Exposition of Job 4-7, Commentary on Job · Chapter 5 · Verses 6-8
JOB. Chap. 5. Verſ. 6, 7, 8.
Although affliction cometh not forth of the duſt, neither doth trouble ſpring out of the ground.
Yet man is borne unto trouble as the ſparks flie upward.
I would ſeek unto God, and unto God would I commit my cauſe.
THus far Eliphaz hath ſpent his diſcourſe, in reproofe and conviction; And you have had out of the 4 Chapter, and the precedant part of this, foure heads of reaſon, or arguments, by which Eliphaz labours to reprove Job, for, and convince him of, cloſe ſin, or of groſſe hypocriſie. Now Eliphaz turns himſelf to another ſtile, and falls to counſell and exhortation, directing and adviſing Job what becomes him, what he ought to doe, in his condition: His exhortation conſiſts of two diſtinct branches.
The former whereof begins at this ſixth, and is continued to the ſeventeenth verſe of the Chapter. The ſumme of this exhortation is, That, for as much as he had found him ſo diſtempered in his ſpeech and carriage, he now earneſtly beſeeches and intreats him, that he would ſeek unto God, beg favour, and believingly commit himſelfe and his cauſe unto God.
The ſecond branch of exhortation begins at the 17 verſe, and is continued to the end of the Chapter. The Scope whereof is, That Job would humbly and patiently ſubmit himſelfe unto, and under, the correcting hand of God, quietly waiting the time of his deliverance.
The matter of the former exhortation lies in the words of the 8 verſe, I would ſeek unto God, and unto God would I commit my cauſe.
He ſtrengthneth this exhortation by two arguments, whereof
The firſt is taken from the cauſe of his afflictions, and that either the efficient, or the meritorious cauſe of his afflictions, both which we find in the 6 and 7 verſes.
The ſecond argument by which he ſtrengthneth his firſt exhortation, is contained in the 9, 10, 11, and 12 verſes following, and it is grounded upon the power, wiſdome and goodneſs of God: As if he ſhould ſay, Who would not ſeek unto God, who is of infinite power, able to deliver? Who would not ſeek unto a God, and commit his cauſe unto him, who is gracious, and pittifull, mercifull and ready to deliver? Who would not ſeeke unto a God, and commit his cauſe unto him, who is of infinite wiſdome to find out wayes and means for the contriving of deliverance, though mans condition (to the eye of ſence or humane reaſon) ſeem altogether deſperate and remedileſſe?
Theſe three verſes containe the firſt exhortation, together with the firſt argument; And we may forme it thus, both reſpecting the efficient, and the meritorious cauſe of his afflictions.
Firſt, reſpecting the efficient cauſe, the argument ſeemes to lie thus.
He is to be ſought unto in our afflictions, who is the principall efficient cauſe or ſender of our afflictions.
But, God is the principall efficient cauſe and ſender of our afflictions.
Therefore, he is to be ſought unto, and, to him our cauſe is to be committed.
The Major or firſt Propoſition, is not expreſly in this text, but it is plainly ſuppoſed, and logically to be underſtood. The Minor or the Aſſumption, lies in the 6 and 7 verſes, where he proves that God is the efficient cauſe or ſender of afflictions; And his proof is grounded upon a deniall, or a removall of all other efficient cauſes. As, if he ſhould ſay, there muſt be ſome efficient cauſe of affliction, but no efficient cauſe can be aſſigned or named, except God: therefore God is the efficient cauſe, the ſender and orderer of afflictions. That, no other efficient cauſe can be aſſigned, he proveth plainly in the ſixth verſe, thus; Affliction cometh not forth of the duſt, neither doth trouble ſpring out of the ground, yet, man is borne to trouble &c. As if he ſhould ſay, our eyes teach us, we ſee plainly man is full of trouble; man is no ſooner borne, but he is afflicted; theſe afflictions muſt have ſome efficient cauſe, ſome hand or other doth frame, forme, and faſhion them, they come not alone; and if they come not alone, then, we muſt find out this cauſe either in earth or in heaven: we muſt find it, either in the Creatour or among the creatures, but from the earth, or from creatures, they come not. Affliction cometh not forth of the duſt, neither doth trouble ſpring out of the ground, that is, it riſes not by or from the creatures in themſelves, and alone conſidered; and if ſo, it muſt needs come from heaven, from the hand of God, who dwelleth above, and diſpoſeth all things according to the pleaſure of his own will. It is ſuch a kind of ſpeech, as often falls from us, when a thing is loſt; we ſay, ſome body muſt have it; Sure it is not gone into the gound, You or You muſt have it, for there were none elſe in the place. So, Eliphaz ſeems here to argue about the afflictions, which he ſaw upon Job: here are heavy afflictions upon thee, theſe afflictions muſt come ſome way upon thee, They come not out forth of the duſt, neither doe they ſpring out of the ground, they come not up alone; Either then they muſt come from God or man; and from man, they come not; they ſpring not out of the earth: therefore he leaves it as a clear inference, that God is the efficient cauſe or ſender of affliction.
Againe, if we conſider this argument, as it ſtrengthneth the exhortation from the meritorious cauſe of his afflictions. It may be formed thus.
If the ſin of man be from himſelfe, and the ſufferings of man be for his ſin, then in his ſufferings for ſin, he ought to ſeek unto God, and to commit his cauſe unto him.
But, the ſin of man is from himſelfe, and the ſufferings of man are for his ſin.
Therefore, he ought in ſuch a condition to ſeeke unto God, and commit his cauſe unto him; For, remedy is no where elſe to be had. This ſecond argument is grounded rather upon the expoſition, then the letter of the text, as ſhall be further cleared in purſuance of the words.
Thus, you ſee, how the Minor or ſecond Propoſition is confirmed, both, as it reſpects the efficient cauſe, and the meritorious cauſe of mans affliction. The concluſion lies in the 8 verſe, which Eliphaz Concluſi enunciata in perſona Eliphazi. quod modeſtum cohortationis genus magnam vim habet, & eſt uſitatiſſimum, Merl.pronounces in his own perſon, I would ſeeke unto God, therefore ſeek thou unto God, he ſpeakes it in his own perſon, thereby more freely to inſinuate his counſell, and make way for his exhortation. As if he had ſaid, Were I in thy caſe I would doe ſo, therefore doe thou ſo likewiſe, Seeke unto God and commit thy cauſe unto him.
