Exposition of Job 1-3, Biblical commentary · Job 1.7, 8
JOB 1.7, 8.
And the Lord ſaid unto Sathan, whence commeſt thou? Then Sathan anſwered the Lord and ſaid, From going to and fro in the earth; and from walking up and downe in it.
And the Lord ſaid unto Sathan, hast thou not conſidered my ſervant Job, that there is none like him in the earth? a perfect and an upright man, one that feareth God and eſcheweth evill?
IN the former verſe we ſhewed you that great and glorious Seſſion, the Lord with his holy Angels about him, and Sathan too comming among them. In the verſes following to the end of the 12th. We have the buſineſſe or acts of the Seſſion recorded. God Interrogates, Satan anſwers: Satan moves, God grants. This is the ſumme of all the buſineſſe that paſs'd in this Seſſion. God puts two Interrogatories to Satan, one concerning his travells or where he had bin, verſ. 7. The other concerning his obſervations or what he had done, verſ. 8.
In the 7th. verſe we have the firſt quſtion, the Lord beginneth with Sathan, And the Lord ſaid unto Satan, whence commest thou?
How the Lord ſpeakes is a point almoſt unſpeakeable. There are many diſputes about it, I will not ſtay upon them: only to open this, that you may take in all Scripture of the like kind wherein the Lord is ſaid to ſpeake. We muſt know that as in Scripture God is ſaid to have a mouth and a voice, alluding unto man by that common figure; ſo likewiſe when the Lord ſpeakes we muſt underſtand it by the ſame figure, it is but an alluſion to the manner of men. God is ſaid to ſpeake, as men are ſaid to ſpeake: but God doth not ſpeake, as men ſpeake, forming a voice by ſuch organs or inſtruments of ſpeech: But when the Lord ſpeakes▪ it is either by forming and creating a voice in the ayre, ſo God is ſaid to ſpeake ſometimes, As when Chriſt was babtized, there came a voice from Heaven ſaying, Mat. 3.17.This is my beloved Sonne, &c. So Joh. 12.28. There came a voice from Heaven ſaying, I have glorified thee; which all the people heard ſounding in the ayre. Secondly, God is ſaid to ſpeake, when he manifeſts and declares himſelfe either to the ſpirits of men, or unto Angels who are ſpirits. God doth ſpeake unto the ſpirits of men, ſometimes without any forming of a voice: ſo the phraſe is uſuall in the Prophets, The word of the Lord came unto me, which is to be underſtood, that the Lord did ſecretly reveale himſelfe to the ſpirits of his Prophets, and not by any externall audible voice; it was an inward, not an outward word. So when the Lord ſpeakes unto Spirits or Angels, be they good or evill Angels, you muſt not underſtand it of a voice formed or faſhioned into audible words and ſyllables, but it is a manifeſtation or a declaration of Gods will and mind unto the Angels mind, good or bad as God willeth. For the will of God to declare himſelfe unto an Angell, is the ſpeech of God unto an Angell. So much as God intendeth of his mind ſhould be known to the Devill, is a ſpeaking to the Devill. The intention of one ſpirit is as plaine to another ſpirit, as the voice of one man is to another man, there is the very ſame proportion. So here in this place where it is ſaid, the Lord ſaid unto Sathan, this was only a manifeſtation of Gods will, as he willed unto Sathan; God did manifeſt himſelfe thus farre to Satan, that it was his pleaſure to know of him whence he came; this will, was his ſpeech.
To paſſe from the manner of ſpeaking, we will looke upon the matter ſpoken, And the Lord ſaid unto Sathan, whence comeſt thou? That's the firſt queſtion.
This queſtion is here put, not for information, as if the Lord did not know whence he came, as men uſually queſtion that they may be informed. But queſtions in Scripture (eſpecially when the Lord putteth them) are to be underſtood in ſome of theſe ſenſes.
Firſt to exact a confeſſion from the mouth of the party. He ſaid unto Sathan whence comest thou? Not that he needed an information, but that he might receive a confeſſion from the mouth of Sathan. So he queſtioned Adam, Gen. 3. Adam where art thou? who told thee that thou wast naked? Haſt thou eaten of the tree whereof I commanded thee thou ſhouldeſt not eate? Theſe queſtions were not to informe God, but only that Adam might give a confeſſion out of his owne mouth concerning thoſe things. So he queſtioned Cain, Gen. 4. Where is Abel thy brother? It was a queſtion only to draw a confeſſion from Cain of what he had done. There is a like queſtion of Eliſha to his ſervant Gebazi when he had runne after Naaman and had got a reward from him, 2 King. 5.25. Eliſha ſaith to him, whence commest thou? or where haſt thou bin? He asked him this only to draw a confeſſion from him, for ſaith he afterward, went not my ſpirit with thee when the man turned againe from his charet to meete thee? He knew before where his ſervant had beene, God had revealed the thing unto him, only he queſtions him to make him acknowledge it. So here the Lord queſtions Satan, whence commest thou? that he might have a confeſſion from himſelfe. Though the Lord doth know all the actions wayes and thoughts of every creature, yet God at the laſt will question every man, that he may judge every man upon his owne confeſſion.
Secondly, this queſtion may be underſtood, as intimating a diſlike of the thing or of the buſineſſe that Sathan had beene about. Queſtions are many times put, not out of ignorance or neſcience of what hath bin done, but out of a diſlike or abhorrence of the thing done. When the man or the thing is not approved, then God carrieth himſelfe toward him and his action as if he knew not what he had bin doing, and he muſt have it out by confeſſion. Thus Hiram, 1 King. 9.13. puts the queſtion upon Solomon, What Cities are theſe which thou hast given me my brother? He ſaw and knew before what Cities they were, but thus he queſtion'd, becauſe they pleaſed him not, verſ. 12. In the 8th. of Hoſ. 4. God is ſaid not to know that they ſet up Kings; They have ſet up Kings but not by me, they have made Princes and I knew it not: That is, I did not like them, I tooke no notice of them by way of approbation. So God queſtions about things, as if he did not know them, when he doth not like them; and we may conclude that this queſtion holds out to us Gods diſlike of the wayes and workes or Sathan.
