him There is no reason that our will should be a law not only whereby we will walk our selves but pointing out and prescribing to God what he should do to us And yet this is the exercise of many They have an irregular lusting will and then they repine if it be not satisfied As if they were not to acknowledge a Lord over them Vers 23. Why is light given to a man whose way is hid and whom God hath hedged in 24. For my sighing before I eat and my roarings are poured out like the waters In these verses Job repeats the first reason of his Expostulation taken from his afflicted condition and doth enlarge it yet further that he may confirm the former reason that he did justly desire death so earnestly as he did And 1. He propounds the case in general ver 23. That any man may desire death and complain if it be with-held whose way is hid and hedged in or who is so over-whelmed with darkness and confusion and involved in a labyrinth of perplexities that he knows not what to make of his case nor whether to turn him and when he would turn himself to any hand to seek relief he finds God hedging him in on all hands without any hope of relief 2. He propounds his own case in particular v. 24. to instruct that he was a man so afflicted Shewing that his ordinary refreshments did not abate nor divert his sorrows but even before the face of his meat and while it was set before him his sighing and sorrow continued without intermission Yea his sorrows were so great as made him roare and that so impetuously and abundantly as a current of waters running down Not to insist on what hath been before marked That supposing all this were true of Jobs case yet he had his own imbittered spirit to blame for much of this disorder following upon his trouble And albeit the Lord had dealt so with him it was not a relevant reason why he should decline to stoop under Gods hand so long as he pleased leaving it upon God to order his dark path and submitting to digest his reâ—eshments with sorrow We may further from ver 23 learn 1. When people are in trouble it contributes to the heightning thereof that they do constantly pore upon it in all the aggravations thereof For Job is so much taken up with this subject that he returns to it again alter what he had said v. 20. 2. It is much to be adverted unto by these in trouble that self-love do not lead them to aggravate afflictions more because theirs then they would do if they were on others or then impartial observers would esteem of them Therefore both here and ver 20. he propounds the matter in Thesi and of any man whosoever thus afflicted to shew that he was not
And on the contrary he produceth his own observation of the wickeds so perishing which was so ordinary equitable and proportionable to their sin that it past for a common Proverb That the wicked did justly reap the fruit of their sinful ways and courses v. 8. In this Argument we may observe these truths 1. It is our duty to remark all the dealings of God with the sons of men in mercy or in judgment and to make use of them as Eliphaz here calls on Job to bring forth what he remembred and doth himself give an account of what he hath seen See Psal 28.5 37.35 36. 64.9 3.4 Isa 5.12 2. It is also commendable in fallible men that they do not imperiously obtrude their light on others but are as willing to receive as to offer light that so truth may be lifted out For in propounding this Argument he puts Job to bring forth his Observations as he gives an account what himself had seen 3. Such as lay claim to true Piety ought to be righteous persons by being sheltered under the wings of imputed righteousness and drawing vertue from Christ to enable them for a sincere and upright conversation so as they may be innocent and free at least of gross provocations For so are they here described the innocent and righteous 4. None who are truly godly do ever perish eternally nor are they so left in trouble as they have no door of hope here or hereafter For in that sense it is true none perish being innocent nor are the righteous cut off though Eliphaz take it more generally See 2 Cor. 4.8 9. 6.9 10. 5. As to be wicked is oft-times no easie task but laborious like plowing and expensive like sowing So they will sooner or later though not alwayes visibly here reap a proportionable reward of their wickedness For in this sense his own Observation ver 8. is true and just that as men sow so they should reap Gal. 6.7 8. Though there may a long time intervene betwixt the sin and the punishment as there is betwixt Seed-time and Harvest 6. When the Lord lets the wicked prosper and the godly seem to perish and be cut off in this life it may be sore tentation even to an holy man to think hardly of the godlies way because so afflicted For Eliphaz is induced on this account to condemn Job And albeit his Principles did mislead him so to judge yet even where mens light is clear it will not be easie to get over such stumbling blocks unless we go to the Sanctuary Psal 73.3 17. But beside these truths there are divers great mistakes in this Argument First In the main Argument taken from outward lots and dispensations in this life whereby he would prove Job and his Children to be wicked For the General Principle is false that none are so afflicted but the wicked and that every one who perisheth and is cut off as his Children were is wicked It hath been already cleared that the godly and wicked may fall under the same outward sufferings Eccles 9.1 2. and consequently that no mans former life ought to be judged by his present afflictions These Friends held as appears from their debates that there is no such stroke inflicted but as a punishment of sin according to the rule of strict justice But the Scriptures make clear that beside afflictions which are punishments properly so called there are also fatherly chastisements of such as are dear to God for their folly 1 Cor. 11.32 Psal 89.31 32 33. Tryals and exercises of faith 1 Pet. 1.6 7. and Martyrdom for a testimony to the truth Rev. 12.11 Yea the Scriptures do clear that not only the godly and wicked may be under the same affliction But that the wicked may prosper while the godly are in affliction Psal 73.3 12 13 14. And that the wicked may prevail to afflict him that is more righteous then himself Hab. 1.13 All which truths as they contrary to Eliphaz's principles so they may help us to judge righteous judgement concerning the various dispensations of God in the world and to judge charitably of these under affliction And particularly we may here conclude That events in war are no concluding argument to prove that those who are put to the worse have an unjust quarrel For people in a most just quarrel have been put to the worse by wicked men in a wicked quarrel because of their sins who have maintained the just cause as appears from the war with Benjamin Judg. 20. and the war of the ten Tribes against Judah 2 Chron. 28.6 7 8 9 10. Nor doth Gods determining against a people after a solemn Appeal prove the injustice of their Cause For 1. All wars are upon the matter an Appâ—al to God after that appeals to Justice by Law suits or to the people by Declarations do not put an end to Controversies And therefore if God may deny success in a righteous cause for holy and righteous ends where there is not a formal Appeal The solemnity of an Appeal hath nothing in it to oblige God beyond the equity of the Cause 2. Appeals have been made to God by his Saints as by David Psal 7.3 4 5. who yet have long suffered after their Appeal For Appeals in Scripture terms import no more then our committing of our cause to God that he in due time and by his own means may clear our innocency and this will certainly be granted 3. If an Appeal be made to God that by the next immediate event he may clear the righteous Cause such an Appeal is a great sin and aâ— lâ—miting of the Holy One of Israel And being a sin on both hands God useth to punish it rather in his people maintaining his cause then in Enemies owning an unjust cause For they who work wickedness are delivered when they tempt God Mal. 3.15 And not they who are Gods people maintaining his Cause and Truth And consequently in such a case The loss of a Battel is rather a proof of a just quarrel which God will not let prosper by sinful means then of an unjust Secondly As the general Principle is false and consequently concludes nothing against Jobs Children upon whom he reflects ver 10 1â— So the Application thereof to Jobs case is nothing sounder It is true he was sore afflicted and Job himself did not expect an issue and though he had been cut off out of this life it had not proved him wicked as hath been said yet he had not perished nor was cut off But in the issue God made it appear that he can raise up men when he pleaseth from the pit and when their bones lie scattered about the graves mouth to see his goodness in the land of the living Whence we may gather That Saints may seem to themselves and others to be in a desperate and lost condition when yet it will prove otherwise So also may a righteous Cause be triumphed over as irrecoverably
God that was upon him Now having in the former Chapter after the Preface propounded three Arguments to prove his Charge against Job In this Chapter 1. He adds his fourth and last Argument to prove that Job was not a godly but a wicked man Namely That no Saint was ever like him or in such a case ver 1. but he was very like the wicked both in his carriage ver 2. and his case ver 3 4 5. 2. Unto this Dispute he subjoyns two Exhortations unto Job sutable as he judged to his case 1. That he would repent and turn to God with submission and stooping which being ushered in with a motive taken from the consideration of the cause and rise of trouble ver 6 7. and propounded ver 8. is further pressed by many instances of Gods Providence in the world ver 9. 16. 2. That having repented and made his peace with God he would be patient under affliction considering the advantages and issue thereof if he will be penitent and patient ver 17. 26. Unto all which the Conclusion of the whole Discourse is subjoyned ver 27. Vers 1. Call now if there be any that will answer thee and to which of the saints wilt thou turn THis last Argument is the same in substance with that Second Argument Chap. 4 7-11 taken from Experience and that there was never any like him but wicked men And there is here also somewhat couched of his first Argument as may appear by comparing ver 2. with Chap. 4.5 6. Only here he repeats this Argument in a new dress with many new flowers of Eloquence as putting much confidence in the strength of it And in this verse he propounds the Argument negatively That no Saint was ever like Job If he should call to all the Saints alive or turn him to any of them that ever were none of them would be of his opinion or take his part nor would the experience of any of them testifie that ever they had been in a case like his or which may be gathered as a part of the charge ver 2. had behaved themselves as he did As for Papists who from this Text would gather that it is lawful to pray to Saints departed and that we may expect the benefit of their Intercession Beside that this doth cross the clear literal Exposition already given it would be considered 1. This Text doth not affirm any such thing as that it would be to purpose to call on Saints but doth insinuate the contrary that Saints will not answer any who call to them For these affirmative Questions are to be expounded negatively that there will be none to answer though he should turn to the Saints 2. Their interpreting of this Text to this sense doth over-turn their fancy of a Limbus Patrum wherein they dream that the godly Fathers were kept till the Ascension of Christ And consequently they not being in Heaven as they alledge men could not in Jobs days expect any benefit of their Intercession Some do understand these Saints of Angels and that upon other grounds then that fancy of their Intercession for men as that Job had no Vision by the Ministry of Angels as Eliphaz had Chap. 4. or Angels would all abandon him if he should contend with God But this Interpretation is contrary to the opposition that is here made betwixt these Saints and the wicked or foolish man ver 2. which leads us to understand that by Saints are meant godly men For this Argument as it hath been interpreted I have spoken to the weakness thereof on Chap. 4. That neither did they know or at least remember the case of all the godly before them as of Abel and those who belike were oppressed by Nimrod that mighty Hunter Gen. 10.9 though their case did not in all things quadrate with Jobs Nor is it a sure Argument to conclude a man wicked because he had no pattern of a godly man so exercised before him For the first sufferer could not have any instances of sufferers going before him Nor ought the soveraignty of God be so limited as that he may not deal with Saints otherwise then he hath dealt with others before With these cautions we may from this verse Learn 1. Among other encouragements of the people of God under trouble this hath its own weight when they find that others of the people of God have been in the like case before them whereby they may be assured that such a condition is consistent with Gods love and will have a good issue here or hereafter For Eliphaz supposeth it had been a great advantage if Job had any to answer him or parallel his case or could turn to any Saint who had been like him See 1 Pet. 4.12 2. It may please the Lord so to order the tryal of a Saint as his case may appear singular such as no other godly man hath been in the like And that either because they are the first that are exercised in such a sort or if there have been any so afflicted yet they do not know of it or if they know of the sad afflictions of others yet they may be ready to cry up their own tryal as singular Thus Eliphaz judgeth Jobs case to be singular which might in some sense be true all circumstances considered nor doth Job in his Replies stand on the disproving thereof but rather aggravates his own tryal all he can See Lam. 1.12 3. Albeit to be so afflicted as never Saint was before do not prove a man wicked as hath been said whose state and carriage are approved by the Word yet it is a sore aggravation of a tryal to a child of God to be put in a singular condition from all the rest of Saints And though the exercise of others ought not to be the rule and standart by which we must limit God in his dealing to us yet it is a difficulty not easily got over when we are so dealt with For albeit this reasoning of Eliphaz be but weak yet his making an Argument of it implies that it is apt to be a tentation And so the Saints have looked on it Lam. 1.12 Dan. 9.12 And this may warn us 1. Not to make too much noise when our tryals are but ordinary and such as the people of God have essayed before us See Psal 73.15 1 Cor. 10.13 For it were presumption in us to seek exemption from what hath been the ordinary lot of the godly It is an evidence we are his people when he deals with us as formerly with others beloved of him Heb. 12.7 8. and in the experience of others we may be helped to discern both causes of troubles and snares in them 2. It may warn us not to set our lusts passion self-love and love to ease on work to aggravate our tryals above what they are in reality For herein we are not only injurious to God and his dealing but to our selves also by creating many discouragements and tentations
this was a root of their failing Ye see my casting down and are afraid 5. God may so support an afflicted Saint as an on-looker on his tryal may be more affrighted therewith then himself For Job here quarrels them that they were afraid and endeavours to infuse courage in those who ought to have sympathized with him Vers 22. Did I say Bring unto me or give a reward for me of your substance 23. Or deliver me from the enemies hand or redeem me from the hand of the mighty Job having thus reprehended his Friends for their inhumanity and unfaithfulness He proceeds to aggravate those faults and to charge them home upon them from several considerations The first aggravation of their fault in those verses is That he expected but a small favour of them and yet had not obtained it Whereas he being poor and oppressed by his Enemies might have called to them for supply of his necessities and might by the laws of friendship have desired that they would bestow of their means or interpose their power for recovering of his lost substance out of the hands of his mighty Enemies who had spoiled him and they were bound to have done for him Now when as would appear he did not so much as expect their coming and when they came did not desire any thing of them and the most he expected was only their good and comfortable counsel they were much more bound to have been tender and not so cruel toward him In this challenge and aggravation of their fault there may be this mistake That wholesome counsel tendered in a prudent and fit way which is the favour Job misseth among his Friend is more difficult to give then to expend either our goods or our life for our friend a request wherewith Job had not charged them Yet these things are considerable in it 1. That godly and true friends owe much to one another in their troubles Not only to supply their necessities For he might have said Bring unto me and to lay forth of their wealth to allay the fury of their Enemies For he might also have said give a reward or bribe or gift to the Enemy for me of your substance But even to imploy their power also in a lawful way for their relief as Abraham did for Lot Gen. 14. For he might also have said Deliver me from the Enemies hand or redeem me from the hand of the mighty Love is a large debt Rom. 13.8 9 10. See 1 Joh 3 16. 2. It is the property of godly and sober spirits to stoop and acquiesce in a mean condition when God calls them to it without burdening any so far as may be For whatever was the duty of Jobs Friends and whatever was their practice afterward Chap. 42.11 yet for his part he did not say Bring unto me or give a reward for me c. he would not burden them to uphold him in his former pomp and grandeur 3. Unto a right discerner no outward trouble is any thing so sad as inward exercise and disquiet of mind For Job could bear the one without troubling his Friends but he misseth comfort to his troubled spirit We ought not to carp too much at outward troubles lest we meet with that which we will find sorer 4. It is very great inhumanity in men not to endeavour to be comfortable by their counsel to the godly in affliction when no more but that is called for at their hands For this was the great fault of Jobs Friends Jonathan dealt otherwise with David 1 Sam. 23.16 And herein even the poor who can contribute nothing else to the afflicted may be very useful Vers 24. Teach me and I will hold my tongue and cause me to understand wherein I have erred 25. How forcible are right words but what doth your arguing reprove Secondly He aggravates their fault in dealing so cruelly with him from his readiness to take with wholesom counsel It cometh in by way of prevention of an objection that might be moved against his former challenge They might say we have not been wanting in giving wholesom counsel as they alledge they did Chap. 5.27 and therefore he complains unjustly Job replies that it was nothing so For ver 24. if they would solidly teach him and convince him of any errour he should soon take with it For ver 25. true and pertinent discourses are very forcible But as for their discourse it was nothing such being full of untruths or unseasonably and impertinently applied truths and so nothing to the purpose but missing the scope and therefore could not convince him For however they should endeavor to cry him down with arguing yet what doth it reprove what solid ground doth it proceed upon or how is it to the purpose or how could it take with him Hence the aggravation of their fault is That had they to do with a stiffe man they might have pretended some excuse for their way of dealing But having to do with a man who would easily be bound by truth their neglect was the more culpable Not to insist how far Job might mistake his own disposition and tractableness in this hour of tentation We may from the General Doctrine Learn 1. True Piety disposeth men to receive Instruction and humbly to submit to it For saith he Teach me and I will hold my tongue and thus was he easily convinced by Elihu and by God Whereas men wanting Piety even when their Consciences are convinced and put to silence their wit may be talkative and studious to invent somewhat to justifie their way See Prov. 30.32 2. Grace leads a man to be docile by convincing him that he is obnoxious to Errour through Ignorance Passion Self-love or the like distempers For cause me to understand wherein I have erred saith he Which though it doth not imply that he did take with any Errour in this Debate yet it supposeth that he thought not himself above the reach of Errour and imports his aversion from Errour and his love to Truth and his willingness to take with any Information that might draw him out of an Errour And who so in the sense of their own proness to err do make use of means for prevention or recovery out of such a snare they are in a fair way to be led in the paths of truth 3. Challenges or reproofs ought not to be nakedly and pro impeâ—io only charged upon any but they ought to be pressed and put home upon solid and convincing grounds otherwise they will not readily take For Job will not be convinced because they say he was wrong unless they cause him to understand wherein he hath â—râ—ed It is true some do shelter themselves here when they are challenged upon many suspicions which cannot demonstratively be made appear to be true But that is their own great unhappiness that they walk in the dark with their wicked courses and so are deprived of the mercy of being discovered and convinced Others also see
upon and ruining poor Orphans And their disappointing of his expectation in trouble and their pernicious counsel to quit his integrity was no less persidious then if one friend should dig a pit for another to entrap him therein Not to speak any thing here of that crying sin of wronging Orphans which God will judge and avenge Psal 68.5 Or of that faithfulness which ought to be among friends we may from the scope Learn 1. A person afflicted in spirit may compare with any for misery For Job implies that such are fatherless and helpless indeed and therefore such going to God with their trouble may expect pity 2. It is great cruelty to wrong such afflicted ones or to add to their misery Such dealing is to overwhelm the fatherless No cruelty is beyond it See Psal 69.26 3. Such as prove perfidious or are ill counsellers to Saints in trouble ought to consider what snares they do thereby lead them in For such do dig a pit for their friend And this was very sadly verified in Job who by his Friends carriage was driven into many snares and fits of distemper and passion against God and his dealing Vers 28. Now therefore be content look upon me for it is evident unto you if I lie 29. Return I pray you let it not be iniquity yea return again my righteousness is in it 30. Is there iniquity in my tongue cannot my taste discern perverse things Followeth a conclusion by way of preface to what he is to say in the next Chapter Wherein he desireth that since they had so far mistaken him and miscarried in their discourses they would give him audience to speak for himself Here consider First His Exhortation consisting of two branches 1. Which is more principal Now therefore be content look upon me ver 28 As if Job had said Seeing ye are so far wrong I desire ye will lay aside your prejudices and with meekness take a view not only of my countenance but of my case as I shall present it before you or hearken peaceably to my discourse which shall be a true and lively portraiture of my self 2. Which is subservient to the former return again which he presseth very seriously by earnest entreaty return I pray you and by doubling the sute yea return again ver 29 The sum and meaning of which desire is That they might not precepitate in this business nor be blinded and carried on by reason of their being imbarqued in a debate but that they should reflect and in calmness take a review of the business Hence Learn 1. Reproofs when they are given upon just grounds ought to be entertained and to produce some good fruit Therefore after the former sharp reproof Job comes to advise them to that duty which is the necessary fruit of it 2. Such as would judge rightly of the case of others ought to hear them patiently and fully before they give sentence For it is supposed as their duty that before they be concluded as to their judgment concerning him they be content and look on him See Prov. 18.13 3. Men ought to deal candidly and sincerely in giving an account of their condition especially to friends who are apt to mistake them For saith he look on me intending by his discourse to give them a true Character of himself 4. Much soberness and love to truth and much diligence and painfulness are required in them who would find out the truth in dark cases For that they may judge aright in this matter Job requires that they be content or patient to hear and willing to be informed and though they had taken some view of his condition before yet he presseth that yet again they will look on him and that they will return yea return again before they determinately conclude Our light is of great concernment to us and therefore had need to be found It is the Principle of all our motions and actions and as the eye which if it be dark darkneth the whole body And as sound light is necessary so it is difficult to attain our natural darkness lusts negligence interests want of love to the truth and sleighting of it being ready to hide it from us Withal rashness and precipicancy in our closing with light or what seems to be light is very dangerous For even though men in such away fall upon the right yet it doth not commend them because it is not any solid consideration of the truth that perswades them Rashness is a shrewd evidence that men are wrong For it is a principle that needs to be reformed Isa 32.4 and conclusions are readily such as principles are These who are rash do only consider what is presently before them without discerning the future consequents of their way And finally When men once rashly engage in a wrong way they cast themselves upon a snare that their pride will not suffer them to retire as here it needs many Exhortations to look and return again Mans credit is a very dangerous Idol And Herod will not care to sacrifice John the Baptists life to his credit if it be engaged in the quarrel These considerations may teach men and especially such as labour to impose their way upon others in looking toward principles and courses and the snares of the time to which they are exposed to be very serious and deliberate Considering what a rare thing it is to find men examine their own way or suspicious of the inclinations of their heart when once they are engaged 5. What ever prevalency it hath with our hearts to continue in an evil way because we are engaged in it Yet it will not bear any weight before God nor will it serve for a defence or excuse at the day of our accounts Therefore doth Job press it as a necessary though difficult duty return I pray you yea return again And this may sadly rebuke those who resolve to go on in a course which they would never have entered upon had they foreseen ere they embarqued what they now find Secondly Consider the Arguments pressing this Exhortation Which are 1. For it is evident unto you or before your face if it lie ver 28. That is I shall speak nothing but what is plain and distinct as if it were set before your face and so ye will soon discern whether I speak truth or not And if ye will hear me a sober debate will soon clear the matter This Argument presseth the first branch of the Exhortation And doth indeed suppose this truth That not only can God easily manifest the folly of erroneous mâ—n 2 Tim 3 9. But a lie will not long hold â—oot if it be well heâ—d tâ—â—â— but truth may be soon found out through Gods blessing on sober debate and waiting on him if so be Conscience guided men and they were sâ—eking truth for truths sake But the issue shewed both on their part and his that there may be somewhat that will obstruct the discovery of truth