So much of this context and the Logick of it, as it contains an exhortation, with an argument to ſtrengthen and back that exhortation. Now for the clearing of the words.
Although afflictions come not forth of the duſt.
The Hebrew particle, which we tranſlate Although, may be taken three wayes, and ſo I find it rendred upon this place.
Firſt (which is its moſt proper ſence) it is taken cauſally, and then the text is read, For, affliction commeth not forth of the duſt. So Mr. Broughton, for ſorrow iſſueth not from the duſt.
Secondly, It may be taken Adverſatively, as we reade it, Although affliction or ſorrow comes not forth of the duſt.
Thirdly, it may be taken Affirmatively, according to which acception the text is thus carried, Certainly, Affliction cometh not out of the duſt, or Surely, affliction commeth not out of the duſt.
Either of theſe wayes, the ſenſe is good, yet to me our tranſlation by the Adverſative Although, doth a little obſcure the ſenſe: And to ſay, Surely or certainly, affliction comes not forth of the duſt, ſeemes to carry it more clearly.
Surely affliction cometh not out of the duſt;
It is conſiderable, that the word by which affliction is here expreſt, foreign Iniquitas, vanitas, moleſtia bibor, quia iniquitas laborem afflictionemq parturit Sept. vertunt per foreign & foreign Sclund.beares a double ſignification in Scripture, and I conceive it may alſo in this text: properly it ſignifies ſinne, iniquity, iniquity of all ſorts, but eſpecially, That ſinne of Idolatry; As (Hoſ. 4. 15.) when the houſe of God (Bethel,) was polluted with idolatry, the name is changed and it is called Bethaven, the houſe of an Idoll, or the houſe of iniquity: or of that ſpeciall iniquity, namely of idolatry; Sinne alters the nature of man, no marvell then, if it alter the names of things, Hoſ. 10. 15. and often in the old teſtament foreign Aſcendit Eliphaz ad comunem & naturalem ſortem hominis quod omnes …n peccato et ad miſeriam naſcimur, damnati in Adamo Cocwe find this word added, to ſet out the worſt of men, the workers of iniquity, Pſal. 5. 5. &c. Iniquity comes not out of the duſt, the ſoyle where it grows, or the ſhop where it is wrought and formed is mans heart. Eliphaz would carry us to the wel-head our ſinfull natures, or our birth-ſin.
Secondly, the word ſignifies affliction or ſorrow, calamity or miſery, becauſe ſinne is the cauſe of affliction, the mother of ſorrow: And therefore by a Metonimie of the effect for the cauſe (which is frequent in Scripture) The ſame word notes both ſinne and ſorrow; The mother and the daughter are called by the ſame name. We tranſlate by the effect, Surely, affliction commeth not out of the duſt; Many by the cauſe, Surely, iniquity comes not out of the duſt. And for the full underſtanding of the text, we muſt take in both; where the effect only is mentioned, the cauſe is ſuppoſed, Affliction ſprings not out of the duſt, becauſe ſin ſprings not out of the duſt.
Now this forme of ſpeaking (Iniquity or affliction ſprings or commeth not forth of the duſt) is proverbiall: and no doubt was P…ove…bialis quaedam ſententia eſt, qua tollat caſum aſſerat que divinam e…ga res humanas & im… ru… ſupplic…um providentiam. P…n…d Sanct.well knowne and often uſed in thoſe times. When they would remove chance or fortune (as we ſay) or deny any event to be without a certaine directive power, They ſpake in this language, This came not from the ground; thereupon the vulgar tranſlates it ſo in termes, *Nihil in terra ſine cauſa ſit. Vulg. Quaſi dicerit non caſu ma … nabis accidunt, ne que ex terra germinant ut ſolent herbae nullo jacto ſemine.There is nothing in the world without cauſe, alluding (it is probable) to the Proverbe. Hence a man obſcurely borne, whoſe parents and originall are unknowne, is called †Terrae filius.A ſonnne of the earth. Which imports, that no man can tell whence he is, or how deſcended. They whoſe originall cannot be aſſigned, are uſually aſſigned to the common originall, ‖Mogna parens terra eſt.or parent of us all, the earth; and as in regard of perſons, ſo of things, when no man can tell how or which way they come, they are ſaid to come out of the ground; We ſpeak alſo (in the other extreame) affirmatively, Such a thing comes out of the clouds, that is (we know not, but) God knows how it comes. So then, here is a deniall of chance or fortune; As if Eliphaz ſhould ſay, reaſon may be found and aſſigned for theſe things, they come not out of the duſt.
Further, for the clearing of this, The duſt and the ground ſtand in a two-fold oppoſition. Firſt unto God, and ſecondly unto our ſelves. Firſt in oppoſition to God thus, Affliction ſpringeth not from the ground, that is, it comes from the wiſdome, power and diſpoſition of God, as the efficient cauſe. Secondly, in oppoſition to our ſelves, and then the ſenſe may be thus conceived, that, the materiall and meritorious cauſe of our affliction, is not without us, N…n exi… è pulvere iniquitas, q. d. ab hominibus eſt non eter na vol pulvere, nam terra non profert iniquitatem ſed homines, ea eſt natura eo…um co… rupta proin & proclives a… eā jucuntur. D. uſ.it is not in the ground or in other creatures, but it is in our ſelves. Every man in himſelfe hath the ground which beares, the ſource or fountain which bubbles out his ſorrowes and his ſufferings. Man hath no reaſon to accuſe or charge heaven or earth, as the authors of his ſorrow, he carries the reaſon about with him, The ſinfullnes or ſinke of his owne polluted nature. And therefore (to allude to that of the Apoſtle in the point of Juſtification, Rom. 10. 6, 7.) Say not in thy heart, who ſhall aſcend into heaven, that is to bring thy troubles downe from above, or who ſhall decend into the deepe, that is to bring up thy troubles from below, for the cauſe is nigh thee, even in thy mouth and in thy heart, that is, The corruption of nature, which we preach.