Thirdly, Queſtions and this queſtion may be underſtood in a way of objurgation or chiding. Sathan whence commest thou? Thou haſt beene a tempting, thou art come now from murthers, and thefts, and adulteries, and blaſphemies, from provoking men to all theſe wickedneſſes. As that queſtion, Jona 4.4. was a chiding of Jonah, Doest thou well to be angry? So, Whence commeſt thou? As many times when you are angry with your ſervants, you aske, where have you been? There is a reprehenſion in the queſtion: So God full of wrath toward Sathan, ſaith, whence commest thou? Thou hast beene doing all the miſchiefe thou canſt abroad in the world I am ſure.
Laſtly, For the better conceiving of the matter of this queſtion propoſed, whence commeſt thou? There is more to be underſtood then is expreſſed, For God doth not only inquire here concerning the places where he had bin, but concerning the buſines and the work wch he had done, all is included in it. Whence comeſt thou? what haſt thou bin doing in the world? what hath thy buſineſſe bin abroad? Every man, every creature, every Angell good or bad, muſt give an account of themſelves unto God. So much of the Lords queſtion, now let us examine Sathans anſwer.
Then Sathan anſwered the Lord and ſaid, from going to and fro in the earth, and from walking up and downe in it.
If I am enquired (ſaith Sathan) whence I come, I anſwer, I come from walking up and downe in the earth, from going to and fro in it. Here againe it may be doubted, How Sathan ſpeakes to the Lord, as before it was about the Lords ſpeaking unto Sathan. The ſpeaking of Sathan and all ſpirits, is according to the manner before explained of Gods ſpeaking. Then Angells ſpeake one to another or unto God, when they direct or intend ſuch or ſuch things to be known. As a thought, a conception in the mind, is a word in the mind; ſo the directing or putting forth, or an intending to put forth that word or that thought, is the ſpeaking of the mind, then the mind ſpeakes. As we know in our ſelves, A man meditates he conceives ſuch and ſuch things, he formes them all in his ſpirit under ſome words into ſuch notions: And he can put forth theſe by deſires, though he doth not ſpeake. And ſo we are ſaid often in Scripture to ſpeake unto God in our hearts, when the mouth doth not ſpeake at all, as Moſes, Exod. 14.15. is ſaid to cry unto God, that was nothing but the directing or actuall intending of ſuch and ſuch ſecret deſires unto God; that was a crying unto God. So it is ſaid of Hannah, (1 Sam. 1.13.) that ſhe ſpake to the Lord in her heart. After this manner doe Angels and ſpirits ſpeake. As we can ſpeake to God in our ſpirits, by our hearts, when we intend or lift up ſuch and ſuch thoughts unto God; ſo they ſpeake in the ſame manner by making knowne and revealing ſo much of their minds to God, as they deſire he ſhould take notice of: For if a man have ſuch and ſuch thoughts, and only reſerve them to himſelfe, he is ſaid to ſpeake to himſelfe, to ſpeake within himſelfe: So Angels, though they have ſuch and ſuch thoughts, they do ſpeake to themſelves, and not to God, while they keepe thoſe thoughts within themſelves: how ever God knowes them all before, yet an Angell is ſaid to ſpeake no more to God, then he doth intentionally and obedientially (as ſome expreſſe it) make knowne and declare to God his deſire, that God may take notice of it. So here Sathan anſwereth and ſaith unto God, or he ſpeakes to God theſe things, that is, he doth actually intend that God ſhould know thus much of him what he had beene about, that he was come now, from going to and fro in the earth, from walking up and dawne in it.
From going to and fro, &c.
It may be doubted, how Sathan can be ſaid to goe to and fro in the earth, and to walke up and downe in it, whereas it is expreſſe in the Epiſtle of Jude, verſ. 6. that the Angels which kept not their first estate, but left their owne habitation, he hath reſerved in everlasting chaines under darkneſſe unto the judgement of the great day. Now if Sathan, if the Angels that fell be in chaines, and in chaines of everlaſting darkeneſſe, and reſerved unto the judgement of the great day, how doth Sathan here ſpeake of himſelfe as being at liberty, going to and fro in the earth, and walking up and downe in it?
I anſwer, That though the devill goeth up and downe, yet he is ever in chaines. He is in a double chaine, even when he goes and circuits the whole earth abroad, he is in a chaine of Justice, and in a chaine of Providence. He is in a chaine of Juſtice, that is, under the wrath of God, and he is in a chaine of Providence, that is, under the eye of God, he can goe no further then God gives him leave, then God lets out and lengthens his chaine. So that ſtill he is reſerved under chaines, even chaines of darkneſſe, when he goes abroad he goes like a priſoner with his fetters upon his heeles.
But it may be here enquired further, if Sathan be thus under the wrath of God, and be a condemned ſpirit, if he be in ſuch darkneſſe, how can he intend or attempt, plot or execute thoſe deſignes of temptation for the overthrow of ſoules, and diſturbance of the Churches of God throughout the world. Will not ſuch torment and horrour of darkeneſſe, diſable and unfit him for ſuch curious methods of doing miſchiefe? can he have his thoughts upon any thing but upon his own wofull condition and miſerable eſtate?