make supplication and implore grace and mercy as the word imports and therefore need not and will not answer 5. The Lords being a Judge whose Tribunal none can shun nor decline whose examination is most accurate and searching whose sentence and the execution thereof are most effectual and whose severity in correcting doth point out his dreadfulness I say the Lord 's being such a Judge should deter men from pleading their righteousness against him as a party and invite them to humble themselves by supplication before him For saith he I would not answer but I would make supplication to my Judge Vers 16. If I had called and he had answered me yet would I not believe that he had hearkened unto my voyce 17. For he â—reaketh me with a tempest and multiplieth my wounds without cause 18. He will not suffer me to take my breath but filleth me with bitterness The words contain a third ground of Job's resolution not to contend with God The scope and meaning whereof are made difficult and obscure by reason of the different acceptions of the words calling and answering ver 16. Which at first veiw seem to be meant of Prayer and Gods answer thereunto And so the sense is given diverse ways As 1. That though God were hearing his Prayers yet he could hardly believe it were so v. 16. seeing he did so afflict him with breaches upon his body mind family and goods and did uncessantly vex his spirit therewith v. 17 18. And it is indeed true That however men may be dear to God and their Prayers heard by him when yet sad afflictions are not removed Psal 10.17 Dan. 10.12 13. Yet great afflictions may so toss and confound them that they cannot discern audience and respect But I see not how this comes up to Job's scope to perswade him to plead for Gods Righteousness and not to contend against him It is true the greatness of his trouble might affright him though innocent from contending as well as hinder him to discern audience and upon that account it may be looked on as a ground of this his resolution But that doth not so fully exhaust the scope nor so clearly reach it Therefore 2. Some leave out the word yet v. 16. which is not in the Original and changing the time a little do read the latter part of the verse by way of question thus If I have called and he have answered would I not believe that he had hearkened to my voyce And so the sense is given to this purpose as if Job had said I dare not complain or quarrel God For if I have prayed to him and have found him answering my Prayers might not I expect he would hear the voyce of worse language in my complaints and quarrellings and answer it accordingly This Interpretation holds out this truth That such as find Communion with God in Prayer will get the clearest sight of his presence and watchful Providence over all their ways and will be most afraid to provoke him or put him to it to give a proof of his Providence against them by their miscarriages But however this be a sound truth and may seem to be grounded on what is said v. 16. yet it cannot be the meaning of this place For it takes not in the rest of the verses which confirm what is said there and therefore are connected with it by the particle For 3. Some understand the words thus as if Job had said Though God should hear my Prayers yet would I not believe that he had hearkened to my voyce that is I would not believe he had hearkned thereunto out of any respect to my voyce or to the worth of my Prayers but meerly of his own goodness as may appear by his smiting of me being innocent and free of gross wickedness And how much less durst I think to be accepted in contending This is also a truth That such as are most real supplicants and speed best at it will be most humble and see most of free grace in the answers they get and this humility will keep them from quarrelling and other sinful attempts Yet neither is this Interpretation so clear or full and it seemeth to place the emphasis and force of the Argument where it is not only upon his voyce as not regarded in the answer Therefore passing that acception of the words calling and answering I conceive it safer to understand them more especially of Job's calling or provoking and challenging of God to enter the lists and debate with him and of Gods answering or undertaking and being ready to abide the challenge Thus calling and answering are frequently taken in this Book and even in this Chapter And so the sense is as if Job had said I will not contend with God about his righteousness nor plead my righteousness to the prejudice of his For if I should call God to debate the matter with me and he declared himself ready to defend against me yet I would not believe that either he would endure my contentious discourse or judge me to be righteous v. 16. For if now when I am not contending but walking in my integrity he hath so violently afflicted me v. 17 18. What would he do if I should wickedly provoke him Thus the sense runs clear Though Job kept not at his resolution not to contend but frequently calls on God to answer him in that dispute and though in his complaints and challenges both in this speech and elsewhere he do reflect upon the Righteousness of God and cry up his own righteousness too much for which he is checked by God yet his general grounds are good that upon the grounds mentioned it is not to be expected that contending will gain any thing at Gods hand And from all this we may Learn 1. Whatever be the endeavours attempts or desires of men or how much soever God seem to condescend to them or homologate their will yet it is not to be thought that he will do or approve any thing but what is right For so much doth Job's assertion v. 16. teach in general That though Job should presume to call and God should condescend to anâ—wer yet he doth still right and will not patiently hearken to his voyce of contention and justifie him 2 Whatever the Lord do with any of his people it is not to be expecteâ— that he will approve of quarrelling or justifie quarrellers For that is it in parâ—â—cular that Job will not believe It is true when Job so often called God at last in so far hearkned to his voice as to puâ— him to answer for himself But in so doing he was â—o far from hearkening to and applauding the voic◠〈◊〉 hâ—s complaints that he put him to humble himself in the dust for them And who so believe or expect any other of him they do but delude themselves and will be disappointed in end 3. In Job's experience and lot we are here taught what Saints may expect to meet with
in the world and what they ought to submit unto if it be made their loâ— As 1. When they are in a settled estate and all things go smoothly with them they may meet with a breach and wound For he breaketh me and there are wounds 2. This breach may be made suddainly and violently as if it were in great displeasure He breakâ—th me with a tempest This may teach us to digest breachâ—s and find them more sweet when come on in a more mild and calm way 3. This breach may be made by many strokes reaching uâ— in many of our concerns in body mind goods fâ—â—â—nds c. and reaching each of them by stroke after stroke He multiplieth my wounds This may teach us when we are under calamity rather to be looking and preparing for more then quarrelling what is lying upon us and to account it a mercy to want any tryal which in probability might befal us and that one waye of trouble is not following upon the back of another 4. These multiplied breaches and wounds may come upon us incâ—ssantly not suffering us to take our breath that we learn to acknowledge the mercy of breatâ—â—ng times See also Chap 7.19 5. Upon all these sâ—d ingredients in the Saints cup there may follow the sad affliction of being imbitterâ—d yea filled with bitterness at and because of them See King 4.27 Hereby the Lord discovers his mercy to those who possess a quiet mind under trouble and calleth them to be humbled whose bitter dispositions he permits to break loose and so discovers what is in their hearts Doct. 4 In all these sad tossings of Saints it is their duty and advantage not to lose the sight of Providence but to see an hand of God doing all these things that they may be humbled before him who puts them in the furnace to discover their dross and may be comforted when they know they are in his hand who is infinitely wise compassionate and faithful Therefore doth Job ascribe all this to God He breaketh me c. Yea even his bitterness he looks upon it as his weakness which God will have for wise ends discovered See Lam. 3.15 5. Saints are also bound to believe that all their sad lots from God may consist with their being righteous and approved of him For notwithstanding all Gods terrible dispensations toward him yet he asserts God did them without cause This is Gods own verdict concerning Job and his tryals Chap. 2 3. The meaning whereof is not that God had no cause nor end in doing all this nor yet that Job wanted sin to deserve all of it if that were his meaning it were a most passionate and unjust complaint even when he is declining to complain or contend But that he was not guilty of gross wickedness and hypocrisie which are the evils which God pursues with his wrath This Job was not convinced nor guilty of and therefore refuseth to take with it And this teacheth godly men not to mistake as if sad afflictions did prove them wicked and were sent to cause them renounce the testimony of their own Consciences And it may warn the wicked who may expect sad things when such things as these are done even to the righteous 6. The strokes which are inflicted upon Saints walking in their integrity should humble them and make them afraid of gross provocations for so much doth the scope of all this argument teach He who was so afflicted being innocent could not expect that contending with God would prosper in his hand It is a very sweet frame of spirit when mens good Conscience under trouble makes them the more tender and afraid to sin though oft-times their corruptions and weakness over-drive them to do otherwise Vers 19. If I speak of strength loe he is strong and if of Judgment who shall set me a time to plead The fourth ground of Job's resolution not to contend is the same in substance with that general Argument v. 12. taken from the power dominion of God which he repeats and acknowledgeth to be of force in his case to keep him from contending The sum is as if Job had said It were madness in me to offer to strive with God For if I presume to do it by the strong hand he is strongest and invincible and I am lying on a dunghil like a filthy Leper And if I offer to plead by way of argument and law there is no Superiour Judge to set a day for pleading betwixt him and me to cause parties compeere to give security to me in pleading and to execute the sentence But he is Supreme Judge who can do no wrong and from whom there is no appeal Hence Learn 1. God is the Omnipotent and strong Lord for whom nothing is too hard and with whom no creature can grapple for If a speak of strength lo he is strong This may teach Saints to trust in him in greatest difficulties and when he maketh use of weak means of help 1 Cor. 1.25 and to stoop before him 1 Cor. 10.22 2. As God is Omnipotent and invincible in power so he is also supreme and soveraign Judge accountable to none and before whom none can stand in judgement by the help of any creature For If I speak of judgment who shall set me a time to wit to plead as is well added in the Translation For the word imports an appointing of a solemn time for any affair and here for judgment and pleading in judgment as the context makes clear 3. God is then rightly known and acknowledged in his power and soveraignty when it humbleth us and makes us stand in awe to sin before him for Job brings in those as an argument here why he will not contend with God Vers 20. If I justifie my self mine own mouth shall condemn me If I say I am perfect it shall also prove me perverse The fifth ground of his resolution is taken from the prejudice that would redound to himself by his pleading himself to be righteous and perfect before God Which is not to be understood as hath been marked before of his righteousness by justification nor of his sincerity and integrity in begun renovation and sanctification For these and even this last particularly he pleads before his friends and before God also according to the tenour of the Covenant of Grace But it is to be understood of perfect righteousness and sinlesness before God and according to the Law and Covenant of Works and of his pleading of this or any other righteousness to the prejudice of the Righteousness of God who afflicted him And so the meaning is as if Job had said If I should presume thus to plead my righteousness He could not only put my Conscience to it to make me condemn my self with my own mouth but that same very proud speech in justifying my self were sufficient to condemn me not only by reason of the many failings which God would find in the way of my managing my defence
may please the Lord for wise ends to cause them also drink of it For If the scourge slay suddenly the innocent have a tryal God may indeed give exemption to some particular Saints in a common calamity Jer. 15.11 39.16 17 18. 45 5. But it is not to be expected that all of them will be so dealt with 5. While he calleth the stroke a scourge and that which befalleth the innocent a tryal this last word is by some rendered a melting away or dissolution which is the same with slaying and so the seeming difference will be removed But the word properly signifieth tryal or tentation and therefore there must be somewhat in the change of the word I do not think that it is Job's purpose by the change of the speech to aggravate the sharpness of the innocents lot above that of the wicked as if the wicked were for most part suddenly cut off and put out of pain whereas the innocent got a lingering and longsome tryal of it which is sharper then speedy death Lam 4.6 as had befallen himself Job had sharp expressions too many and we may happily find one in this same verse and some expressions to that same purpose Chap. 7.13 14 15. and elsewhere though we do not fasten that upon him as his meaning in this phrase Nor do I think thâ— Job's purpose by these different words is 〈◊〉 out the difference betwixt his Childrens loâ—◠〈◊〉 were cut off suddenly and his own who was kept â—nder a long tryal by that stroke on them and other afflictions upon himself But the true use of the different words is to point out some difference betwixt the wicked and godly even in the calamities wherein they outwardly share alike And so to teach us That a common scourge doth change its nature to â—he innocent and godly man What is a scourge in it self and a plague to the wicked is but a tryal to him and should be so looked upon and improved by him 6. While he saith God will laugh at the tryal of the innocent as if it were but a sport in his eyes there may be some favourable construction put on the harsh expression As 1. Gods outward dispensation toward the innocent man is the same with the stroke on the wicked at whose calamity he doth laugh and mock Prov. 1.26 2. Though God take no pleasure in the trouble of innocent men as it is a trouble and vexation to them yet he takes pleasure and may laugh at the tryal and proof of their graces which appear under trouble and as knowing that it will tend to their eternal happiness And in this respect also the godly themselves should not think too much of their tryals and when he is merry their heartâ— should not be sad Jam. 1.2 1 Pet. 1.6 7. 3. God will laugh and so to say scorn it that any man should plead that exception before him That because he innocent therefore he should not be tryed But however we may thus mollifie his speech yet certainly the phrase is too harsh being spoken of God who is compassionate in trouble Jer. 31.20 and who doth not afflict or grieve willingly Lam. 3.33 And therefore this expression may come in among those which he repented of Chap. 40.5 42.3 For as his Friends pertinaciously defended their Errour so he asserted truth with too much vehemence and passion And though the Conscience of his integrity led him to look on his affliction but as a tryal yet his passion cannot forbear in asserting a truth indirectly to charge God with too little compassion in inflicting and continuing of that tryal And so it may teach us 1. Contention and debating of Controversies is a very distempering exercise breeding much distemper of spirit and many rash and precipitant expressions as here befel Job in his dispute And this may warn all not to start Controversies and Debates needlesly and to mourn over them when they are started as a very humbling exercise 2. Such as maintain Truth in a Controversie should guard against irritations by the absurdity of Errour and its Patrons and should study watchfulness and sobriety that through heat of contradiction they run not to the other extreme of what they do oppose For thus Job refuting their Errour wherein he found them so absurd doth himself stumble through passion 3. In all debates men ought to take heed especially that no irritation distemper or trouble beget hard thoughts or irreverent expressions of God particularly that they question not his tender respects to his own in trouble For herein it was that Job failed in saving that God will laugh at the tryal of the innocent See Isa 40.27 4. When Saints are in trouble and meet with tentations it is not to be expected that serious resolutions and sound principles will always bear them out without constant dependence upon God and new influences of his grace For Job had resolved and said â—ell in the former part of the Chapter as to not contâ—nding with God and yet fits of his passion break forth in sinful reflections upon God in this and other passages of his speech Vers 24. The earth is given into the hand of the wicked he covereth the faces of the Judges thereof if not where and who is he The second Argument confirming his Assertion is taken from the power which wicked men get over the world to rule in it madly at their pleasure And so the Argument doth prove partly that the wicked may prosper partly that the godly may be put to suffering by the oppression of Tyrants beside what some of them may suffer by common calamities of which he hath spoken v. 23. This power of wicked men is held forth in two expressions 1. That the Earth or Grandeur in it and power over those who dwell upon it is sometime put by God into the hands of the wicked which they manage as if all were put in their hands and themselves subject to the controulment of none 2. That God covereth the faces of the Judges thereof Where if we take covering of the face as a sign of condemnation as Esth 7.8 we must by Judges understand not these wicked men who bear rule in the world but such as for wisdom courage integrity c. are worthy to bear rule in it as some understand that passage also Eccl. 10.7 of Princes walking as servants And so the meaning will be that God permits those wicked men to oppress and condemn righteous and just men But this sense of the word Judges being unusual and not so clear we may more safely understand this whole sentence of Gods giving up wicked Judges to be hood winked with fury and passion or with bribes as Exod. 23.8 Deut. 16.19 and as blinded men to do unjustly and oppress And all this is consumed to be Gods holy act who permitteth the wicked thus to be exalted and governeth their success and the oppression of the godly For if any will not ascribe it
and in such a way 4. No rod is so sad to a Child of God as a dumb rod when he can know nothing of the cause end or use of it that he might walk accordingly and justifie God For this makes God seeming to condemn Job â—ad unto him when he knew not wherefore he contended with him 5. Mens afflictions may be so involved and intricate through their own mistakes or otherwise that even Saints when they are under trouble may feel the stroke but see no more till God teach them who when he hath inflicted a stroke must give light to discern his mind in it and grace to make use of it For when Job is sadly afflicted he is yet left in the dark till God shew him wherefore he contended with him Where his ignorance did not slow so much from his present desertion and confusion as from this false Principle that God was condemning him as a wicked man In which case it was no wonder if he could see no cause for that having the testimony of a good Conscience However Saints in trouble may expect to have other perplexities beside this and that when they have taken up the nature of their trouble aright only as a tryal or chastisement they may yet be kept in the dark about the particular cause of it or the special use they should make of it Beside those Truths we may here also observe some failings and weaknesses in Job and his reasonings which may serve for caution and instruction to us 1. It was but his mistake while he judged by his present sense that God was condemning him and this raised the tempest in his soul It is our weakness to fasten mistakes upon Gods dealing and by so doing make our lot more unsupportable then really it is Likewise It should seriously be looked upon as a mistake That even saddest afflictions do always speak Gods condemning of the afflicted For he may chastise them most sharply whom he approves 2. Albeit God were not condemning him to perish eternally with the wicked for neither could that be nor did Job believe it was so but dealing with him in outward corrections as he useth to deal the wicked when he plagues them for their wickedness yet it was his fault not to see sufficient cause of all this within himself but he will put God to it to shew wherefore he contended For the best of Saints have sins which deserve more then all this Psal 130.3 143.2 and even Original sin in man doth justifie God in inflicting saddest corrections For the wages thereof is death Rom 5 12 14. 3. Though he had never so much integrity and could see no procuring cause of his afflictions yet there was cause enough why God should exercise even an innocent and much more why he should try him to draw forth what either of weakness or of grace was in him 4. Though he could neither see a procuring cause nor the final cause of Gods dealing yet it became not him to quarrel with God as if his dealing were unjust For absolute soveraignty in God might silence him and God is not bound to give a reason of his ways as himself acknowledged Chap 9.12 Vers 3. Is it good unto thee that thou shouldest oppress that thou shouldest despise the work of thine hands and shine upon the counsel of the wicked Followeth Job's Prosecution of the complaint which he had propounded v. 2. wherein he presseth his Expostulation and desire by several other Arguments beside those formerly insinuated in the Rise and Proposition of his complaint In all which he leaveth to his Friends to judge of the relevancy and justness of his complaint by the strength of his reasons propounded to God to whom alone he makes his address So the third Argument pressing his expostulation and desire in this verse doth prosecute what he had propounded v. 2. and give some general hints of what is further enlarged in the â—est of his discourse In it he points out his apprehension of what was in Gods severe dealing in condemning him and dealing with him as a wicked man 1. That it seemed to be an oppression of a righteous man 2. That it seemed to speak Gods despising of him who was the work of his hands both by Creation and by Grace for so it may be interpreted by what he subjoyns in this discourse both of Gods creating of him and of his grace in him 3. That God by his dealing toward him seemed to give favourable countenance to the plots projects and courses of the wicked Partly while the wicked as well as his Friends were ready to judge him to be a wicked man because afflicted Partly while God seemed to concur with and approve the deeds of the Sabeans and Chaldeans who robbed him and to give occasion to other wicked men to insult over him and abuse him now when he had afflicted him as Chap. 30.1 14. But chiefly while the wickeds prosperity and his adversity confirmed them who measure all things by outward advantages in this opinion that piety is of no worth Thus the counsel of the wicked is expounded of their sleighting of Piety because of their own prosperity Ch. 21.7 15. with 16. See Eccl. 8.11 Mal. 2.17 3.14 15. Upon these apprehensions Job founds his Argument which he propounds by way of question to God Is it good unto thee that thou shouldest oppress c The meaning whereof is as if he had said Lord doth it beseem thy Nature and Goodness or can it be any pleasure or profit to thee thus to oppress and sleight thy own creature and servant and to seem as if thou would confirm and harden the wicked in their evil way The sense and use of this Argument and Expostulation may be reduced to these three General Heads First As to the way of propounding this Argument as also some that follow it is by way of question to God Is it good to thee that thou shouldest oppress c Wherein we have the language of two parties within him his sense and his faith His sense would absolutely have concluded all this to be true of God that he delighted to oppress and despise him and shine upon the counsel of the wicked But faith could not subscribe to all these conclusions and not being able to refute them yet it stands as it were a great stone in an impetuous River to stop the current of tentation if it were but with a question Can it be as sense saith as Psal 77.7 8 9. And here faith goeth further and propounds the matter to God wherein as sense layeth out its apprehensions of Gods dealing so faith propounds those apprehensions as questions to be resolved and cleared by God From this way of pleading in general Learn 1. Tentations may flie very high under trouble even against God himself For all that is here questioned was suggested to Job So also those apprehensions Psal 77. We are not to think it strange if a storm raise
weakness which he is to discover or security to any enjoyment whereof he is to strip them Thus doth he threaten the wicked that he will overtake and reach them notwithstanding all their vain subterfugies Isa 30.16 17. Amos 9 1 2 3 4. See Jer. 16.16 7. As marvellous and extraordinary afflictions are sad Lam. 1.12 So even those who have been looking and preparing for trouble as Job was Chap. 3.25 26. may yet be surprized and astonished at so much trouble as they may meet with For he laments Thou shewest thy self marvellous upon me by singular and wonderful afflictions Only it is to be remembered that these are sent upon Saints to make way for marvellous loving kindness Psal 17.7 and singular proofs of God love 8. Gods renewing of singular afflictions again and again upon broken and half dead men will readily affect and astonish them For he regrets that God did again by renewed tryals shew himself marvellous upon him who was already undone But God deals thus That he may refute discouragement and let Saints see they may bear yet more though they be discouraged under lesser burdens and may make it another wonder and marvel that they are supported That he may prevent security wherein we might fall even under trouble if we were not still held going with renewed tryals when those we are under become any way blunt And That by sending afflictions thus thick and threefold he may post us through our tryal that we may come the sooner to a desired issue of them 9. Saints faith in Gods favour and the testimony of their integrity will not want sense and other witnesses to plead against them and tell them that God is angry at them For there are renewed witnesses against him seeming to side with his Friends and to speak Gods increased indignation We are not to expect that our confidence in a time of trouble shall be without debate 10. Rods are very strong proofs for sense against faith as being very sharp and pressing and seeming to speak from God For those were the witnesses renewed by God against him And yet faith must stand out even against those as Job doth v. 7. nor ought dispensations to shake it 11. Gods indignation is sad to bear in it self and Saints do look upon it when they apprehend it to be in their lot as the saddest ingredient in the cup For saith he Thou increasest thine indignation upon me as a sad matter of his regret Such as are really under that lash are to be pitied and who so groan under it as a sad burden and are afflicted with it and with every degree and increase of it which is Job's practice here it is an evidence they are free of it as he was whatever their apprehensions be 12. Saints in their tryals may be environed on all hands and in every condition with opposition and difficulties For saith he changes aâ—d war or an Army are against me He was assaulted with a multitude of tryals his Friends his outward afflictions and inward tryals c. like a numerous Army and those not a Rout but an ordered Army which assaulted him fiercely and could not be overcome but by fighting And till his tryal was perfected all his changes were but from one war to another his troubles coming on sometime in one kind sometime in another sometime as it were in parties sometime in a full body And thus will it also be with other Saints in their tryals till they be perfected they may change one tryal for another and whereever they turn them may look for a fresh assault Vers 18. Wherefore then hast thou brought me forth out of the womb Oh that I had given up the ghost and no eye had seen me 19. I should have been as though I had not been I should have been carried from the womb to the grave The last Argument pressing his Expostulation and desire is but a new aggravation and the result of all the former aggravations of his troubles That they put him so to it that through the violence of tentation he was displeased at his birth and wished he had died from the womb v. 18. Which last he insists upon and thinks it had been a notable advantage for then there had been no more of him then if he had never been born but he had slipped from the womb into his grave v. 19 From all which his conclusion may be inferred which is to expostulate with God who did so hardly press him as made him to break forth into these wishes This is nothing else but his old fit Chap 3.11 12. recurring upon him And albeit somewhat like this that he wisheth may be said of the wicked Eccles 6.3 4 5. yet the complaint and wish is very faulty in him who was a godly man Only though it prove him to be in a distemper yet it doth not alter his state and he is to be pitied though not justified in so far as his great extremity of trouble and inward tentations drave him upon it Doct. 1. Oppression will make wise men mad and we need to pray that we be not led into tentation For as the strongest have weakness so they may stagger and seldom do they in tryals come off the Stage without some blot or some halt to humble them As Jacob found his in wrestling and Job here experienced in his tryals which drave him so far out of course 2. The people of Gods ill humours in trouble are not easily driven away but they will recurre again and again upon them For albeit he was often calmed of his fits and do speak highly and reverently of God and his dealing yet now again he breaks out as Jonah did after his correction and repentance Much evil in us may be quieted that is not mortified and calmed with diversion that is not cured and much may be mortified which unless we be watchful will revive again 3. Much poring upon trouble and upon it only doth ordinarily breed much ill bloud For his dwelling so much upon thoughts of his trouble v. 15.16 17. doth give the immediate rise to this complaint We should beware of dwelling still only upon thoughts of our distresses or of looking upon them through a multiplying glass 4. In this we may more particularly observe some distempers that flow from passion As 1. When men do weary and take ill with their being and life because of troubles only how much service soever God get by their being alive or that they should impatiently desire to die For in this Job failed here Trouble should indeed loose our hearts from time but not make us impatient or weary to be in it And more sense of sin and subjection to God will ease us of much toil about our troubles and foolish desires 2. When all the mercies men have enjoyed and sometime esteemed of are under-valued and bitter to sense because they have not what they would For he sometime esteemed of Gods forming and preserving of him
