Exposition of Job 1-3, Biblical commentary · Job 2.9, 10
JOB 2.9, 10.
Then ſaid his wife unto him, Doest thou ſtill retaine thine integritie? Curſe God and die.
But he ſaid unto her, Thou ſpeakest as one of the fooliſh women ſpeaketh: what? ſhall we receive good at the hand of God, and ſhall we not receive evil? In all this did not Job ſin with his lips.
WEE have already conſidered out of the former parts of the Chapter Jobs ſecond affliction: Firſt, in the occaſion of it; ſecondly, in the cauſes of it; and thirdly, in the manner of it, together with thoſe aggravating circumſtances which made his ſorrowes out of meaſure ſorrowfull. And now we muſt look upon that Jewell among the aſhes, and conſider what befell him there: Theſe things make the fourth part of the Chapter, namely the conſequents of his affliction.
Theſe conſequents are three:
1. His wives unſeemly and ſinfull counſell, verſ. 9.
2. His wiſe and holy reply, verſ. 10.
3. His friends viſit to comfort him, verſes 11, 12, 13.
Firſt, we will diſcuſſe his wives unſeemly and ſinfull counſell, Then ſaid his wife unto him, &c.
There are two Queſtions raiſed concerning Jobs wife.
1. Who ſhe was?
2. How it came to paſſe that ſhe was ſpared, when all his outward comforts were removed?
For the firſt, in a word. It is the opinion of many among the ancient Jewes, that Job lived in the time of Jacob the Patriark. And that he took to wife Dinah Jacobs daughter, but I leave the Rabbins to prove that, if they can. Why ſhe was ſpared in the time of ſo generall a calamity, may beare ſome further inquirie. For ſeeing a wife is the chiefeſt of creature comforts, and the very reaſon why God at the firſt did inſtitute that relation, was that man might have a help meet for him: it may ſeeme ſomewhat ſtrange why Satan, going about to bring upon Job trouble in its perfection,Gen. 2.20. ſhould leave him that, which is the perfection of all outward comforts, a wife. What were Jobs Oxen, and Aſſes, and Sheep, and Camels to a wife? And what were his children to a wife? When Adam had not only ſuch a number of cattell, but all the cattell and riches in the world in his poſſeſſion, and under his dominion, God ſaw him defective till he provided him a wife, a wife was the complement of all. How then cometh it to paſſe, that when Satan would afflict Iob to the uttermoſt, he leaves him his wife?
To cleare this, before we come to examine the words that ſhe ſpake. The Jewes which are the Authors of that afore-named opinion, that his wife was Dinah, tell us (to lengthen out the dreame) that ſhe was ſpared for Iacob, her fathers ſake. It is a truth, That children doe often fare the better for holy Fore-fathers. It is no mean privilege to be born of thoſe that are in Covenant. As God viſits the iniquitie of the fathers upon the children unto the third and fourth generation of them that hate him, ſo he ſhewes mercy to thouſands of thoſe that love him, &c. Exod. 20.5, 6. but in this place we have no ſtock to graft this truth upon, but a meere imagination. I paſſe on.
Secondly, ſome conceive that his wife was out of Satans Commiſſion, that he had nothing to do to meddle with her, ſhe being comprehended under that clauſe of exception in the firſt Chapter, verſ. 12. All that he hath is in thy power, only upon himſelfe put not forth thine hand; his wife (they ſay) was a part of himſelf, according to that Gen. 2.24. And they (viz. the husband and the wife) ſhall be one fleſh. So that Satan could not ſmite her, but he muſt ſmite Iob too; therefore ſhe was exempted, ſay they, and ſet beyond the reach of Satans ſtroake.
Though this may have ſome ſhew of wit in it, and ſomewhat of reaſon too, referring unto the firſt part of Iobs affliction; yet there is no ſhew of either in reference unto the ſecond, where Satan had a Commiſſion to afflict his bodie, his fleſh and his bone; for then ſhe alſo (take it in the ſenſe before) was comprehended under the Commiſſion of Satan, being (though not as Eve from Adam, bone of his bone, and fleſh of his fleſh, yet) according to the law of marriage given to all, One fleſh with him, Gen. 2.24.
Therefore in the third place, that which I conceive and agree with others in for the true reaſon why ſhe was ſpared, is this. That ſhe might be a further inſtrument of her husbands affliction. Satan meant to make uſe of her for his owne purpoſe, to drive on the main deſigne; and whereas ſhe ſhould have been a help to her husband, Satan employes her againſt her husband; this was his aime, and therefore ſhe was ſpared.Chryſoſtome. Hence one of the Ancients cals her the ſtrongeſt and fitteſt weapon, with which Satan did aſſault, the choiſeſt Arrow in his Quiver, by which he wounded the ſoul and ſpirit of Iob. She that ſhould have had her hands buſied in the waſhing, ſuppling, curing, and healing of his wounds, ſmites him with her tongue, a piercing and a poyſon'd inſtrument. The rib was not ſmitten, that it might ſmite the head. Another compares her to a Ladder,Greg. Moral. by which Satan hoped to ſcale this impregnable tower, that death might creep in at the window of his eares, by hearing and conſenting to her ſinfull perſwaſions.
Seeing then Satan ſpared Jobs wife, that ſhe might be the inſtrument of this additionall affliction; which moſt conclude to be as the ſting of all his afflictions.
Firſt note this, That Satans mercies have alwayes ſomewhat of crueltie in them. Planè nullae. Jun. in loc.He ſpareth the wife, but it was that ſhe might further vex the husband. His mercies are like the mercies of wicked men, Their tender mercies are cruell, that is, they are no mercies at all, Prov. 12.10. There is a puniſhing mercy, and there is a ſparing cruelty among men. Such are Satans ſparings ever lined with cruell and bloudy intendments.
Secondly obſerve, That the greateſt outward bleſſings may prove the greateſt outward afflictions. A wife is made a croſſe, a ſnare. Our greateſt danger may be from our helper; And that which was given for our good, may be to us an occaſion of falſing.
Satan can make uſe of our friends to doe us hurt by. He tempteth not only by himſelf, but by creatures: And not only by creatures that are at a diſtance from us, but by thoſe who are neereſt in relation, and by thoſe, moſt. He can make a ſervant, a child, a wife inſtrumentall for our ruine. In this ſenſe, we may apply that caveat of the Prophet (Jer. 9.4.) Take ye heed every one of his neighbour, and trust ye not in any brother. That alſo of Micah, Truſt ye not in a friend, put ye not confidence in a guide: keep the doores of thy mouth from her that lyeth in thy boſome. Yea,Quiſ que , eti… ſibi caveat, ne fiat organum diaboli. take heed of thy owne boſome, Satan drawes a party from our ſelves, againſt our ſelves.
Thirdly obſerve, Satan is very ſubtile to make choiſe of ſuch inſtruments as may do his work moſt effectually. Of all thoſe that were about Job he could not have picked out any to have carried on his plot ſo powerfully and with ſuch probability of ſucceſſe. Firſt, in regard of her neerneſſe, ſhe had opportunitie to come unto him, and freedome to improve that importunity. Saul knew what hee did when he married his daughter to David. I will give him her (ſaid Saul) that ſhe may be a ſnare to him, 1 Sam. 18.21. Politick marriages are uſually made for temptation, not for comfort: ſnares are tyed fasteſt, with a falſe lovers knot.
Secondly, the motion or perſwaſions of a wife, whether to good or evil are very taking upon a husbands heart: We ſee it in the firſt wife that ever was, ſhe by perſwaſions overcame Adam unto ſin, ſhe was the devils agent for the undoing of her husband, and the world. Ahab was very wicked, but he had a tempter in his boſome. But there was none like unto Ahab, who did ſell himſelfe to work wickedneſſe, whom Jezebel his wife ſtirred up. 1 Kin. 21.25.Unparalell'd wickedneſſe is aſcribed to the provocations of a wife. When a Prince hath given up his affections, and his conſcience, into the hands of a malicious, wanton woman, he will quickly ſell himſelfe to ſuch wickedneſſe as will be his owne trouble, and entitle him (like king Ahab) the troublers of a kingdome.
Thirdly, Satan knew that a wound is deeper by how much the hand is neerer that ſtrikes it. Afflictions preſſe us moſt when they are from our friends. What thou my ſon? ſaid Caeſar in the Senate. What thou my wife? Is thy hand upon me in my own houſe, might Job ſay? The Prophet brings in one queſtioning, What are theſe wounds? And Chriſt anſwering, Thoſe with which I was wounded in the houſe of my friends, Zech. 13.6. The height of enmity is thus expreſt, A mans enemies ſhall be the men of his own houſe, Micah 7.6. This cauſed David to complaine ſo bitterly, Pſal. 55.12. It was not an enemie that had done this, but it was thou my friend, and my equall, and my companion: The friend wounded more then the ſword. So might Job complaine, It was not an enemy, it was not a Sabean, or a cruell Caldean that ſpake this, but it was thou my equall, my friend, my companion, and which is more then all theſe, My wife, my ſecond ſelfe.