The latter branch of this verſe, Neither doth trouble ſpring out of the ground, is of the very ſame importance with the former, therefore I ſhall not need to ſtay upon it. The word which we tranſlate Trouble ſignifies properly, toyleſome labour, or any laborious toyl foreignaccidentall to man in this life, as a fruit of ſinne. This doth not ſpring out of the ground. It is an alluſion to plants or herbs, which grow in the open field, without the worke or care of man, and ſo are oppoſed to plants or herbes in a garden: As if he ſhould ſay, Terrâ nata dicuntur illa, quibus nulla ab agricolis impenſa eſt opera, ut ſū … herbae quas … tro terra fund … in pratis & locis incu…is. Sa…ct.thy troubles are not like thoſe herbes, that grow wild, in the fields, without the labour and paines, the care or art of man. There is ſome hand or other, that both plants and waters them.
We may ground ſome obſervations as the text is read, Iniquity comes not forth of the duſt. And then as it is read, Affliction comes not forth of the duſt▪ And it is neceſſary to give it this latitude; the word equally bearing both ſenſes. As it is read, Iniquity comes not, &c. We learn,
Firſt, The materiall cauſe of ſin is in our ſelves.
We bring forth the fruit at our tongues or fingers ends, and the root is in our hearts. Our ſinnes ſpring not out of the duſt, but out of the dirt and filth of our owne corruptions, Gen. 6. 5. Every thought of the imagination of mans heart it is evill, and onelyonly evill, and that continually; the Hebrew is, every figment or every creature in the heart of man, whatſoever a man moulds and faſhions within himſelf, naturally, is evill▪ and nothing but evill, and it is alwayes ſo. The naturall births of mans heart have all one common face and feature; They are all of one common conſtitution. Evill all. Secondly, We may obſerve, That
The meritorious cauſe of mans ſuffering is from his ſinne.
Iniquity ſpringeth not from the ground, neither doth trouble come out of the duſt. As iniquity ſprings from our ſelves, ſo we may reſolve it, that miſery ſprings from our ſinne. It is a truth, (as hath been touched upon the ſecond Chapter) that, God, in many afflictions laid upon his dear children and ſervants, reſpects not their ſin as the cauſe procuring and drawing on theſe afflictions. And very many are afflicted by the world, not for ſinnes ſake, but for righteouſneſs ſake. As Chriſt, ſo ſome Chriſtians may ſay in their ſpheare, We have done many good works, for which of them doe ye ſtone us? Yet this is as cleare a truth, that, the ſinne of any man is in it ſelfe a ſufficient meritorious cauſe of any, yea, of all afflictions. A creature cannot beare a greater puniſhment, then the leaſt of his ſinnes deſerves. Man weaves a ſpiders webb of ſinne out of his owne bowels, and then he is intangled in the ſame webb; the troubles which inſnare, and wrappe about him, are twiſted with his own fingers. Thirdly, obſerve,
Naturally every man ſeekes the reaſon of his ſorrows and afflictions out of himſelfe.
When man is afflicted, he is not willing to owne himſelf, as the cauſe of his afflictions, or acknowledge that they ſpring from his ſinne; and, that may be the reaſon, why Eliphaz ſpeaks thus to Job, as if he had ſaid, thy thoughts are wandring abroad, thou little thinkſt that thy afflictions were bred in thy owne boſome: Thou art faſtning the cauſe of then upon this, and t'other thing; Thou art complaining of the day wherein thou waſt borne▪ but thou ſhouldeſt rather complain of the ſin wherein thou waſt born; Th… birthday hath not hurt thee, but thy birth-ſin. Thy birth-ſin hath given conception to all the ſorrows of thy life.
The Jewes in the Prophet Iſa's time were in great diſtreſſe, and could get no deliverance. The ports and paſſages of mercy were all obſtructed. Now, whether went their thoughts? And what did they looke upon, as the reaſon of thoſe abiding lingring evils? we may reade their thoughts in the refutation of them; we may ſee what the diſeaſe of their hearts was, by the medicine which the Prophet applies unto them: he labours to purge them from that conceit, as if either want of power, or want of love in the Lord were the ſtop of their deliverance. The Lords hand is not ſhortned that he cannot ſave, neither his eare heavy, that he cannot heare, Iſa. 59. 1, 2. as if he had ſaid, I know what your apprehenſions are in theſe affliction, you thinke the reaſon is in God, that either he cannot, or he will not ſave you: You think the hand of Gods power is ſhrunke up, or the eare of his mercy ſhut up, but, you reflect not upon your ſelves, nor conſider, that Your iniquities have ſeparated between you and your God; Your ſinne does you hurt, and you touch not that with a little finger, but lay the weight of your charge upon God himſelfe. So (Hoſ. 13. 9.) Thy deſtruction is from thy ſelf, in me is thy help. God is forced to tel them ſo, that their deſtruction was from themſelves, they would not believe it: they ſuppoſed it was from the cruelty or malice of the creature, from the wrath and rage of enemies, from ſome overſight or neglect of their friends; therefore the Lord ſpeaks out in expreſſe termes, Thy deſtruction is from thy ſelf. It ſprings not forth of the duſt, neither is thy deſtruction from me; In me is thy help; in both the heart of man failes equally, we are ready to ſay, that the good we have comes from our ſelves, that our help and comforts are from our own power and wiſdom, and ſo offer ſacrifice to our own nets, as if by them our portion were fat: but for evil and deſtruction we aſſigne it wholly over, ſomtime to men, and ſo are angry; ſometime to God, and ſo blaſpheme. We naturally decline what reflects ſhame upon our ſelves, or ſpeaks us guilty.
From our tranſlation, Although affliction, &c- Obſerve
Firſt, Every affliction hath a cauſe.
The Proverbe carries that ſenſe, in every common underſtanding. Our afflictions have a cauſe, a certaine cauſe, they come not by hap hazzard, or by accident. Many things are caſuall, but nothing is without a cauſe. Many things are not fore ſeene by man, but all things are fore-ordained by God. The Prophet Amos (Ch. 3. 6.) ſets forth this by an elegant ſimilitude, Can a bird fall in a ſnare upon the earth, where no ginne is for him? As if he ſhould ſay, is a bird taken in a ſnare by chance, where none have prepared, ſet or induſtriouſly laid a ſnare or a ginne to take him? The bird ſaw not the ſnare, but the ſnare was ſet for the Bird. Snaresfall not on the ground at adventure, they grow not out of the earth of themſelves: but the fowler, by his art and induſtry, invents and frames them a purpoſe to catch the bird: Thus, the calamity and troubles in which men are caught and lime-twig'd, inſnared and ſhackled in the world, come not out of the ground, They are not acts of chance, but of providence: The wiſe and holy God ſets ſuch ſnares, to take and hold fooliſh, unruly men, like ſilly birds, gaping after the baits of worldy pleaſures. Which meaning is cleare from the ſcope and tendency of the whole Chapter; but the next queſtion reſolves it in the letter, Is there any evill in a City, and the Lord hath not done it? Thoſe words are both the concluſion and explication of the former ſimilitude. Secondly, obſerve
Affliction is not from the power of any creature. As it comes not by chance or without a cauſe, ſo not by the power of creatures, they are not the cauſe; duſt and the ground, are oppoſed to Heaven or to a divine power: Creatures (in this ſenſe) can neither doe good, nor doe evill. The world would be as full of trouble, as it is of ſin, if ſinfull men could make trouble: It is not in the compaſſe of a creature, no not of all the creatures in Heaven or earth, to forme or to make out one affliction, without the concurrence, and allowance of God himſelfe. Men alone, can neither make staves of comfort, nor rods of affliction.