For this likewiſe (to cleare it) we may conceive, that Sathan although he be at the preſent under the wrath of God, yet he is not under the fullneſſe of the wrath of God, he is not yet in extremity, he is not yet in that degree of judgement which hereafter he ſhall receive. Sathan is now as full of diſcontent as he can be, but he is not ſo full of torment as he can be, This we ſee expreſly in Mat. 8.29. where the devils ſay to Chriſt, Art thou come to torment us before our time? as noting that there will be a time wherein they ſhall have more torment, their fill of torment; ſuch torment, as what they now endure, compared with it, may paſſe for no torment if not for pleaſure. Then they ſhall drinke the very dreggs of the cup of Gods wrath, now they doe (as it were) but ſip or taſte it. The devils, though they are already caſt downe from their glorious eſtate, yet they are not caſt into ſuch a wofull ſtate as hereafter they ſhall be; therefore they may walke up and downe in the world, and unceſſantly ſet themſelves about the deſtruction of others.
For the words, From going to and f…ro in the earth, and from walking up and downe in it. Satan here ſpeakes like a Prince, therefore ſome conceive that this is the Prince of devils that is here mentioned in this Text; Beelzebub the chiefe of the devils, for here he ſpeakes of himſelfe as ſome great Prince that had gone about his Countreyes to view his Provinces, his Kingdomes and Cities; I come ſaith he from viſiting my ſeverall places and Dominions, I come from going to and fro in the earth, and from walking up and downe in it.
Theſe expreſſions are not to be underſtood properly, for properly ſpirits, ſuch as Sathan is, cannot be ſaid to goe or to walke: A ſpirit moveth, that is proper to a ſpirit: but properly a ſpirit doth not walke or goe, that is proper only to bodies: But the word which we tranſlate, from going to and fro, is tranſlated by ſome, from compaſſing the earth, or from compaſſing about in the world, and then it is proper;foreign the Originall ſignifying to compaſſe or circuit about by any king of motion as well as by going.
Further, For the underſtanding of Satans going to and fro in the earth. We muſt not not conceive that this is all that Satan doth, to walke up and down in the world, to go to and fro: he is no idle peripateticke, but by going to and fro in the earth is noted.
Firſt, The exact diſcovery which Sathan makes of all things in the earth. For the word [Shut] ſignifieth to enquire, to ſearch diligently into a thing. It is not a bare going about,Propriè eſt attentè diſcurere, circumspicere & explorare. but it is a going about as a ſpie, to ſearch, to enquire, to obſerve and conſider diligently all things as one paſſeth along. The ſame word is uſed (Dan. 12.4.) for diſcourſing, we tranſlate it thus, Many ſhall run to and fro and knowledge ſhall be increaſed: now, we may wonder how knowledge ſhould be increaſed by running to and fro, up and downe, they that would increaſe knowledge, ſhould rather ſit ſtill and conſider, and debate things; but the word (ſo ſome tranſlate it) ſignifies to diſcourſe or diſpute of things, they ſhall diſcourſe or goe about to enquire into things and knowledge ſhall be increaſed. Thus Sathans going to and fro in the earth, is a diſcourſing upon every thing, a diſputing upon every point and perſon: he doth as it were debate every mans condition as he goeth, and every mans eſtate, every mans temper, and every mans calling, he conſiders what is fitteſt to be done againſt him, and how he may aſſault him with greateſt advantage. That is the running or going to and fro which is here meant in the Text, it is a going to and fro to increaſe his knowledge, and informe himſelfe of all things as he goeth. The ſame word is uſed concerning the good Angels, Zach. 1.10. It is ſaid there, that they were ſent to walke to and fro through the earth; it was not a bare paſſing through the earth, but a curious obſerving and prying into all things as they went: we tranſlate it a walking to and fro, but it is a walking ſo as to bring God in intelligence, for theſe were ſent out as Chriſts intelligencers, to bring him in a report of the ſtate of things abroad: for ſo there in the viſion it is expreſt after the manner of men; Though Chriſt needs none to informe him about the eſtate of his Church and people, yet he alludes to the cuſtome of Princes, who maintaine Intelligencers in all Courts and Kingdomes, to adviſe them how the affaires of other nations are tranſacted. The very ſame Originall word is uſed of God himſelfe, (Zach. 4.10.) The eyes of the Lord runne to and fro through the whole earth, he is his own Intelligencer, exactly diſcovering and taking notice of every thing that is done in the world. So then this is the meaning, I have beene going to and fro in the earth, ſaith Satan, that is, I have fully and throughly taken notice of all paſſages, of all perſons in all places, of all conditions and ſorts of men, that is the thing I have beene doing; Thus Mr. Broughton tranſlates, From ſearching to and fro in the earth, noting his exactneſſe of enquiry in his travels.
Then ſecondly, it noteth the unquietnes of Satan. He is an unquiet, a reſtleſſe ſpirit, being caſt out of Heaven he can reſt no where. A ſoule that is once diſplaced and out of the favour of God, hath no place to repoſe in afterward. Now ſaith he, all my buſineſſe is walking to and fro, going up and downe, Satan hath no rest. As the ſentence of Cain was, Gen. 4. when God had caſt him out of his preſence, thou ſhalt be a fugitive and a vagabond, thou ſhalt doe nothing but runne up and downe the world as long as thou liveſt. Satan is ſuch a fugitive, a vagabond, one that runnes up and downe in the world, he is an unſetled, an unquiet ſpirit. They who are once departed from God, can never find rest in any creature, but running to and fro is their condition and their curſe.