I grant that in one ſenſe, the wounds of a friend are precious: Precious are the wounds of a friend, but the kiſſes of an enemy are deceitfull. Precious are the wounds of a friend, when a friend doth wound with holy reproofe; but when a friend wounds by ſinfull counſell, or ſolicitations unto ſinne, thoſe are pernicious wounds. If that which is light in us be turned into darkneſſe (as Chriſt ſpeakes) how great is that darkneſſe?Matth. 6. So if that which ſhould be our comfort be turned into our ſorrow, how great is our ſorrow? Therefore we ſee why Satan ſpared the wife, that ſhe might be an inſtrument, and a moſt effectuall inſtrument, either to prevaile upon him, or to vex him in caſe ſhe did not prevaile. Doubtleſſe Job did not feele ſo much ſmart, when Satan ſmote both fleſh and bone, as now, when his fleſh and bone ſmote him. Thus we ſee the cruelty of Satans mercy: He ſpared Jobs tongue, and he ſpared Jobs wife; he ſpared his tongue that Job might have a member free for an inſtrument of ſin, in curſing God; and he ſpared Jobs wife, that himſelfe might have an inſtrument to bid him ſin, Curſe God and die. This was her counſell.
And his wife ſaid unto him, Doest thou ſtill retain thine integritie? Curſe God and die.
Her words conſiſt of two parts:
1. A ſharpe and a ſcornfull exprobration.
2. A wicked and ſinfull direction.
Her ſcornfull exprobration in theſe words: Doeſt thou ſtill retain thine integritie?
Her ſinfull direction in thoſe words: Curſe God and die.
Doest thou ſtill retain thine integritie?
Words quick and ſhort.Tantum narrat ſcriptura, quae mulieris virus & viri antidotum continent. It is probable we have here only the compendium, or briefe of that diſcourſe which paſſed between Job and his wife. We have only the poiſon and the Antidote, as a learned Expoſitor hints it upon this place.
The Septuagint have taken the boldneſſe (if they be not falſified) to ſet down his wives ſpeech at large, and joyn it in with the body of the Text, thus: A long time being ſpent his wife ſaid unto him, How long wilt thou hold out, ſaying, Behold, I wait yet a little while expecting the hope of my Salvation? For conſider, thy remembrance is blotted out from the earth, even thy ſons and thy daughters, the pains and travell of my womb, whom I have brought forth in vaine. Thou thy ſelf ſitteſt here in the rottenneſſe of worms, abiding all night in the open ayre. I poore hand-maid wander from place to place, from houſe to houſe, looking when the ſun will ſet, that I may take a little repoſe from the paines and ſorrowes which now oppreſſe me; but utter thou ſome word againſt the Lord, and die. The Greek Authors comment upon theſe words, as upon the text it ſelfe. But I ſhall wave them wholly. Neither ſhall I ſtay here in the Explication of the words according to our reading out of the Hebrew, becauſe we have handled them at the third verſe of this Chapter. In the teſtimony which God giveth concerning Job; where he ſpeakes thus to Satan, Haſt thou conſidered my ſervant Job, how that he is a perfect man, &c. and that he ſtill holdeth faſt his integritie? God ſpake it to the praiſe of Job, ſtill he holdeth faſt his integritie; his wife ſpeaks it to his reproach, and upbraideth him with it, Doeſt thou ſtill retain thine integritie? The words ſpoken by both are the ſame, but the ſenſe and intent of the ſpeakers is quite different. God ſpeakes them in honour to Job: his wife ſpeakes them in contempt of Job, and therefore ſhe formes them into a queſtion, a cutting kinde of ſpeech, Doeſt thou ſtill retaine thine integritie? As if ſhe ſhould ſay, What? art thou ſo ſenſeleſſe and ſo ſtupid, ſo mad and ſottiſh, to go on in this courſe ſtill? what haſt thou got by it? where are thy earnings? what is the advantage of holineſſe? or what is the profit of integritie, that thou holdeſt and huggeſt it ſo faſt? Doeſt thou ſtill retaine thine integritie? This I conceive is the ſumme of the queſtion, it is an upbraiding, a reproaching queſtion; and from that we may obſerve,
Firſt, That thoſe things which commend us moſt to God, uſually render us moſt contemptible before the world. Doeſt thou ſtill retain thine integritie? She ſlighteth him, and ſcorneth him for this, whereas God highly commends him, ſpeakes it to his praiſe, That which is highly esteemed amongst men is abomination in the ſight of the Lord. Luke 16.15.And that which the Lord eſteemes highly, man abominates.
Secondly this, It is the endeavour of Satan and his inſtruments to perſwade, that the profeſſion of holineſſe is vain and unprofitable. Satan hath taught wicked ones, and they (like forward Schollars ſay it without book,) ſay it openly, It is a vain thing to ſerve the Lord; Satan would faine infuſe this curſed principle into the hearts of Gods own people, and make them beleeve, their faith is alſo vain. Doeſt thou ſtill retain thine integritie? Come take a little counſell at the laſt, work like a wiſe man, wilt thou hold a thing thou canſt get nothing by? Take it on my word, thou canſt not thrive this way, thou canſt make nothing of it, what doſt thou meane to go on madding in ſuch a courſe as this? Thou ſhalt never get bread by it to put in thy head: no nor water to waſh thy hands. All thou getteſt by it, will be a knock, a rod upon thy back, a diſhonour upon thy name. And wilt thou ſtill be ſo ſtrait-lac'd, and hold faſt thy integritie.
Thirdly, obſerve further from Satans intendment in putting ſuch words as theſe into the mouth of Iobs wife. That his great deſigne is to take advantage from outward troubles and ill ſucceſſes, to diſcourage the hearts, and weaken the hands of Gods people in holy duties. That was his project, quite to diſcourage Iob, and from the ill ſucceſſe he had in the ſervice of God, to get him put off his Livery, and give over his ſervice: It is the courſe that the world, inſtructed by Satan (as here Iobs wife was) ſtill holdeth with the people of God. Their language is, Why are you ſo preciſe, why ſo not, &c? Doe you not obſerve you get nothing by your prayers? nothing by your faſting? nothing by your holineſſe? All that you have got, you may put in your eyes, and ſee never the worſe. Shew us ſome of your gaines, what have you got? where are your deliverances? where are your victories? where is your Salvation? you have prayed till you are almoſt undone, you have faſted till all is almoſt loſt, things are worſe then they were, will you ſtill goe on in theſe duties of faſting and praying? of humbling and ſeeking? of waiting and beleeving? This is the language of Satan, this the divinity of Hell: And I ſhall anſwer it in one word. It is far better to die praying, then to conquer blaſpheming. Such doctrine may ſtop up a hypocrites mouth, and weaken his heart from duty. But it will more open the mouths, & enlarge the hearts of thoſe who are ſincere. Will the hypocrite alwayes call upon God, will he delight himſelfe in the Almighty? ſaith Job. No, he delights in God no longer, then God gives him worldly delights, nor calls upon God any longer, then ſenſible bleſſings are ſent in unto him: If God ſtayes his hand, he ſtopps in duty; he quickly takes out Satans leſſon, and will no longer hold his integrity. But Grace ſhewes us wages in the worke: A godly man hath his fruit in holineſſe, and therefore though he receives no outward fruit, he ſtill holds faſt his integrity. But what would Jobs wife adviſe him to doe; in caſe he ſhould let goe the holineſſe of his life: That followes in the next words; having endeavoured to take him off from one courſe, ſhe directs him to another.
Curſe God and dye.
Here is the ſecond part of her counſell, curſed counſell indeed. Curſe God and dye. It is the ſame Originall word which we have opened before, and met with two or three times already. In the proper ſignification it noteth bleſſing, and ſo the word is by many expoſitors rendred in this place, Bleſſe God and dye; Mr. Broughton tranſlates it ſo in one entire ſentence, Doeſt thou ſtill retaine thine integrity, bleſſing God and dying. We muſt therefore examine both ſides, that we may find out more fully the ſenſe of theſe words.
Some take the words in a good ſenſe, and ſome take them in an ill ſenſe. Some take the words in a good ſenſe, Bleſſe God and dye, And others who tranſlate, Bleſſe God and dye, doe yet expound it to an ill ſenſe.
Firſt, Some make a good conſtruction out of theſe words of Jobs wife, affirming that ſhe gave her husband wholeſome advice, and ſo they render the words, Bleſſe God and dye to this ſenſe. What? doeſt thou ſtill ſtand upon termes with God? wilt thou not humble thy ſelfe? ſhouldeſt thou not rather Bleſſe God? that is, pray unto God, humble thy ſelfe and ſeeke his face; ſo to bleſſe, ſignifies to pray, to make ſupplication. Thou ſeeſt in what a dolefull condition thou art, therefore bleſſe God, make thy humble prayer before God, and die, that is, deſire him to take thee out of this miſerable world, to releaſe thee of thy paine; begge that he would cut the thred of thy life which (to appearance) is the only remedy of all thy troubles; death will be thy beſt friend: Thou mayeſt die with more eaſe, then live as thou doeſt. Thy life is a continuall death, it were better for thee to die once, then to die daily.