Whence thirdly, A conſectary from both may be, That Afflictions are from the Lord as from the efficient cauſe, the directer and orderer of them.
Theſe evils are from a creating, not from a created ſtrength. I (ſaith the Lord) forme the light and create darkneſſe, Iſa. 45. 7. Naturall darkneſſe hath only a deficient cauſe, but poenall darkneſſe hath an efficient cauſe. Darkneſſe is created. As in the firſt creation God ſaid, let there be light, ſo in providence (which is a continued creation) he ſaith, let there be darkneſſe. If afflictions come not forth of the earth, then they come from Heaven. That wicked King preacht very good doctrine, when he ſaid of an extreame devouring famine, This evill is from the Lord, though he failed utterly in the uſe or application, while he murmured out why ſhould we waite on the Lord any longer? 2 King. 6. 33. For, the reaſon holds ſtrong to the contrary, This evill is from the Lord, we will waite upon the Lord for ever.
Verſe 7. Yet, man is borne unto trouble, as the ſparks flye upward.
Yet man, or but man is borne to trouble: Some reade, Man is borne to ſin, that is, he is borne with a nature ready and prone to ſin, becauſe he is borne in ſin, Pſal. 51. 5. And ſo by conſequent he is borne to trouble, which is cauſed by and is the fruit of ſin. Theſe two, ſin and trouble, are ſo neere in blood and kindred, that ſtill one word includes them both; The former word which ſignifies ſin, properly is tranſlated affliction, and this word which ſignifies affliction, properly may be tranſlated ſin. When it is ſaid, That Man is borne to trouble or ſin; It notes two things.
1. A right to them, a right to ſinne, and a right to ſorrow. That which a man is borne to, is duely his, it is his inheritance, or his birth-right; that is the common underſtanding of the phraſe: As ſome men are borne to a great eſtate, to lands and honours, &c. ſo all men are borne to trouble and ſin; They are ours by a line all right, derived from our next, yea firſt parents, ſo they deſcend to us as land deſcends.
2. It implies a readineſſe, or a fitneſſe to commit ſin, or to falls into trouble: When a man is ſaid to be borne to a thing, it note him exceeding apt and forward to take it: He needs little teaching and inſtructing, little cultivating or manuring. As when a man makes verſes readily, we ſay he was borne to Poetry; or when a man gets wealth eaſily, we ſay, he was borne to be rich. So in the preſent caſe; A mans underſtanding, will and affections, need no manaring or dreſſing to bring forth ſinne, or the fruit of it, ſorrow. He is borne to ſin.
The latter clauſe of the verſe cleares the ſenſe fully, Manis borne unto trouble, or unto ſinne, as the ſparks fly upward; The meaning is, as the ſparks have a principle in themſelves, by which they aſcend, they need no directing; when a ſparke comes out from the fire, no man bids it flye upward, or ſhewes it the way, it will flye upward alone, it knowes no other way, but upward; ſo, it is a naturall courſe for man, as ſoone as he is borne, to ſin and work his own ſorrow. This he can doe, the firſt thing he doth, and before he can doe any thing, well, he can doe this, but, too well; He needs no Tutor for theſe, ſinning and ſorrowing, are not his art, but his nature; though he ſhould have neither rule nor example in the world, he would find out the myſteries of iniquity, and doe enough quickly to make himſelfe miſerable.
The particle, As, is a copulative in the Hebrew. So divers render it in this Text, Man is borne to trouble, And the ſparks flye upward; Vau.that is, mans trouble and ſparks flying upward, are alike naturall; we, as in divers other places, tranſlate it by way of ſimilitude; Man is borne unto trouble, as, the ſparks flye upward; So Job 34. 3. The eare tryeth words, and, the mouth taſteth meate; we tranſlate the copalative by a comparative; The eare tryeth words, as the mouth taſteth meate. Againe, Mark 9. 49. Every one ſhall be ſalted with fire, and every ſacrifice ſhall be ſalted with ſalt; The ſenſe lies in the ſimilitude, Every one ſhall be ſalted with fire, as every ſacrifice is ſalted with ſalt; It is an alluſion to the old ſacrifices, wherein ſalt was continually uſed; ſo here, Man foreign Filijpru…ae hoc eſt ſcintillae. Metapherice ferrūſagi…tae incaleſcens motu, & q…icquid volat in aere ſive ſcintil…ae, ſive ſag…ae, ſive avesis borne unto trouble, and the ſparks, that is, as the ſparks flye upward.
As the ſparks] The Hebrew is, The ſonnes of the cole; the ſons or children of the cole, are ſparks; blow a cole, and preſently a ſparke is begotten and borne; therefore the Hebrew elegancie calls ſparks, The ſonnes or children of the cole. And it is obſerveable, that by a metaphor this word ſignifies in the Hebrew, the Head of an Arrow heated with motion, as alſo, a bird flying in the ayre; and the reaſon is, becauſe birds flye up in the ayre, they aſcend naturally, they flye about and flutter like ſparks of fire in the ayre. Hence the vulger and ſome others tranſlate the words, Man is borne unto trouble, as the birds flye upward; The Septuagint, as the young Vultures flye upward, others, as the young foreign. Sepr. foreign, Comput. Non ſecus ad aerumn…s & miſerias hic perſerendas na…us eſt homo, quam innatum eſt & naturale ſcintilis & volatilibus om nibus ut in ſublime artolantur. Merc.ones of the Eagle flye upward: Aben Ezra a learned Rabbin, makes uſe of that ſenſe alſo, and gives the gloſſe thus, as it is naturall and innate for birds to flye, ſo it is naturall for man to ſuffer trouble. Hence obſerve, firſt,
Sorrow and ſinne, are the portion, and all the portion, that man hath by nature. He is borne to theſe.