Thirdly, Some underſtand it thus, that Satan makes (as it were) a recreation of his tempting and drawing men to Hell. Satan cannot poſſibly in a proper ſenſe, take any comfort or be refreſhed, but as one doth well expreſſe it, he himſelfe being loſt, undone and damned, ſeekes to comfort himſelfe by undoing and damning others.Ipſe perditus perdendis hominibus ſolatia quaerit. It is a joy to ſome to have companions in ſorrow. All Satans delight (if we may conceive he hath any delight) is in this, in making others as bad and miſerable as himſelfe. Therefore it may be he calls his trade of ſeduction and deſtruction, walking up and downe in the earth, as men are ſaid to walke up and downe for refreſhing and recreation; he ſpeakes of it, not as of ſome toileſome hard journy, but as of walking for delight. But I conceive the former to be more proper.
Take two or three Notes from this.
Firſt, Here we may obſerve, That there is no place in the world that can ſecure a man from temptation, or be a ſanctuary from Satans aſſault. For Satan goeth to and fro thorough the earth, hee is an ubiquitary, hee ſtayes no where but runs every where. It is the folly of Popiſh Votaries, that think to ſhut themſelves up in walls from the temptations of Satan; Cloyſters are as open to Satan as the open field. Satan walketh to and fro through the earth.
Secondly, We may note here the wonderfull diligence of Satan, Satan is very active to doe miſchiefe, He walketh to and fro, As Peter expreſſeth it, 2 Pet. 5.8. He goeth about as a roaring Lion, ſeeking whom he may devoure. There is his diligence, and there is his intent. Satan ſpeaks nothing of his intent here, he conceales that, he ſpeakes only as if he went about like a pilgrim walking thorough the earth, his maine buſineſſe, that he went about, to devoure ſoules is kept in ſilence; but the holy Ghoſt unmaskes him and diſcovers the deſigne of his walking to and fro, He ſeeks whom he may devoure. If Satan be thus diligent going about to tempt, we ought to be as diligent ſtanding alwayes upon our watch, to prevent his temptations. Mr. Latimer in one of his Sermons, where he taxes the Clergy, eſpecially the Biſhops of thoſe times for their idleneſſe, propoſeth to them the example of the Prophets and Apoſtles and of Chriſt himſelfe, their diligence in going about to preach ſhould quicken thoſe idlers: but (ſaith he) if you will not follow their example, follow the example of Satan, he goeth about in his Dioceſſe to and fro continually. Take example from him in doing evill, how to doe good, we may take example thus farre from Satan, to be as forward to do good, as he is to do hurt, to be as watchfull againſt him as he is watchfull againſt us. If this be his buſines to go to and fro thorough the earth and his intent be to devour ſouls, then where ever we goe in the world up and downe, we ought to be carefull to keep our own ſouls, and gain the ſouls of others.
Thirdly, We may obſerve from it, that Satan is confined in his buſineſſe to the earth, he can get no farther than the earth or to the ayereall part; he is called the Prince of the ayre. Satan being once caſt out of heaven can never get into Heaven more. There is no tempter in heaven, there is no Serpent ſhall ever come into the caeleſtiall Paradiſe; there was one in the earthly Paradiſe, but there ſhall never be any in the caeleſtiall. Therefore when we are once beyond the earth, we are beyond the reach of all temptations, we are then at reſt from Satans ſnares and practices, as well as from our owne labours.
Let us now conſider what the Lord replyeth, or his ſecond Queſtion to Satan. Well, thou haſt been walking to and fro in the earth, ſaith God, Haſt thou conſidered my ſervant Job? Tell me, haſt thou taken notice of ſuch an one? Haſt thou conſidered? The word is, Haſt thou put thy heart upon Job?foreign So it is word for word in the Originall, haſt thou laid Job to thy heart? Haſt thou ſeriouſly, fully and exactly conſidered my ſervant Job? foreign Iuſt.And ſo it is rendred out of the Septuagint, Hast thou attended with thy mind upon my ſervant Job? To put a thing upon the heart, is to have ſerious and ſpeciall regard to it; as when the Scripture ſpeaks of not putting a thing upon the heart, it noteth a ſleighting and neglecting of it. When the wife of Phineas was delivered, and they told her that ſhe had brought forth a ſon, the Text ſaith, ſhe anſwered not, 1 Sam. 4.20.neither did ſhe regard; the Hebrew is, neither did ſhe put her heart upon it, the ſame word is here in the Text. Thus Abigail ſpeakes unto David, As for this ſonne of Belial, let not my Lord put his heart upon him, or (as it is tranſlated) let not my Lord regard this man of Belial;1 Sam. 25.25. take no notice of ſuch an one as he is, he is a foole name and thing, doe not regard him, doe not put him upon thy heart. There are divers ſuch expreſſions where putting upon the heart is expreſſed by regarding, and not putting upon the heart, by not regarding. Then here, haſt thou put Job upon thy heart? that is, haſt thou ſeriouſly weighed and conſidered Job? As if God had ſaid, I am ſure in thy travels and wandrings about the world, thou couldeſt not chooſe but take notice of Job, he is my jewell, my darling, a ſpeciall man among all the ſonnes of men: He is ſuch a spectacle as may juſtly draw all eyes and hearts after him: when thou walkedſt didst thou not make a ſtand at Jobs doore. I cannot but looke upon him my ſelfe and conſider him, Pſal. 34 15.therefore ſurely thou haſt conſidered him. The eyes of the Lord are upon the righteous, and his heart is upon them too. A wicked man hath not the eye of God, a godly man hath his heart, and ſhall have it to all eternity. The ſumme is.
This Queſtion teacheth us; That amongſt all the men that dwell on the face of the earth, Job was the moſt conſiderable.
Haſt thou not conſidered my ſervant Job.