Mr. Beza is very ſtrong in this opinion, excuſing, yea acquitting Jobs wife, in making this motion to her husband. He grants indeed that ſhe being deceived and over-wrought by Satan, did work ſtrongly for him, yet denies that either the counſell in it ſelfe or in her intendment was evill. He layes the whole matter thus. That ſhe obſerving her husbands ſilence under the hand of God in theſe great afflictions, ſuſpected that he ſtood too much upon his own integrity, that he was too well opinionated and conceited of his own worth; or that this proceeded from fearedneſſe of conſcience, and inſenſibleneſſe of Gods dealing, and his own condition: and therefore ſhe adviſeth him to conſider, that ſurely God was very angry with him, to conſider, that God had brought all this evill upon him to humble him; and ſhould he now defend his owne innocencie? ſhould he either be ſilent and not acknowledge his ſin, or ſtand upon termes with God in defence and juſtification of himſelfe? Doeſt thou perſevere in thoſe high thoughts of thy ſelfe? will not all this bring thy ſtomack down? what? will not thy uncircumciſed heart be humbled? Doest thou ſtill retaine thine integrity? doeſt thou ſtill leane upon that broken reed, thy owne integrity? Bleſſe God, that is, confeſſe thy ſins and acknowledge thy tranſgreſſions. (Indeed confeſſing of ſin is a bleſſing of God: it is a giving of glory to God, and our giving glory to God is our bleſſing of God; Joſh. 7.19. Give glory to the Lord God of Iſrael, and make confeſſion unto him.) Thus bleſſe God, that is, confeſſe thy ſin, and ſo prepare thy ſelfe to die in a holy manner, ſeeing thou art paſt hope of life, addreſſe thy ſelfe piouſly for death. Thus he;Teipſum ad mortem ſanctè obeundam comparato Beza. and all upon theſe grounds; Firſt, becauſe he could not be perſwaded that a wife, the Governeſſe of ſuch a holy family as Jobs was, a wife, the companion of ſuch a holy man as Job was, ſhould be ſo full of the Devill, ſo wicked to ſpeake the Devils words, with the Devils heart. And ſecondly, becauſe Satan himſelf could not be ſo ſenceleſſe as to beleeve or hope, that ſuch deſperate counſell could ever take upon Jobs heart: And therefore he conceives that ſhe adviſed him only, as any one would a dying friend, or a malefactor condemned and ready to be carried to execution, yet perſiſting in his ſin, or unlamenting the wickedneſſe which procur'd that ſentence. Her errour ſaith he, was only this, that ſhe judged him wicked, becauſe he was thus ſmitten, and that he truſted upon his integrity, becauſe he held it faſt: whereas indeed Job looked for no good, but out of the hand of Free-grace, and accounted his very Integrity but dung, to the righteouſneſſe and redemption of the promiſed Meſſiah.
But (with humble reſpect to ſo reverend an Authour) there are two reaſons ſtrong againſt this Expoſition, in my apprehenſion, which I ſhall propoſe and ſubmit to the readers judgement.
The firſt is this, It had been quite againſt Satans deſigne, that Jobs wife ſhould give her husband good counſell: For it had been ſo farre from being an addition to Jobs affliction, that it had been a great abatement of it to heare his wife ſpeake ſo holily, and adminiſtring ſuch wholeſome counſell in the ſubſtance of it, though miſtaken in the application of it to him. And ſurely a heart ſo compoſed as Jobs, was under all theſe preſſures, would have ſhaped out ſuch an anſwer as this. My deare wife, I thanke thee for thy care and counſell, thou haſt a holy jealouſie over me, that I am not in ſuch a poſture of ſpirit as becomes a dying man. Though there be an errour in thy adviſe as applied to me, yet I take it as an errour of love, and thy reproofe though miſplaced, is very acceptable and pretious unto me.
But (which makes my ſecond reaſon,) He reproves her for it, and tells her plainely, Thou ſpeakest as one of the fooliſh women ſpeaketh, Whereas if that had been the meaning of her words, ſhe ſpake as one of the wiſe women; like a wiſe woman indeed. It is an act of wiſedome and of love both to ſuſpect ill of another, when that ſuſpition leads us only to adviſe him for his good. It is an excellent thing when jealouſies are improved into faithfull counſels. Surely then Job had never numbred her with the fooliſh women, if that ſpeech of hers had imported only an humble preparation for his approaching death.
In the ſecond place, Some who tranſlate the words, Bleſſe God and die, doe yet expound them as very ſinfull counſell; though the words ſound faire, yet the ſenſe is made very foule. Theſe underſtand them as an Ironie, as if his wife ſcoffing and jeering her huſband had ſaid: Doeſt thou ſtill retaine thine integrity? bleſſe God and die, thou ſhalt have enough of thine integrity, take thy fill of bleſſing of God; thou art all for bleſſing God and holding faſt thy integrity, goe on if thou wilt, and bleſſe God ſtill, and ſee what thou ſhalt get by it; thou ſhalt have no other reward but a wound, thou ſhalt receive no wages of this Maſter but death, bleſſe God and die; repeate that ſpeech now, which you uſed under the firſt affliction; Repeate againe that beloved maxime, with which you ſeeme to be ſo much delighted, The Lord hath given, and the Lord hath taken away, bleſſed be the name of the Lord; you ſhall ſee, it will not fright death away, or be any ſecurity from the grave… you thought when you ſpoke thoſe words firſt, that they would have prevented a ſecond trouble, and, that God who ſaw you take the former ſtroake ſo kindly at his hands, would not ſtrike you againe: But you ſee, good words are no defence againſt blowes. And if thou ſhouldeſt be ſo fooliſh, to flye for refuge to the ſame ſubmiſſive language, experience would quickly teach thee, that as before it could not protect thee from this ſoare diſeaſe, ſo now it would be no protection from the arreſt of death. Bleſſe God and die.
Some ſtrengthen this ſenſe, from the forme of ſpeaking here uſed, which is imperative, Bleſſe God and die: She bids him doe it, I, doe it and ſpare not. Such expreſſions import a mixture of ſcorne, as Lam. 4.21. Rejoyce and be glad O daughter of Edom: Here is a grant, if not a command, a ſeeming direction if not an injunction, to rejoyce and be glad; what is given as the occcaſion of this joy? The Cup alſo ſhall paſſe thorough unto thee; What cup? A cup of blood, a cup of trembling: And is this to be rejoyced in? Surely in ſuch joy the heart muſt be heavy, and the acting of ſuch mirth is ſorrow: yet he bids her rejoyce; as if he had ſaid, be as merry as you can, yet the cup ſhall paſſe thorough unto thee, thou ſhalt not eſcape.Eia quaeſo! nunc cum vix respirare poſſis repete tuum, Sit nomen Domini benedictū & poſtea morere. So Eccleſ. 11.9. Rejoyce O young man in thy youth, and let thine heart cheere thee, and walke in the wayes of thine heart, and in the ſight of thine eyes, (doe ſo) but know, that for all theſe things God will bring thee into judgement. Thus here, Bleſſe God and die, Goe on I pray, take thy fill of bleſſing God, bleſſe him as much and as long as thou wilt, yet I ſee the image of death in thy face, die thou ſhalt. Mr. Broughton ſeemes to encline to ſuch a meaning in his tranſlation, doeſt thou ſtill hold thine integrity, bleſſing God and dying; As if ſhe had ſaid, wilt thou be ſuch a foole, to goe on bleſſing God and dying, bleſſing God, while he is killing thee: which was indeed Jobs wiſedome, and his reſolution a little after, Though he kill me yet will I truſt in him.
So farre of thoſe who tranſlate the text, bleſſe God and die, with that two-fold expoſition upon it; I ſhall now conſider what ſenſe we are to make out of theſe words as we tranſlate them, and as they are indeed moſt generally tranſlated. Curſe God and die: This reading of the text, ſeemes moſt anſwerable to Satans deſigne▪ which being to provoke Job to curſe God, it was moſt proper to ſute his wives ſpirit with ſuch thoughts, and to put his own words into her mouth, Curſe God and die: This thred is of the ſame ſpinning with the former, and carries Satans plot home upon his own principles; She ſpeakes this adverſaries mind as fully as he could himſelfe, when ſhe bids her husband, Curſe God and die.
But could Job die when he liſted, that ſhe biddeth him curſe God and die? What meanes this language?
Some interpret her meaning to be this, die by thy owne hand, deſtroy thy ſelfe; as ſons of Belial uſe to ſay, goe hang thy ſelfe, murther thy ſelfe, make an end of thy ſelfe: As God by theſe plagues is thy Judge, ſo be thou (to end the matter) thy owne executioner. Or as others; Curſe God, that ſo he may be provoked to take thee out of the world quickly.Ne prius animum exhales, quam multis probris in Deum congeſtis dolori tu… ſatisfeceris. Pined. Or curſe God and die, eaſe thy heart ſomewhat, and give it vent by breaking out againſt God in blaſphemies, take this revenge upon him, and then let him doe his worſt, curſe God though thou die for it.