They who are aſcended to the greateſt heights, and have got the greateſt ſtock, either of ſpirituall or outward comforts, were borne to nothing, but a cup of ſorrow, to the bread of affliction, and to the waters of adverſity: And theſe we are inſtated in, yea poſſeſſed of, as ſoone as we are borne; we need not waite the death of our parents for this inheritance, they devide it all to every child, and yet keep it all, to themſelves: all our real comforts are from our ſecond birth, and have their pedigree from the bleſſing and love of God. Therefore he Apoſtle puts that generall queſtion, what haſt thou, that thou haſt not received? that is, what good haſt thou? Thou haſt all thy evill from thy ſelfe, but whatſoever good thou haſt, was received from above; all our good is founded in free Grace. Secondly obſerve, That
All ſinnes and ſorrowes are contained virtually, in the nature of man.
Though a man doth not formally commit or bring forth every ſin, though a man doth not formally beare every affliction, or taſt every cup of ſorrow, yet virtually and radically a man hath every ſin in him, or it is poſſible for any ſin to be formed and ſhaped out of the nature of man: Radically alſo every man hath every affliction all ſorrowes in him; and the juſtice of God, may forme the moſt dreadfull ſhapt afflictions out of his ſins: And as the ſparke lyes cloſely in the fire, or the flint, till you ſmite or blow them up, ſo ſin lyes ſecretly in our hearts, till ſome temptation or occaſion ſmites and brings it out.
Againe we may obſerve, That
Man can ſin without a teacher. You need not inſtruct him, or teach him to doe evill, He doth that by a naturall inſtinct, ſince his nature was corrupted. He ſins as the ſparks fly upwards, or as a bird flyes in the ayre, whom no man directs, how to uſe her wings, Nature. is her rute. There needs much teaching againſt ſin, and it is the buſineſſe of all the Ordinances to bridle us from acting our corruptions: But man walkes in the ways of wickedneſs, without guide or precept.
It was the ancient error of the Pelagians, that the ſin of man came only by imitation: they denied that man had a ſtock of corruption in his nature, or that his nature was corrupted; but, ſeeing others ſin, he ſinned; an opinion which carries its condemnation in its own face, as wel as in our hearts. And though ſimilitudes are no proofs, yet, the reaſon of a ſimilitude is: mans ſinning is therefore compared to a ſparks flying, to ſhew how naturally he ſins. A ſpark flyes upward without any to lead it the way; and a bird would flye, though ſhe ſhould never ſee another bird flye: And if a man could live ſo, as never to ſee any one example of ſin all his dayes, yet that man, out of his own heart, might bring forth every ſin, every day. Example quickens and encourages the principles of ſin within us, but we can ſin without any extrinſick motion or provocation, without pattern or preſident from without. Laſtly obſerve,
To ſin, is no burden or labour to a natural man: For it is his nature. It is no paines to the ſparke, to flye upwards: what we doe naturally, we doe eaſily. Holy duties are no burdens to a godly man, becauſe, through grace, he doth them naturally; he hath an inward principle, which dictates the law of holines to him, though he ſhould want outward teaching: He hath an unction from the holy Ghoſt, and knoweth all things, 1 Joh. 2. 20. Not that a godly man becomes like God, Omniſcient, or knowing all, for at moſt we know, here, but in part: but he knows all things neceſſary, and ſo farre as neceſſary: his new birth teaches him: He lives not meerely upon the outward teaching, he hath both light & liberty in himſelf; and ſo hath a tendency to theſe things in his own ſpirit, as there is a tendency in fire to aſcend.
We ſhould wonder and rejoyce, to ſee how grace conquers the courſe of ſinful nature. The new man is born to mercy and holineſſe to grace and glory, as the ſparks fly upward. Hence it is ſaid, He that is born of God, cannot commit ſin, for the ſeed of God remaineth in him. As, the ſparke cannot flye downward, becauſe the heate of fire remaines in it: The Apoſtle affirmes it, of himſelfe and his Fellow-labourers in the Goſpell, we can doe nothing againſt the truth, but for the truth, 2 Cor: 13. 8. The poſſibilities and impoſſibilities of a regenerate man, are directly oppoſite to thoſe of a naturall man: The one cannot ſin, the other cannot but ſin: the one can doe nothing againſt the truth the other can doe nothing for the truth; gracious acts become as naturall, as ſinfull, when nature is changed from ſin to grace. What a bleſſed change is this, that man ſhould doe good as readily, as once he did evill; that, he who was borne free to iniquity, ſhould be re-borne free to righteouſneſs, as the ſparke; flye upward. A godly man is a heavenly ſparke: He hath a fire in his nature, which carries him upward for ever.
Thus having opened theſe two verſes, being the grounds of the following exhortation; let us now examine the matter of the exhortation it ſelfe, contained in the 8th. verſe.
Verſe 8. I would ſeeke unto God, and unto God would I commit my cauſe.
Our Tranſlation omits one word in the beginning of this ſentence, which though it may be underſtood in our reading, yet the foreignexpreſſion of it betters the ſenſe. Surely, or truly I would ſeeke, &c.
There are two opinions about the meaning of theſe words; Some conceive, that Eliphaz ſpeaks in high contempt of Job: and I may give you their ſenſe, by that proud ſchooling, which the Phariſee gave the poor Publican, Luke 18. As that Phariſee inſulted over the publican, thus, I thank God, I am not ſuch a one as thou art, &c. but I faſt, and I pray, &c. So, they repreſent Eliphaz here inſulting over Job, I thank God, I am not ſuch an impatient perſon as thou art, no ſuch rude curſer of my day, or complainer of my trouble; I am not (I thank God) ſo diſtracted, and ſo diſtempered as thou art; and if I had been in thy caſe, I ſhould have ſhewed more wit, and grace too, then, to do, as thou haſt done; I ſhould never have been ſo vaine and fooliſh, ſo forgetfull of my own duty or the Lords Soveraignty, as, to cry out againſt and accuſe his providence and dealings with me, to lay about me like a mad man, as thou haſt done; no, I would have ſonght unto God, and committed my cauſe unto him, this ſhould have been my courſe, ſuch and ſuch the frame and temper of my ſpirit.