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
passion that is not afraid of any hazard from God as to his eternal happiness and the language of submission to what the Lord shall be pleased to do otherwise And so it hints at that Argument which is more fully prosecuted in the following verses Hence Learn 1. It is the duty of Saints when any thing grieves them not to smother it within them but to speak it out to God as here Job resolveth See Gen. 25.22 This is the way to ease our spirits by laying our pressures upon him 1 Sam. 1.15 1 Pet. 5 7. And it is sad when our anxieties and pressures do out-grow our diligence Dan 9.13 Ezek. 24.23 2. It is a great sin to be an hinderance and disâ—â—â—â—gemâ—nt to oppressed minds in pouring out their 〈…〉 God Therefore when they who came to câ—â—foâ—t him would have terrified him fâ—om this Hold your pâ—ace let me alone saith he that I may speak Had they advised him to be more sober and meek in his addressâ—s it had been his fault not to have hearkened unto them But when they will not at all 〈◊〉 him come to God as a sincere man they had better 〈◊〉 nothing And hereof not only those are guilty who hinder others by their own example or disswade them by their counsel from going to God in trouble but they also who discourage men in their approaches unto God under trouble by aspersions on themselves or on their way without cause 3. Job's peremptory resolution to speak come on him what will laying aside his passion sheweth That honest hearts will not stay away from God for any hazard For 1. They will not readily suspect any evil at his hand having his Promises to the contrary 2. Be the consequents what they will they will hazard upon them rather then stay away from God and rather then bear what they suffer in staying away under pressures In such a case mens Lot may appear to them to be sad enough whatever they do and therefore they will hazard on God as the Lepers did upon the Camp of the Syrians 2 King 7.3 4. 3. They will have much submission to what befals them in the way of their duty so that if they cannot reckon that they will get no hurt they will study to submit to it and see love in it if it come Vers 14. Wherefore do I take my flesh in my teeth and put my life in mine hand Job's Arguments further confirming and justifying his resolution may be reduced to two The first whereof which is largely prosecuted to v. 19. may be taken up in this short sum His going to God with his complaint flowed from no despair but from the Conscience of his integrity and his confidence in God and assurance that he could be approved and therefore he might lawfully set about it nor was there any hazard in it as they feared This Argument doth indeed evidently conclude both the principal point in controversie that he was not a wicked man as also that he might lawfully go to God with his case though it justifie none of his imperfections in the way of his address which himself did also condemn when God laid them to his charge In this verse he proves Negatively that it was not despair that drave him upon this course He looks upon such a desperate course no otherwise then as if a man should tear his own flesh with his teeth and expose his life to a manifest danger as a thing in a mans hand which is ready to fall out or which he hath there ready to resign and deliver it up See Psal 119.109 Now saith he as the words should be read Wherefore would I take my flesh in my teeth c. He would not have them think he is so mad as to slay himself or to run upon his own ruine by coming so confidently to God without a ground And so his very hazarding to come to God proves his integrity Hence Learn 1. Men are very ready to add to their own great troubles by miscarriage and distemper under them especially by heartless and wicked despair when by discouragements they break their own spirits and lay them on as a load above their burden when they weary of their life and suspect Gods love and favour to them when they cast away confidence as useless Heb. 10.35 2 King 6.33 or let their spirits fly out against God in passion Rev. 16.9 For this was the evil whereof they suspected Job that he took his flesh in his teeth c. in this his way 2. Such distempers are madness and folly if examined by the Principles of right Reason For Wherefore saith he would I be so mad as take my flesh in my teeth c And indeed such a course helps us nothing it speaks us rather irritated then humbled by our afflictions it hinders better exercise Lam. 3.39 40. it provokes God to add to our trouble and as it is in the Text it eats our flesh and wasts our bodies as if we did eat them with our teeth and hazardeth our life befoâ—e God 3. Faith in a strait may seem to venture so much as to be full of presumption when yet it hath a sure ground For he disclaimeth that his faith was desperate presumption as they judged it to be and reckoned that he was running upon his ruine when he was bold in his addresses to God Faith in a strait must not stand upon misconstruction from on lookers So also in other things Mordecai must not bow to Haman nor Daniel shut his window nor Moses leave a hoof however others look upon them for it 4. Albeit men can give no other convincing grounds of their faith in a strait yet their very confident going to God with their distress proves their honesty and that there is a ground for their faith For so doth Job argue from his own practice He will go to God and if there were not a ground to go upon he would not be so mad Thus ought Saints to refute their tentations and prove they have grounds of confidence though themselves or others cannot see them by their going to God Vers 15. Though he slay me yet will I trust in him but I will maintain mine own ways before him In this verse he proves Positively that he went upon grounds of confidence and the testimony of his integrity when he adventured thus to go to God For albeit the Lord should not only afflict him as hitherto he had done but should even slay and cut him off yet he would not quit his adherence to him nor the maintenance of his own integrity For clearing of the words Consider 1. His Assertion I will trust in him may be read by way of question Shall I not trust or hope To intimate his firm resolution that certainly he will trust and hope and That they if they would open their eyes might see it was his duty 2. As for this trust or hope whether we read it affirmatively I will trust or hope
with God and his service as Isai 33.14 2. From this it followeth That they prove themselves honest men who in the height of trouble will abide by it and go to God and keep his way and will not cast away confidence and dependance come what will For this is Job's proof of his honesty that he will come before God which an Hypocrite will not do Thus honesty is proved in troubles by waiting and desires Isai 26.8 by cleaving to Gods way Psal 44.17 c. by persevering in Prayer Psal 88.13 14 15. and by confidence in these Prayers expecting wonders to be shewed to the dead ere the honest seeker of God be utterly forsaken Psal 88.10 11. In a word when Saints blush and are ashamed to come to God Ezra 9.6 when they are affrighted with trouble or whatever their disadvantages be yet to come to God and cleave to him is good and a proof of honesty Vers 17. Hear diligently my speech and my declaration with your ears 18. Behold now I have ordered my cause I know that I shall be justified Unto all these commendations of his confidence and evidences of his sincerity Job subjoyns an inference and conclusion wherein he wisheth they would diligently attend to what he was to say to God both by way of declaration of his sorrow to plead for pity and especially by way of pleading his own integrity being confident as one who had considered and examined his own cause exactly that God would justifie and absolve him not approving every escape in him especially in the way of managing the debate but declaring him a righteous man in a Mediatour and that he had better cause in this debate betwixt him and them Hence Learn 1. Men in trouble should have much liberty and allowance to speak their mind and what they say should be well attended to as not being rashly spoken but from real pressure of mind For saith he hear diligently my speech and my declaration either of my sorrows or integrity or both with your ears This he presseth that so they might see what Truth is in what he said and what his case was that made him speak as he did Men get pressures to teach them to speak solidly and not at random and what such speak should not be sleighted but albeit all they say cannot be justified yet their pressures should plead for much allowance and compassion as in another case 2 King 4.27 2. Even good men when themselves are unconcerned are ordinarily but little sensible of the condition of others and do little regard their complaints Therefore he must double Exhortation that they would hear and hear diligently and with their 〈◊〉 The neglect of this duty is an ordinary presage â—f trouble to come upon our selves as Reuben observed Gen. 42.21 22. And the Disciples who were little tender of the multitude who crowded after Christ to enjoy his company which themselves had without interruption are sent away to Sea without him that they might learn to pity others who could not at all times be with him Matth. 14.15 22 c. 3. Saints may attain to assurance of Gods approbation As here Job knoweth he shall be justified This assurance hath been attained even in sad distresses Rom. 8.35 38. And for godly men to doubt of it is their sin though every doubting be not inconsistent with faith nor even with some degree of assurance And therefore such ought not to habituate themselves to unbelief and doubtings which may have sad fruits But they should study to attain assurance that they may manage their approaches to God with hope and confidence 4. Such as would maintain their confidence assurance and integrity ought to try and examine their own estate well For saith he Behold now I have ordered my causes or taken notice of all I have to say for my self Not only is a delusion in the main matter dangerous but even in every particular evidence of our sincerity and ground of confidence For if we build upon any unsure Principle the discovery of that may readily cast all loose when yet there is no cause why we should do so seeing one may be truly honest who yet may be mistaken of some evidences of it And therefore we ought to be very exact and cautious 5. Albeit men having searched themselves never so exactly cannot conclude that they can abide Gods search and judgment as he is a severe Judge nor yet that they are perfect according to the tenour of the Covenant of Works which is the meaning of Paul's words 1 Cor. 4.4 Yet it is of Gods great mercy that upon mens impartial search of themselves and finding things right they may believe God will absolve them and approve them as sincere according to the tenour of the Covenant of Grace For so Job having ordered his cause knows that he shall be justified If our hearts do condemn us upon just grounds and not upon a mistake the thoughts of Gods Omniscience may indeed affright us 1 Joh. 3.20 But if our hearts upon solid grounds condemn us not thoughts of his Al-seeing eye need not weaken our confidence 1 Joh. 3.21 Vers 19. Who is he that will plead with me for now if I hold my tongue I shall give up the ghost In this verse Job concludes his first Argument upon which he hath so long insisted taken from his confidence professing that since he know of such a Judge as God was and had so studied his cause he would gladly know his party being ready to enter the lists with any of them in this quarrel Unto whâ—h 〈◊〉 subjoyns the Second Argument confirming and 〈◊〉 his resolution to plead his câ—use with 〈…〉 is taken â—rom his great pressure and dis◠〈◊〉 He dâ—clares that as his assurance to be 〈…〉 of which he hath already spoken is not â—mall so his pâ—nt pressure to speak was not little 〈◊〉 if he should hold his peace as they judged was his duty it would cost him his life Not only was he to dâ—e shortly hâ—ng in such a weaâ— condition and so if he spake not in time he would leave his integrity unclear'd under all the bloâ—s they had cast upon him and Gods severe dispensations seemed to charge him with But unless he got a vent to his grief by speaking and complaining it would crush him and hasten his death And this Argument is so pressing upon Job's own spirit that having once named it without more ado he betakes himself to God and begins his address to him in the following verses Doct. 1. Saints must resolve that they will not always get their assurance held up in confident assertions not contradicted by any person or thing but must lay their account to have it questioned with pleadings and fightings As Job here supposeth 2. They must not resolve to cast away their assurance when it is ooposed not only by temptations from within but by misconstructers from without But they ought valiantly and resolutely engage against whatsoever
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
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
heart mans perversity and stiffeness who not only will not regard God in prosperity Job 21.7 14. but even in adversity and when his hand is upon them and they are made to know his severity they will slight him and become more impious Rev. 16.10 11. 3. As it is a great sin to turn impious in practice So it is yet a greater sin to lay a stumbling block in the way of others to draw them to impiety by doctrine or miscarriage For so Eliphaz chargeth this upon Job not only as his own personal fault but that paâ—tly by his practice and chiefly by his doctrine he tempted others to impiety as hath been explained And albeit as hath been cleared he wronged Job in this Yet the General Doctrine is sound That it is an horrid sin to be a stumbling block snare to draw others to sin especially to gross impiety 2 King 17.21 And such as would be free of this ought to look well to their practice lest not only prophane carriage in the wicked but heartless discouragement impatience under trouble c. in Professours deterr others from Piety And as they would beware of commands or counsels to sin so particularly of a doctrine of impiety or opinions which in their nature tend to it Jude v. 3. Matth 5.19 4. They open a door to Impiety and cut the throat of all Religion who either in Doctrine or Practice do not entertain reverence fear and aw of God For the first step to impiety here is want of fear or reverence This is the root of all Piety and the beginning of true Wisdom Prov. 9.10 and therefore true Piety is oft-times expressed by this fear of God And indeed men ought to reverence and adore God in his super-excellent and glorious Majesty considering their own baseness they ought to fear lest they offend him and tremble and fear his Justice when he is provoked they ought to reverence his dispensations fear his goodness Hos 3.5 and tremble at his Word Isai 66.2 Ezra 10.3 and where this Principle is not entertained and improved men are prone to every evil Gen. 20.11 42 18. Neh. 5.15 And albeit men be not gone the length of open impiety yet when their hearts are not tender and kept in an holy aw of God they blast their Piety if they have any at the root and do open a wide and dangerous gap whereby any evil may enter Hence it is that God especially regards a tender heart that trembleth at the Word Isai 57.15 66 1 2. 5. It is dreadful to want this fear of God but more dreadful to cast it off and make it void that it when men in their judgments esteem it a thing void of it self which will have no profitable effect nor will do them any good Mal 3.13 14. and so reject it and cast off any Profession of it they sometime had as he insinuates Job to have been an Hypocrite and that now he was discovering himself Which sheweth that as men will not with their credit get retreated from any shews of Piety they ever had but it will be their reproach that they have cast it off Gal. 3.3 4. 4.14 15. So Prejudices against Piety because of ill success would be repented of and amended For albeit men may have such prejudices who yet cast not off all duties of Religion yet if they be entertained that will be the sad issue of all at last 6. The more eminent any have been for professing of Religion their miscarriages under trouble or relapses to impiety are the more odious For there is an Emphasis put upon this Thou castest off c. Albeit in the Original Language the person be included in the verb which doth sufficiently express it Yet here he prefixes also the Pronoun Thou to the Verb to intimate how odious it was that he who was such a noted one should do this So likewise Eliphaz in his first speech having indirectly charged him with that crime which he now speaks more distinctly out doth like aggravate it from the consideration of his former eminency Chap. 4.3 6. 7. As communing with God by Prayer is a notable exercise of Piety so to cast off Prayer under trouble is a sad mark of Impiety and of one who casts off and makes void the fear of God For this is the instance whereby he proves casting off of fear Thou restrainest Prayer or Speech before God See Psal 50.15 Job 36.13 8. However God may humble Saints in their Prayers under trouble yet those who desire to be approved of God ought to beware of sinful neglects in Prayer especially under trouble This is implyed in the charge of restraining Prayer whereof he supposeth Job guilty Saints may indeed be straitened in their Prayers under trouble by reason that it doth over-whelm them and they may be much deserted when so many clouds do arise betwixt God and them Nor is it any wonder 〈◊〉 when God by trouble takes away borrowed wings from our Prayers or these outward supports and refreshments of spirit which may bear us up in our Duties and Exercises they move more slowly though no less sincerely But Eliphaz speaks to none of these here but only to some voluntary sinful nâ—glects of this duty Which according to his apprehensions of Job may be thus taken up 1. When though men do not cast off Prayer altogether yet they cut off and abate or diminish of them as the word is rendered Jer. 48 37. either in fervour and frequency or instancy and continuance and perseverance when they go about that duty This is evil at all times but it is especially evil when need increaseth and yet diligence decreaseth 2. When this cutting short of duties doth in process of time tend to quitting of Prayer altogether and so the word signifieth as it is here rendered And this will unavoidably follow upon the former if it be not prevented For let once a prejudice be entertained at Prayer and it become a burden and then men will be ready to quit it if they do not recover themselves by repentance and the study of incouragement Heb. 12.12 13. To those may be added which comes nearest indeed to Job's practice though not so much minded by Eliphaz 3. When though men do not give over their approaches to God in trouble but it may be are more frequent in them Yet they restrain and stop all that which is properly supplication and do give loose reins to violent passions and expressions They lay aside Humility Submission Hope Faith c. which enable men to speak Supplications and let Passion Sense Haste Mis-construction Dâ—ffidence Anxiety c. speak to God what they please God may indeed read Supplications in the necessities which drive Saints to those distempers but such humours will not produce any thing that can be called Prayer if it be tryed by the Rule Vers 5. For thy mouth uttereth thine iniquity and thou choosest the tongue of the crafty 6. Thine
Antiquity of the Opinion to prove the Truth of it It is indeed to be granted that ancient men should be wise and that it is a pity on ancient Opinion which hath for a long time possessed many should not be true But no Antiquity can prove an Opinion true unless we recurr to the Ancient of Days and find that it floweth from him And the Spirit of God is not astricted to old or young men but the one may take up Truth as well and sometime better then the other Job 32 7 8 9. Vers 11 Are the consolations of God small with thee is their any secret thing with thee In this and the two following verses Eliphaz chargeth Job with a presumptuous and arrogant carriage toward God The charge hath two branches The first whereof in this verse is That he did undervalue these consolations which God alloweth upon his People in trouble as if they were but slender empty and not satisfactory and as if he had some secret way of getting comfort which none else knew of In this charge he reflects upon what they had formerly propounded to Job when they made so many fair offers of encouragement if he would repent and turn to God Wherein he thinks they had laid before him the ordinary road-way of attaining comfort and therefore he takes it ill that he had rejected all those encouragements as if he expected comfort in some odd way In this challenge Eliphaz doth unjustly charge Job seeing in all their offers they were but Phisicians of no value as Job tells them Chap. 13.4 For they put him to that task of Repentance as an Hypocrite that had never done any thing before sincerely and upon these terms only they assure him of encouragement and this was the cause why Job would not hear of their offer And this their mistake may teach us 1. Imprudence in Application will marre many a sweet Encouragement in its Operation As their misapplication of Encouragements to him wherein there is good General Doctrine as to one that had been a Hypocrite before makes him reject them all 2. Scripture misapplyed is not to be looked on as Gods Word nor the Consolations thereof tendered on wrong terms as given of God For so doth Job look upon all their sweet Encouâ—agements when misapplyed to him however in themselves they might be truths But passing his mistake the General Doctrine may teach 1. God is so infinitely rich that there is no condition of his People but he hath a sutable Consolation for it As here is supposed that there were Consolations of God sutable to his deep distress See 2. Cor. 1.3 4 5. 2. Albeit these Consolations be tendered and applied by men Yet they are still Gods Comforts because they are carved out by him and allowed by him upon his people Therefore he accounts those the Consolations of God which had been propounded by him and his Friends See 2. Cor. 1.20 3. The sure way of mens attaining Consolation in trouble is to repent and turn to God and to have their Peace made sure with him that Consolation may flow from that Fountain for their good For such were the Consolations of God tendered by them wherein their Doctrine was sound though it was misapplied For that is the true Fountain of sound comfort and Job was bound to make use of it though he was not obliged to set about that work as one that had never been at it before 4. It is a great sin when men in trouble do refuse and undervalue the Consolations of God as mean and empty as Naaman undervalued the water of Jordan Achaz cared not for a Promise and a Confirmation of it from God Isai 7.10 11 12 13. and as many others do who seek for signes and wonders whereby they may be comforted For it is in it self a fault whatever was Job's accession to it when the Consolations of God are small with men Many think his Consolations not rich enough because they are accompanied with humbling Exercise and many are ready to prescribe unto God how he should comfort them wherein if he do not grant their desire they will not be comforted at all Hence it is that Gods salvation may be near Psal 85.9 when our Salvation which we carve out and prescribe may be far off See Psal 7.8 9 with 10. 2 Cor. 12.7 8 9. 5. Mens Consciences if put to it will soon discover the ill of undervaluing Gods Consolations For so much doth the question import Are the Consolations of God small with thee implying that Conscience dare not own such a practice as justifiable And indeed such an humour and practice doth evidence great pride and want of humble stooping and submission to God a strong desire to be singularly dealt with not acquiescing in the common allowances of Gods People and much corruption that loves not the exercise that accompanyeth the Consolations of God And it should be so much the more odious as it reflâ—cts upon the wisdom goodness and love of God as if he had not provided sufficiently for the comfort of his People 6. Men refusing or undervaluing the Consolations of God should see what secret thing is with them As Eliphaz here subjoyns in the next question That is They would see where they may do better or if they have any singular way of comfort beside before they despise those 2. It should put them to see and try out what Idols or false Consolations they have in their hearts which make them despise his offers For it is certain that if men be not quite desperate they must have some false dreams of comfort when they reject the Consolations of God 3. It may give them cause to suspect their comforts iâ— they be secret and odd and not known to Saints Vers 12. Why doeth thine heart carry thee away and what do thine eyes wink at 13. That thou turnest thy spirit against God and lettest such words go out of thy mouth The Second Branch of his supposed Presumption against God is that he was so transported with Perturbation and Passion v. 12. that in stead of humbling himself he was proudly bitter against God and impatient before him both in the frame of his spirit and in his expressions v 13. The words v. 13. are clear and so also the first part of ver 12. where his hearts carrying him away is nothing else but that the perturbation and disorder of his heart did violently drive him to miscarry toward God as it is v. 13. But the other part of v. 12. concerning the winking of his eyes is more obscure Winking with the eye is taken in Scripture for a sign of insolent scorn and disdain Psal 35.19 And so it seems that Job being forced to wink often through pain either when himself spake or when he was hearing them Eliphaz looked upon it as an evidence of his disdain and an external symptom of that inward perturbation mentioned in the beginning of the verse Likewise as men wink when