It is as if one ſhould ſay to a man come from this City into the Countrey, were you at Court, or have you ſeen the King? Becauſe he is the moſt eminent and conſiderable perſon. So God here ſpeakes to Satan upon his account of walking about the earth, haſt thou taken notice of Job? A godly man is the most conſiderable man in the world. But then you muſt put your heart upon him, not your eye onelyonly, for then as it was ſaid of Chriſt, (Iſa. 53.3.) you may perhaps ſee no beauty in him, his inſide is the moſt conſiderable thing in the world. As a wicked man is the moſt unconſiderable, not worthy the looking unto, though he be never ſo great,2 Kin. 3.14. as Eliſha ſaid to the King of Iſrael, Surely as the Lord of hoſtes liveth, before whom I ſtand, were it not that I regard the preſence of Jehoſaphat the King of Judah, I would not looke toward thee nor ſee thee; thou art not a man ſaith he, that deſerveth ſo much as to be looked upon;Pſal. 15.4. A godly man is therefore deſcribed to be one, in whoſe eyes a vile perſon, a wicked man, is deſpiſed.
But ſecondly, in reference to Satan. Some reade theſe words not by way of queſtion, but by way of affirmation; thus, thou haſt conſidered my ſervant Job. Thou haſt been abroad in the world, ſurely then thou haſt taken notice of my ſervant Job, thou haſt conſidered him; that is, of all men in the world, thou haſt ſet thy ſelfe about Job to tempt him and to try him, when thou cameſt to Jobs houſe, there thou madeſt an aſſault, there thou tryeſt the uttermoſt of thy ſtrength to overcome him; thou conſideredſt him what to do againſt him, how to overthrow him, & tel me, haſt thou not found him a tuffe peece? Dideſt thou ever meet with ſuch an one in the world before? To conſider a thing is to try all wayes how to gaine it, or how to compaſſe ſuch a thing:1 Sam 9.20. as Samuell ſaid to Saul when he was ſeeking his fathers Aſſes, As for thine Aſſes that were loſt, ſet not thy mind on them; that is, doe not trouble thy ſelfe, doe not beat thy braines to conſider which way to goe to find them, or where it is moſt probable to get them. So here thou haſt ſet thy mind or conſidered my ſervant Job, that is, thou haſt beat thy braines, and ſet all thy wits on worke what courſe to take with greateſt advantage to deſtroy my ſervant Job.
Take the words in that ſenſe, and they yeeld us this Inſtruction. That Satans main temptations, his ſtrongeſt batteries are planted againſt the moſt eminent godly perſons. When Satan ſees a man that is eminent in grace, againſt him he makes his hotteſt and ſubtileſt aſſaults: he ſets his heart upon ſuch a man, yea and vexeth his heart too about him. Satan is moſt buſie at holy duties (one ſaid he ſaw in a viſion ten devils at a Sermon, and but one at the market) and about holy perſons. As for others, he doth not trouble himſelfe about them, for they (as the Apoſtle ſhewes) are led captive by the devill at his will, 2 Tim. 2.26.if he doe but whiſtle (as it were) they eaſily follow him and come after him preſently, ſo that he needs not ſet his heart or vex himſelfe about them. But when he commeth to a Job, he ſets all his wits and all his ſtrength a worke, bends all his thoughts to conſider what courſe to take to aſſault ſuch a ſtrong hold of grace. If he can get ſuch a man downe then there is triumph indeed, he ſings victoria. Then (if we may ſo ſpeake) there is joy in hell, as there is joy indeed in heaven at the converſion of a ſinner. So there is a kind of joy in hell, when one ſinnes that is converted. If any thing can make the devils merry, it is this, to give a godly man the foyle; though they ſee he is paſt their reach to deſtroy him, yet if they can but blemiſh or diſgrace him, if they can but trouble and diſquiet him; this is their delight. Hence it is that Generall Satan with his legions of darkneſſe, thoſe infernall ſpirits encampe about ſuch perſons with deadly hatred. As when an Army meets with a ſtrong Caſtle or City, they ſit downe and there conſider what courſe to take for the beſiedging and gaining of it.
Haſt thou conſidered my ſervant Job.
The title which God gives Job is very obſervable, My ſervant Job. A Servant (you know) is one, that is not at his owne diſpoſe, but at the call and becke of another; ſo the Centurion deſcribes a ſervant; For (ſaith he) I am a man under authority and I have ſervants, and I ſay to this man goe and he goeth, and to another come and he commeth. Servants are at the word of another, they are not (ſui juris) in their own power therfore Ariſtotle calleth Servants,foreign living tools, or living inſtruments, breathing inſtruments, becauſe they are at the will of another, to be uſed and imployed at the diſcretion of their Maſter. Here God calleth Job his ſervant. And he calleth him ſo, Firſt, by way of diſtinction or difference; my ſervant, that is, mine not his owne; many are their owne ſervants, they ſerve themſelves, as the Apoſtle ſaith, They ſerve not the Lord Jeſus, but their owne bellies, they ſerve their owne luſts,Rom. 16. divers luſts and pleaſures; Job is not ſuch an one, he is my ſervant.
Many are Satans ſervants; as if God ſhould have ſaid to Satan here; Satan thou haſt gone about the world, and thou haſt found a great family of thine owne, thou haſt found many ſervants in all places, but haſt thou conſidered my ſervant? There is one I am ſure that oweth thee no ſervice, and by his good will, will doe thee none; haſt thou not found my ſervant?
Some are the ſervants of men; but Job is my ſervant; not a ſervant of men, to ſubject himſelfe to their luſts, either for hope or feare. He is not (as the Apoſtle ſpeakes) the ſervant of men (in that ſenſe) to pleaſe men, with ſinning againſt and provoking God.