Laſtly, curſe God, That ſo the Magiſtrate taking notice of it, thou mayeſt be cut off by the Sword of Juſtice. We know blaſphemers were ſentenc'd to death without mercy, by the Law of Moſes, and it is not improbable that the light of nature might carry thoſe Nations, to as high and ſevere a revenge, againſt that higheſt ſin. We know Socrates was adjudged to death by the Athenians (as their naturall divinity taught them) for an injurious or diſhonourable ſpeech concerning their gods. I conceive her counſell, curſe God and dye, had ſome of theſe intendements in it; The beſt of them is bad enough, and ſo bad, that it renders this Objection againſt them all.
It is objected, That ſurely, any of theſe carry too high a ſtraine of wickedneſſe for Jobs wife; ſurely ſhe could not imagine, much leſſe have the boldneſſe to offer, ſuch advice to her husband.
I anſwer firſt in generall, A good man may have a very bad wife. A husband cannot infuſe holineſſe, or make his wife good: Marriage doth not change the heart; Marriage with Chriſt doth, but not marriage with a Chriſtian, or the holieſt man that ever lived. Therefore that reaſon is not cogent.
Secondly, this ſpeech, and a holy perſon are not altogether inconſiſtent: poſſibly Jobs wife was a good woman, though actually ſhe ſpake thus wickedly. Divers of the Jewiſh doctours have an opinion, that it was not Jobs wife that ſpake, but the devill in her likeneſſe. I ſhall leave that among their other dreames. It is conjectured by others, (though it were not the devil that ſpake, perſonating his wife, yet) that it was the devill ſpeaking in or by the perſon of his wife, as he ſpake in or by the ſerpent, Gen. 3. Or as perſons really poſſeſt of the devill, who ſpeake Satans words, and do Satans works, not their own. Some (I ſay) carry it thus, that ſhe was for that time not only acted, but actually poſſeſt by the devill, and ſo ſpake the devils language: One of the Ancients is expreſſe to this purpoſe,Chryſoſtome▪ Dixit ad eum uxor ejus, uxorem dixit dixiſſe…ed verè diabolus dixit, Sic nam que & olim ait. Dixit ſerpens ad muli…rem, ſerpentem dixit dixiſse ſed non ſerpens dixit, ſed diabolus qui per ſerpentem locutus eſt, Origen. Theſe are the devils words, not the womans words: which another illuſtrates by that in the third of Geneſis, where it is ſaid, The ſerpent ſaid unto the woman, but it was the devill that ſpake unto the woman by the ſerpent; ſo here it is ſaid, His wife ſpake unto him, but the truth is, it was the devill ſpake unto him, in and by his wife. And if ſo, put the language into the worſt expoſition given, or give a worſe (if truth will beare it) and it will be no wrong to ſuch an Orator. I beleeve we cannot expound the words to a higher ſenſe or ſtraine of wickedneſſe, then Satan could ſpeake.
But we need not make Satan himſelfe the ſpeaker, and yet cleare the matter too; though we neither ſay as the Jewiſh doctours, that it was the devill perſonally, taking the ſhape of Jobs wife, or as thoſe Chriſtian Fathers, that the devill did actually poſſeſſe her; yet we may ſay (and ſo ſalve the difficulty) that ſhe was mightily over-powred, and acted by the temptation of Satan, to be an inſtrument of temptation, in this groſſe manner againſt her husband: Though ſhe were not acted as the Serpent was, in whom Satan ſpake to Eve; yet we may well ſay, ſhe was acted as Eve by whom Satan ſpake to Adam: Eve ſpake the devils minde, being prevailed upon by his temptation, to perſwade her husband to eat againſt the command of God; and Jobs wife overcome by a like temptation attempts the perſwaſion of her husband to curſe God.
For as it is poſſible for one that is good, to fall into the groſſeſt and moſt blaſphemous temptation himſelf, ſo it is poſſible for one that is good to be made an inſtrument of ſuch temptations unto others. We may ſee an inſtance neere, if not fully reaching this aſſertion in the Apoſtle Peter, who hearing Chriſt fore-telling his ſufferings, takes him aſide and began to rebuke him ſaying, Be it farre from thee, Lord: this ſhall not be unto thee, Mat. 16.22, 23. Peter acted Satans part, in this, againſt his Maſter, though unwittingly, yet ſo wittily, ſo to the life, that he got his name by it, Chriſt ſaid to Peter, get thee behind me Satan: It was Peters tongue, but Satan tun'd it. Iſaac ſaid of his ſonne Jacob in Eſaus dreſſe; The hands are the hands of Eſau, but the voice is the voice of Jacob. Chriſt perceived here Satans counſell in Peters words, he ſaw the wicked ſpirit through the cloathing of Peters fleſh; and therefore rebukes the Organ, under the title of the chiefe agent. Get thee behind me Satan. Now as Peter, though a holy man and full of good intentions to his Maſter, yet ſpake the Devils mind and language ſo fully, that the Devill himſelfe (as to that purpoſe) could ſcarce have mended it. So likewiſe Jobs wife might be a godly woman in the maine, though abuſed and miſled by Satan, ſhe thus excited her husband, in the groſſeſt conſtruction thoſe words can beare, to curſe God and die.
There is ſomewhat in the Text, which may give us a hint of this: that though ſhe ſpake this, yet Job eſteemed her a good woman; For, obſerve Jobs anſwer to this advice. What doth he ſay? He doth not ſay, Thou wicked woman, thou abhominable wretch, why doeſt thou give me ſuch counſell? All that he ſaith is this, Thou ſpeakest as one of the fooliſh women ſpeaketh. Obſerve it, he doth not call her fooliſh or wicked woman, but, thou ſpeakeſt as one of the fooliſh women; As if he ſhould ſay, How now wife? what words are theſe that I heare from thee? thou doſt not ſpeake now like thy ſelfe, I uſe to heare other language from thee, thou and I have had other kind of conference, and I have received other kind of counſell from thee then this; Whence is it that thou art ſo unlike thy ſelfe? where are thy words ſeaſon'd with ſalt,Non eam ſtultam vocat, ſed in eo ſermone ſtultarum mulierum mores imitatam, quaſia ſeipſa deſecerit & quaſi in alienos mores & ingenium abjerit. Sanctius in loc. which have ſo often miniſtred grace unto the hearers? thou art degenerated in manners and corrupted in thy ſpeech, thou ſpeakeſt now as one of the fooliſh women: Intimating, that ſhe uſed to ſpeake wiſely and diſcreetely, or as Solomon deſcribes the vertuous woman (Pro. 31·26.) that heretofore ſhe opened her mouth with wiſedome; and now ſhe ſpake only as a fooliſh or wicked woman; He doth not ſay ſhe was one: one act is enough to aſſimilate, but it is not enough to denominate. Thus much may ſerve to evince, that though we take the words in that worſt ſenſe, yet it doth not neceſſarily inferre, that Jobs wife was a wicked, an ungodly woman, which is the objection againſt that Expoſition.
From the words tranſlated, Curſe God and die, and thus expounded, we may obſerve;
Firſt, That Satan is reſtleſſe and unwearied in this deſigne to bring the people of God, to thinke ill and ſpeake ill of God. It is that he laboured for, in the carrying on of this whole buſineſſe, concerning Job; and every ſtone is turned, every way tryed to accompliſh this propoſed end.
Secondly, In that he perſwadeth Job by his wife, when he was in this wofull condition, to curſe God and die, Obſerve, That Satan would perſwade us to eaſe our ſelves of troubleſome evills, by falling into ſinfull evils. Job was grievouſly diſeaſed, you ſee the medicine and the cure that Satan preſcribeth, Goe ſinne, ſaith he, curſe God and die; whereas one of the leaſt evills of ſin, is worſe then all the evills of ſuffering that can befall us. All ſorrowes are more elegible then one ſin. It hath been rightly taught us from Antiquitie, that the loweſt degree of a lye (becauſe ſin) is not to be made or admitted (if that medium could be aſſured ſo noble an end) for the ſaving of a world. What a father, and teacher of lyes then is Satan, who directs many a poore ſoule to ſave it ſelfe from, or helpe it ſelfe out of a ſmall affliction, by adventuring upon ſome great tranſgreſſion.
