Exposition of Job 4-7, Commentary on Job · Chapter 6 · Verses 1-3
JOB, Chap. 6. Verſ. 1, 2, 3.
But Job anſwered, and ſaid.
O that my griefe were throughly weighed, and my calamity laid in the ballances together.
For now it would he heavier than the ſand of the ſea, therefore my words are ſwallowed up, &c.
THis ſixth Chapter begins Jobs replication, which is continued to the end of the ſeventh. He replies exactly to the ſeverall parts of the charge, given by Eliphaz, who in the two fore-going Chapters, undertook both to reprove the impatience of Job, and to adviſe him a more holy and better temper'd carriage, towards God, under his afflictions. In this reply, Job ſhapes and formes up anſwers unto both. I ſhall endeavour to give you a briefe of the whole, and then to particulars.
Firſt, Job enters with a refutation of thoſe reproofes of impatience, which Eliphaz had heap't upon him; and with that ſubjoyns a refuſall of the counſels (in his ſence) which he had given him. In this work, ſeven verſes of the Chapter are ſpent.
Secondly, We have a renovation or a re-inforcement of his grief and deſire to die, from the 8 to the end of the 13 verſe, O that I might have my requeſt, that God would cut me off, &c. As if he had ſaid, I am ſo far, from being ſatisfied, with what thou haſt ſpoken againſt me, or from recanting and recalling, what I have ſpoken, in thoſe my breathings after death, that I will be bold to make the ſame ſuit to God againe, O that I might have my requeſt, and that God would cut me off! &c.
Thirdly, He proceeds to a charge of raſh cenſure, of uncharitable, yea of deceitfull dealing upon his friends, from the 13 unto the 24 verſe. To him that is afflicted (ſaith he) pity ſhould be ſhewed from his friend, my brethren have dealt deceitfully, as a brooke, &c.
Fourthly, He yet ſubmits himſelf to their judgement and direction, if they would ſpeak reaſon to him at laſt, and come home to his caſe indeed; or, if they could fully and candidly diſcover to him any errour, he was willing to be rectified; This he profeſſes (and it is a moſt ingenious profeſſion) in the 24. and 25. verſes, Teach me (ſaith he) and I will hold my tongue, and cauſe me to underſtand wherein I have erred, &c. As if he had ſaid, All that you have ſpoken hitherto, doth not reach my condition, ye have quite miſtook my caſe; yet, you ſhall ſee, I doe not ſtand out againſt you, becauſe I will ſtand out, it is not my will that oppoſes what you have ſpoken, but my underſtanding; therefore, if you can ſhew me better reaſon, I lay down the bucklers, and yield my ſelfe a priſoner to your ſelves, and unto truth. I delight not to lengthen out contentions, nor am I reſolved to have the laſt word, Teach me, and I will hold my tongue.
Fifthly, He adds an expoſtulation, mixed with an aggravation. An expoſtulation about, and an aggravation of their high jealouſie, and low opinion of him, in the 26. and 27. verſes, Doe ye imagine to reprove words, and the speeches of one that is desperate, which are … wind? As if he had ſaid, Doe you think, that you have had to deale with a man, that onelyonly makes a noyſe, or ſpeaks a great many words, which have more ſound then ſence: doe ye think I am out of my wits, and in ſtead of arguing with you, doe onelyonly rave like a mad man at you? Ye have not had vaine, windy words from me, but words full of weight and matter, words of truth and ſoberneſſe, wherefore then doe you ſpeak thus? Doe ye imagine to reprove words, and the speeches of one that is deſperate? Doe ye think I ſpeak like one, who knows not what he ſpeaks? Or that, I have at once loſt my hope, and my underſtanding?
Sixthly, He gives them advice and admonition to take better heed, to what they ſhould after ſay, if they intended to to ſay any more, or to continue their counſell and diſcourſe with him; in the three laſt verſes of this ſixth Chapter. Now therefore be content, looke upon me, for it is evident to you, if I lie, returne I pray you, &c.
In the 7th, (which concludes his ſpeech) he offers three things, eſpecially to be obſerved.
Firſt, A renewing of many arguments and conſiderations, by which he confirmes the equity of his requeſt, to have his life cut off; upon which ſad ſubject he inſiſts, from the beginning of the Chapter, to the end of the 17th verſe. Is there not an appointed time to man upon the earth? Are not his dayes like the dayes of an Hireling? &c.
Secondly, After all his high ſtraines of conteſt with man, we have an abaſement of himſelfe, as unworthy that God ſhould take notice of him, either by mercies or judgements, in the 18. and 19. verſes. What is man, that thou ſhouldſt magnifie him, and that thou ſhouldeſt viſit him every morning? &c. A godly man will ſtand (when he ſees cauſe) upon his termes with men, but he ever falls low before, and hath not a word to reply againſt God. He is ſometime angry, when men vilifie him, but he ever admires, why God ſhould magnifie him. What is man, &c.