and by God himself yet he expressly denied there was any perfect purity in man Chap. 14.4 and so yielded what is asserted here 2. This Doctrine seem to be repeated by Eliphaz from that Vision which he had Chap. 4.17 18 19. But beside his mistake marked there we have this further here That whereas thâ—s Doctrine was propounded comparatively Chap. 4 17. that Man cannot be more just then God here he repeats it as absolutely true that Man cannot at all be righteous at least any comparison is but very darkly if at all hinted in the following verses Now there is a great dâ—fference betwixt those two For no Man can compare with God in this and yet some may lawfully say they are righteous These mistakes in the Application may teach 1. Passion and heat in debates will cause men very far and grossly mistake one another For so doth he fasten that on Job which he had expressly denied 2. It is most necessary for preventing of mistakes in dispute that men be accurate in stating the Question and particularly that in debating about mens integrity and righteousness we distinguish bâ—twixt mens state and their condition betwixt their state by Nature and by Grace betwixt reigning sins and infirmities Otherwise we will never judge rightly of persons nor of things For the confounding of these bred this mistake of Job His Assertion doth indeed hold true of Man considered in himself and by nature that he is neither clean nor righteous which Job nâ—ver denied and yet a Man as regenerate may be righteous by imputation and by begun Sanctification and Sincerity which Job maintained It is true even Saints are not righteous as to freedom from original corruption and infirmities yet they may be free from wickedness which he would fasten on Job It is true also no man can prove himself perfect before God or compare with him in righteousness and purity yet he may prove himself righteous and sincere according to the tenour of the Covenant of Grace 3. When men are once byassed with their own Principles they will be ready to adulterate were it even Revelations given to them and will understand all light offered to them only as it is represented by their own prejudged understandings For that Vision which Eliphaz expounded wrong Chap. 4. he now alters the words of so as might make more for his purpose 4. It is our mercy that Divine Revelations are not entrusted only to our memories but do stand registrated in the written Word For Eliphaz's memory faiâ—s him and he doth change and alter what God had said From the General Proposition considered in it self Learn 1. There is no perfect purity to be found among the sons of men who come of Adam by ordinary generation For Man is neither clean nor righteous Where if it be necessary to distinguish these words cleanness may point at that purity in Nature whereof Man is destitute and righteousness at their straightness in Conversation which cannot be attained where the Fountain is so corrupt or at any other thing which Man can attain unto to supply the defect of this cleanness whereof he is altogether unprovided 2. They who think otherwise of Man and dream of his being perfect are very ill acquainted with Mâ—n and his Original They do not well enough discern that he is frail man nor do they read aright what his miseries do say of him nor consider that he is born of a woman see Chap. 14.1 So much is implied in Man's Name here that he is frail wretched Man and that he is born of a Woman which are put in the assertion to verifie the truth thereof 3. The heart of Man ought and being godly will rise and swell with indignation at any conceit of Man's puâ—ity or worth For those pungent questions What is Man that he should be clean c do speak indignation in Eliphaz that any should have such a thought 4 The best way to refute any such conceit of Man's Purity is to bring home the matter of our condition to be cognosced upon by our Consciences For therefore doth Eliphaz propound these question to Job that himself might seriously consider of the matter 5. Whatever self-justifiers pretend they have to say yet their Consciences will not still be able to stand out against Gods verdict of sinful man For so much do these questions also import that Job's own Conscience would at last whatever he thought in his passion be forced to acknowledge this truth Vers 15. Behold he putteth no trust in his Saints yea the heavens are not clean in his sight 16. How much more abominable and filthy is man which drinketh iniquity like water In these verses we have the Amplification and Confirmation of this Proposition That if Saints and the Heavens be not clean before God nor trusted in by him v. 15. how much more vile must Man be who greedily drinks in iniquity v. 16. By Saints here taken in opposition to Mâ—n Angels are to be understood who though they be holy oneâ— yet do stand by the grace and favour of God And by the Heavens we may understand the pure Heavens themselves those celestial Bodies and the Lights that shine in them which are free of spots and blemishes and do shine brightly and yet are not clean in Gods sight So Chap. 25.5 Or the same Angels formerly designed by the name of Saints who are heavenly creatures Of this see Chap. 4.18 Doct. 1. Albeit the Lord have made creatures which are excellent above Man especially as he is now faln by sin yet none of these are so perfect as that they can boast of purity before him For it is here again inculcated that Saints and the Heavens are not clean So that whatever perfections there be in some creatures above others yet all of them must be sensible of imperfection before God 2. As the Lord is so infinitely glorious and all-sufficient that he needs not trust on any thing without himself so no dependant goodness in the creature can bear the weight of the trust and confidence of any For God who knoweth his own creatures best puts no trust in his Saints to shew that men are fools when they lean the weight of their confidence upon them or any other creature 3. The best Sight will be got of the emptiness of the creatures perfections when we look to God how perfect he is and what his thoughts are of the creatures For they are not clean in his sight saith he whatever others may think of them 4 Men may not only see their pollution but the grossness thereof when they compare themselves not with themselves but with more excellent creatures who yet are not pure in Gods sight For if Saints and the heavens be not clean in his sight how much more abominable and filthy as Man Or How much less is abominable and filthy Man to be accounted clean 5. Filth and being abominable should go together in our estimation and account whatever is
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
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
to extricate Saints out of deadly difficulties and to give glorious issues from deadly extremities when he seeth it good for them so to do See Isai 26.19 Ezek. 37.11 12. Vers 2. Are there not mockers with me and doth not mine eye continue in their provocation The Second Ground of his pressing desire to plead with God is That being thus afflicted and near unto death his Friends spared not to mistake censure and mock his condition and his discourses and carriage thereupon which did so imbitter him that it deprived him of nights rest This both added to his affliction that when he was a dying he was thus dealt with and it helped on his bodily weakness portending his death And therefore he desires to betake himself to debate his cause with God having such cruel Friends to deal with upon Earth Of this see further Chap. 16.20 Here Learn 1. It is great cruelty to add affliction to the afflicted as here they did to Job when they mocked him who was so low See Psal 69.25 26. Job 19.21 22. 2. Saints in their troubles may expect to meet with this measure of having tryal heaped upon tryal upon them as here Job found One tryal will not be a shelter from another when there is need of it their tryal must be complete to search them throughly others also must be tryed in their compassion and sympathy by the greatness of their tryal and God delights to give proof under how much tryal he will support his people 3. Afflicted men have oft-times cause to ascribe much of their death to the cruelty of their Friends under their affliction as to an instrumental cause For Job subjoyns their cruelty as no small cause of his weakness v. 1. portending his death Vnfaithful friends in a sad time are guilty of many degrees of murder 4. Friends prove very cruel in trouble by their want of tenderness and mocking of the afflicted See Chap. 21.3 When they look lightly upon their afflictions Lam. 1.12 When they read them wrong as if they were evidences of wickedness and do weaken the hands of the godly afflicted man under them For Job finds provocations or imbitterings in their mocking which deprived him of rest 5. He asserts this by way of Question Are there not mockers with me c or by way of grave Asseveration and Oath If there be not mockers c. whereby he purgeth himself of prejudice and calumny in asserting this and expresses his regret that his case was so little considered that he must so strongly assert it and excite others to notice it It teacheth That Saints may get that to bear which is really very sad and yet get little credit or pity under it It will not easily be believed how deep some troubles will draw upon them and how much they will wound and imbitter them They who are cruel to them may be so little sensible what hurt they do that they will rather be ready to justifie themselves And others may be laid by and the afflicted left alone without pity for their tryal 6. Saints may be so afflicted that nights rest would be a great mercy and yet even that be denied unto them For saith he Mine eye continueth or lodgeth in their provocations Not only was this injury not done behind his back but to his face and in his very sight and eye a tryal which Saints may look for but he was kept waking in the night thereby noâ— could he get off his eye from poring on it 7. Whatever injury was here done to Job yet his own weakness bred his distemper in that he was first imbitttered by these provocations and then being so he could not rest for it which was contrary to that Precept Ephes 4.26 It Teacheth 1. How sad soever our condition be yet our own distempers thereby give the immediate rise to our vexations 2. To be at some times distempered and imbittered even to the want of rest though it be a gross fault and a fit of impatience for the time yet it will not conclude one be an impatient man who approves not of those sits and wrestles against them For Job who is so commended for his patience in this tryal James 5.11 fell in such a fit here Vers 3. Lay down now put me in a surety with thee who is he that will strike hands with me In the Second Branch of this part of the Chapter contained in this verse Job subjoyns to his former pressing grievances his renewed desire to plead his cause with God which he propounds to God himself Those words of striking hands with him are borrowed from their way of closing and engaging in bargains particularly in Suretyship Prov 6.1 And as it was their practice that Parties should strike hands in other Covenants So it seems it was their practice also when they engaged to answer in Law which is the business here in hand As for the first part of the verse where he speaks of laying down and of a surety with God some read it thus Appoint I pray thee my surety with thee that is Appoint Christ to be my Surety and then Who is he that will strike hands with me that is upon these terms I decline no man who will engage to enter the lists to debate against me in the matter of my integrity It is indeed certain that Job durst not boast of his integrity but in a Mediator And I would very willingly put this favourable construction upon his wish if I found not God and Elihu pass a more severe censure upon it Others understand it as a desire that God would appoint a common Surety or Umpire to himself and Job who might dispute against his Friends for that cause which was common to them both seeing both God and he were wronged by their doctrine This interpretation hath a truth in it That they who are imbaâ—qued in a common cause with God may expect that he will see it pleaded for both But it agrees not with the latter part of the verse where Job desires that some might strike hands with him as a party in the debate and not as one whose cause was to be pleaded by a common Umpire Therefore I understand it to import his renewed desire that he might have access to plead his cause with God or at least with some who would appear on Gods behalf in this quarrel And the form of speech is taken from the practice of those times where Parties did give in surety or pledges that they would stand to the determination of the Judge and perform what was judged And so the words will run thus lay down now a pledge and if thou do not that for it must be read disjunctively then appoint me a surety not for me or on my behalf to be forthâ—coming for me but for my behoof and security in this debate with thee The meaning is in sum as if Job had said Give me some assurance that thou wilt not judge me according to
variable For the Earth is not to be forsaken for him and Gods Providence is like a Rock not to be removed It is true it may please God to alter his own way of outward dealing with men whether good or bad And it was Bildad's Errour to think that God still â—stricted himself like an unalterable Rock to one 〈◊〉 â—eding in punishing the wicked and rewâ—â—odly Yet in this respect there is a truth in it That God being Soveraign Lord there is no reason he should alter his way be what it will to gratifie the humours of any Shall the Earth be forsaken and the Rock removed for thee See Chap. 23.13 Here we are to consider 1. Upon the one hand when we are dissatisfied with his dealing and would be otherwise guided right reaâ—n would tell us that this is a contest with God and that not about a trifle but a very special Jewel of his Crown whether he or we should be absolute and Supreme whose will should be a Law Whether he or we should prescribe and give Laws In which case our reason may tell us we ought not to contend with him and that however we prove impertinent and presumptuous there is no cause why he should cede and quit his Prerogative to please us 2. Upon the other hand though our corruption may be ready to repine at this as an hard measure that we must thus stoop and renounce our will Yet a Child of God may look upon it as his mercy that his guiding is not in his own hand who had he the world or his own condition in guiding would be sure to misguide all But that it is in his hand whose Wisedom Power and even Love to his People is infinitely above their skill and power or true love to themselves If Saints were at their own disposal they would never abide so much tryal as is necessary for their good every way in purging them and fitting them for proofs of Gods love and they would miss of all those proofs of kindness which he brings about by cross means And therefore if we were wise though our will and the carving of our lot were put in our own hand we could never do better with it then put it back again in Gods hand Doct 7. The study of God and of his fixed Providence should teach men submission to what they meet with For this being as Bildad supposed Gods settled course of proceeding with men he would have Job give over impatience and stoop It is true the Lord may sometime work strange things above the ordinary course for the relief of his people as David insinuates he did for him Psal 18.7 c. But it is our duty not to prescribe unto him to do such things for us but whatever he please to do we ought to say it is the Lord 1 Sam. 3.18 and submit laying our hand upon our mouth Psal 39.9 and digesting what we cannot get otherwise ordered Jer. 10.19 This is a sweet exercise in all turns and times that pass over us especially considering that God doth all things well as was said of Christ Mark 7.37 and that he doth exercise his Soveraignty but with an eye to his peoples profit Heb. 12.10 His very crossing of their humours is their mercy and that they are crossed by any of his dispensations proves that they are given to be medicinal So that even disappointments of their expectations and desires will be the matter of their praise when they come to judge aright of their lots 8. As all quarrels at Gods Providence are sinful and unjust So in particular it is an evidence of singular impatience when men will not submit to be exercised with common lots but would be singularly dealt with and exempted from those For so Bildad supposeth Job would have God to take a new way for him different from the way he had taken in all ages with the godly and wicked And this he censures as a great fault as it was indeed great had it been true that he should seek to have the Earth forsaken and the Rock removed for him and would not submit to be dealt with as others If men should not quarrel God even though they were afflicted in a singular way and there were no sorrow like unto theirs considering that Gods Soveraignty is absolute to do so if he please that he hath singular support and proofs of love to allow upon his people in such exigents and that what is singular in our lot is fitted to our case and need Much more must it be odious to quarrel those lots which are common to men 1 Cor. 10 13. and to take it ill that we find the world vanity since it is so to all others as if we should have a new world and Providence fitted to our humour 9. Whoever quarrel Providence when they are exercised but with common lots they bewray much pride For so much is imported in that reflection for thee whereby he would tax Job's supposed pride in this matter and would teach him to think less of himself alone when compared with all the world beside than he did The study of humility would give a speedy issue in lots which to pride seem intolerable and how low soever passionate discouragement seem to lie yet it is far from humility Job was much broken and yet Bildad supposeth him to be proud which was very true though he took not the right way to convince him of it 10. Men and especially good men in cold blood and when Conscience begins to speak will be most strict Judges and severe Censurers of their own miscarriages under tentation For Bildad having complained of Job to his Friends in the beginning of the verse He teareth himself c. doth afterward lay the matter home to his own door by way of question Shall the Earth be forsaken c intimating how sharply Job would censure his own carriage when he came to himself See Psal 73.11 12 13 21 22. This sheweth how little men and particularly Saints are themselves in their fits of passion as may be seen in Jonah Jon. 4.9 And therefore when they loose the reins to passion they should remember what bitter repentance and sorrow may be in the issue thereof when they shall seriously reflect upon it Vers 5. Yea the light of the wicked shall be put out and the spark of his fire shall not shine 6. The light shall be dark in his tabernacle and his candle shall be put out with him Followeth the Second Part of the Chapter containing a Narration of the miserable estate of the wicked wherein he reflects much upon Job's present case as intending to prove that what he suffered was the wickeds lot as may be gathered from his conclusion v. 21. He propounds this lot of the wicked in borrowed terms wherein he makes use of four similitudes to v. 17. and in proper terms to v 21. and then sums up the scope of his Discourse by way of conclusion v. 21.
to be ill purchased and God to be angry at him as a wicked man Yet understanding this also of the wicked it may teach 1. Whatever the Lord may please to do in scourging the Families of his own Children and sparing the houses of the wicked yet the wicked deserve that judgments should rest upon their families when themselves are gone and that their names should rot upon earth For in so far this is true of all the wicked that destruction dwells in his tabernacle 2. God doth no wrong to the wicked in ruining their families He but justly takes from them what they had unjustly taken from others For it shall dwell because it is none of his He had called it before his tabernacle now by way of correction he subjoyns it is none of his Not only hath he no spiritual sanctified right to what he enjoyeth being a wicked man but he hath no right to it as being ill purchased and therefore God justly strips him of it 3. A stroke inflicted by God in justice is justly irreparable So much is imported in this that brimstone shall be scattered upon his habitation as God destroyed Sodom And albeit all wicked Families and Societies be not plagued as Sodom was Yet that example teacheth what all of them do deserve And it is a plague upon wicked men that their desolations are oft-times repaired when yet they have never repented under the hand of God 4. When God is pleased to inflict signal strokes of justice they ought to be remarked by all for their use and instruction For therefore are the habitations of some made a perpetual desolation as if they were strawed with Brimstone that they may be monuments to warn others Vers 16. His roots shall be dried up beneath and above shall his branch be cut off The Fourth Similitude pointing out the miserable estate of the wicked is taken from a Tree that is plucked away root and branch Whereby is signified that he is cut off as to his being in the world and as to his wealth which like a root supported him and as to his posterity and pomp and glory which like branches spring from him or adorn him See Chap. 8.16 17. In this those Truths may be observed 1. The wicked may flourish for a time on the earth being like a well planted Tree having much splendour and bearing much bulk in the world and seeming to be fixed and rooted in all this For here he is resembled to a Tree having both root and branches See Psal 37.35 That the wicked are thus is both a snare to themselves and a tryal to others 2. God when he will can make a sodain change of this condition of the wicked and so root him out as his place shall not know him Psal 37.35 36. For so is here held out 3. God hath variety of strokes for reaching the wicked in all their concernments He can by withholding a blessing dry up his roots beneath and by other judgments cut off his branch or every one of his branches not missing so much as any one Yet 4. The godly are not always exempted from such a stroke as this in their temporal being and enjoyments For Bildad erred not only in supposing Job to be quite rooted out and cut off without hope of recovery but in judging him wicked though it had been so For the world not being the native soil of Saints it is no wonder if their roots be loosed by cutting off their outward enjoyments and their seed be sent away before them and themselves translated to a soil where they will fructifie and meet with no such blasts as do often use to nip the buds of grace here Vers 17. His remembrance shall perish from the earth and he shall have no name in the street In this and the three following verses the miserable estate of the wicked is pointed out in proper terms in four branches And First In this verse it is declared that they shall become so ignominious and be so rooted out by the judgments of God that their estimation and memory shall perish as if they had never been in the world In this we may observe these Truths concerning the wicked 1. The justice of God and his indignation against wicked men ought to be much and seriously studied Therefore after all the former similitudes it is again inculcated in proper terms to shew how necessary and useful this study is and yet that it is difficult to get it believed especially when they prosper though it be nothing the less true that we are slow of heart to believe it 2. It is the great sin of wicked men that they hunt much after a name aspiring to be great and renouned in the world and choosing rather if at all they claim to goodness to have a name of goodness and to seem to be somewhat than to be so really For so is here supposed that their name and remembrance are so dear to them that a stroke on those is a sad affliction to them Wherein their fault is not simply that they desire a name if it were a good name Prov. 22.1 nor yet that they should resent a scourge or tryal upon their name unjustly But the fault is that that they are for a name upon any terms 3. As the wicked seek much after a name so they may obtain their desire for a time They may be remembered and have a name Hereby they become a visible Butt for Gods indignation when he comes to plead with them and if they cover their wickedness with hypocrisie they get their reward since they seek but a name Mat. 6.2 5. 4 The name and memorial of the wicked is justly buried in forgetfulness and ignominy as here is threatened Whatever may be Gods indulgence yet they deserve this For because they seek no more but a name and a name written upon the earth God may justly take that away and make them be forgotten or he may preserve their name only that it may rot above ground as Jeroboam's name did See Prov. 10.7 Yet 5. This is to be adverted unto That the loss of a name on earth is no evidence of a wicked man nor judgment upon a godly man For Bildad erred both in his apprehending that Job's memory should perish whose memory was revived and whose name is so savoury in the Church and in judging that this stroke if inflicted was an evidence of his wickedness or would be a plague to him For as God can make their name savoury when he pleaseth so he hath taught his people rather to be afraid when all men speak well of them Luke 6.26 And though they may be sent out of the world with ignominy yet he can make them be missed and esteemed of even by them who despised them as Moses was lamented by the Israelites who frequently murmured against him when alive And however their name is in the Book of life and though as is said of their bodies it be sown
to be transmitted to all Posterity and were all written to be presented before their Judge as Job's desire doth import 5. Ordinarily after ages or others less concerned will judge better in Controversies then those who are imbarqued in them and transported with heats of debate Therefore Job would have all this written as supposing that others in other parts of the world or who were to come after would judge better of his defences then his Friends did Truth will at last triumph and will make the graves of its maintainers smell well though they should not only live but be buried with ignominy And therefore in times of Debate and Controversie men should guard lest their passions and interests drive them to maintain a cause whereof they may repent afterward or which may render their memory unsavoury when they are gone 6. The exercises of Saints and the fruits of their integrity under trouble are worthy monuments and such as it were a pity they should be lost For so much also is implyed in Job's desire to have his exercise kept upon record for ever The Scriptures insist rather upon these than upon the valorous acts of martial men in the world Saints should improve those experiences of the Saints before them as rich treasures and when themselves are essayed with such exercises and conflicts they should look upon them as tending to their own and others great advantages 7. God may strangely and wonderfully fulfil the desires of his people For Job could only wish and desire that his words were written and graven but now we find they are written in Scripture and better kept upon Record than if they had been graven upon a Rock This may assure Saints that their lawful desires will not be always frustrated however they may look upon them as hopeless Vers 25. For I know that my redeemer liveth and that he shall stand at the latter day upon the earth In this and the two following Verses we have the second and more particular Evidence of Job's Integrity taken from his saving knowledge of and faith in a Redeemer and his expectation of a blessed Resurrection through him To understand all this as some do only of his hope of a temporal restitution of the health of his body and outward prosperity is not only to wrest the clear words but to make Job contradict his own Assertion that he is certainly expecting death Chap. 17.14 15 16. which is here also supposed by him in this encouragement v. 26 27. In this verse he asserts that he was not ignorant nor wicked as Bildad had insinuated Chap. 18.21 But had sound knowledge of a Redeemer and was assured of an interest in him He knows there is a Redeemer who is God and was to become Man that he might be a kinsman as the word signifieth having right to Redeem his people that he liveth eternally and that having conquered all his Enemies he would stand at last upon the Earth as Judge of the world Here are precious Truths which it were well if they were as well studied and improved now in the clear Sunshine of the Gospel as they were in those days by him And that we may make some use of the words Observe 1. The Connexion of this with the former Evidence intimated by the particle for or and may teach 1. Men who boast of their integrity before men had need to be sure of the grounds upon which they go and that they will hold before God For Job confirms the former evidence of his integrity wherein he desires his cause were made known to all ages by this other other evidence that he is sure his Redeemer liveth It is easie to delude men but God will not be mocked and it is full of danger to be deluded as to his approbation 2. Men who are sure of an Interest in Christ and have a sure hope of a sentence of Absolution from him in the last day need not fear any partial Judge on earth nor be troubled with misconstructions and prejudices from men For Job bottoms his desire and confidence as to men on this For I know my Redeemer liveth Obs 2. While Job bottoms the testimony of his Integrity and good Conscience upon his sure Interest in a Redeemer and his knowledge thereof I know my Redeemer c. It teacheth 1. Man is faln into a condition of sin and misery and it was known by the godly of old that it was so For then there was word of a Redeemer of men which presupposeth their bondage 2. There is a Redeemer appointed and but only one to deliver man from this bondage by whom God doth recover and set free his own Elect who had sold and alienated themselves as of old the Jews did sell and mortgage their Inheritances This great truth wherein the Wisdom and Mercy of God shine to admiration was known also by Job long before the days of the Gospel who speaks of the Redeemer here or of him who by vertue of some Title had right to redeem the people of God as the Name in the Original doth signifie one that by being a Kinsman hath right to redeem and therefore it is given afterward to the Kinsmen of the impoverished Jews who had right to redeem their Lands and Houses 3. It is a Truth of eternal Verity that none of Adam's faln Posterity can prove their own integrity before God but in a Redeemer So that only that man is righteous and sincere before God who being humbled under the sense of his misery and bondage doth flee to a Redeemer for pardon and reconciliation and for grace to enable him to walk uprightly For thus doth Job prove his integrity and cleareth in what sense he maintains his own righteousness in this debate by shewing that he laid claim to a Redeemer 4. Albeit when a man is convinced of his own sinfulness his fleeing unto and recumbency upon Christ upon all hazards be sufficient to clear his good condition Yet the full comfort of it depends upon a particular assurance of his interest which is attainable and should be studied after For Job here attains to call him My Redeemer Obs 3. Job here professeth not only an interest in this Redeemer but his knowledge of him what he is and instanceth it in several particulars Which teacheth That to know our Redeemer well in his Godhead his humanity and likeness to us in all things except sin his offices his successes against his and out Enemies c. is a special mean to clear our interest in him by loosing all doubts about it and to draw out the comforts that flow from this interest See Psal 9.10 Hos 11.8 9. 2 Tim 1.12 Obs 4. The Name Redeemer in the Original signifieth as hath been hinted a Kinsman or one who upon a Title of Kindred hath a right to redeem his Brother or Friend or any thing that pertained to him Hence it is the Name frequently given to such a one in the Judicial Laws