Secondly, My Servant, by way of ſpeciall right and property; So Job and all godly perſons are called Gods ſervants: Firſt, by the right of election they are Gods choſen ſervants, as Paul is called a choſen veſſell, that is, a choſen ſervant, to carry the name of God. 2. They are Gods ſervants by the right of purchaſe; my ſervant whom I have bought and purchaſed; ſo in the 1 Cor. 6. You are bought with a price, be not the ſervants of men, that is, you are bought with a price to be my ſervants, therefore be not the ſervants of men in oppoſition to me, or to my diſſervice in any thing. So Job was Gods ſervant by way of purchaſe; God buyeth every one of his ſervants with the bloud of his ſonne.
Thirdly, My ſervant, by way of Covenant, Job was Gods Covenant ſervant, God and he had (as it were) ſealed Indentures. Job entered into Covenant with God, that he would performe the duty of a ſervant, and God entered into Covenant with him that he ſhould enjoy the priviledge of a ſervant. Now that which is Gods by right of Covenant, is his by ſpeciall right.
Then again, We may further underſtand this, and all ſuch like expreſſions: When God ſaith, my ſervant, he doth as it were glory in his ſervant. God ſpeaks of him, as of his treaſure, my ſervant, as a man doth of that which he glorieth in. As the Saints glory in God, when they uſe this expreſſion, my God and my Lord, my Maſter and my Chriſt, this is a kind of glorying and triumphing in God. So this expreſſion carieth ſuch a ſenſe in it, Haſt thou not conſidered my ſervant Job, there is one that I have honour by, one that I rejoyce and glory in, one that I can ſpeake of with much more, then content, even with tryumph, my ſervant Job: Ther's a man.
It is mans honour to be Gods ſervant, and God thinkes himſelfe honoured by the ſervice of man. It was once a curſe, and it is a great curſe ſtill to be the ſervant of ſervants, as it is ſaid of Cham;Gen. 9. but it is an honour, the great honour of the creature to be a ſervant to God. He that is a ſervant of Chriſt, is not only free, but noble. And Chriſt reckoneth that he hath not only worke done him, but honour done him by his willing people, and therefore he glories in any ſuch, my ſervant.
My ſervant Job.
There is ſomewhat alſo to be conſidered in that. When God ſpeakes of his people by name, it noteth two things in Scripture.
Firſt, A ſpeciall care that God hath over them.
Secondly, A ſpeciall love that God hath to them, Joh. 10.3. He calleth his owne Sheepe by name; this noteth a ſpeciall care Chriſt hath of his ſheepe, and a ſpeciall love that he beareth to them. So Iſa. 49.1. The Lord hath called me from the wombe, from the bowels of my mother hath he made mention of my name, it noteth the ſpeciall care, and the ſpeciall love that God had of and bare to Chriſt. See it eminently in that place, Exod. 33.12. where Moſes ſpeakes thus unto God, Yet thou haſt ſaid I know thee by name; now what it is to know by name, is by way of Expoſition added in the end of the verſe, And thou haſt alſo found grace in my ſight. So that to be knowne by name, is in a ſpeciall manner to find grace in the ſight of God, when it is ſaid here, My ſervant Job, it ſhewes that God did take an extraordinary care of, and did in an extraordinary manner love Job above all that were upon the Earth.
There is a great deale of difference betweene theſe two expreſſions; to know the name of a man, and to know a man by name. It is a truth, that God knoweth all your names, and the names of all the men in the world, but he doth not know all by name. Therefore the Scripture aſſures us, that God hath the names of none written, but the names of his owne, as Moſes ſaith in the former Chapter, If thou wilt not forgive the ſinne of this people, blot me, I pray thee, out of thy Booke which thou haſt written. Thou knoweſt me by name, my name is written in thy booke: So Luk. 10. Chriſt bad his Diſciples that they ſhould not rejoyce ſo much that they had the spirits ſubject unto them, but in this they ſhould rejoyce that their names were written in heaven.
Note from hence,
That God doth take care of his elect children and ſervants in a ſpeciall manner above all other men in the world. The names of Princes or Emperours or Potentates, if they belong not to God, are not vouchſafed a place in his booke, but the names of the meaneſt of his Saints, are recorded for ever, and ſhall be had in everlaſting remembrance.
Haſt thou not conſidered my ſervant Job, that there is none like him in the Earth, &c.
We reade before at the end of the 3d. verſe, that Job in reference to his riches was the greateſt of all the men of the Eaſt: Now he goeth beyond that, in reference to his holines, he is the greateſt upon the earth, there is none like him in the earth.
This we may underſtand firſt as a cauſe or reaſon why Job fell under the ſpeciall conſideration or obſervation of Satan, Haſt thou not conſidered my ſervant Job, becauſe (ſo ſome render that particle) or in a much, or for that, there is not the like to him in the Earth. As if God ſhould ſay, there is reaſon why he muſt needs be taken into thy conſideration; becauſe there is not ſuch another man as he in the earth. You know that a man is quickly taken notice of, when there are none like unto him, in the place or company where he is. If a man walke in the ſtreets, or come into a houſe, who is of an extraordinary tallneſſe, ſome will aske the queſtion, did you not obſerve ſuch a man, for there was never a man in the company, never a man in the ſtreet ſo tall as he? So one that is extraordinary in beauty, or extraordinary in rich apparrell, every one hath an eye upon ſuch. The reaſon why many are obſerved, is, becauſe they are not like to others, they are beyond others in quality or in habit. So here, Haſt thou not conſidered my ſervant Job, that there is none like unto him in the Earth, thou muſt needs take notice of him.
Or againe, it may be underſtood thus; as the matter which Satan ſhould conſider and obſerve in Job. Haſt thou not conſidered my ſervant Job, ſc. in this thing, that there is not a man upon the earth like to him? Haſt thou not taken notice of this in him? Thou who haſt looked over all men, and haſt (as it were) ſifted all mens manners, haſt thou not obſerved thus much, that there is not ſuch a man upon the earth as Job? Hath not that fallen under thy obſervation.