Thirdly, Curſe God and die, It is ſinfull to wiſh our own deaths, though we are under paines more painefull then death. It is ſinfull to deſire death abſolutely, we may deſire it with ſubmiſſion to the will of God; To live is an act of nature, but to be willing to live becauſe God wills it, is an act of grace: And as it is our holineſſe to doe the will of God while we live, ſo it is our holineſſe to be content to live, while we ſuffer according to his will. On the other hand, to die is an act of nature, but to die becauſe God wills it, is an act of grace: Chriſt is ſaid to be obedient unto death, becauſe he died in contemplation of Gods decree, and in conformity to his good pleaſure. To die thus, is the duty of a Chriſtian, and the crowne of all his obedience. Satan would have us live as we will, and die when we will; he tempts us as much to die when we liſt, as to live how we liſt. Satan puts Job upon it peremptorily, curſe God and die, deſire or procure thy own death. To wiſh d…th that we may enjoy Chriſt, it is a holy wiſh, but yet we muſt not wiſh that neither, abſolutely. The Apoſtle Paul, Phil. 1.23. deſired to be diſſolved and to be with Chriſt, yet you ſee how he qualifies and debates it. To wiſh for death, that we may be freed from ſinne, is a holy wiſh, but yet wee muſt not wiſh that abſolutely neither, we muſt referre our ſelves to the pleaſure of God, how long he will let us conflict with our corruptions and with our luſts, with this body of death and ſin, which we beare about us. But to wiſh for death, becauſe our lives are full of trouble, is an unholy wiſh; God may, yea and hath as much uſe of our lives, in our troubles as in our comforts: We may doe much buſineſſe for God in a ſick-bed: We may doe God as much worke when we are bound hand and foote, in a priſon, as when we are at liberty; paſſive obedience brings as much glory to God as active doth: therefore we muſt not wiſh for death, eſpecially not with an abſolute wiſh, becauſe we are under troubleſome evils. And if it be ſinfull to wiſh for death, how wicked is it to procure or haſten death, to pull down our houſe of clay, with our own hands, becauſe we are under troubleſome evills.
Fourthly, Obſerve further, Satan would perſwade that death is an end, at leaſt an eaſe, of outward troubles; Wouldeſt thou have an end of thy troubles and of thy ſorrowes? Curſe God and die, here is the remedy. We ſay indeed of ſome remedies, that they are worſe then the diſeaſe; but I am ſure, this is. Death to ungodly ones, it is ſo farre from being an end or an eaſe of their troubles, that it is to them (as Chriſt ſpeakes in another caſe) the beginning of ſorrowes, the entrance to eternall death, and the very ſuburbs of Hell. Yet, how many doth Satan perſwade (when they are in Jobs caſe, in great extremities) that death will be the cure of all their troubles.
Fifthly, Obſerve, That Satan would make men willing to die, when they are moſt unfit to die. You ſee what preparation Satan directs Job unto, he biddeth him curſe God and die. Would not Job, thinke you, have bin in a fit poſture, in a fit frame for death, when he had bin curſing God? Repent and die, pray and die, humble thy ſelfe and die, beleeve and die, take faſt hold of Chriſt who is our life, our way to life and die, are the counſels and voice of the holy Ghoſt, but Satans language is curſe God and die, ſin and die, be impenitent and die, blaſpheme and die. And it is an experienced truth, that oftentimes they ſeeme moſt willing to die, who are moſt unfit, moſt unready for death; you ſhall ſee ſome men venturing, yea caſting away their lives without feare or wit, the whole viſible buſineſſe of whoſe lives, hath been nothing elſe, but a working out of their own damnation, without feare or trembling. They as it were give diligence all their dayes, to make Hell and reprobation ſure, and yet goe out of the world as if they were ſure of Heaven. This is Satans preparation, curſe God and dye.
Laſtly, Note this, That the holieſt perſon is lyable to the moſt blaſphemous temptation. One would have wondred that Satan ſhould ever have ventured to ſuggeſt ſuch a groſſe thing as this, to ſo holy a man as Job. But Satan where he hath been often foyled, growes impudent; and will then ſuggeſt ſuch things, not becauſe he hopes to prevaile, but becauſe he reſolves to vex ſuch as he cannot overcome. He troubles as much and as many as he can.
So much of the counſell which Jobs wife gave him, reproving him as fooliſh and over-credulous in holding faſt (that unprofitable thing) his integrity; and adviſing him to be worſe then mad or out-ragious, in curſing God and dying.
Let us now conſider Jobs holy and wiſe reply in the tenth Verſe.
But he ſaid unto her, Thou ſpeakeſt as one of the fooliſh women ſpeaketh; what? ſhall we receive good at the hand of God, and ſhall we not receive evill?
Theſe words containe Jobs reply, wherein two things are conſiderable. Firſt, A reproofe. Secondly, A refutation.
Firſt, He rejects her counſell with a ſharpe and wholeſome reprehenſion, and then he refuteth her counſell by ſtrong and ſolid reaſon. The reprehenſion in theſe words, Thou speakest as one of the fooliſh women ſpeaketh. The reaſon of his reprehenſion in thoſe which follow, What? ſhall we receive good at the hand of God and not evill?
To begin with the reprehenſion, Thou ſpeakeſt as one of the fooliſh women. In the Hebrew, Woman is not expreſt, it is only a Feminine,foreign as one of the fooliſh ones: we tranſlate it, fooliſh woman; That word commeth from Nabal, which ſignifieth properly a thing fallen off like a dried leafe, or blaſted withered fruit, without life, without ſtrength, without ſap and moyſture, exhauſted and kill'd, thorough exceſſe either of cold or heat: and ſo by a Metaphor, it noteth any one without the ſap or juyce of wiſedome, goodneſſe and honeſty; ſuch a perſon we call, a ſapleſſe perſon. Or it ſignifieth one that is vile, and baſe and low, one that hath a baſe, withered, low, fallen ſpirit, a ſpirit fallen below all noble or holy reſolutions. Nabal, is ſuch a foole, as hath his judgement and underſtanding faded, and corrupted in regard of any holy principles, though he may be wiſe in regard of naturall principles. Such the Prophet deſcribes, they are wiſe to doe evill, but to do good they have no knowledge, Jer. ….22. Hence the Latin word (Nebulo) which ſignifies a Knave, is by good Etymologiſts derived from the Hebrew Nabal; becauſe ſuch are dull-heads in goodneſſe, and witty only in wickedneſſe. Such was he. 1 Sam. 25.25. Nabal is his name, and folly is with him; That proper name is the ſame with the Appellative here, that's the Maſculine, this the Feminine, Thou ſpeakeſt like a Nabaleſſe: We find the word often uſed elſewhere to ſignifie wicked, worthleſſe and vile perſons, Pſal. 14.1. The foole hath ſaid, &c. Deut. 32.6, 21. at the 6th. verſe, O fooliſh people and unwiſe, doe ye thus requite the Lord? And ver. 21. They have provoked me to anger by thoſe that are no gods, and I will provoke them to jealouſie by them which are not a people, and move them to anger with a fooliſh nation; by them which are not a people, by a fooliſh nation: A fooliſh people deſerve not the name of a people. Looke upon this word in the abſtract, folly is wickedneſſe; and to worke folly, is in the language of the Scripture, as much, as to worke wickedneſſe, to worke the greateſt wickedneſſe. Hence it is ſometimes tranſlated villany, Ier. 29.22, 23. The Lord make thee like Zedekiah and like Ahab, whom the King of Babylon rosted in the fire, becauſe they have committed villany in Iſrael. And throughout the Booke of Proverbs, the foole and an ungodly man, a wiſe-man and a godly man, are (Synonomaes). words ſignifying the ſame thing. Thus Job reproves his wife, thou ſpeakeſt as one of the fooliſh women, like one of thoſe who have no wiſedome, no goodneſſe, not any ſenſe or ſap of goodneſſe in them. But who were theſe fooliſh women, at whom he aimes in this compariſon? that is not cleare; ſome conceive he intends the women of Idumea, Thou ſpeakeſt as one of theſe heathen women, theſe Idumeans, I have heard indeed ſuch language from them, when things have gone amiſſe with them, I have heard them curſing their Idols, curſing their gods, I have heard them raile at fate, fall out, and wrangle with fortune; Thou speakest like one of them. Thou takeſt thy patterne in this from the cuſtome of the Heathen, who uſe their gods courſely, when they thinke they have but courſe uſage from their gods. If their gods be angry, they will be angry with and revile their gods. Thou speakest after the rate of theſe fooliſh women; Thou diddeſt never heare ſuch doctrine in my family, or among thoſe who feare and love the true and ever-living God.
Job you ſee is now ſomewhat warme in his ſpeech. Job had indured much, and all his ſufferings hitherto had not ſtirr'd any paſſion in him but that of ſorrow, as we ſaw in the latter end of the former Chapter; Not an angry poſture, not an angry expreſſion all along; but now, that God, and the wayes of God are concerned, Job can hold no longer: this ſpeech of his wife, caſt diſhonour upon both, and now paſſion begins to ſtir, hee cannot forbeare her though his wife, Thou speakeſt as one of the fooliſh women speaketh. Obſerve, That
Paſſion becometh us in the cauſe of God; Our Lord Chriſt teaching his Diſciples the true meaning of the Law, tells them, Mat. 5.22. He that is angry with his brother without a cauſe, ſhall be in danger of the judgement; but he that is not angry when there is cauſe, eſpecially when there is ſuch a cauſe as this, he likewiſe is in danger of the Judgement.