eternal confusion For saith he I shall see him for my self or for my behoof 4. Believers shall see God in the same individual bodies they have here For mine eyes shall behold him and not another or a stranger The qualities of the body will then be different and glorious above what now they are 1 Cor. 15.42 43 44. yet the substance will be the same And as the dayly decays and reparation of our bodies in this life do not make them cease to be the same bodies which we bring into the world with us So neither will the changes they undergo by death make them other bodies when they are raised again 5. Faith must look over many impediments to believe this wonderful restauration and take Gods Word for all For so doth he look over the consuming of his reins within him 6. Under present wasting of our bodies and the future consumption thereof by death and in the grave Saints should comfort themselves in the hope of a blessed Resurrection and that Christ will gather their dust again and raise it up in glory For so Job triumphs both over his present decay and over death when it shall come and consume his reins within him See 2 Cor. 5.1 Vers 28. But ye should say Why persecute we him seeing the root of the matter is found in me In this verse is contained the Conclusion of Job's Third Argument the same in substance with that Conclusion v. 22. that considering what he hath said for himself they should not thus persecute him Only further 1. He subjoyns a sum of what he hath argued concerning his integrity as a ground of the challenge That the root of the matter is found in him or he was solidly rooted in true grace and notwithstanding any frailties he had the substance of Religion and the Word also as the word rendered matter signifies also the Word whereby it was begotten and cherished were fixed and rooted in his heart And he was not an hypocrite who had only some external shews And therefore they should not thus persecute and reproach him and add to his sorrows 2 He amplifieth the challenge That not only they should not persecute him but should condemn such a practice themselves and so either prevent it or not need his reproof if they did it For it was a fault to be so cruel and a double fault that they did not censure themselves most severely for it Doct. 1. Religion and Piety is the great matter and concernment of men about which they should be busied above all things Therefore here it is called the matter or thing by way of excellency See Mark 8.36 Luke 10.41 42. 2. It is not enough men have fair flowers of Profession unless Religion be well rooted in their hearts For Job claims to a root of the matter in opposition to shews only That men may attain to this they should be careful that the Word take deep root in their hearts and so it may be rendered the root of the Word or a root fixed in them by the Word Psal 119.11 And that by this Word faith closing with a Mediatour be wrought in them for that was Job's root here v. 25 26 27. See Col. 2.6 7. and that they be sincere having the heart stored with solid and sound Principles not as the temporaries who want a root Matth. 13 20 21. 3. It is not enough that men pretend they are thus rooted in Piety unless it be really so and unless it be able to abide a tryal For this root of the matter must be sound after the most serious search See 2 Cor. 10.18 4. Where this root of Piety is it will remain and afford a testimony even where there are many failings For Job asserts and comforts himself in this root of the matter even when he confesseth he was not sinless yea and had more failings than he descerned See 1 John 3.9 This truth ought not to be abused to foster presumption or to embolden decliners while they are turning away and not returning yet it may comfort Saints who are humbled with their dayly failings that such weaknesses do not alter the state of their persons and it may encourage backsliders in their returning that a seed in them through Gods blessing may soon revive again 5. It is great cruelty and injustice to persecute an afflicted man who is solidly pious and rooted as to the state of his person and right in his cause For he argues that they should not persecute him who had the root of the matter in him Here Consider 1. It is dangerous to be found in opposition to what is right or to a good man in his right cause Whatever mens interest may seem to plead which ordinarily is more minded then what is right or wrong yet they should be able to do nothing against Truth 2 Cor. 13.8 For God is a party against the opposers of Truth and Truth and its Friends will be found too hard for any Creatures 2. As it is a sin and unbeseeming Saints to be cruel to any seeing the sense of mercy to themselves should make them merciful to others Matth. 18.23 35. Tit. 3.2 3 4. So in Particular It is an heinous sin not only to be against godly men in what is right but even to be violent and bitter and persecute them And readily this followeth upon the former any opposition to Truth tends to persecuting of it if there be a tentation 3. That favourers of Truth are afflicted by God is the great disadvantage of those who oppose and persecute them For if we joyn the former Argument with this we will find that their fault was so much the greater that they persecuted a righteous man who was already afflicted Doct. 6. Albeit men ought not to spare any sin yet they may be cruel in persecuting men for real faults so long as the root of the matter is found in them For so much may be here gathered that though Job had failings yet since the root of the matter is found in him they should not thus persecute him This should not he abused to excuse men who it may be have this root in them when either they maintain a wrong cause or turn loose in their conversation yea no good that is in any should excuse any of their faults Yet when men are righteous both as to the state of their person and their cause as Job was his cause relating to the state or his person and they fail in the way and manner of maintaining their cause it must be great cruelty violently to persecute them especially when they are under the hand of God And though their miscarriages he real sins yet they should not be charged upon the state of their person as altering it and they should be meekly dealt with as Brethren in reproving them 2 Thess 3.14 15. 7. It is a sin and shame for men not only to fail in their duty but that they should need admonition to set about
And as he doth hereby insinuate that they had formerly mocked him rather then answered to what he said So this Ironical concession mock on doth further imply that if they heard him as they ought they would not persist to mock him or if they did he would bear it the more patiently if once he were heard and therefore he thinks they ought to hear him seeing it might prevent their further miscarriage or at least they should allow him this poor case to get leave to speak his mind let them make of it what they pleased when he had done Doct. 1. Godly men may be so much mistaken by others that they will not so much as patiently hear them speak for themselves For Job implieth here that he was interrupted and not suffered to speak Men should be prepared for such a lot as this and it points out how much they need to study sincerity and to approve themselves to God seeing they may meet with such usage from men And self-seekers and such as hunt after the praise of men should consider how unsure a foundation mens opinion and approbation are and how loose a grip they have thereof even when they think they are most esteemed 2. Not only may godly men be thus misconstructed but their laddest complaints may be but matter of mockage even to their dearest friends as Job here found who had been but mocked by them which is the construction he puts upon all their discourses and the consolations they had offered to him See Chap. 12.4 Men will be more ready to mock and insult over godly men especially in affliction than either to answer their Arguments or recover them out of their supposed Errours And it is but in effect mockery to deal with an afflicted godly man as they dealt with him 3. Were the condition of godly men under affliction well considered it would be found no matter of sport and that it is not Childrens play wherewith they are exercised For Job's discourse imports that they would not mock on and would find that he spake nothing that might procure their scorn if they hearkened to it attentively 4. Men who get their consciences discharged and their mind spoken in behalf of truth may enjoy peace whatever be the miscarriage of others For if they will suffer him that he may speak it will not trouble him though they mock on 5. It is a poor advantage were it well considered when men get liberty to go on in their sinful courses As here Job supposeth they gain nothing when they are permitted to mock on Vers 4. As for me is my complaint to man and if it were so why should not my spirit be troubled In the third Argument pressing attention in this verse he obviates the exception which might be taken at his complaints and asserts that his complaints were not directed to man but to God and if it were otherwise he might have much cause of grief and trouble And as to his scope in this The words may be looked upon as a justification of his complaints from the consideration of the cause of them That his complaints being not for ordinary strokes inflicted by men such as they saw but for strokes inflicted by Gods immediate hand in an extraordinary way it was no wonder he could not keep a measure in them Yea had he but to complaint of strokes inflicted by men such as they saw and were they only his party it were no wonder if his Spirit were troubled or shortned as the word is in all his resolutions to be patient This Interpretation doth import That men in trouble should not be too severely censured though their passions and distempers put them to grief and complaints And especially when God is a party in trouble and menâ—ly under more pressures than only outward trouble it is no wonder they get it not so well born but some weaknesses do appear But it seems rather that the words are to be understood of his complaint in it self That his complaints were directed to God and not to them And therefore since God heard him they were bound to hear him also And to excite them to ponder this the more he adds that if he had not God to complain unto but men only to deal with it might have added much to his trouble considering how cruelly they dealt with him Whence Learn 1. It doth beseem the Children of God and is an evidence of his grace in them that they prove not Rebels under their afflictions and grievances nor do rest upon what may be expected from men but do go to God with them For whatever were Job's failings in these his complaints yet it is commendable that his complaint is not to man 2. Saints may be so far mistaken and neglected by all others that they will be driven to this blessed necessity that they must go to God with all their grievances For so was Job necessitated to make his complaint not to man See Psal 142.4 5. 3. When Saints are thus hemmed in it is a call to go to God who will respect them when all sleight them For so Job looked upon it when in that case he made his complaint not to man but to God See 1 Sam. 30.6 4. God is so compassionate to his own Children when they come to him in affliction as may make the best of friends ashamed of their short coming in duty to them And Saints will find that in him which they will find no where else For so much doth the force of Job's Argument import that since his complaint is not to man they might well give attention to what God suffered him to speak to himself 5. Saints in their trouble would readily find their case intolerable were they left upon men and had not God for a refuge For so much doth Job here suppose If it were so Why should not my spirit be troubled Vers 5. Mark me and be astonished and lay your hand upon your mouth The fourth Argument pressing attention is That if they would look to him or consider his condition and what he was to say of the various dispensations of Divine Providence it might astonish them to think upon them and their own mistakes about them and might make them silent and not speak as they did Whence Learn 1. Before men judge of Gods dealing in any particular or of the afflictions or lots of others they ought to consider and mark them narrowly As here Job requires of them Mark me or look unto me my condition and my doctrine concerning Gods Providence 2. Men may see and heare much of that which yet they consider and mark but little For they both saw his condition and heard what he is now to say from his former discourses and yet saith he mark me or look to me as calling for more accurate attention Men do see many things and yet observe them not Isa 42.20 And it is a plague upon them when they see and perceive nor Isa 6.9
trouble may be inflicted upon godly men that it may help them to find the worth of Piety in these cordial supports and refreshments which the favour of God and the testimony of a good Conscience do then afford 7. Whatever profit men reap by Piety yet it redounds not to God who reaps no profit by it nor hath any pleasure in it upon that account For here it is enquired Can a man be profitable to God Is it any pleasure to the Almighty that thou art righteous c. to assure us that it is an undeniable truth that he cannot be profited thereby And this commends the self-sufficiency and infinite goodness of God who takes so much pains to seek us and our service for our own good and cries down all opinion of ouâ— merit all conceit of our selves and all murmuring at Gods dispensations 8. Whatever be the Lords condescendence in taking pleasure in his peoples righteousness and service yet they lose all this advantage who conceit or boast of their own worth For to such in special it may be said Is it any pleasure to the Almighty that that thou art righteous as here it is said to Job in the like case And afterward God confirms it by Elihu See Gal. 6.3 9. Men are naturally so so selfish that they will far more easily assent to general Truths then admit of particular Applications wherein they are concerned Therefore he propounds this Assertion first in general v. 2. that he may make way for the particular Application of it v. 3. 10. Whatever fault there be in a godly mans pleading of his own integrity yet that will not prove him wicked For Eliphaz did mistake in this and his true challenge did not prove his conclusion And we ought to be careful that we fasten no more even upon mens real faults than they will bear and that we judge not of Saints estate by the weaknesses that break forth in an hour of tentation Vers 4. Will he reprove thee for fear of thee will he enter with thee into judgment This verse contains his Second Argument to prove Job wicked which may be interpreted diverse ways The word Fear of thee may be rendered thy fear and so it comes to this sense as if he had said God doth not reprove and enter in judgement with thee as by his rods he doth for thy Fear Reverence and Religion Therefore since he hath entered in judgment with thee it must be for thy wickedness This is indeed a truth That whatever God do to any yet he hath no quarrel at their Piety if it be sincere and godly men ought to reckon that it is so Yet this will not prove Eliphaz's conclusion For God may reprove and even plead his quarrels because he loveth his own and he may afflict them that he may prove and try them and that he may manifest his own glory in their support and the truth of his own grace in them But as the words are translated the sense is as if had said As thy righteousness cannot profit God v. 2 3. so neither doth he fear hurt from thee nor needs he pick a quarrel lest otherwise â—e should sustain prejudice by thee See Chap 35.6 Therefore his proceeding cannot be partial but according to justice and consequently thou must be wicked since he afflicts For thy afflictions must either be for sin or for nothing seeing he needs neither fear thou wilt grow so good that he cannot reward thee or so great that he cannot command thee This Argument is faulty and proceeds upon the same mistake with the former Interpretation that there can be no cause found why God afflicts men but either for wickedness or for goodness or fear of hurt from the party if he were not afflicted whereas as hath been said there are many more wise reasons of his procedure However the General Doctrine may teach 1. Gods reproofs are judicial processes or they will draw to that if not taken with Therefore are they joyned here reproving and entering into judgment the one as explicating the other 2. Mens passions and particularly their cowardly fears are great enemies to justice Therefore it is supposed here that to act out of fear is inconsistent with doing justly cowards being always cruel and unjust 3. God is above all fear of the creatures or of any hazard from them For saith he Will he reprove thee for fear of thee c which as it proves his greatness so also the justice of all his proceedings Vers 5. Is not thy wickedness great and thine Iniquities infinite Followeth to v. 12. the third Argument taken from the many sins against the Second Table wherewith he thinks he may justly charge Job and for which he thinks he is justly punished The argument may be thus framed He whose life abounds with abominable sins is justly plagued But thy life saith he to Job is such Therefore thou art justly plagued The first proposition being supposed as true of it selfe the second is proved partly by a general challenge v. 5. Partly by particular instances of crimes charged upon Job v. 6 7 8 9. Upon all which he infers the conclusion v. 10 11. Here the General Doctrine is sound That the evils here mentioned are gross sins and deservedly punished though yet they be not always actually punished in this life But these faults are unjustly charged upon Job And it may be wondered at upon what pretence Eliphaz could charge all these foul crimes upon him who clears himself so expressly of them Chap. 29. 31. But it appears that he judged thus of Job Partly from the event because he was afflicted as v. 10 11. And because his afflictions of Poverty being oppressed and sleighted c. seemed to be such as a man might read such sins in them as the procuring cause of them And partly it is not improbable that these wicked oppressors whom Job had crushed and made to fall under the hand of Justice as himself declares Chap. 29.12 14 15 16 17. did now complain when they saw him in affliction that he had wronged and oppressed them And that Elipaz harkened to their Calumnies as suiting well with his own Principles But to come to the particulars as they ly in the Text In this verse we have a General Challenge of Gross and multiplied wickedness whereof he poseth Job if he were not guilty not because he did but conjecture it was so and would have Job try if it were true for he asserts it positively v. 6. c. But being sure he was guilty his Principles leading him to judge so of Job he chargeth it upon his Conscience if he could shift it Whence Learn 1. It is not enough men know their faults unless they also ponder the sinfulness thereof and aggravate them Therefore before he speak of the particular faults whereof he supposeth Job to be guilty he premits this General to mind him that he ought to look on these faults as wickedness and iniquity
necessity calls for may be far to seek See Ezek. 24 23. Dan. 9.13 2. Many times we get a bad account of our Prayers because our distance from God makes us wild in our Prayers either lusting after things unlawful as Israel did in the wilderness or crying up these things as our happiness which nearness unto God would make us undervalue and complaining of lots as intolerable which a right frame of spirit would make us easily digest or not prefering the best things in our desires though the things we seek be otherwise lawful See Matt. 6.33 3. Though we seek things lawful which God minds to grant and do seek them in the due order and earnestly Yet he may delay to answer because the general frame of our condition is not good A Child of God under some particulat pressure may be very earnest to have some good account of that and his affection may be a lost about it when yet like ice which is a little thawed above his condition otherwise is not good and he may be regarding some iniquity in his heart Psal 66.18 and living ordinarily at a distance from God and hath not taken up a resolution to walk more closely and tenderly with him And therefore God doth shut him up under the power of his pressing distress till he amend these evills in himself and recover out of the snare of security 4. Even when Saints are in a good frame and sincere and lively in their Prayers they may yet be much bemisted in the matter of the answer of their Prayers through their own haste They cannot think that God regards them or will at all answer their sutes because he answers not when they would But Believers should not make haste Isa 28.16 and should learn to put a difference betwixt Gods hearing or acceptation of their Prayers and the granting of their desires which is not attained till first he prepare their hearts for it Psal 10.17 See also Dan. 10.12 5. It is also to be adverted that we are slow of heart to adore and trust the Wisdom of God in the way of answering our supplications which is the cause of many mistakes A Child of God having an honest design in all his supplications that he may be enabled to honour God and walk as becometh a Pilgrim c. is undoubtedly answered by God in that But his folly and weakness pitcheth upon some means only for attaining that end which if they be not granted to him he thinks he misseth of his design and aim Whereas God in his Infinite Wisdom can by other and those little promising means bring about the same end He can bring about these ends as well by emptying and humbling of him as by granting him sensible comforts 6. Therefore do Saints miss of a sensible account of the answer of their Prayers because they do not first exercise faith in that mater as 1 John 5.14 15. But do still doubt and question whether they be accepted and heard Obs 3. The event of this success or a new emergent duty when God answers Prayer is And thou shalt pay thy vows or be thankful unto God and and testifie it by performing what thou engagedst to in trouble Learn 1. Gods answering of his Peoples Prayers obligeth them to praise as here is subjoyned Such as highly prize the riches seasonableness and sutablâ—ness of the mercies they receive and Gods condescending to notice them and their Prayers in granting them will see cause not to spend these mercies upon their lusts James 4.3 but to return back all the refreshments they receive in praises to God Psal 50.15 and withal a Child of Gods tryals do not all end by the answer of his Prayers But when God delivers him out of his distress a new tryal and exercise begins how to acknowledge and improve his mercies and to give evidence that his lusts are mortified which otherwise would abuse mercies 2. Albeit praise be a commanded duty yet it is sweet when we are engaged thereunto with our own consent as here is imported That they should be under a vow to praise Albeit no pretence of affection or voluntariness in us can justifie our doing of any thing as service and worship to God which is not commanded by himself Col. 2.18 23. yet it is desirable when affection doth subscribe to the command particularly in the matter of praise and when we look not upon commanded duties only as that which we must do as they speak Ezra 10.12 but that which we will do voluntarily and cheerfully as loving our duty So that whatever be wanting in our performances affection must not be wanting to out-strip all our other activity and mourn over our short comings 3. Special care should be taken by these whom God answers that their vows in trouble be not forgotten but conscientiously performed For as it is supposed he vowed in trouble so now he is to pay his vows See Psal 116 14. It is a sad thing to see men set such a value upon mercies in trouble as makes them engage themselves with their own consent to God if they be obtained And yet when the trouble is over they undervalue them as much and forget all their distresses and engagements Such do evidence that they sought not their mercies for a right end And however being delivered they think now they have no more need of Godâ— nor are in his reverence Yet such forgetfulness is a ready mean to draw on new troubles wherein reflections upon their miscarriages and ingratitude will be very bitter to them Jude 10.6 13. 4. It is a great evidence of Reconciliation with God and of delight in him when men love praise and consent and engage to it in trouble and faithfully perform these Vows when they are delivered For all this is here promised of the man who is acquainted with God returned to him and delighting in him Godly men are not like Hypocrites who will do somewhat at Praise but neglect Prayer But they love the one as well as the other and their short coming therein is matter of sad humiliation to them Vers 28. Thou shalt also decree a thing and it shall be established unto thee and tho light shall shine upon thy ways The last Branch of this Encouragement is 1. Propounded in these words Thou shalt also decree a thing and it shall be established unto thee If we restrict this as some do to the matter of Prayer spoken of in the former verse It imports the great familiarity of a reconciled man with God That he shall but propound his desire and what he would have to God and it shall be granted as Elijah was familiar and had power with God in Prayer 1 Kings 17.1 with James 5.16 17 18. But this being joyned to what is spoken in the former verse by the copulative and or also we may take it more largely That God shall so direct a godly man as he shall undertake nothing but it shall prosper and