But I rather take theſe words in a good ſenſe, implying much ſweetneſſe and meekneſſe of ſpirit in Eliphaz. And ſo this verſe is as an application of the Doctrine, contained in the former two; As if Eliphaz had ſaid, Seeing matters ſtand thus in themſelves and theſe are undoubted truths, that afflictions come from our ſelves, and that our ſinnes are our own: and ſeeing thy caſe ſtands thus, that now thou art under great afflictions and troubles; I doe aſſure thee my loving friend Job, were I in thy condition (I will give thee faithfull counſell, and tell thee my heart, what I would doe) I would no longer ſtay complaining againſt my day, curſing creatures, diſtempering my head, and diſquieting my heart with theſe paſſions; but, I would even goe and addreſſe my ſelfe unto God, I would apply my ſelfe to Heaven, I would ſeeke for remedy there, earth affords it not. I have ever found this the way to eaſe my heart when burdened; to aſſwage my ſorrowes, when encreaſed; to compoſe my ſpirit, when diſtracted; to ſtrengthen my reſolutions, when unſetled: I can give thee this rule with (A Probatum est) an aſſurance from mine own experience, in the uſe of it, and with clearneſſe of conſcience, that it is my purpoſe in ſuch caſes to uſe it ever.
I would ſeeke unto God.] The word ſignifies a very diligent foreign Significat quaerere diligenter & cu… cur… ſed interregatione & ve…bi… ut plurimum.ſearch; I would ſeeke exactly and enquire laboriouſly unto God. It ſignifies to ſeek by asking queſtions or by interrogating: And it imports ſeeking with much wiſedome and skill; a curious or a criticall enquirie; So Eccleſ. 1. 13. I gave my heart (ſaith Solomon) to ſeeke and ſearch out by wiſedome. And this ſeeking implies foure things.
Firſt, A ſuppoſition and a ſenſe of our wants; no man ſeekes that which he hath already, or, but thinks he hath it. He that is full loathes a hony-combe.
Secondly, A ſtrong deſire to find that, which we want; it notes not a bare deſire only, or woulding, but a kind of unquietneſſe or reſtleſſeneſſe till we find: ſuch a deſire tooke hold of David. Pſal. 132. 4. I will not give reſt to mine eyes, nor ſlumber to mine eyelids, untill I find out a place for the Lord, or, untill I find the Lord.
Thirdly, A care to be directed about the meanes which may facilitate the finding or recovery of what we want, and thus earneſtly deſire. A ſeeking ſpirit, is a carefull ſpirit, after light and counſell.
Fourthly, A diligent and faithfull endeavour, in or about the uſe thoſe meanes, to which counſell directs us. Through deſire a man having ſeparated himſelfe, ſeeketh and intermedleth with all wiſdome, Prov. 18. 1. That is, he is very induſtrious in purſuing thoſe advices, which wiſdome ſhews him, or, which are ſhewed him, as the wayes of wiſdome. A lazy ſpirit is unfit to ſeeke.
I would ſeek unto God, and unto God would I commit my cauſe. In the former clauſe, the word for, God, is El, and in the latrer, Elohim, both names note the power of God. El, notes power or ſtrength to act and execute; Elohim, power or authority to judge and determine. I would ſeek unto El, The ſtrong God. I would commit my cauſe to Elohim, the Mighty God: As if he had ſaid: Thou art in a weake and low condition, now therefore ſeeke unto God, the ſtrong God, the mighty God, who is able to deliver thee. Thou wanteſt the help of ſuch a friend as he.
The Hebrew, word for word is thus rendred, Ʋnto God would I put my words, or turne my ſpeech. We reach the meaning fully, rendring. Ʋnto God I would commit my cauſe, or put my caſe.
The terme which we tranſlate, cauſe, ſignifies any buſineſſe or foreign Significat ver…um vel negotium, res meas ei committe…ē.cauſe, but moſt properly a word; Explicite prayer is the turning of our thoughts into words, or the putting of our caſe to God, It is a ſpeaking to, or a pleading with the Lord. The Septuagint is clear in this ſenſe, I would deprecate the Lord, I would call upon the Lord, the governor of all things.
Both theſe ſignifications of the word, are profitable for us, and congruous with the ſcope of the text, I would turne my ſpeech and foreign. Sept.prayer, or I would commit my cauſe unto God.
The committing of our cauſe to God, notes a reſignation of our ſelves and of our condition into the hands of God: It is as much as to ſay, Let God doe what he will, or determine what he pleaſeth concerning me, I will not ſtrive or contend about, queſtion or diſpute his deciſion or judgement of my cauſe: I will lay my ſelfe down at his feet, and tell him how ſhe caſe ſtands with me; then, let him doe with me, what ſeems good in his eyes: This is the committing of our cauſe, and condition unto God. And the Originall word here uſed for God, doth very well ſuite and correſpond with this ſenſe; I will commit my cauſe unto God, unto Elohim, the great and impartiall Judge of Heaven and earth; the God who loves Judgement, and the habitation of whoſe Throne is righteouſnes: The God who knowes how to diſcern exactly between cauſe and cauſe, perſon and perſon, and will undoubtedly give a righteous ſentence concerning every cauſe and perſon, that comes before him. Unto this Elohim would I commit my cauſe, and refer my ſelf to his arbitration.
Obſerve firſt in the general; Eliphaz having reproved Job, turnes himſelf to counſell and exhortation; From which we may learne, That
As it is our duty to reprove a fault in our brother, ſo it is our duty to adviſe and counſell him how to amend, or come out of that fault, for which we reprove him.
It is not enough to eſpy an error, but we muſt labour to rectifie it; or, to tell another that he is out of the way, but we muſt endeavour to reduce him. Many can eſpy faults and failings in others, who either know not how, or care not to reforme and helpe them out. Secondly obſerve, That.
It is a duty to exhort and excite our bretheren to thoſe duties, wherein we find them flack or negligent.