Iuſta ira mater eſt diſciplinae.Secondly, Job is not only angry with her, but he reproves her, Thou speakeſt as one of the fooliſh women. It is lawfull ſometimes to expreſſe holy anger and paſſion by ſharpe reproofes. Chriſt who was meekneſſe and humility it ſelfe, yet when he hath to deale with Phariſees, he can call them a generation of vipers, painted Sepulchers, blind guides, an adulterous generation, children of the Devill: Anger can hardly be ſilent, and that anger is admirable which ſpeakes and ſinnes not. He that knowes not how to be angry, knowes not how to love. And he that knowes not how to reprove with love, knowes not how to be angry.
You may diſcerne love in Job, mingling with and moderating his reproof. Job rebukes his wife, but it is with the ſpirit of meekneſſe. Firſt, He doth not ſpeake poſitively or down-right, Thou art a foole, but comparatively, Thou speakeſt as one of the fooliſh women uſe to speake: That ſeemes one mitigation or allay of this reproofe; yet I confeſſe ſuch ſpeaking by way of ſimilitude, hath often in it the force and intent of a direct aſſertion.
Another thing obſerveable for the meekneſſe of Job, is this. He doth not fall out with the whole Sex, and ſay, ye women are fooliſh, and ignorant, and impatient; But thou speakest as one of the fooliſh women. He doth not charge the whole Sex, he knew there were wiſe women, as well as fooliſh, ſuch Solomon deſcribes, Pro. 31.26. She openeth her mouth with wiſedome; and we know Abigail the wife was wiſe, and her husband was Naball, a foole. Iob doth not lay it upon women in generall, he falleth not out with all, becauſe he knew there were ſome fooliſh ones, and becauſe he ſaw his wife in that act, imitating thoſe fooliſh ones.
There is a third thing mitigating the ſharpneſſe of the reproof; Iob doth not fall out with, or diſguſt the ordinance of God, becauſe his wife ſpake thus; he ſaith not, who would marry to be yoak't with ſuch a one as you? It is enough, to make one forſweare marriage, to have or heare of ſuch a wife; better be in any condition then in a married condition. How often doe husbands diſcover this folly? if their wives diſpleaſe them, preſently the ordinance of God diſpleaſeth them, who would be married? It is very ſad, when mans miſcarriage, makes us queſtion, or diſreliſh the inſtitution of God.
In the fourth place, Iob is not only, not angry with the ordinance of God in generall, but he is not angry with the ſpeciall act of Gods providence, in his own particular choice. There are many will ſay, if their wives trouble them, I wiſh we had never ſeene the faces one of another, we may curſe the houre we ever met together. Iobs ſpirit was farre from this; he was indeed angry with his wife, but he was not angry, becauſe this woman was his wife: He doth not reject her, becauſe ſhe was bad, but labours to make her better. To convince another of folly, is the readieſt way to make him wiſe. Thus we ſee, though there were ſharpeneſſe in the reproofe to ſearch the wound, yet there was none to exaſperate the perſon: This reproofe was an exact compound of love, and anger, of zeale and knowledge.
From the ground of her counſell, and this reproofe compared together, we may Obſerve; That it is an argument of a low and of a fooliſh ſpirit, to judge of any mans condition, by Gods outward dealings with him: For, this was it, that ſhe grounded her counſell upon; ſeeing his outward condition, ſhe thought him as a miſerable man, and therefore adviſeth him, to curſe God and die. Thou ſpeakeſt (ſaith he) as one of the fooliſh women. It is an argument of folly and madneſſe, to judge a man miſerable becauſe poore, or unhappy, or unhealthy.
Againe obſerve, That unworthy and low thoughts of God, argue a low and a fooliſh ſpirit. Thou ſpeakeſt as one of the Nabaleſſes? Thou haſt ſuch low thoughts of God, and ſpeakeſt ſo poorely of God, that at preſent I cannot but number thee among the fooles; for as there is nothing ought to be ſo high in our thoughts, as God and his wayes; ſo we ought to have high and reverent thoughts of God and his wayes, whatſoever he doth with us: though we change, yet he and they change not; God is the ſame, and his ſervice the ſame for ever.
Laſtly, Obſerve, That to doe or ſpeake wickedly, is to doe or ſpeake fooliſhly. Sin is the greateſt folly in the world, ſin is a declining from the rule of right reaſon, both from ſpirituall reaſon and from naturall, Loe they have rejected the word of the Lord, and what wiſedome is in them? Jer. 8.9. True wiſedome, is to walke by a right rule, to a right end. While we ſin, luſt (in ſome degree or other) is the rule, and ſelfe is the end. In both which we joyne hands with folly, and are the companions of fooles; Thou ſpeakeſt as one of the fooliſh women, &c.
From the reproofe it ſelfe, we come to conſider the reaſons of the reproofe. Thou ſpeakeſt as one of the fooliſh women ſpeaketh, what? ſhall we receive good at the hand of God and not evill? Here is the reaſon upon which he grounds his reproofe, Shall we receive good at the hands of God, &c. The Hebrew runnes thus in the letter,foreign A radice foreign Accepit manibus vel animo. ſhall we receive good from God? &c. The emphaſis of the words carry it thus, ſhall we receive good with hand or heart at the hand of God, and ſhall we not in the ſame manner receive evill? The word Cabal, whence this is derived, ſignifieth the receiving of a thing with the hand and with the heart; that is, to receive gladly and thankfully, as it were to kiſſe the hand and receive a thing: Or to receive a thing with much reverence and veneration.Caballa doctrina, per manus accepta & ore tenus ab alijs ad alios tranſfuſa. Merc. Hence the Iewes call the Doctrine which is received and tranſmitted from hand to hand, namely their traditionall Doctrine, Caballa: That which the word Tradition imports among the Papiſts, the word Caballa imports among the Iewes; Then the meaning of Job is, That good and evill are to be a like received and entertained as from God; that is, they are to be received with the ſame reverence and chearfullneſſe. We receive good things chearefully, thankfully, reverently, we kiſſe the hand and take them. And ſhall we not receive evill? The words doe not referre to the act of receiving, but to the manner of receiving. We ſhall receive evill whether we will or no, but ſhall we not receive it? namely ſo, and ſo, as we receive good, cheerefully, thankfully, reverently, reſpecting God and his wayes of providence towards us. And then the queſtion may be reſolved into this affirmative concluſion; That looke in what manner we receive good from the hand of God, in the ſame we ought to receive evill Or thus, Where we have our good, thence we muſt have our evill. One and the ſame hand moderates and diſpenſeth both. Wherefore, ſhall we receive good and not evill?
Shall we receive good? Some interpret the good here to be meant, of the good of the next life; ſhall we be in expectation of everlaſting good? ſhall we be in expectation of enjoying Chriſt, and ſeeing the face of God for ever in Heaven? ſhall we be at leaſt in hope, of a crowne of glory, layed up in ſtore for us? and ſhall we not be willing to receive evills, and digeſt troubles, to beare the croſſe a few dayes while we are here? I (ſaith the Apoſtle Paul, Rom. 8.18.) reckon that the ſufferings of this preſent time, are not worthy to be compared to the glory which ſhall be revealed. Shall we have glory in the eye of our faith, and ſhall we not endure a little trouble in the eye of our ſence?
But rather, by good here, we are to underſtand the good things of this life, ſhall we receive good? ſc. outward comforts and proſperity, and ſhall we not receive evill? from whom? Evill from the hand of God.
What Evill? Sooner ſhall the Sun ſend forth a cloud, then God ſend forth any evill properly taken; therefore evill here, is only afflictions, as contradiſtinct to the good before named: So the ſenſe is, ſhall we receive comforts at the hand of God, and ſhall we not receive afflictions? Afflictions are evill, not morall evill,Afflictiones malae per ſe non ſunt, ſed malae tātum vocātur, quia tales vulgo aeſtimantur. not naturall evill: but they are called evill; either firſt, becauſe they are uſually eſteemed ſo, or ſecondly, becauſe they are ſo to ſenſe, or thirdly, becauſe they are many times abuſed, and ſo in the event they prove evill unto us: laſtly, they are often evill negatively, that is, they doe us no good, but they are never evill poſitively in themſelves, or relatively, as they are received from God.
We may take notice (for the further clearing of this paſſage) of the forme of the argument. It is propoſed by way of queſtion or expoſtulation, as we render it. What? ſhall we receive good? &c. There is a great deale of force in the manner of propoſing; queſtions are full of quickneſſe and ſpirit. Job doth not only give his wife a Logicall reaſon, but a Rhetoricall reaſon, words with life, to convince her by; What? ſaith he, ſhall we receive good? &c. As if he had ſaid, this were an abſurd thing, once to imagine; a blind man may ſee this, it is ſo plaine, and a foole may underſtand it; the reaſon lyes all in ſight; That if we receive good from the hand of God, we muſt at leaſt with patience receive evill.