continue the afflictions of his people so long as he pleaseth as having Soveraign Dominion Their own bitterness under trouble may contribute to lengthen their sorrows and complaints And the discovery and purging of their dross even when trouble hath touched upon their sores may be so long in working as may continue their exercise long upon them 5. Endeavours to comfort and relieve the afflicted may sometimes adde to the bitterness of their tryall For even to day is my complaint bitter imports also that his bitterness was not a little augmented by the cures they applyed to his sores so that every speech of theirs did for that time awake all his sorrows and bitterness upon him As it is not an easie task to deal with troubled and afflicted Saints so they themselves ought to guard against supervenient irritations when they are afflicted 6. Stroaks may so confound the afflicted that they can hardly so much as make distinct complaints of them but only groan or at least when they have vented never so much by complaining there will be much more left to be uttered by inexpressible groans For with his complaint he had groaning As this points out the emptiness of the creature that a man dare not so much as promise to himself to be able to ease himself by dâ—stinct uttering of his case So Saints in such a condition should be comforted by considering how much a groan may speak to God if it be uttered by his own Spirit Rom. 8.26 27. 7. It is a great ease to Saints in trouble to get leave to vent their grievances and complaints were it but even by groans For here Job complains that his stroak is heavier than his groaning or that it could not be uttered even by groans Where the word rendred my stroak in the Original is my hand So also Psal 77.2 Whereby we are to understand his stâ—oak coming from the hand of God and it gets the name of his hand or the hand upon him to shew that this is the right sight of our afflictions when we especially eye the hand of God in them This point may teach them to be thankful who get if it were but the mercy of such an ease And when it is wanting we must look to him who seeth our condition as well as he hears our complaints about it 8. It is an evidence of a sinful distemper when men complain more than they have cause and when their cry is louder than their stroak is smarting For Jobs defending of his complaint by shewing that his stroak is heavier than his groaning doth import that it could not be justified if his groaning were heavier than his stroak It is the duty of Saints to study to be moderate in their resentments and not to aggravate their sorrows and stroaks And for this end they ought to remember how much they deserve above what they feel Ezr. 9.13 to observe any moderation and mercy that is in their lot Lam. 3.18.22 and to be content with whatsoever affliction God will enable them to bear 1 Cor. 10.13 9. Saints in their distempers are unfit Judges of themselves and their way For Job did indeed exceed In his complaints but doth not discern it As men ought not simply to trust their own knowledge of themselves as having to do with God who knoweth them farr better 1 Cor. 4.4 So in particular they ought to be jealous of themselves when they are in any distemper or trouble Verse 3. O that I knew where I might find him That I might come even to his seat 4. I would order my cause before him and fill my mouth with Arguments 5. I would know the words which he would answer me and understand what he would say unto me In the second branch of his complaint to v. 10. he regrates that he could not get access to God where he was sure to be absolved though he was condemned by men And in this his scope is not only to ease himself by complaining of his sad condition But withall 1. To assert his own integrity in that he expected to be assoyled by God 2. To insinuate that his Friends had dealt cruelly and unjustly with him which makes him seek to another Judge and complain that he gets not access In all which albeit his honesty and the strength of the grace of God in him do appear Yet it is further to be marked 1. That while he studies to avoid and repell their unjust censures he runs to another extremity in the way of asserting his confidence of his integrity Which sheweth that even a good cause may prove an occasion though not a cause to a man to manage it ill when he is tempted by the injuries of others 2. That being ill used by his Friends and so irritated and put in a distemper he reflects too much upon God who gave him not that satisfaction which he desired Which also warneth us that when passions are aloft they are madd steers-men and will readily drive us upon a rock This branch of his complaint and the grounds of it may be taken up in four particulars First His earnest desire to meet with God to argue his cause with him since he found so little help or comfort among his Friends v. 3. Where if we look upon the matter abstractly it is sound and right that a man desire to draw near unto God in his trouble especially when he is mistaken and ill guided by his Friends But if we look to the way of his desire and his particular scope in it he will be found passionate and faulty and therefore he is checked for his escape in it by Elihu For his scope here is to desire that since he missed of comfort and satisfaction in his addresses to God by faith and prayer therefore God would not so much help him to appear before him in Heaven by taking away his life as speaking after the manner of men set up some visible Tribunal before which he might plead his cause The whole Discourse alludes to such a finding of God as this which was granted to him afterward in the person of Elihu and by Gods own interposing in the debate though not so much to his advantage as he expected The second Particular in this branch of the complaint contained also in these Verses is an account of the use he would make of this liberty and opportunity of finding God Namely That he would boldly approach to God being set upon such a Tribunal v. 3. That he would propound and argue his cause and plead in defence of his integrity v. 4. and would answer all exceptions against it v. 5. and so formally deduce and manage the process Here there are great evidences of his integrity but vented without that modesty and reverence that were requisite and therefore he is afterward reproved for this However it may afford us useful instructions And First From his desire v. 3. Learn 1. A mans good conscience is a sure friend in
is the better of the furnace 2. It is a special advantage of trial when we come more refined out of it As Gold leaveth its dross in the furnace 3. Saints after their trials and their profiting by them will shine the brighter as purified and refined Gold when it cometh out of the furnace 4. When trials have given Saints a proof of the grace of God in them it will be more precious in their eyes and they will esteem of it above refined Gold and Silver 1 Pet. 1.7 Verse 11. My foot hath held his steps his way have I kept and not declined 12. Neither have I gone back from the commandment of his lips I have esteemed the words of his mouth more then my necessary food In these Verses Job instructs his integrity by more particular evidences Shewing that however Eliphaz had advised him to begin his acquaintance with God and his word Chap. 22.21 22. yet he had been no stranger to that practice But had closely cleaved to Gods way and Commandments and had esteemed Gods word more than his necessary food From v. 11. Learn 1. General assertions will not avail to prove mens integrity unless they be able to give particular and distinct evidences of it Therefore Job subjoyns these particular evidences to that general assertion v. 10. And who so would attain this ought to be well acquainted with themselves and frequent in self-examination 2. Our way wherein we seek to be approved must be Gods way otherwise our greatest diligence is but wandering For the way that Job takes v. 10. is the same with Gods steps wherein he did trace and imitate him studying a conformity with God Mat. 5.44 45. 1 Pet. 1.15 16. or his steps a also his way which he prescribes and chalks out for men to walk in 3. It is not enough that men speak much good of piety unless their practice do commend it For saith he my foot hath held his steps 4. Men who would be sincere and constant in their course have need to be earnest and painful and to hold or lay hold on Gods steps because of the many difficulties in that undertaking As Job here professeth to have done Which points out that an easie way of Religion is not the surest way and that the difficult and strait way is not to be suspected 5. These who would be sincere need also much tenderness and vigilancy to take up the way of God in every step to watch for and take hold of opportunities of being helped on in it and to keep them constant in the pursuit of it For saith he I have kept or observed his way 6. Sincerity must appear in constancy and steadiness in our course and that we do not decline to the right hand or to the left as Job here professeth he also studied to do Not but Saints may decline somewhat in an hour of tentation and trial and yet be sincere But the meaning is 1. It is their duty to be free of a byass and to look straight forward in the course of piety Prov. 4.25 2. They should not only beware of open Apostasie but of declining or turning aside in the least to any hand 3. They should not gadd nor wander as if there were not work enough for them in the course of Piety but should keep themselves throng at it 4. Whatever their declinings may be yet it should be their study and endeavour to do otherwise and to hold Gods paths and to mourn for their short-comings and if they thus pursue after the wayes of God Psal 119.20 131. they will reap the blessing of an enjoyer 5. While Saints do otherwise their Integrity will not afford them ground of Comfort From v. 12. Learn 1. Gods approved way is to be searched for in his Word and not elsewhere For his steps and way vers 11. are here called his commandment and words 2. Such as would subject themselves to Gods Word must look upon it in its due authority and as his commandment as Job doth here 3. That Commands do come from Gods lips and mouth and that he hath spoken them will be reason enough to a sincere man to make him submit to them Yea it renders them sweet to him that they come from Gods mouth whose Love they believe As Job's description of these Words and Commandments here imports 4. Having said v. 11. I have not declined here he adds I have not gone back to point out Partly that declining tends to Apostacy For if he had declined in the least he might readily also have gone back Partly that it is also an evidence of mens sincerity when whatever wrestlings they are put to with their declinings and slidings yet they are kept from open defection and Apostacy which is a very dreadful evil when men after they have spoken of much blessedness in the wayes of God do quite abandon them 5. None will thus sincerely cleave to the directions of the Word but those who have much affection to it Therefore he adds I have esteemed the words of his mouth This esteem of the Word whereof this in an evidence as the word in the Original signifieth when men do hide or lay it up and suffer it not to slip as Heb. 2.1 Jam. 1.23 24 will quicken us to the obedience thereof and witnesseth our sincerity while we are not forced to our duty but do willingly delight in it and in the Law that prescribes it and do bewail our daily failings Rom. 7. 6. It is the duty of the sons of men to be content with necessary food as is here supposed that his necessary food or his daily appointed portion was a satisfying mercy to him See Prov. 30.8 1 Tim. 6.8 And when men do not acknowledge mercy in this it is just they be deprived of it 7. When men discern aright they will prefer the Word not only to delicates but to their very food that is necessary to maintain their life For I have esteemed the words of his mouth more than my necessary food The Word doth maintain a more noble life than that which is maintained by bodily food and is more necessary and sweet than any creature-comforts Ps 4.6 7. and will sweeten all other cold and scant entertainments and therefore should be esteemed accordingly Verse 13. But he is in one minde and who can turn him and what his soul desireth even that he doth 14. For he performeth the thing that is appointed for me and many such things are with him In these Verses we have Job's complaint that notwithstanding his Integrity whereof he hath given so many evidences in the preceding Verses yet God was inexorable to his desires and regarded not his miseries and would neither hear him plead his own Innocency nor yet forbear to plague and afflict him This Complaint he utters in several expressions whereby he evidenceth the greatness of his grief and vexation because of his lot 1. But he is in one minde and who can turn him v.
a godly mans esteem For here Job reflects on this as a desirable coâ—dâ—tion when he had darkness and Gods light whereby he might walk through it when he had humbling steps and God remembring him in his low estate as Ps 136.23 Such a trade as that is the most enriching trade that a Saint can drive and far beyond ease and idleness with whatsoever refreshment it seem to be attended 9. Gods people must not expect that they will alwayes get easily and comfortably through their difficulties or that they shall have a life-time of these sweet proofs of Gods favour which they sometimes finde For now Jobs case is altered He may wish for the Dayes when by his sight he walked through darkness but doth not enjoy them In those dayes see got easily through his difficulties and could see through a thick cloud but now he sticks in the mire and is involved in the clouds of thick darkness Thus we finde the people of God walking in darkness without any light Is 50.10 groping like blinde men Is 59.10 yea foolish and ignorant like very beasts Ps 73.22 This other life is no less necessary and needfull in its season as contributing to squeeze out our lusts and corruptions to pluck up these weeds in us which are apt to abound when we receive showres of refreshfull influences to discover us to our selves and exercise our faith and to fit us for proofs of Gods care and love when we are emptied Ps 73.22 23. And particularly Saints are not to mistake if after they have got easily through trials for a while they finde them stick faster afterward For hereby the Lord trains them on in his service till they be so engaged that they cannot retire and then he ministers strong Physick which will be more operative upon them As they grow in grace so their trials may grow in sharpness and continuance Whereas their Spirits were fresh and vigorous at first they may crush them afterwards by discouragement and then difficulties which were easie before become unsupportable burdens and their Spirits growing peevish and bitter they may make themselves an uncomfortable life And besides instead of lively tenderness security and lazyness may creep upon them and then they will take worse with disquiet and exercise than formerly they did All which should be adverted unto in this change of Saints lot and exercise Verse 4. As I was in the dayes of my youth when the secret of God was upon my tabernacle In the third Branch of this Description to Verse 18. Job gives an account of the parts of his former prosperity And first to verse 7. of his prosperity as a Parent and Master of a Family wherein also he continues to point out the presence and favour of God as the fountain and cause of his good Condition The good condition of his Family is generally propounded in this Verse and instanced in two Particulars v. 5 6. In the general Proposition he wisheth to be as he was in the dayes of his Youth when the secret of God was upon his House and Family Where consider 1. By the dayes of his youth we are to understand the time of his former prosperity which began early in his youth and was very sweet then unto him Some instead of youth read winter as the word will also bear And it points out that these dayes of his prosperity in his youth were dayes of case like a Souldier in his winter-quarters Or the words may also be read the dayes of my reproach or These dayes of his Prosperity for which he was now reproached by his Friends as if he had been a wicked man in them but he would be content he had them again All these Readings come to one purpose but that which we have in our Translation is clearest in this place 2. By the secret of God which was upon his tabernacle we are to understand both that special favour of God which the World knoweth not wherewith he was made acquainted in his youth when God dwelt in his Family as in his Church and the providence of God which protected his Family and made it to prosper Ps 91.1 3. He calleth his House and Family his Tabernacle not so much because these Arabians dwelt sometimes in Tents for we finde here a City where he dwelt v. 7. and his Sons had Houses chap. 1.18 19. as because he looked upon his House as but a Tabernacle that might easily be pulled down when God would and as the place of his pilgrimage his constant Dwelling-place being above Doct. 1. Acquaintance with God in youth is a great mercy and will prove comfortable to men when they come to old age For Job reflects upon the dayes of his youth as desirable dayes not onely for the prosperity thereof but because of the favour of God from which that flowed See Eccl. 12.1 Many have sad reflections upon the sins and follyes of youth who did not begin to look toward God in time 2. Rewards of Piety will begin as early as men can begin to be godly For these dayes were desiâ—able also upon the account of prosperity that flowed from the favour of God And albeit these temporal advantages do not alwayes accompany Piety yet men when ever they begin to seek God shall finde they do it not in vain Is 45.19 And they who are long a beginning to seek God do lose many precious opportunities and advantages they might have enjoyed especially when they had youth and vigour to have improved them 3. Prosperity accompanying Piety is a mercy especially when men have youth and health to make use of it and it should be improved as such For Job accounts his former prosperous condition in his youth desirable However Prosperity in it self be still a Mercy yet to the wicked who want piety it proves a snare and though it be a mercy at any time yet especially in youth and when old age hath not taken away mens pleasure in their dayes Eccl. 12.1 And therefore such as are made partakers of this mercy ought to remember the account they must make to God for it 4. Such as do make right use of Prosperity they do look upon it as an uncertain passing thing As Job calls it here his Tabernacle See 1 Cor. 7.29 30 31. Undervaluers of Gods bounty in a prosperous lot do proclaim their ingratitude and their immortified lusts and that they are seeking happiness in temporal enjoyments which because they cannot finde they are therefore discontented and deprive themselves of that good which is really to be found in the good things of this life As Solomon missing of happiness and finding only vanity as to any felicity the creatures can bring to man in his pursuits after pleasure and delights falls a dispairing and hating of all his labour and hates his very life till he recollect himself and acquiesce in that good thing which God allows in the use of the creatures though they cannot make man happy Eccl. 2.1
touched and affected with his disease had no intermission of pain so as he could get no rest The words in me are in the Original from above me and so some read the Text thus He pierceth as the verb is singular my bones from above me that is God pierceth them by these diseases which he sends from above or so pieâ—ceth them as if he would pull them away from above or from out of his body All comes to one purpose that he had great pain inflicted by God as if his bones were broken and pierced and pulled out of his flesh 2. He points out the loathsomness of his disease v. 18. The Original in the beginning of the Verse hath onely thus By great force is my garment changed Whether we supply it thus as in the Translation By the great force of my disease or as others By the great force of God all comes to one purpose For God employed his force here by inflicting the disease which had so forcible effects And the meaning of the Verse is That the violence and loathsomness of his sickness was such as the ulcerous matter which ran out of his boyles and sores did foule and alter the garments which sometime had been an ornament and badge of his Dignity Yea the filthy matter drying upon his garments and making them staffe or before it dryed causing his garments cleave and stick to his skin did binde and straiten his body like the strait collar or neck of his coat where he alludes to their custome who had long garments open only at the neck and foot Which being strait above where they put it over their head could not but be very troublesome especially to these who had any bodily pain 3. He amplifieth this loathsomness of his disease v. 19. from the consideration of the hand of God in it and from the effects thereof Shewing that God had hereby cast him into the mire namely of this filthy matter running out of his sores and so had laid him low as if he had cast him upon the ground in a mire And That he was become like dust and ashes that is his dried scabs and filthy matter upon his body made him resemble a lump of dust and ashes And withall his wallowing in the dust in his trouble and his humbling of himself before God in dust and ashes as Chap. 42.6 made his contract more filthy upon his body Though it may also be understood figuratively that he was become base and vile in his own eyes remembering his base Original and that he was but dust and ashes as Gen. 18.27 All these may be joyned in one For it is not to be doubted but when godly Job considered his own filthy and loathsome body he was thereby led to minde his baseness From v. 17. Learn 1. Bodily pain and sicknesse is a very sharp tryal especially when it is joyned with other troubles upon a mans minde name and estate For here after he hath spoken of the contempt oppression and terrours under which he suffered it makes a new Branch of his Complaint that his bones are pierced in him and his sinewes take no rest Thus did Satan reckon that affliction upon Jobs body would try him to purpose chap. 2.4 5. See also chap. 33.19 So that we are to prize it as a great mercy if we have healthfull Bodies we ought to beware that we abuse not health and strength we ought to reckon that our tryals are not compleat so long as we want that tryal of pained and sick Bodies and we ought to pity these who are exercised with it 2. It may please the Lord to exercise his own dear Children whose Bodies will be eternally glorious with much bodily pain even amidst their other tryals As here befell Job This the Lord is pleased to do to his Children not onely that he may chasten some of them for their sin and folly Ps 6.2 and 32.3 But that hereby he may compleat their tryal and take proof of what is in them that he may give proof how much tryal he can support them under that he may let them see how much affliction may be consistent with his love to the afflicted that by the lot of some he may warn all to prepare for what may befall them being thankfull if their tryals come not to that height and extremity and that he may teach all that they ought not to judge what will be the condition of Saints in glory by what sometimes they are in this world 3. Nights rest is a sweet mercy which sometime God may with-hold from his Children For Job's bones were pierced in the night season See also chap. 7.3 4. and 17.12 Ps 77.4 As Saints who are at peace with God ought to observe it as a mercy if they get but nights rest amidst their other tryals and if God with-hold it they ought to reckon that God denyeth them that ordinary case and lenitive to the end their support and help may be seen to come intirely from himself So further Others and even Saints in their miscarriages may read divers things in this tryal of wanting rest As 1. That it is a check for their too much rest and quietness little regarding how matters go in the world which is ordinarily the disposition and practice of the most guilty persons as we finde guilty Jonah was fast asleep in the tempest when the Mariners are awake Joâ— 1.5 6. 2. That it is a check for their little disquietting of themselves with seeking of God but either neglecting it altogether or taking an easie way of it Whereas David used to be at it at midnight Psal 119.62 3. That it is a fruit of their sinfull disquietting of themselves about the world which oft times takes from them the nights rest See Ps 39.6 Eccl. 5.12 4. That it is a fruit of their attempting to disquiet God with their provocations See Is 1.24 and 43.24 Am. 2.13 5. That it is a fruit of their disquieting of themselves sinfully and excessively under trouble without endeavouring to encourage and compose their own spirits as 1 Sam. 30.6 Ps 42.5 11. From v. 18. Learn 1. Albeit the Lord be pleased to put beauty upon our bodies yet they are but composed of very loathsome and vile matter as he can easily discover by a touch of sickness For so doth here appear in Jobs ulcerous and loathsome Body which defiled his Garments See Proverbs 31.30 2. Saints whose dust will one day be raised in glory and incorruption may yet be very ugly and loathsome in this world As here Job was as also Lazarus the beggar Luke 16.20 3. Albeit it be little matter what be the condition of mens Bodies so the Soul be adorned with grace Yet it is an humbling tryal in its own kinde to have a loathsom Body Therefore Job here complains of it how the ulcers of his Body defiled his Garments and made them so stiffe that they hurt him And when God makes this the tryal of
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
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
characters 7. It is a fault intollerable in any especially in a godly man to say or do any thing to the advantage of wicked men in their evil courses or to the prejudice of piety For it was Jobs great fault that he had answers for wicked men See Psal 73.11 12 13. 8. When godly men do not bear afflictions patiently or do reflect upon God because of them they harden wicked men in their way For thus did Job answer for wicked men 9. As any sin is odious in any especially in godly men So much more when they are stubborn and rebellious in it For here was his crime to adde rebellion to his sin or by persisting in his sin to turn it into rebellion Which men ought to advert unto that there be not much of will in their sin whereof Paul was free Rom. 7.19 That they sin not against light that when they sin it may be their burden and they may endeavour to amend it Rom. 7.24 25. And that they persist not in any sin notwithstanding any reproofs or warnings or corrections sent to reclaim them which was Jobs fault 10. When godly men are sore afflicted and ill guided under it they may have foul fits of stubbornness and rebellion before they become tame and their trouble may break and crush them before they come to bow and stoop under it For so Job added rebellion to his sin and grew worse and worse in his fits As Asa also did in another case 2 Chron. 16.10 And when men under trouble are not throughly convinced but it may be mistaken as Job was they will readily grow worse and worse 11. When men carry insolently even in a good cause it is an evidence they do manage it ill For albeit Job had the better of his Friends yet his clapping of his hands among them was not right and argued that there was more dross in his defences By such miscarriages men lose the advantage of their good cause See 1 Pet. 3.15 12. It is the cap-stone of mens miscarriage under trouble when they reflect upon God because of his dispensations For this is the last challenge that he had words against God 13. The more there be of those reflections upon God it is the worse For his multiplying of his words against God is an aggravation of the fault CHAP. XXXV This Chapter contains Elihu's third Speech which is shorter than the rest and in substance much like the former In it after the Transition v. 1. We have First A Proposition of what he is to refute v. 2 3. Secondly The Refutation thereof Wherein he taxeth a three-fold fault in Jobs discourses and complaints 1. A conceit of his own righteousness which he refutes v. 4 8. 2. An useless and unprofitable sense of affliction which he propounds and clears v. 9 13. 3. Hopeless carriage under his trouble which he desires him to amend v. 14. considering how he had smarted for it though yet in great moderation v. 15. Thirdly The Conclusion of the Speech v. 16. Verse 1. Elihu spake moreover and said IN this Verse we have the Writer's Transition to the following Speech Wherein is insinuated that Elihu having expected a while to see if Job would answer and finding him continue silent goeth on to refute his expressions and to check him for his failings Whence Learn 1. It is no easie task to discover unto godly men all their failings in a day of tryal or to convince them solidly of the sinfulness thereof when they are discovered For so much doth this renewed pains which he taketh upon Job intimate to us 2. It is the duty of such as have a calling to it not to weary in taking pains upon distempered Saints to set them right For therefore doth Elihu insist in this as his duty and task Verse 2. Thinkest thou this to be right that thou saidst My righteousness is more than Gods 3. For thou saidst What advantage will it be unto thee and What profit shall I have if I be cleansed from my sin Followeth a new Accusation or a Proposition of what he is to refute as faulty in Jobs expressions Wherein we have 1. The way of propounding the challenge v. 2. which is by way of appeal to Jobs own conscience if he thought that right or fit to appear in judgement with it as the word will signifie which he is to mention 2. The fault propounded v. 2. That he had cryed up his own righteousness above Gods which because he had not said so much in express tearms in any of his discourses Therefore 3. He proves from his words v. 3. That he had said It or his righteousness did not profit him nor had he any advantage by being cleansed from his sin Where in repeating Jobs words or at least the sense that might be put upon them he changeth the person and in the first part of the Verse directs his speech to Job in the second person and in the close of the Verse he repeats the formal words as they are supposed to be spoken by Job Or this change of the person may import That Job spake these words both to himself What advantage will it be to thee in his secret resentments and communications with himself And to others in his open complaints What profit shall I have c For clearing of the words Consider 1. That the word Righteousness is to be repeated from v. 2. in v. 3. for it is of the unprofitableness of his righteousness that Job complains 2. In the close of v. 3. instead of cleansing from sin there is only sin in the Original But because in this Language expiation of sin or sacrifices for sin are sometime called only Sin therefore the word is so rendered here Though the phrase repeating the word Righteousness from v. 2. as hath been said may as well be rendered thus What profit shall I have or have I by my righteousness more than by my sin That is I would have met with no sharper measure if I had been a gross sinner Both these readings agree in one that he complained that he reaped no profit by his study of piety though the last reading expresseth it more bitterly and grosly 3. Though Elihu charge Job with saying this yet I find not that he uttered those express words in any of his complaints This gives no ground to their conjecture who think that Job said more in his complaints than is writen in the former part of this Book And that this is one of these expressions that are omitted by the Writer of the Book though it was well remembered by Elihu in the mean time But though Job uttered no such words yet Elihu might inferr from what he said Chap. 9.22 and divers other places wherein he had asserted that himself and wicked men were alike dealt with He might I say inferr not that Job spake untruth in maintaining that Thesis against his Friends that all things come alike unto all but that such as narrowly