Eliphaz conceived, that Job was much behind in the duty of prayer and ſelf-reſignation unto God, and therefore he quickens him up to it. The Apoſtle calls us to this Chriſtian inſpection (Heb. 3. 13.) Exhort one another daily, lest any of you be hardned through the deceitfulneſſe of ſinne; ſin growing and getting ſtrength, hardens the heart; it is beſt to oppoſe it betimes, and therefore he bids them doe it at all times, exhort one another daily. Though the Apoſtle Peter (2 Pet. 1. 12.) was perſwaded of the Saints eſtabliſhment in the preſent truth, yet (ſaith he) I will not ceaſe to put you alwayes in remembrance of theſe things. It is a dangerous error (which ſome hold) that the Saints in this life may out grow counſell and exhortation; as if there were no need, to bid a godly man pray & ſeek unto God, no need to bid a godly man repent, or humble himſelf, or believe, he cannot but do theſe things (ſay they) theſe are connaturall to him. They are indeed to the new man, within him: But let them withall remember, that the neglect of all theſe duties, is as connaturall to the old man within him. While there are two men within us, we had need every man to look, not only to one, but to one another. It may goe ill with the better part, the new man, if while he hath an enemy within to oppoſe him, he hath not a friend without to help him. On this ground (beſides the command of Chriſt) the holieſt man on earth, may be exhorted, to look to his holineſſe: none are in more danger then they, who think they are paſt danger And, as it is a certaine argument, that a man was never good, if he deſires not to be better; ſo, it is a great argument, that a man was never good, who feares not that he may be worſe, They who are truly aſſured they cannot fall from grace, are aſſured alſo that they may fall in grace, and fall into ſin: The foundation of God ſtands ſure, but the footing of man doth not and therefore, Let him that ſtands, take heed leaſt he fall: And let them who ſee their brethren, heedleſly falling, lend them the right hand of exhortation to raiſe them up againe: and when they are careleſſe of, or wandring from the Lord leade them by the hand of counſell, into ways where he may be found. I would ſeeke unto God. Obſerve in the third place; That
We ought to manage our exhortations with meekneſſe and tenderneſſe,
This of Eliphaz is a mild and tender expreſſion; and to make it more eaſie he puts the exhortation (as was noted before) in the firſt, not in the ſecond perſon; he doth not ſay, ſeeing afflictions come not from the ground, and that man is borne unto trouble, therefore doe thou ſeeke unto God, and doe thou commit thy cauſe unto God; but ſeeing thy caſe is thus, truly brother, I adviſe thee as I would adviſe mine own ſoul, Seek unto God. It moves ſtrongly and gaines upon the affection of another, to tell him, we would do the things our ſelves, which we deſire he ſhould, and we wiſh him, as we doe our own ſouls. Fourthly, obſerve, That
It is both our wiſedome and our duty in all our afflictions to ſeek unto God.
I would (ſaith Eliphaz) if I were in thy caſe, ſeek unto God. Unto whom ſhould we goe, but unto God? He is our beſt friend, when it is beſt with us, and he is our only friend, when it is ill with us: all other friends will be Phyſitians of no value, as Job himſelfe found them, therefore ſeeke unto God. As the Diſciples ſaid unto Chriſt, when Chriſt asked them, Will yee alſo goe away? Whether ſhall we goe (ſay they) for thou hast the words of eternall life? So faith the ſoule in afflictions, To whom ſhall I goe? Unto this creature or that creature, unto this friend or that friend? No, I will ſeek unto God, That is the wiſeſt and ſhorteſt courſe: all other courſes are about, if not in vain. Other wayes may be uſed as helps, but this muſt; pitch mainly upon God.
When we are directed to ſeek unto God in afflictions, it ſpeakes foure things.
Firſt, To ſeek unto God about the cauſe of our afflictions, deſire that God would informe us, what his mind is in ſending ſuch an affliction, or what it is he aimes at, in ſending it. Afflictions are the Lords meſſengers, and we ſhould never be quiet, till we know their errand. This is it which Job complained of in the third Chapter, That his way was hid, which was expounded, that he knew not the cauſe of his afflictions, the cauſe was hidden; and ſo was the iſſue, he could neither tell how he came in nor how he could come out; If our way in afflictions be hid, we muſt ſeeke unto God for the opening of it.
Secondly, To ſeek unto God for ſtrength and patience, to beare the affliction. As the affliction comes from God, ſo doth the ſtrength, by which we ſtand under it, or get victory over it
Thirdly, To ſeek unto God for the ſanctifying of affliction to our profit, that we may be partakers of his holineſſe. Afflictions are the good creatures of God, and they (as all other creatures) are ſanctif…ed to us, by the word and prayer. We have as much reaſon to ſeek unto God for a bleſſing upon our daily Rod, as upon our daily bread.
Fourthly, Seek unto God for cure and eaſe, for the removing or mitigating of them. In their affliction they will ſeeke me early, ſaith the Lord, Hoſ. 5. 15. But, for what will they ſeek? even, for medicine and healing. Come and let us returne unto the Lord: for he hath torne, and he will heale us, he hath ſmitten and he will bind us up, Hoſ. 6. 1.
Obſerve from the other branch, And unto God would I commit my cauſe; That
It is a very great eaſe unto the ſoule in affliction, to commit our cauſe unto God, and to put our affairs into his hand.