From this reaſon in generall, Obſerve, That reproofes come then moſt ſtrongly upon the heart, when they are backed with reaſon. Some reprove with rage and not with reaſon, with paſſion and not with wiſedome, they reprove with their wit rather then with their ſpirit. Job mixes reaſon with his paſſion, and gives her an argument, as well as a rebuke.
More particularly, from the matter of this reaſon, Obſerve firſt, That good and evill are both from the hand of God. Give me neither poverty nor riches, ſaith Agur, Prov. 30.8. both are the gift of God. Poverty is Gods guift as well as riches. If God doe not give us poverty, all the … will not make us poore. I forme the light and create darkeneſſe … …ke peace, and create evill: I the Lord doe all theſe things, … 45.7. The ſame Prophet teacheth us, that theſe two are equally the p…aitve of God, and ſuch a prerogative, as equally diſtinguiſheth … from all Idols and falſe gods. Shew the things that are to com… …eafter, that we may know that ye are gods: yea doe good or doe e… that we may be diſmayed, and behold it together. No creatu… hath ever anſwered this challenge, or ever ſhall, Iſa. 41.23. Creatures doe good and evill, as miniſters of Gods will, not as maſters of their owne. Good of every kind, and all kinds of poenall evill come forth from God. Indeed, God uſually conveyes theſe to us by the hand of man; but it becomes us to receive them as from the hand of God. Much, both good and evill, comes to us at the ſecond hand, but we ought to take it as from the firſt. This truth well wrought upon our hearts, will make every good wee enjoy better, and every evill wee feele, not ſo bad. This latter branch ſhall be caſt into a ſecond Obſervation,
Which may be this, To looke on evill as coming from the hand of God, will quiet the heart in bearing of evill. Shall wee receive good at the hand of God, and not evill? And this in two reſpects: Firſt, becauſe of the ſoveraignty of God, he being ſupreame Lord, may doe what he will: and his will being the ſupreame rule of Juſtice, he can doe no wrong. This notion of God aſſures us, that whatſoever we receive from the hand of God, is juſt and right; hence the inference is naturall, If God ſend evill, I muſt receive it quietly, for he ſends it juſtly. Secondly, becauſe of the aſſured faithfulneſſe, and love and goodneſſe of God to his, even when he ſends them (which are all he ſends) this ſort of evills. As if Job had ſaid, any thing is welcome that cometh from one that loves me, and hath done me good, as God I know doth, and hath done often, and will doe for ever. Will not a man take a nominall evill kindly at his hand, from whom he hath received much reall good: While we looke only upon creatures and what they doe, the burthen of trouble is intollerable; but as it cometh from God, from a God that loveth us, we cannot but receive it in love. Afflictions coming from the creature, are as the rod of Moſes upon the ground, a biting, a ſtinging ſerpent: but conſidered in the hand of God, they are as the ſerpent in the hand of Moſes, a rod to correct, and a ſtaffe to comfort us. David we know fled from Saul in feare of his life; envious, bloody Saul had threatned to kill him. In his flight, David meetes with his beloved Jonathan, and ſaith unto him (1 Sam. 20.8.) Jonathan, if there be any iniquity in me, ſlay me thy ſelfe, for why ſhouldeſt thou bring me to thy father? He would die rather by the hand of Ionathan, then by the hand of Saul, death from the hand of Ionathan who loved him, was ſweete; whereas from Saul, it had bin a bitter cup indeed. Take another inſtance. Elijah flyeth from Iezabel, 1 King. 19.4. and why doth he flie from her? She ſeekes my life, ſaith he, to take it away. Thoughts of this preſſed him ſo hard, that when he came into the wilderneſſe (the text ſaith) hee ſate downe under a Juniper tree, and requeſted for himſelfe that he might die, and ſaid, It is enough now O Lord, take away my life. But Elijah; if thou be ſo willing to die, why doeſt thou flie from Jezabel? ſhe would have given thee thy wiſh preſently, and ſatisfied at once, her own malice, and thy longing: I but death from the hand of a Iezabel was his feare, not his deſire: He could welcome it from the hand of God, but not from the hand of a ſpightfull woman. But you will ſay, death is from the hand of God, though it come by the hand of the creature. True, but as every good we receive, is ſo much the more ſweete, by how much the more we ſee of the hand of God in it, and leſſe of the creature; ſo every evill is ſo much the more bitter, by how much we ſee leſſe of God, and more of man in it. If God will take away my life, I am pleaſed, but I beg deliverance from the hand of Iezabel: He fled for his life for feare of Iezabel, but he calleth upon God to die. We may exemplifie this in Chriſt, Ioh. 18.11. The cup which my Father hath given me, ſaith he, ſhall I not drinke it? It is poculum charitatis, a grace cup to poore ſinners, a cup though bitter in it ſelfe, though mixt with the wrath of God as a judge, due to ſinners, yet temper'd and ſweetned with a Fathers love everlaſtingly aſſured unto me, I cannot but drinke it, it cometh from my Father.
But it may be objected, that I lately aſſign'd it as one reaſon, why Satan ſpared Jobs wife; namely, That ſhe who was his neereſt friend, being made an inſtrument of his affliction, the affliction might be more afflictive and vexatious, And David complaines moſt of a friend, that ſmote him, Pſal. 55.
I anſwer, when love turnes to hatred, and friendſhip to unfaithfullneſſe, when former kiſſes (like that preſent one of Judas) are changed into trecherie; this is very wounding and grievous indeed. But when God ſtrikes his friends, he is their friend ſtill, when he afflicts, it is in faithfulneſſe, (Pſal. 119.75.) He is good to us, when he ſends us evill, and he ſends us evill, for our good. To be ſmitten by a friend whoſe very ſmiting is friendſhip, and who heales us by wounding cannot be offenſive. Hence Davids choice, Let us fall now into the hands of the Lord (for his mercies are great) and not into the hand of man, 1 Sam. 24.14.
Hence a third Obſervation from the ſtrength of the argument and reaſon, may be thus framed. To conſider that all the good we have, deſcends from God, makes it both reaſonable and equitable, that wee ſhould beare evill quietly when he is pleaſed to ſend it. Shall we receive good and not evill? ſaith he, It is Solomons advice, (Eccleſ. 7.14.) In the day of prosperity be joyfull, but in the day of adverſitie conſider. What ſhall we conſider? Conſider this, and marke it well, that as the day of proſperity was from God, ſo the day of adverſitie is from God likewiſe; for it followes, God alſo hath ſet the one over against the other. Therefore ſeeing God hath ſet one over againſt the other, thou muſt take the one well, as well as the other; at leaſt thou muſt beare the latter as patiently, as thou did'ſt receive the former joyfully. They who have ſhared with others in gaines, thinke it but equall to ſhare with them in loſſes; they ſet the one over againſt the other. And ſo muſt we in reſpect of Gods diſpenſations towards us. If we ſet our preſent wants, over againſt our former fullneſſe, our preſent ſorrowes, over againſt our former comforts, our preſent ſickneſſe over againſt our former health, our preſent warre, over againſt our former peace; If we thus ſet the one over againſt the other, our accounts will be ballanc'd, yea our former receipts of good, will be far greater, and out-ballance our preſent ſufferings of evill. Eſpecially if we remember, that we never deſerved the leaſt part of the good we have received, but we have deſerved more then all the evill that we ſuffer. Wee may ſay as Ezra did, (Chap. 9.13.) Thou our God haſt puniſhed us leſſe then our iniquities; and we may ſay as Jacob (Gen. 32.10.) Lord we are not worthy the leaſt of all thy mercies.
This argument may be of great uſe to us of this Nation, in theſe times of darkeneſſe and feare. What? ſhall not we receive evill from the hand of God, who have received ſo much good? we have received many yeares of peace from God, foure-ſcore yeares of peace; ſhall we receive ſo many yeares of peace, from the hands of God, and ſhall we take it ill, if we receive ſome yeares of warre? We have received many yeares of plenty, ſhall we take it ill if we ſhould have ſome yeares of ſcarcitie? We have had the Goſpell many yeares, every one ſitting under his Vine, and under his Figtree; what, if now, we hold the Goſpell ſtanding upon our guard, or marching in the field? what if we hold it a while, ſitting in Tents, and ſtanding under our diſplayed banners?