So now in the words [There is none like him] there is a ſecret advancing of the praiſe of Job. For there is nothing that can be ſpoken more to the praiſe of a man then this,Eſt quaſi quaedam Apoſiopeſis maximarum laudum. to ſay that there is none like him. Though you ſay no more you have ſaid all. As the Scripture (we know) ſets forth the wonderfull praiſes of God, Exod. 15.11. Who is like unto thee O Lord, amongſt the gods? Who is like thee? Which is reſolved into the negative, there is none amongſt the gods like unto thee, there is none like unto thee. This is the high praiſe of God. Mic. 7.18. Who is a God like unto thee, that pardoneth iniquity? It is the higheſt commendation of God to ſay, there is none like him, to ſet him above all creatures. In like manner here in the Text, when it is affirmed, that there was none like Job; this ſetteth him up in all praiſes and excellencies to the higheſt: though particulars be concealed, yet whatſoever may make for the honour of a man is included in this, that there is none like him.
But how ſhould we underſtand this of Job, that there was none like to him upon the earth?
We muſt underſtand it, not only in reference to wicked men, that there was no meer naturall man, no wicked man like unto him: as if God had ſaid to Satan, there is none in the earth which is thy inheritance, no earthly man like my ſervant Job; look over all thy ſervants thou haſt not ſuch an one in the earth. That's too low. We wil take it therfore in reference to all the Saints that were then upon the earth, there was not ſuch a godly man upon the earth, none like unto him: and then we muſt expound likenes by a diſtinction. There is a double likenes; there is a likenes of Quality; and there is a likeneſſe of Equality. When it is ſaid here, that in the Earth there was none like to Job, you muſt not underſtand it of a likeneſſe of quality, as if there were no man that had ſuch qualities as Job had: for all the Saints that are in the earth, have the ſame kind of qualities, they are all alike in the maine and in the generall: namely in the Conformity of their nature to the will of God, which is holineſſe, that is the generall quality; and thus all the Saints upon the earth are alike; there is not any man can have any other likeneſſe upon him than this, it is impoſſible. I ſay in this regard, the meaneſt and loweſt Saint upon the earth, is like to the higheſt and greateſt Saint upon earth: yea not only ſo, but the meaneſt Saint upon earth, is like to Jeſus Chriſt in heaven, in regard of quality; he hath the ſame quality,2 Pet. 1.4. the ſame nature, he is made partaker of the divine nature: Phil. 2.5.And the Apoſtle Paul exhorts the Philippians, Let, this mind be in you, which was alſo in Chriſt. The meaneſt Saint hath the ſame mind and the ſame quality in reference to his new nature that is in God himſelfe or in Chriſt, he is like to God, God begetteth all his owne children in his owne likeneſſe. But in regard of the likeneſſe of equality; thus Iob was ſuch a man as there was none like him in the earth; no man like him in the degrees of thoſe qualities, they were not equall to him in this or that or the other grace. Iob was a man above them all. As we know it is with wicked and naturall men, all wicked men upon the earth are as like one to another as can be, As face anſwereth to face in water, ſo doth the heart of man to man, Prov. 27.19.the heart of one naturall man to the other: but yet there are ſome wicked men ſo wicked, that there is none like them in the earth. We have the very ſame words applyed to Ahab in wickedneſſe, 1 King. 21.25. But there was none like to Ahab, which did ſell himſelfe to worke wickedneſſe in the ſight of the Lord. None like unto him, not I ſay (as in the former) that there were no wicked men that had the ſame ſinfull qualities, for all have the ſame ſinfull qualities, but there was none like him in equality of wickedneſſe, Ahab was a None-ſuch, he was a Giant in wickedneſſe, none were growne to ſuch a ſtature of wickedneſſe as Ahab. In the ſame manner we muſt underſtand this concerning Job, none did reach to him in the equality of his graces, in the ſtature of the inward man, Job had out-growne all the world in grace at that time.
Yet a little further for the underſtanding of this: We find ſometimes when the Scripture ſaith of a man, that there is none like to him, the ſpeech is to be reſtrained to ſome one particular. And it may be a Question whether we are to underſtand this of Jobs preheminence in the ganerall or in regard of ſome one particular grace? We reade of Solomon that there was none like him, Neh. 13.26. Among many Nations was there no King like him who was beloved of his God. There was no King like to Solomon, but he reſtraineth it to this, who was beloved of his God, none to whom God did ſo much communicate himſelfe as to Solomon, none like to Solomon in wiſedome and knowledge, in thoſe revelations and intimate communions that God had with him, he was as it were Gods darling, as his other Name Jedediah importeth. Then it is ſaid of Hezekiah (ſee another inſtance,) 2 King. 18.5. That he truſted in the Lord God of Iſrael, ſo that after him was none like him among all the Kings of Judah. Now this we muſt underſtand of ſome one particular eſpecially, that is, of his truſting in the Lord, in regard of his truſting ſo firmely in God, he went beyond all the Kings that came after him, there was none did ſo perfectly truſt in God: for it is ſaid, he brake in peeces the braſen ſerpent that Moſes had made, and ſtamped it to pouder, trusting in the Lord. Though ſome of his Counſellours might tell him,2 King. 18.4. If you doe thoſe things you may bring a world of trouble upon your ſelfe and the Kingdome, if you change theſe ancient cuſtomes you will make your people mutinie, this ſerpent was of God, it was made in the wilderneſſe, &c. Yet ſaith he, I ſee it is abuſed to Idolatry, I care not for all that you ſay, I will truſt in the Lord how ever it goe. Here was an high, an unparalel'd act of confidence. Yet afterward it was ſaid concerning Joſiah, 2 King. 23. 25. That like unto him was there no King before him, that turned to the Lord with all his heart, and with all his ſoule, and with all his might. Here it is ſaid after Hezekiah, that Joſiah was ſuch a King as there was none before him; and it was ſaid of Hezekiah that was before him, that he was ſuch a one, that after him there ſhould be none like him. How ſhall we reconcile theſe two? OnelyOnly by applying thoſe expreſſions to ſuch and ſuch particulars: Hezekiah was ſuch a man, as there was no King after him for truſting in God, and Joſiah was ſuch a man, as there was no King before him for deſire, care and zeale in reforming the Church of God: Joſiah's reformation was the moſt perfect reformation that was made by all the Kings of Judah, and ſo in that particular, in regard of his great zeale for God there was no King before him, like him. How ſhall we underſtand this then concerning Job?