Man is not able to ſtand alone, under the weight of his afflictions. Both ſinne and ſorrow are burdens too heavie for us to beare: if you would have eaſe, lay both upon Chriſt, it is no unbecomming boldneſſe to doe ſo, for, he cals us to it, and bids us doe it, Pſal. 55. 22. Caſt thy burden upon the Lord, and he ſhall ſuſtaine thee. Chriſt is willing to beare a part and put his ſhoulder under theſe burdens, yea, it is his ſtrength that beares the whole. The committing of our cauſe to God, is at once our duty, our ſafety, and our eaſe. Thus David did, Pſal. 142, 2. I powred my complaint before him, I ſhewed before him my trouble. David brought out his evils and ſet them (as it were) one, by one, in the ſight of God, and told him, thus it is with me. We may ſee David acting this rule, to the life, when Abſolom had fomented a moſt unnaturall rebellion againſt His: He haſtens out of Jeruſalem, All the Country wept with a loud voyce, and the Prieſts with the Arke of the Covenant of God came with him alſo. In what poſture was Davids ſpirit, in the midſt of theſe commotions? His words to Zadok ſhew (no doubt) the true picture of it. And the King ſaid to Zadok, carry back the Arke of God into the City, if I ſhall find favour in the eyes of the Lord, he will bring me againe, and ſhew me both it and his habitation: but if he ſay thus, I have no delight in thee, behold, here am I, let him doe to me as ſeemeth good unto him (2 Sam. 15. 25, 26.) As if he had ſaid, I am uncertaine what God will doe with me: but I am reſolved to let the Lord doe with mee, what he will, I am willing to be, what God will have me; I lay my cauſe and leave my buſineſſe at his foot-ſtool, if he will have me dethroned and unking'd, I am content my honour ſhould lye in the duſt. If he ſay, I ſhall never come againe to Jeruſalem, or ſee the Arke of his ſtrength and preſence, I am content for ever to be baniſht Jeruſalem, never to ſee the Arke, (which to me is the moſt beautifull and deſirable ſight in the world) any more. Here was ſelf-reſignation, and cauſe-committing to the height. And when David had brought his heart to this, his heart was unburden'd, he (doubtleſſe) found the weight and ſtreſſe of the whole buſineſſe lying upon God himſelfe, His cauſe was with God, and his cares were with God; And therefore, Though his throne ſhaked, yet his heart was fixed. Nor doe I find, that ever his heart was more fixed, then in this ſtreſſe, while his Throne and Crowne were tottering. Hezekiah did the like with like ſucceſs. In the day of that great and publike calamity, he went and ſpread the letter of Rabſhakeh before God, he, as it were deſired God to reade it, to obſerve the blaſphemous contents, and ſee in what condition he was. He that commits his cauſe to God, breathes a compoſed ſpirit, when the greateſt ſtormes and diſtractions are upon his bodie or eſtates, upon Church or State.
Only, take this caution, be ſure the cauſe you commit to God, be a good cauſe. The committing of a ſinfull cauſe to God, is a diſhonour to, and a high ſtrain of preſumption againſt God. We may commit a doubtfull cauſe to God, deſiring, that he would try, and examine, whether it be good or bad. But we muſt not commit a doubtfull cauſe to God deſiring him to protect it, or us in it whether it be good or bad. And if (in this ſence) we may not commit a doubtfull cauſe to God; What ſhall we thinke of thoſe, who ſhall dare to commit an openly unjuſt. and wicked cauſe to God? A wicked mans prayer is alwayes ſinfull, but, how abominable is it, when he prayes to be proſpered or directed in acting his ſin, or to be ſtrengthned in ſuffering (impenitently) for his ſin. There is no gracious act, but a wicked man, at one time or other, will imitate. He will pray, and repent, and forgive, and commit his cauſe to God, and when he dyes, commit his ſoule to God. There is no truſting to a mouth full of good words, while the heart will not empty it ſelfe of wickedneſſe. It is good alwayes to commit our cauſe and our ſoules to God, but a cauſe or a ſoule are not therefore good, becauſe committed unto God. The language of Iſrael is often ſpoken by the men of Aſhdod; And many who never had the leaſt part of holineſſe in them, can yet ſet themſelves (when there is no remedie) to act a part in it. The Apoſtle Peter gives us this rule, (1 Epiſt. 4. 19.) Let them that ſuffer according to the will of God, commit the keeping of their ſoules to him, in well-doing, as unto a faithfull Creatour. Except we ſuffer according to the will (or from the hand) of God, and alſo, doe well in our ſufferings, Chriſt will not admit this Feofement, though we commit our ſelves to him, he will not accept the truſt. But he that ſuffers according to (or by) the will of God, and doth well in ſuffering, that is, hath a good cauſe, and a good conſcience, He (I ſay) may commit all to God, (and in the mercy of the moſt High) he ſhall not miſcarry.
Laſtly, Whereas Eliphaz ſaith, I would ſeeke unto God were I in thy caſe, obſerve, That
It is a wiſe courſe in adviſing others, to ſhew our ſelves readie to follow the ſame adviſe.
It wins exceedingly upon others, to take our counſell, when it appeares we are ready to follow the ſame counſell, our ſelves. We ought to doe nothing unto others, but what we would have done unto our ſelves, and we ſhould adviſe nothing to others, but what we our ſelves would doe; It puts strength into a rule, when he that gives it, is ready to enliven it by his owne practice. As a Phyſitian, for the encouragement of his patient to take a nauſeous medicine, will ſay to him, Sir you ſeeme unwilling to drinke it, but if I were ſicke and diſtempered, as you are, I would drinke it readily, and that you may ſee there is no hurt in it, I will taſt a little my ſelfe; His taſting ſweetens it, and the patient likes it well. Thus when either Miniſter or private friend offers adviſe or counſell, and ſhall ſay, thus I would doe, this I would follow; This takes upon the heart: whereas it diſparages prayer or any duty, to ſay to another, Seeke unto God, put your caſe unto him, faſt and pray; When he that gives the counſell neglects all theſe duties, and is careleſſe of communion with God.
Chriſt ſaith of the Phariſees, that they bound heavy burthens upon the ſhoulders of others. Theſe burdens were counſels and directions, rules, and canons; they would have men doe thus and thus, in the manner of Gods worſhip, or daily converſe with men. But, They themſelves would not touch them with one of their fingers (Mat. 23. 4.) That is, they would not practiſe them in the leaſt degree. As to do evil with both hands, (Mic. 7. 3.) notes the higheſt degree both of deſire & endeavour, in doing evill: So not to touch that which is good with a finger, notes a total neglect of doing good. A finger is the leaſt member, and a Touch is the leaſt act, then theſe Phariſees not touching with a finger, imports they did not act at all. It is good to act a rule privately by way of experiment, before we put it upon others: but it is moſt neceſſary to act it by way of example, when we have publiſhed it to, and preſs'd it upon others. It was a ſpeech of one of the Ancients, I never taught my people any thing, but what I had first practiſed and experimented my ſelfe. Doctrine is ſooner followed by the eye, then by the eare; He that (like the Scribes and phariſees, Mat. 23. 3.) ſaith and doth not, ſhall find but few to doe what he ſaith. No man ought to teach any thing, which he is not willing (as he is call'd) to doe and obſerve himſelfe. It is very ſinfull to give counſell, which we will not take. Our works ought to be the practiſe of our words, and as practicable as our words. Woe unto thoſe of whom it may be ſaid, as Chriſt of the Phariſees, Mat. 23. 3. Whatſoever they bid you obſerve, that obſerve and doe, but doe not ye after their works.