added Only remember that they who become poor in affliction will relye on God on whom they are left and will be tender in their walk Psal 40.17 Zâ—ph 3.12 13. And it will not a little humble them that they needed such a mean to bring them up to that disposition Doct. 4. Men are never right nor will become poor under trouble nor will they be fitted for any good issue till their ears be opened to hear Gods mind in affliction and it be not a dumb rod For their ears are opened or revealed in oppression Of this see on v. 9. Only as frequently the deafness of our ears to the admonitions of the Word draweth on afflictions so rods will never humble us and make us poor till we hear from God what we are and what he mindeth by them And till we not only hear but learn our lesson we are not fit to be delivered from our Schoolmaster So that they have a poor and unprofitable life who are kept toyling only under the rod but have never a lesson inculcated by it 5. However God make use of the rod as a mean in his hand yet it is his own hand and blessing accompanying it that teacheth us any thing thereby For he openeth their ears Of this also somewhat hath been spoken before Only our afflictions are oft-times barren that we may know who doth us good and may eye him when they are barren and acknowledge him when they are made fruitful 6. When God hath humbled and instructed his people under the rod then they are in the way to get deliverance For he delivereth the poor in his affliction and openeth or when he openeth their ears in oppression It is true the counsel of the poor may be shamed and scorned by men Psal 14.6 while they wait upon God and are not delivered Yet they have the promise Psal 12.5 They are left upon God who will give a good account of his dealing about them Psal 10.14 and who deviseth concerning them as the Original phrase is Psal 40.17 to do that which is best for them It is a part of the commendation of God that he is good to the poor Psal 35.10 Yea his kindness to them may invite Kings to seek to share with them Psal 72.10 14. And it is frequently pleaded by Gods people that they are poor and needy Psal 69.29 and 74.19 and 86.1 and else-where More particularly as for the way of his dealing with the poor we are to remember that he doth actually deliver some of them out of their troubles and will deliver all of them at last And till that be brought to pass the rod changeth its nature They are delivered in trouble though they be not delivered from trouble by his supporting and comforting them under it by his sanctifying and mitrigating of it and by faith patience and mortification of lusts which make it easie And however it goe with them yet they may be convinced that deliverance would not be a blessing without this previous opening of the ear 7. It is the usual way of truly godly men to get good of their crosses and when it is otherwise and mens miscarriages provoke God to cut them off though that do not prove them graceless yet it should humble them as testifying that they have gone out of the road way wherein Saints use to walk For this issue of trouble on godly men is repeated from v. 11. as the usual way wherein they walk and no mention is made of that supposition of their rebelling under the rod and their being cut off for it v. 12. because real Saints do not usually run that hazard Verse 16. Even so would he have removed thee out of the strait into a broad place where there is no straitness and that which should be set on thy table should be full of fatness 17. But thou hast fulfilled the judgement of the wicked Judgement and justice take hold on thee Followeth to v. 22. the fourth Head of this first part of Elihu's Discourse containing a particular Application of the former general Doctrine to Jobs present case Wherein from what hath been said 1. He layeth the true state of Jobs case before him v. 16 17. 2. He gives him his counsel relative to his case as it stood v. 18 19 20 21. In these Verses Jobs case in pursuance of the former general Doctrine is laid before him in these two First What it might have been v. 16. Namely That if he had followed that course which is usually observed by godly men v. 11.15 he might have been in a prosperous condition which he illustrates by two similitudes One of a large bounds to dwell in opposite to these straits pressures and stocks he had so often complained of Another of a plentiful table opposite to his poverty and his sighing coming before his meat which he had also regrated And if it be enquired Quest How Elihu doth so positively speak to Jobs restitution seeing that is not so absolutely promised to godly men as Job hath all along disputed against his Friends Answ It may be he knew by special Revelation that Job was to be restored upon his repentance and therefore he speaks so and so earnestly presseth him to repent But seeing that cannot make a general and common Rule for others in the like afflicted condition Therefore it would be considered that albeit God may afflict a godly man yea and suffer a penient to come to outward ruine yet such as improve their afflictions aright have the promise of restitution and do oft-times get an out-gate and alwayes they get that which is as good for them Secondly He layeth before him what his case indeed was for present v. 17. Namely That since he had fulfilled the judgement of the wicked justice and judgement had taken hold on him in the present tryal For clearing whereof Consider 1. By the judgement of the wicked here we may understand Either Metonymically those sins for which God inflicts judgements or righteous punishments upon wicked men Or as the word also will read that sentence cause or principles which wicked men maintain and which they persist in and endeavour to bear out against God And so to fulfill their judgement is only to follow their steps and way of it whereby he had not only confirmed them in their proud and insolent carriage and so fulfilled or ratified their sentence and determinations but had drawn himself under the hand of an angry God And so while he chargeth Job with fulfilling of the judgement of the wicked he doth not assert him to be a wicked man but only as he had done before Chap. 34.8 affrights him from his way by letting him see how like some of his pranks were to the practices of the wicked 2. While he asserts that judgement and justice take hold on Job he means not that Job was under a dispensation of pure wrath nor doth it import that Jobs afflictions came not upon him at first only for
the tryal of his faith and other graces but only that his folly and miscarriage under the rod for which also God humbleth him though he employ Elihu first to handle him more sharply did draw on fatherly displeasure From v. 16. Learn 1. General truths will not avail nor prove usefull particularly to persons in affliction till they be applyed Therefore doth he subjoyn this particular Application to the former general Doctrine 2. There is no general promise recorded in Gods Word but it will be forth-coming to every one of his people as they have need Therefore that promise v. 11. is applyed to Job as that he had right unto if he had been in a right frame Yea the promise made to Joshua a great and eminent man Josh 1.5 is repeated Heb. 13.5 as belonging to every particular distressed Hebrew in the general scope of it abstracting from what was personal and relative to his special employment in it 3. The Children of God for their exercise or because of their folly may be brought under great distress As here is supposed in the contrary promises For the promise to remove them out of the mouth of straitness as it is in the Original imports That they may be under pressures which are ready to devour and swallow them up like a beast of prey And the promise of a fat table imports That they may be exercised with penury and want And the conjunction of those two promises imports That their penury and other sad pressures may goe together 4. It may encourage men to stoop to God and to receive instruction under the rod That there is no condition so sad but repentance and turning to God will amend it As here these promises import And albeit he will not take off all our pressures within time nor yet alwayes deliver his penitent people yet our being near to God takes away the bitterness of pressures and affords sweetness in every lot and may assure us that God will care for our table and will have an eye upon our pressures And though godly men before they repent may complain that possibly the promise will never be performed yet let rhem once repent and be near God and that will silence all their complaints 5. It may be matter of sad thoughts to godly men under trouble when they consider how much better their condition might have been were it not for their own folly As here he lets them see Even so would he have removed thee c. if thou had not thus miscarried See Psal 81.13 14. Isa 48.18 19. From v. 17. Learn 1. It is not unusual to see godly men fail in an hour of tryal and so to run away from their own mercy As here he lets him see that his case was farr otherwise than it might have been 2. As it is a kindness to tell Friends their condition freely so they have need to have it told them by others they being ready sometime to take it up too sadly and at other times to look too easily and partially upon it Therefore doth he so freely tell Job his condition here 3. As godly men in their fits of distemper may homologate too much the principles and wayes of the wicked so it is their great fault so to do For here he chargeth him with fulfilling the judgement of the wicked Of many pranks of the godly in trouble it may be said What will they leave to the wicked to do when they do so 4. The longer these courses be persisted in it is the greater sin For it aggravates his fault that he fulfilled this judgement of the wicked or confirmed them in their way by the length that he proceeded in it 5. Sin would appear more formidable if it were looked upon as inseparably attended with judgement As here the wickeds way is called their judgement not only because it is their judgement and determined sentence and fixed principle to follow it but because it is the cause of a sentence of judgement from God 6. Whatever others do find of judgements attending sin the godly may lay their account not to escape For this sinful course is proved to be judgement or sentenced by God because judgement and justice take hold on thee 7. As godly men may come under fatherly displeasure and this will be sad to them when they discern it So it is yet sadder that their own folly should change the nature of their cleanly tryals and mix anger with them As here he lets Job see that his cleanly tryals were turned into judgement and justice though with moderation as Chap. 35.15 8. Whatever Saints may dream of yet Gods fatherly chastisements will not only reach them when they miscarry but will hold them fast till they quit their folly For they take hold on thee The word also signifieth and is else-where rendered to support or sustain but here as also Prov. 5.22 it signifieth to apprehend or hold fast and includeth the person of whom hold is taken as is supplyed in the Translation Verse 18. Because there is wrath beware lest he take thee away with his stroak Then a great ransome cannot deliver thee 19. Will he esteem thy riches No not gold nor all the forces of strength Elihu having stated Jobs case doth now give him his counsel relative to his case as it stands And though the counsel be but one in substance that he would amend his faults yet I shall take it up as it lyeth in the words in three branches which will clear wherein Elihu thought Job had fulfilled the counsel of the wicked The first whereof in these words is That heing now under wrath he should be afraid to provoke God by his miscarriages when he was under his hand to cut him off without remedy For then no ransome or wealth or power could rescue him Whence Learn 1. It is no proof of true friendship only to reprove men for their faults without giving them counsel how to rectifie what is amiss For here Elihu subjoynes advices to his former reprehensions hereby witnessing that he was a Friend indeed who was not seeking nor taking advantage of him in reprehending his faults 2. It is a special part of our duty especially under trouble to examine and try our condition how it stands and it is a proof of real friendship to help us in this tryal As here Elihu points out unto Job how it is with him and tells him there is wrath 3. It is the great and concerning Question of Saints to try how God is pleased with them and to try what wrath or displeasure may be in their cuâ— when they are afflicted Therefore doth he give Job an account of that especially 4. As Saints may be under wrath or fatherly displeasure as he told Job in the former Verse and here again repeats it So when they are in such a case they ought especially to take heed to their walk that they do not rage and free against God For because there is
wherein we presume to prescribe to him he may justly put us to care for all that concerns us were it even to order the Light which we need when it should come and shine 3. That Job could let God order and guide common things such as the light of the day c. without him and will not quarrel God for longer or shorter colder or hotter days but he will not pay him that submission in his own particular concernments Which sheweth That our Self-love is the cause of all our quarrellings God by our own confession doth still well enough till it come to our particular and we can construe well of he lot of any other but not of our own which is an evil for which we ought to be humbled Doct. 5. It is an useful study to ponder how the Lord hath ordered a variety and vicissitude in time and that Light should succeed Darkness for the morning light and day-spring import so much here And by this the Lord would teach us to expect changes and not to settle upon flâ—eting time for we will find it but vanity he would have us seeing a beauty in every thing in its time Eccl. 3.11 as the darkness of the night hath iâ—s own usefulness as well as the light of the day and would teach his people not to cast away their confidence in a dark hour as if a morning would never succeed to a dark night See Psal 71.16 8. 6. It is also to be observed that this vicissitude and the coming of light after darkness is at Gods command not at our disposal nor any others nor to be impeded when he will have it come for he commandeth the morning and causeth the day-spring to know its place All things are aâ— his disposal so that till he command nothing will be effectual but we may look for peace and behold trouble Jer. 14 19. And when he commands nothing will hinder neither hâ—s peoples fears nor their enemies will be able to obstruct their mercies Isa 49 13 14 15 24 25. 7. We should also observe that God will keep no fixed course in things below save in exercising a constant variety for as the day-spring hath its various places and every day is shorter or longer than another and the Sun riseth not still at the same place in our Horizon so are his other dispensations various And he is pleased to alter them that we may be preserved from formality that we may get variety of Experiences and that our dependance may be entirely upon him Only as long nights are recompensed with long days at another time and cold with heat so will it prove with the people of God Psal 90.15 Secondly This work of God in sending of the morning-light is further commended v. 13. from the effects 1. That it quickly spreads to the ends or wings and extremities of the earth not absolutely of all the earth for then it should be no night any where whenever this light shines and seeing it still shines in some place there should be no night at all but only of that part of the earth which is within the compass of that Horizon where this light ariseth where in a moment it spreads far and near enlightening the most remote parts 2. That hereby the wicked are shaken out of it that is out of the earth by being discovered and punished where the phrase may allude to that ancient practise of executing judgment in the morning Jer. 21.12 Or out of that part of the earth where the light appeareth and so they are shaken out of the light as some understand it by being made to flee and seek to darkness Job 24.13.17 John 3.20 For the first effect beside the general observation That the Glory of God shineth in this work in that he giveth the morning these wings whereby it spreads so quickly Psal 139.9 We may further gather in reference to the scope 1. If God communicate so rich a common benefit to the earth and wicked men in it Mat. 5.45 How little cause have Saints to quarrel his special dispensations towards them 2. God can very quickly and unexpectedly transmit comfort to his Children as they need it as the morning light doth quickly take hold of the ends of the earth From the second effect Learn 1. Whatever wicked men seem to gain by their impiety yet they have but a poor trade of it as here is supposed 2. Whatever Consolations God dispenses yet they are not allowed on the wicked for this mercy of the light is not allowed to be comfortable to them 3. Albeit some wicked men may be so impudent as to avow their sin in the open light yet generally sinners want not their own fears and horrors to torment them and however they are obnoxious to hazards for the light is a terrour to them and they are shaken out of it or out of the earth by a violent stroak of Justice or by the violent agitations of their own disquieted minds 4. In reference to the scope this may teach That as the light dissipates darkness contributes to the shaking out of wicked men and drives wild beasts to their dens Psal 104.22 So whenever God is pleased to lift up the light of his countenance that will dispel all the tentations and fears of Saints that they will not appear Which if Job had hoped for he might have seen cause to forbear his quarrelling Thirdly These effects of the morning-light are further enlarged and amplified in the two following verses And 1. The lights spreading of it self is further amplified v. 14. from this That the earth which by darkness loseth its lustre as to our sense for then we cannot discern it doth by the morning-light recover as to our sense a new lustre as if Clay were new stamped and received a new impression by a Seal and as if the earth were decked with a new garment and variety of Ornaments See Mat. 6.28 29. Psal 104. 30. Doct. 1. Our Mercies are oft-times taken out of our sight that we may learn to prize them as darkness turneth the earth â—o be as it were without form and shape 2. Mercies are not always lost when they disappear and are taken out of our sight as the earth loseth not that real lustre which it hath in the day though want of light hide it from our sight 3. After Mercies seem to be lost and gone they may yet be recovered and restored as the earth recovers its beauty and is seen in its lustre by the morning light 4. God exerciseth men with variety of changes in their condition that their mercies may have a new lustre when they are restored to them as here the earth appears every morning as if it had got a new stamp and new ornaments and so should we look upon the earth and all our other mercies every day Lam. 3.22 23. 5. It may encourage Saints to wait on God in dark times seeing those will but contribute to make their mercies more
Creatures have yet none of them are exempted from subjection to Gods Dominion for he doth retch the wild Ass Jer. 2. â—4 And Behemoth Job 40.19 And this most insolent men who neither fear God nor reverence men will be made to find Isa 37.28 29. 4. That God hath abundance of wild and untamed Creatures at his command doth evidence that he need not be in mans reverence for service or sacrifices as Psal 50.8 12. Which may humble them who presume to quarrel God because he seemeth not to notice them and their integrity and service which was Job's practice 5. Mans indigence is continuallâ— proclaimed not only in his daily need of food and that himself must be kept at a continual labour for his food but in that he needs the help of other Creatures to labour for his meat as here is intimated that he needs beasts to drive with his burdens v. 7. and to labour the ground and bring in the fruits thereof for him v. 10 11 12. 6. The untameableness of some Creatures serves to commend the love of God who tames others of them for mans use as here is intimated That though the wild Ass and Unicorn will not yet others will be driven and will serve and abide by our Crib It speaks somewhat of God when we see a little Boy lead and command an Horse or Oxe which are much stronger than himself 7. Albeit every thing be not for that use which we desire yet they are not therefore useless for those beasts sâ—rve to set forth the Glory of God albeit they will not serve man 8. Creatures and Lots will prove not according as they seem to promise in themselves but according as God makes them to be for when one sort of Asses is dull unserviceable another sort is wild and though the Oxe be tame for labour yet the Unicorn which is stronger and might work more is not 9. As there are many Creatures fed without mans care such as the wild Ass and Unicorn beside these formerly mentioned So even those of them who are not ravenous like the Lion and Raven Chap. 38.39 40 41. yet get their food as the wild Ass hath a large pasture Their case is not desperate who can promiâ—â— little for themselves nor will all those go to wrack who do not help themselves by violent means 10. God can command even the wildest of Creatures for the wild Ass is at his command and the Unicorn will serve him though he will not sâ—rve man Which may warn the stout-hearted and undaunted to fear and may encourage the Godly to trust in him when difficulties aâ—e impetuous and violent Verse 13. Gavest thou the goodly wings unto the Peacocks or wings and feathers unto the Ostrich 14. Which leaveth her Egges in the earth and warmeth them in dust 15. And forgetteth that the foot may crush them or that the wild Beast may break them 16. She is hardned against her young ones as though they were not here her labour is in vain without fear 17. Because God hath deprived her of wisdom neither hath he imparted unto her understanding 18. What time she lifteth up her self on high she scorneth the Horse and his Rider The fourth Instance contains an account of Gods care in adorning sâ—me â—â—rds and his care of the careless amongst them This is cleared in the Peacock and the Ostrich where we have to consider 1. The beauty of the wings of Peacocks or of the Feathers in their Tails spread out like the wings of a Bird and of the Wings and Feathers of Ostriches v. 13. 2. The unnatural stupidity of the Ostrich which leaves her Eggs covered with a little Sand to be hatched by the heat of the Sun v. 14. Little considering that they may be crushed by the seet of men and beasts which pass by v. 15. And which neglects her young ones and runs the hazard were it not for Gods care of losing all her labour in laying of her Eggs without any fear at all v. 16. And that because God hath deprived her of that natural Instinct which other Creatures have v. 17. See Lam. 4.3 3. That though she be thus stupid and unnatural yet she is fitted to flee danger and by lifting up her self on high scorneth the Horse and his Rider who pursue her v. 18. Which is not so to be understood as if she were able to soar and flee high for by reason of her large and unwieldy body she scarce lifts her self from off the ground but runs fleeing and fleeth running making use both of her feet and of her wings as sails to help her forward But the meaning is that when she thus lifts up her self to escape a danger she is not only bigger than Horse and Rider both being very tall but moves so swiftly and withal as some write casts Gravel and Stones behind her with her Feet as she runs that Riders on swifâ— Horses cannot overtake her nor dare come near her Hence it was that the Arabians tried the swiftness of their Horseâ— by their running after the Ostrich From the Instances gather 1. God is to be seen and acknowledged in the beauty he hath put upon some Creatures such as the Wings and Feathers of the Ostrich who have goodly Plumes and the goodly Wings or Tail which God and not man hath given to the Peacock and which hath so many changing colours that no Art can imitate it Thus he hath adorned the Lillies with beauty above what Solomon had in his Glory Mat. 6.28 â—9 A look of those things should not be passed without a spiritual use seeing therein we may read how beautiful God is in himself and in his dispensations and what beauty he can put upon any of his Creatures he pleaseth as will be verified upon the vile bodies of his people Phil. 3 21. 2. There is no excellency in the Creatures but it is attended with some imperfection which may shew that they are but Creatures as here the beauty of the Ostrich is attended with stupidity 3. God hath deprived some Creatures of a natural Instinct to care for their young ones which is here called Wisdom and Understanding v. 17. That so we may observe it as a mercy in others of them as Children should be sensible of the mercy they received in their Parents care of them when they could not care for themselves and should labour to require it 1 Tim. 5.4 And that we may beware of provoking God to cast us into those difficulties which will deprive us of that natural Affection Lam. 4.3.10 4. God hath a care even of these Creatures which are cast off by Parents as here the Eggs and Young ones of the Ostrich are tendered by him Much more will he care for Saints in such a case Psal 27.10 5. As the unnatural Ostrich is yet secured by her swiftness v. 18. So evil doers may prosper nor should Saints stumble at it as Job by his complaints did evidence he was offended thereat