Fourthly, Foraſmuch as the ſame word, is applied here to expreſſe the act of the mind in reference both to good and evill, Obſerve. That outward evills are to be received in the ſame manner, and with the ſame mind that good things are received with. Yet a caution is to be given in with this. There are two ſorts of outward evils or ſufferings: Sinne is the cauſe of ſome ſufferings, and grace is the cauſe of other ſufferings, either grace acted or grace to be tryed. Now we are not to receive the evill of ſuffering, whereof ſin is the cauſe, with the ſame mind as we doe good; joy and cheerefulneſſe doth not become ſuch evills. But when our ſufferings are cauſed by grace, either of thoſe wayes, then it becomes us to rejoyce. The Apoſtle ſaith more, Rom. 5.3. We glory in tribulation. And againe, (2 Cor. 6.10.) as ſorrowfull, yet alway rejoycing. The ſorrow of godly men is like the joy of the wicked: only in appearance; Paul had only a ſhadow of ſorrow, as ſorrowfull; but his joy was ſubſtantiall and continuall, alwayes rejoycing, though his outward eſtate caſt up, amounted but to this, poore, and having nothing. The reaſon is, becauſe God is the ſame in all variety of our eſtates: God loves as well when we are poore, as when we are rich, yea as well, when himſelfe ſmites, as when he heales. He is as good to us when we receive evill, as when we receive good: therefore if God be the ſame, ſurely we ought to be the ſame too, and take it as kindly at his hands, when we are impoveriſht, as when we are inricht, when we are ſick, as when we are in health, when we are in priſon, as when we are free. Shall preſent evills make us either inſenſible of, or unthankfull for paſt mercies? Shall preſent troubles be as a grave wherein to bury the memory of all our former comforts? ſhall (as it was in Pharaohs dreame) the leane kine, and the blasted eares of corne, eate up and devoure the fat kine, and the full eares? The Heathen Philoſopher cenſures him for a foole,Ingratus eſt, qui injuriam vocat ſinem voluptatis, ſtulius qui nullum …ructum eſſe pucat bonorum, niſi praeſentium, qui non in praet…ritis acquieſcit, &c. Sen ad Polyb. c. 29. Baſil. Orat. 11. de patientia. who thinks there is no benefit in benefits, nor bleſſing in bleſſings, except they be preſent. And he brands him as unthankfull, who accounts the end of a mercy, an injury; or thinks he is wrong'd, when free gifts are not continued. If a Heathen ſaw ſo much obligation, in the paſt benefits of a man; Chriſtians ſhould ſee it much more in the paſt mercies and bleſſings of their God. Wherefore, to conclude this point, with the counſell of the Ancient. Remember the heapes of good things received, weigh the good and the evill together: Thou ſhalt never find any mans life, at all times alike; It is the priviledge of God alone to be without changes: but if thou grieveſt at what is preſent, take comfort in what is paſt: Now thou mourneſt, but heretofore thou didſt rejoyce: now thou art in want, but thou haſt had aboundance. We have a ſaying. It is a miſerable thing to have been happy: But a godly man is happy in the mid'ſt of all his miſery: he may ſay with undaunted Luther, Let him be miſerable that can be miſerable, I cannot. He that hath not a God to looſe, nor a ſoule to looſe, cannot be miſerable, whatſoever he looſes; while Chriſt is ſafe, a beleever hath no reaſon to be unſatisfied. Thus we have diſcus'd Jobs anſwer, and have found it full of wiſedome and of holineſſe; like thoſe words of the Wiſe, which the Preacher ſaith (Eccleſ. 12.11.) are as goads, and as nailes faſtned by the Maſters of Aſſemblies. Jobs words were as goads by the ſharpneſſe of reproofe, to awake and quicken lazie drones; they were as nailes by the piercing efficacy and ſtrength of reaſon, to confirme and faſten wavering minds.
We have the word and warrant of God for this, in that high Elogium, or commendation given him at the concluſion of all.
In all this did not Job ſinne with his lips.
Job reprooves his wife for ſpeaking ſo, and he refutes what ſhe had ſpoken; in both he hits the right: Now In all this did not Job ſinne with his lips.
This is the ſame teſtimony for the matter, and almoſt the ſame in words, with that, given of Jobs victory, in the cloſe of the firſt dayes battell; and having explicated them in that place, I ſhall but briefely touch them here. In all this did not Job ſin with his lips.
We ſee in generall, the holy Ghoſt gives the victory to Job. Satan is foiled, his plot failes, the weapons of his war-fare are all broken and ſucceſſeleſſe; all his fiery darts are either quench't or beaten back upon himſelfe: Job ſtands like a mighty rock, or like a houſe built upon the rock, unſhaken, unmoved: He that is held up by everlaſting armes, ſhall ſtand faſt for ever. In all this Job ſinned not.
The words referre to what was paſt; For Job afterward did faile and ſinned with his lips; through vehemency of paine, and heate of diſputation, he ſpake ſome things raſhly, though nothing blaſphemouſly: So he confeſſes, Chap. 42.13. I have uttered things that I underſtood not. But in all this, ſo farre as Job had gone, he had not ſinned with his lips. As Samuel after many victories and deliverances, ſets up a ſtone or a pillar with this inſcription, Eben-Ezer, The ſtone of helpe, ſaying, Hitherto hath the Lord helped us (1 Sam. 7.12.) So here the holy Ghoſt doth (as it were) erect a pillar, raiſe a monument of Jobs compleate and glorious victories over Satan, Thus engraven, Hitherto, In all this Job hath not ſinned. Yet you may remember, that ſuch ſpeeches concerning the Saints, are to be underſtood in a qualified ſenſe, not in an abſolute ſenſe. For, who can bring a cleane thing out of that, which is uncleane? Perfection out of imperfection? Not to ſin, is here our duty, and ſhould be our endeavour, it ſhall be our reward in Heaven. On earth we are ſaid not to ſin, when we deſire not to ſin; as hath bin more at large ſhewed upon thoſe words of the laſt verſe of the former Chapter, In all this Job ſinned not, nor charged God fooliſhly. There reade the point handled more diſtinctly. For the opening of theſe words, note only this; that when it is ſaid, In all this Job ſinned not: There is more to be underſtood, then is expreſt; for Job did not only not ſin, but he overcame, and triumphed gloriouſly over Satan: he did excellently, and he ſpake excellently in all this; So then, theſe words carry the ſenſe not only of a bare acqittall, but of a high approbation: In all this Job ſinned not with his lips.
With his lips. Some of the Jewes inferre from hence, that he ſinned in his heart; becauſe it is ſaid, he did not ſin in words, they conceit there was ſome irregularity in his thoughts. Surely if his heart had been diſorder'd, his tongue would have been diſorder'd too; for out of the abundance of the heart the mouth ſpeaketh, therefore it is rather an argument that his heart was free from ſin, becauſe his tongue was.
In all this Job ſinned not with his lips. That is, he did not murmure, or repine, or blaſpheme; theſe are the ſins of the lips.
Obſerve firſt; Not to ſinne, is the higheſt and trueſt, the moſt honourable and lasting victory of all. This victory God himſelfe applauds, the holy Ghoſt will cry you up for ſtrength and valour, when you come off from a temptation untouch't; you ſhall be recorded for it among Chriſts worthies, In all this Job ſinned not.
And ſecondly, To governe the tongue under great and ſore afflictions, is a high act of grace: It is ſpoken as matter of wonder; In all this Job ſinned not with his lips. Moſes, you know, was a meeke man, yet he was ſo put to it, that he spake unadviſedly with his lips; He opened his lips ſo unadviſedly, that God ſhut him out of the temporall Canaan for it: raſh words coſt him deare. David was a very holy man, and very carefull over his tongue, Pſal. 39.1. I ſaid I will take heed to my wayes, that I ſinne not with my tongue. I will keepe my mouth with a bridle: And knowing (though as the Apoſtle James teacheth us, we put bits into the Horſes mouthes that they may obey us, we can turne about their whole body, Jam. 3.3) that no bridle of his putting could keepe his mouth; he puts this worke into the hand of God, praying with all earneſtneſſe; Set a watch (O Lord) before my mouth: keepe the doore of my lips. Notwithſtanding all this, we find him ſinning with his lips more then once, Pſal. 73.13. Verily I have cleanſed my heart in vaine, and waſhed my hands in innocency. And againe, Pſal. 116.11. I ſaid in my hast all men are lyars. Job had the preheminence in this, he ſinned not with his lips, no not when he was afflicted and ſmitten with bitter words: He that offendeth not in words (ſaith the Apoſtle James) is a perfect man; he is a perfect man indeed, who can rule his tongue, and ſo keepe the doore of his lips, as that he offends not either by ſilence or by ſpeech. The lips doe offend both wayes, negatively as well as poſitively, by ſpeaking, and by not ſpeaking: Sometimes ſilence is a loud ſinne, not ſpeaking is to ſome, on ſome occaſions, a crying ſin; Job ſinned not with his lips, either by being ſilent when he ſhould ſpeake, or by ſpeaking wherein and when he ſhould be ſilent. And ſo much concerning this ſecond conſequent of Jobs affliction; His wives ſinfull counſell, with his prudent and gracious anſwer; ſharpely, yet moderately rebuking; ſtrongly, yet lovingly convincing her folly: In and by both, faithfully indeavouring at once to diſcover and cure her errour.
The third conſequent of his affliction now followes, namely the viſit of his friends, deſcribed in the three laſt verſes of this Chapter, which leads us into the body of the Booke, with all the debates, diſputes and arguments held and maintained with much acuteneſſe of wit, and ſtrength of reaſoning between him and theſe three, his friends and viſitants.