I anſwer in two Concluſions. Firſt, When it is ſaid, there was none like to Job, we are to underſtand it in reference to that generation. Doubtleſſe God had as great ones in grace as Job, both before and afterward, Noah and Abraham before him, were eminent ones; and afterward, Moſes, and Joſhua, and David, and Samuel. But take Job in the time and the age wherein he lived, ſo there was none like unto him in equality, we may underſtand it ſo; For Job is conceived to be in the darker times, betweene Abraham and Moſes, about the time that the people of Iſrael were in captivity in Egypt; ſo that in reference to that time Job lived in, he was the only man, the chiefe man, the greateſt for grace in that age: As it is ſaid of Noah, he was a juſt man, and perfect in his generations, he was the juſteſt man of all that age, the moſt righteous of all that generation: ſo was Job in his.
Secondly, We may underſtand it, not only concerning ſome particular grace wherein he was moſt eminent: although it be a truth, that he had one grace, for which he was cryed up in Scripture more then for others, to wit, Patience, Have you not heard of the patience of Job? But we may take it for the whole latitude of Jobs holineſſe and graces, and there was not at that time ſuch a man upon the earth as Job: And ſo God himſelfe ſeemeth to expound it, he doth not confine this to ſome one point, but ſaith, Hast thou not conſidered my ſervant Job, that there is none like him in the earth? a perfect and upright man, one that feareth God and eſcheweth evill? God addeth this by way of expoſition, what he meaneth by a man to whom there was none like, who had no match upon the earth. In thoſe words the whole ſumme of godlineſſe is compriſed; whatſoever goes, or may be conceived to goe toward the making up of a godly man, falls under one of thoſe foure members. And God ſaith there is none like him, take him in any or in all theſe.
I ſhall only give you two or three briefe obſervations from hence. There is none like unto him in the earth. Learn,
Firſt, That God hath ſervants of all statures and degrees. All his ſervants come not to the like pitch, to the like hight, here is one that is beyond them all, My ſervant Job, not a man like him upon the earth.
Secondly, Note this, We ought not to ſet up our reſt in low degrees of grace; or content our ſelves to be like others in grace, we ſhould labour (if it be poſſible) to goe beyond all others in grace. It did not ſatisfie Job that he had gotten to ſuch a degree, to ſuch a frame and temper of heart, to ſuch a courſe of holineſſe as his neighbours or bretheren that were good, had attained unto, but he laboured to goe beyond them all; Not ſuch a man upon the earth as Job. It is an holy ambition to labour to exceed all other in grace and goodneſſe. We have a great many in the world that deſire to be ſo rich, as none ſhould be like them; to be ſo gay in their apparell, as none ſhould be like them, ſo beautifull, as none ſhould be like them; but where are they that deſire and endeavour to have ſuch a portion or ſtock of grace, that none ſhould be like them, to be above others in holineſſe, as Job was? True grace never reſts in any degrees or meaſures of grace, but labours to increaſe: he that hath any grace would have more; doe not thinke it enough when you are like others, you ought to labour to be beyond others.
Then ſee the Character that God giveth of Job, A perfect and upright man, one that feareth God and eſcheweth evill.
Theſe have beene already opened in the firſt verſe, and theſe are but a report of the Hiſtory before going, therefore I ſhall not need to ſtay upon his place; onelyonly take theſe two Obſervations from it.
The firſt is this, God hath a perfect Character of every ſoule. He knoweth fully and clearely what the temper of your hearts and ſpirits are, juſt as the hiſtory and relation of Job was, ſuch is Gods teſtimony of him to a tittle.
Secondly this, God will give to every man a testimony according to his utmoſt worth; God will not conceale any of your graces, or obſcure your goodneſſe, he will make it knowne to the world to the full, what you are. When God commeth to give teſtimony, he giveth it ſo, as his Saints can never looſe by it. Oftentimes man gives a teſtimony ſhort of his Brothers goodnes, and draweth a curtaine before another mans worth; but God will draw the curtaine quite backe, and unvaile every ſoule to the whole world. You ſhall ſee and heare a teſtimony from God before men and Angels concerning your ſelves to the uttermoſt, what you are in all godly and gracious perfections.
Job was an excellent man, a man commended indeed, who was commended of God: as the Apoſtle concludes it, not he that commendeth himſelfe is approved, but he whom God commendeth. It is good for us to have our Letters Teſtimoniall from God, to have our Letters Commendatory from Heaven. It is not what a man ſaith in his own heart, what he flattereth himſelfe; It is not what your neighbours or others flatter you and ſay of you, but what God ſaith of you, what teſtimony he giveth of you. He is not approved that commendeth himſelfe, or that other men commend only, but he whom the Lord commendeth. And if God speake well of us, no matter though all the world be ſilent or ſlander.