or the things of God yet they do not 〈…〉 as they ought till they know them 〈◊〉 so as may leave some impression upon th◠〈◊〉 See Psal 139.14 3. As for the Nature and Effects of this knowledge he knew and did acknowledge this truth before yet in his practice he walked not according to his knowledge but his passion did over-drive him and made him to speak as if he thought otherwise and as if he had judged that God is not absolute in his power and dominion And this teacheth That practical Knowledge or Knowledge which appears and is improved in practice is not easily attained even by godly men who are sound in their Light and Principles And That whatever men know yet nothing is rightly and fully known but what is improved in practice not at sometimes only but in their greatest exigencies and when Tentations are strongest to the contrary as Job ought when his passions were strongest to have acknowledged and improved this Truth which he did not Verse 3. Who is he that hideth counsel without knowledg therefore have I uttered that I understood not things too wonderful for me which I knew not The second Principle and Lesson which he learns is Mans inability to dive into or comprehend the counsels of God Of this he makes profession 1. In Theft or in general that man doth but obscure the counsel of God by his ignorant and shallow Conceptions and Expressions of it Which he propoundeth by way if repetition of what God had said Chap. 38.2 As if he had said Lord I well maist thou say Who is this c Or ask who is this that is so presumptuous as to obscure thy deep Counsels by their Babling For I am now of the same opinion that they do but hide Counsel without Knowledge and I have the same low esteem of any who shall attempt it that thou hast As for the difference betwixt Gods Question and Jobs in that what God calleth Darkning Job calls it Hiding and whereas God said that man darkens counsel by words without knowledge Job saith only that he hides it without knowledge all comes to one purpose For darkning and hiding are both one and this hiding without knowledge must be understood to be done by words though it be not here expressed Or it may be conceived that Job aggravates the fault now when he is sensible as is the way of godly men when they come to see their folly so to be simply hid is more than to be only darkned and whereas God had mentioned only his foolish expressions he reflects upon the ignorance from whence they flowed and upon the folly which was in them in that he ran so great a hazard by his presumption 2. He makes profession in hypothesi or in particular That himself was the man who had vented his Ignorance and had uttered his raw conceptions of these marvellous and wonderful things which were above his reach This purpose having been before spoken to on Chap. 38.2 we may here briefly Learn 1. Whatever men think in their passion yet when they come to themselves they will subscribe to the Verdict of God in his Word as here Job repeats and subscribes to the truth of what God had said 2. It is a truth which cannot be contradicted That there is deep counsel and wonderful wisdom in the providences of God about men and especially about the godly as here is supposed Which is both matter of encouragement to them and of caution that they seek not to pry into these things 3. It is also a certain truth That no man can reach the depth of Gods Counsels in his Providences Particularly in his singular dispensations toward the Godly as here Job confesseth that men do but hide counsel without knowledge and that himself had uttered that he understood not c. when he spake of these things 4. It is not enough that men do acknowledge in general that there is ignorance and short coming in taking up the Counsels of God unless they be sensible thereof in themselves and be affected with their own particular miscarriages in that matter as Job here subjoins his particular Confession of his own miscarriage to the general Challenge Therefore because I was one of these without knowledge have I uttered that I understood not things too wonderful for me which I know not Men may be clear enough in general Truths who yet will miscarry when they are under a particular Tentation and it is in that case and time especially that men ought to be upon their guard 5. Though men ordinarily think but light of their mistaking of God and of their babling when they speak of his Counsels and particularly do think lightly of what they have done of that kind if they give it over for the future yet when Saints are tender such miscarriages will leave an humbling conviction behind them even after they are abandoned as here we may see in Jobs Confession of the evil of that course which now he hath given over Vers 4. Hear I beseech thee and I will speak I will demand of thee and declare thou unto me The third Principle and Lesson he hath learned is to decline to be a Quarreller of God and in stead thereof to betake himself to be a Disciple and Scholar unto God Those words however they sound are not a Preface â—o any new purpose he is now to speak or propound But they are relative as v. 3. also was to somewhat that had passed before And for finding out his meaning we are to reflect on Ch. 13.21 22. Where Job had desired to debate with God and was content that God should either be Pursuer or Defendant as he pleased In answer to which proud Proposal God had taken him at his word Ch. 38.3 40.7 And in the two preceding Speeches had acted the part of a Pursuer or Demander This Job now finds so hard for him that he declines to defend any longer and betakes himself to the propounding of Questions that he may get Answers from God Quest But is not his offering to demand no less proud than when he offered to answer as being as well as the other one of these two Offers which he had proudly made to God Chap. 13.22 Answ That is not the demanding or questioning formerly undertaken by Job in his passion which here he means to insist upon for when he gives over answering he doth also give over to demand in these terms But that which he intends here is only thiâ— That hereafter he will give over all such proud quarrelling and debates and will now learn humbly to propose his difficulties unto God that he may receive information concerning his case and his duty from him Doct. 1. Such as know God aright will decline to pursue and challenge him or to call him to an account for his dealing nor will they offer to teach him as Carpers and Murmurers would do for this Job now declines 2. Albeit men may
godliness only while we are in prosperity and then to turn our back upon it in adversity For this assertion of Satan that to serve God in prosperity and to curse him in adversity is a mark of hypocrisie is a sure truth albeit he did unjustly alledge it against Job However they must be much worse who do prosper and yet notwithstanding all the advantages of prosperity have not so much as a form but it may be lose what they had in a meaner condition 4. Albeit Saints do live in the midst of dangers yet Providence doth so guard them and every thing that is theirs that without his permission Satan or his Instruments cannot touch any of them For Satan grants that God had made an hedge not only about him but about his house and all that he hath on every side so that he could not touch him Without Gods permission Satan cannot so much as enter into a sâ—ine Matth. 8.31 so that we have no reason to fear him or his threatnings unless our Rock sell us see Numb 23.23 5. Satan is so malicious and restless that he doth not cease to assault even where he gets no success For Satan insinuates that not being able to insnare him by his prosperity he had attempted to make a breach upon him by bringing on tryal but without success And therefore he speaks angrily of Gods Protection Hast thou not made an hedge about him c We ought to acknowledge the kindness of God not only in upholding and in giving issues when he let 's tryals break in upon us but in frustrating many an attempt to bring us into trouble 6. What ever Satan seem to promise of prosperity to those that follow his way yet it is an unquestionable verity that Prosperity is the gift of God and that it is Gods blessing upon mens use of a lawful Calling that makes rich For this Satan is forced to acknowledge Thou hast blessed the works of his hands or his lawful Industry and so his Substance or Cattel is increased in the Land 7. All that men injoy is so at Gods disposal that the very least touch of his Power can overturn what is best settled and of longest continuance For so much doth Satan express for his own ends But put forth thine hand now and touch all that he hath and then it is to be understood that such a change will come upon his posterity as will tempt him to curse God 8. It is an unquestionable evidence of honestly even by Satans own confession when a man cleaves to God and his service both in well and wo For so much may he gathered from his arguing here If there can be nothing objected against Job but that he is a mercenary because of his prosperity and that this will appear if he put to tryal Then it will undeniably follow if Job continue to serve and cleave to God in his adversity as he had done before he is an honest man 9. Satans aim in bringing Saints to trouble is not only to draw them to some lesser sins but even to open and desperate blasphemy such as himself is guilty of For so Satan alleadgeth He will curse thee or Bless thee as v. 5. and that to thy face as the thing he aimed at in this assault So that they are but foolish who hearken to his tentations to lesser sins as if they could sist there For his prevailing in one degree is but a bait to draw them on to what is more gross till they come to this height of impiety And more particularly We ought to remember that tentations to fretting and murmuring under trouble come fom Satan who thereby is training on Saints to that height of impiety which here he designs Sixthly Gods purpose concerning Job propounded by way of concession with a limitation to Satan and Satans accepting and going about the employment v. 12. doth import this much That Gods purpose to try Job for removing of all calumnies did now break forth for which end he loosed some links of Satans chain who was lying at wait to catch all advantages And now finding way went actively about that business Not that Satan is ever in Gods presence by way of approbation or that he goeth ever out from it as to Gods Providential noticing and over-ruling all that he doth But the borrowed phrase imports that finding the chain loosed he went nimbly about the execution of what he was permitted to do Hence learn 1. It pleaseth the Lord sometime to expose his dearest Children whom he singularly approves to tryal that being tryed on all hands their integrity may appear and any dross that is in them may be discovered and purged out For so befel Job here 2. It is neither inconsistent with true Grace in a Saint nor with Gods love to him that sometime he and his concernments be permitted unto Satans power to exercise him either immediately by his own hand or mediately by his Instruments For saith the Lord Behold all that he hath is in thy power or hand Thus was Paul also bufferred by a Messenger of Satan 2 Cor. 12.7 3. However men do usually think light of outward mercies when they enjoy them Yet it is and will be found a sharp and searching tryal to be stripped of all these outward comforts For it is here yielded unto as a tryal indeed all that he hath is in thy power 4. When God exposeth his sincere Children to tryal he doth so to say lay a wager on their head against Satan that they shall not renounce their Integrity whatever come upon them For this Concession all that he hath is in thy power in answer to Satans malicious Proposition v. 11. doth import this much That this piece of tryal should clear the Controversie betwixt God and Satan whether Job was an honest man as God asserted or would blaspheme under tryal as Satan alleaged And the Behold prefixed to this permission given to Satan is not so much a note of admiration God to speak after the manner of the man wondering at Satans impudence as an intimation that God would have it now beheld and soon by Satan and others which of them spake truth concerning Job This as it serves for our caution and to put us in mind of how great concernment our carriage under tentation is so it may assure all these who flee to God in Christ for furniture and through-bearing under tryal that he hath no small interest in the matter to glorifie himself and give the foil to Satan by granting their desire 5. In the tryals of the Children of God though Satans hand therein be sinful and a venting of his malice against the Image of God in his Children Yet in the same exercise they ought to observe a Supreme and Holy Hand of God whose part and end therein is holy For here even that which Satan sinfully desired v. 11. God doth holily grant for his own wise ends All that he hath is in thy power 6. Albeit
meet with in our Pilgrimage ought so to loose our roots as we be not unwilling to depart when God cals us But no trouble can warrant us impatiently to long for death In a word it is sweet when love draws our hearts out of time but not when trouble chaseth us out of it Vers 25. For the thing which I greatly feared is come upon me and that which I was afraid of is come unto me 26. I was not in safety neither had Trust neither was I quiet yet trouble came The third reason of his Expostulation is taken from his former Piety and carefulness to avoid sin which might provoke God to send on troubles which since it had not succeeded he would be taken away by death Some expound the words as an aggravation of his misery That he never wanted trouble but in his greatest Prosperity was filled with vexations But neither doth this agree with the Scriptures account of his former prosperity Nor do his Friends so understand him who upon these words chiefly do ground their subsequent debates Taking it ill that he who was so afflicted should claim to Piety and a good conscience and so denied his Antecedent that he had been a godly man though now afflicted Whereas they should rather have repelled his Consequence That because he had been a godly man therefore he might lawfully take it ill to be afflicted Considering Gods Soveraign Dominion and infinite wisdome and the reliques of sin which are in the best of men upon which grounds Elihu and God himself do afterwards silence his complaints In asserting of his Piety and Integrity he doth not describe it at large but with reference to his particular case That he was a man who in the height of his prosperity did not betake himself to carnal ease but was still under a fear that a change might come and that he or his might provoke God to shake him out of his quiet estate and therefore laboured to prevent it by frequent addresses to God Chap. 15. And yet all this his solicitude had not availed to prevent trouble This he sets down both positively ver 25 that what he had feared and studied to prevent was come upon him and negatively ver 26. that though he had not been secure yet that had not prevented trouble Both are to one purpose the repetition serving only to shew how much he was affected with it And for further clearing of the purpose Consider 1. If it be enquired How this fear and solicitude can be accounted an evidence of his Piety it being rather like that anxiety which is never in quiet nor contented with any thing and contrary to our allowance to be joyful in prosperity Eccl. 7.14 Ans It would be considered that Job's fear was not a tormenting fear about troubles to come but a fear of wisdom and caution foreseeing trouble that he might prevent it Nor was it a fear opposite to lawful comfort but opposed to carnal security Nor was it a fear causing him to live in a perpetual distrust of God as an Enemy reckoning that undoubtedly he would afflict him But a fear of doing that which might provoke God to afflict him 2. If it be enquired how this profession of his fearing and his not being in safety and quiet agreeth with Chap. 29 18. where he professeth that he resolved to dy in his nest Answ If that expression Chap. 29. of which more fully in its own place doth import any more then his taking lawful comfort in his outward prosperity it doth only point at some sits of security into which sometimes he fell according to which God doth not judge of a man neither doth Job judge so of himself but according to the more constant tenor of his life 3. As for the scope and drift of this complaint and argument It tends in the first place to justifie his excessive roarings under trouble ver 24 to which it is immediately subjoyned by shewing that he could not but be so much disquieted considering how trouble had come upon him a godly man walking so cautiously and tenderly to prevent trouble His design in it is also to confirm his Expostulation with God for continuing of him in life For finding that notwithstanding all his godly care and solicitude and the means he had used to prevent trouble trouble and commotion had come upon him he could not well digest it but would be dead there being no hope that Piety could bring him out of trouble since it had not prevented it Thus doth Job argue but with more Passion then Reason if we consider beside what is afterwards to be marked that God by his absolute dominion may afflict the most holy yea even a sinless creature and that Piety is otherwise richly advantageous though it neither prevent nor remove trouble Nor is a godly mans case so desperate if he reckon right nor his continuance under trouble so unprofitable an exercise as to make him weary of life From this purpose Learn 1. It is a sure evidence of Piety not to be secure in Prosperity but to look on all things as mutable that we may prepare for changes and be afraid to offend God For thus doth Job assert his Piety I was afraid I was not in safety neither had I rest neither was I quiet It is a sinful temper to be like the rich man taking rest and ease in the midst of wealth Luk. 12.18 19. and it is much worse to be secure because of Prosperity when judgments are upon others about us Amos 6.3 6. 2. It is very rare to see tender walkers who are apprehensive of troubles loosed from the creatures and fearing to offend God meet with troubles in reality For Job looks upon it as a strange dispensation that he fearing and not being in quiet yet trouble came It is true the Lord may deal so with the wicked Prov. 10.24 Isa 66.4 Yet the godly do often find that the more they are loosed from the creatures the more assurance they have of enjoying them and that many times apprehended troubles are made their sore exercise when yet they never meet with them in reality Isa 51.12 13. And that because that very antecedent exercise produceth those fruits which are called for under real trouble 3. Whatever be Gods more ordinary way with mortified and exercised Saints yet he hath not so tied himself to this method but that things which they fear may yet come upon them and albeit their hearts be not settled on the creatures yet they may be shaken out of their enjoyments For so did Job find by experience Out mortification preparation fear and other exercises will not always prevent trouble For God may have wise and holy ends for afflicting even such tender walkers that he may try discover and augment their faith and patience may mortifie the remainders of sin in them may glorifie his grace and power in their support under great troubles c. Yet it should be considered that
Saints may be much mistaken of their case when God thus exerciseth them notwithstanding their fears and tenderness For albeit trouble may come on such yet upon due examination it will be found far more sweet then what they feared As may be seen in Jobs case His fear was to be shaken out of his prosperity as the punishment of sin Chap. 1.5 But his affliction was only a tryal of faith His fear now is that God hath done all this in wrath without any respect had to his piety as the scope of his reasoning importeth which was his mistake and contrary to Gods own verdict in the midst of the trouble Chap. 2.3 and after it Chap. 42.7 8. 4. Trouble will put men back to try what their former carriage hath been and whether they have had a sinful hand in procuring of it As here Job is put back to look what his exercise hath been before trouble came These who will not examin their ways daily trouble will force them to a back-search and then that will not satisfie nor give quiet which our wit can invent or our Consciences fancy to themselves in a calm day But Conscience will be put to it to speak the truth impartially 5. Albeit sometimes the minds of the people of God may be so feeble and broken under trouble that their Consciences dare not assert their integrity but will be ready to succumb under every challenge how unjust soever restoring what they took not away Psal 69.4 Yet a really good Conscience needs not and in those who know their priviledge and allowance will not alter its testimony in the worst times but what it saith in peace it will speak out in greatest trouble For Job here in the height of his trouble doth assert his integrity and afterward maintains it 6. Albeit it be our duty to bless God and comfort our selves that in our troubles we have a good Conscience to support us yet the corruption of Saints may take advantage of their being sincere and such as have not sinfully procured trouble to bear it the more impatiently For Job makes it an argument of his discontent that he was thus dealt with when he was walking tenderly And this is his fault all along that having a good Conscience and a just quarrel he did manage and maintain it too hotly and bitterly And to silence this unreasonable passion Saints do so frequently get sin and their own guilt mixed in their cup of trouble Otherwise God would not be justified but rather judged by us when he judgeth us Psal 51.4 with Rom. 3.4 7. It is an act of spiritual prudence in Saints to propound to themseves no other events of pious diligence then what are certain lest disappointments make them faint For Job expecting though without any warrant that his solicitude should have prevented trouble and being now disappointed it makes him lose heart of his diligence and of his life and all CHAP. IV. Hitherto in the first part of this Book we had an account of the sad change of Jobs condition and his sharp Tryals by Affliction Suggestion unseasonable Silence of Friends and inward Desertion and Tentation The Second Part of the Book to chap. 32. gives an account of another sharp tryal and exercise of his Faith in maintaining an hot dispute in defence of his Integrity against his three Friends who called his Piety in question because of his afflictions The dispute drew to a great length two of them grappling with him thrice and the last twice and he answering to them all because of the great eagerness of both parties of the Friends to humble Job as a wicked man and of Job to maintain his own integrity And at last the Friends do give over rather out of weariness and judging him desperate chap. 32.1 then any way satisfied with what he had said In all which debate whatever was Satans design or the motives inducing the Friends to enter and insist on this Dispute yet the Lord hath so ordered as it contributes exceedingly to manifest the invincible power of God in Job and the strength of his faith supporting him when his Friends were combined to crush him and to clear many mysteries of Divine Providence in the world which are no where in Scripture more amply discussed then in this Book Before we enter with those Disputants into the heat of the Debate it will be necessary to premit some Generals by way of Introduction which may serve as a Key to open up the Scope and Drift of this Part of the Book And 1. As to the occasion and rise of this Debate It flowed more remotely from Jobs great and extraordinary Afflictions which his Friends conceived could not have come upon him had he been a godly man And while they are musing upon this during their seven days silence chap. 2.13 a more near occasion offers it self of his bitter and impatient like complaint chap. 3. and particularly that ver 25 26. of chap. 3. he had asserted his Integrity and Piety which they judged not only to be false considering how God had plagued him But a justifying of himself and a condemning of God which is the character and property of wicked men and therefore they are set on edge to enter the lists with him 2. As to the Question debated or the state of the Controversie betwixt them There is the greater need to fix it clearly and well that an Errour in this first Concoction cannot but occasion miserable mistakes and wrestings throughout the Dispute as may be perceived by the Judicious in some Interpreters And in clearing thereof I shall not insist upon any singular Principles or ways made use of by the several Friends in prosecution of the Principal Question which some Interpreters labour to cull out of some of their speeches Those if any such there be which yet is very questionable may be seasonable enough pointed at when I come at them Nor yet shall I insist upon what is yielded and taken for granted both by Job and them in this debate Namely That all afflictions fall under the eye and knowledge of God That he is the Principal Author Dispenser and Orderer of all afflictions And That by reason of the holiness greatness and soveraignty of God no imputation can be fastned upon him in afflicting as if he did any wrong Hence we will find so much spoken on all hands in commendation of the Wisdom Power Dominion Holiness c. of God Which they inculcate to drive Job to acknowledge his wickedness being afflicted by so holy a God and Job endeavours to out-strip them on that Subject being assured that the acknowledgment thereof was nothing prejudicial to his cause But the true state of the difference betwixt them was this The Friends upon the one hand laid this for a Principle That it was most agreeable to the Holiness and Justice of God that the godly and wicked do receive a present reward proportionable to their way and that if
Verse 19. Hast thou given the Horse strength hast thou cloathed his neck with thunder 20. Canst thou make him afraid as a grashopper the glory of his nostrils is terrible 21. He paweth in the valley and rejoyceth in his strength he goeth on to meet the armed men 22. He mocketh at fear and is not affrighted neither turneth he back from the Sword 23. The Quiver raileth against him the glittering spear and the shield 24. He swalloweth the ground with fierceness and rage neither believeth he that it is the sound of the Trumpet 25. He saith among the Trumpets Ha Ha and he smelleth the battel afar off the thunder of the Captains and the shouting The fifth Instance is the Strength and Courage of the Horse which serveth man especially the Horse bred for War It is God and not man who hath given him great strength so that with his Neck and Breast he runs down what he rusheth upon as if a clap of Thunder had fallen upon it v. 19. And his Courage is no less than his Strength so that he will not be affrighted as a Grashopper but his Snortings and Neighings are terrible v. 20. This his courage appeareth especially in War for it maketh him paw on the ground with his feet and glory to run without fear among armed men and weapons v. 21 22 23. And he digs the earth with his feet or runs so quickly over it to come to the Battel as if he would swallow it up and finds nothing terrible in the Trumpet sounding the deadly Alarm to the Battel more than if it were a Whistle and not a Trumpet v. 24. But resounds to it by his Neighings when he perceiveth by the dreadful noise of Officers and Souldiers that the Battel is approaching v. 25. From this Instance gather 1. The creatures want of one kind of advantage is ordinarily made up with some other as the Ostrich outstrips the Horse in swiftness v. 18. and yet here the Horse excels in courage 2. Albeit God hath appointed some creatures to serve men yet that should not hide the Glory of God which shines in them As here the Lord points out his Glory by this Instance of the Horse to convince and humble Job 3. God who giveth strength and courage to very Beasts as here he doth to the Horse can very easily furnish his Saints therewith and keep them from fainting as they have need as Job had found by experience being made to triumph by faith in the midst of danger however he complained 4. If the Horse being so strong and couragious a Beast doth yet serve man and is subject to him Jam. 3.3 why should Saints be diffident but they may manage and overcome great difficulties in Gods strength 5. As the Horses courage appears eminently in War and in the midst of hazards so should Saints study to acquit themselves in a day of trial Job 4.3 4 5 6. Prov. 24.10 And God can furnish them against such a time above any thing that they could promise to themselves consulting their own dispositions and courage before it came 6. This strength and courage of the Horse is a great Excellency yet God hath no pleasure in it nor in the like excellencies which are in men Psal 147.10 Which should teach us not to conceit of our common excellencies and endowments but to delight more to be Saints than to have all that courage strength wisdom c. which are in men or beasts Psal 147.10 11. Jer. 9.23 24. 7. This fierce courage of the Horse must be managed and guided by men Jam. 3.3 To shew that fierceness is but a beastly disposition if it be not well managed Psal 32.9 10. And if men with a small Bridle do command the fierce Horse how much more should men be pliant to God And if they will not he hath Hooks and Bridles also for them Isa 37.29 Verse 26. Doth the Hawk fly by thy wisdom and stretch her wings toward the South 27. Doth the Eagle mount up at thy command and make her Nest on high 28. She dwelleth and abideth on the Rock upon the Crag of the Rock and the strong place 29. From thence she seeketh the prey and her eyes behold afar off 30. Her young ones also suck up blood and where the slain are there is she The sixth Instance is those noble Birds of Prey the Hawk and the Eagle For the first Albeit men have learned an art of training Hawks so that they flee after their prey when they let them loose and they return to them again because of their food yet it is not by any wisdom from men that they do flee but they know how to follow their prey before ever men take them who do but put them to the exercise of what they have by nature for their own recreation And particularly It is from God that the Hawk hath an Instinct to flee toward the South v 26. as wild Hawks in cold seasons and when they cast their old Feathers do flee into warmer Climates till their new Feathers grow up As for the Eagle it is from God that she hath that instinct and strength to mount streight upward an higher pitch than any other Bird can do and that for this end among others that she may build her Nest upon the high and unaccessible Rocks for the security of her young ones v. 27 28. And it is from God that she is able to discern her prey at so great a distance as some report that she not only seeth sar but will smell dead Corpses very far off and comes to it for blood and flesh to her self and to her young ones to whom she brings food till she can get them brought to it v. 29 30. In these Instances we may observe 1. So much of God may be seen in every thing that even the recreation of hawking and the flight of Birds may afford profitable and edifying Instructions as here the Hawk and Eagle are Instances of that glory of God which shineth in his Creatures 2. Since God â—iâ—ects all things even the flight of Birds as here is shâ—wed that it is Gods wisdom and not Job's that directs these Birds in their several motions who should presume to direct him or exempt themselves from his directions or orders concerning them and their Loâ—s 3. Since he directs very birds well sending hawks to the South when they need warmth and Eagles to â—he Rock for security of their young ones and that they may the more easily discern their prey who can justly suspect him in his guiding of men 4. The sagacity of the Eagle being an Embleme of what godly persons and Christians should be Mat. 24. 28. Luke 17.37 We should learn at them to flee above things below and contemplate things above as they look upon the Sun To build sure upon the rock where hazard cannot teach us Isa 33.16 Mat. 7.24 25. To discern and smell our mercies though they be very far off as Job did Chap.