Thirdly, He concludes his ſpeech with an humble acknowledgement of his own ſinfulneſſe, and with an earneſt requeſt for the pardon of his ſin. Lord (ſaith he) I have ſinned, what ſhall I doe unto thee, O, thou preſerver of men, verſ. 20, &c. After all this heat and paſſion, after all theſe complainings, Jobs heart lay levell before the Lord, yea he abaſes himſelfe to exalt and give glory to God, with humble confeſſion, and an earneſt ſupplication for the pardon of his ſin. Thus we have the generall parts and ſubſtance of his anſwer to that charge of Eliphaz, in the two former Chapters.
But Job anſwered and ſaid, &c.
In theſe words, and the three following verſes, Job gives us the refutation or rejection of that reproof, given him by Eliphaz; And he refutes it by ſhewing the reaſon why Eliphaz (as he ſuppoſed) was ſo ſharpe and bitter in reproving him. And further, he ſhews cauſe why he rejects his counſell or conſolation. The reaſon upon Amicos taxat, quod antequam ipſum reprehender ent, non expendiſſent ſuam miſeriam. Coc.which he puts off thoſe reproofs is this, becauſe Eliphaz had not duly conſidered his ſorrowes, or was not ſo ſenſible of them, as a man ſhould be, that undertakes a friend in his condition. The ſum of his argument, againſt what Eliphaz had ſpoken, may be thus formed;
He cannot duly reprove or convince another of impatience in complaining, who hath not fully weighed thoſe calamities, which are the cauſe and ground of thoſe complaints.
But Eliph. z, thou haſt not fully weighed and conſidered my caſe and condition, my troubles and calamities, which are the ground and cauſe of my complaints.
Therefore thou canſt not duly reprove or convince me of impatience. The Aſſumption or ſecond Propoſition of this argument, is couched in the ſecond verſe, O that my griefe were throughly weighed, and that my calamity were laid in the ballances together! As if he had ſaid, I had never received ſuch harſh cenſures, ſuch a judgement or reproofe, if thou hadſt duly weighed my ſorrows; if thou hadſt faithfully ſtudied my caſe, thou hadſt never rebuked me thus.
The weight of his calamity, himſelfe expreſſeth two ways.
Firſt, Comparatively, at the third verſe, by putting it into the ballance with the ſand of the ſea; For now (ſaith he) it would be heavier than the ſand of the ſea.
Secondly, He ſets forth the greatneſs of his calamity, demonſtratively, by declaring in what manner he had been afflicted, My affliction is not an ordinary affliction; I am wounded with the arrows of the Almighty, and thoſe poiſoned arrows, and thoſe arrows drinking up my spirits. I have not onelyonly ſome ſingle great affliction, or many ſmall ones upon me; but, I have terrour, and terrours, yea I have an army of terrours, yea an army of terrours always incamping about me, and charging me continually, why Eliphaz thou didſt never clearly conſider theſe things, much leſſe haſt thou had a ſympathy or fellow-feeling of them. Thou haſt not bin afflicted in my afflictions: Thou haſt not ſorrowed my ſorrowes, nor wept my tears; Therefore it is, that thou haſt ſo ſharply reproved me, and put ſo much gall and wormwood into thy diſcourſe.
So then, the ſumme of this firſt part may be thus given, taking it out of thoſe high and hyperbolicall ſtraines, in which his paſſion was carried; as if Job had thus anſwered Eliphaz, It is an eaſie matter to ſlight that which a man doth not know, and to thinke others complaine too much, when we our ſelves feel nothing; but is it any wonder to heare a man groane, that hath a burthen upon his backe, as heavy as the ſand of the Sea? Is it any wonder to heare a man cry out, whoſe fleſh is filled with poyſoned arrows, ſhot from a bow, bent and drawn by the arme of omnipotency? Is it any wonder, if that man feare, who is incompaſt about with terrours? Is it any wonder, if that man be troubled, who hath the terrours of the Almighty incamping about him? Why Eliphaz, thou wouldſt not think, that an Oxe or an Aſſe were reprovable, if the one ſhould low when he hath no graſſe, and the other bray when he hath no fodder; if it be ſo, that the very irrationall creatures doe according to reaſon, when they complaine upon their wants, doeſt thou think me desperate or irrationall in complaning of mine? Alas all my fodder and my graſſe, all my comforts and refreſhings are taken from me: Doſt thou not ſee, how, upon a due conſideration of my eſtate, all thy reproofes may be wiped off from me, or retorted upon thy ſelf? what great matter is it, if thou doſt not complain, who ſitteſt at eaſe and knoweſt no ſorrow? Thou art in green paſtures or full barns, thou haſt graſſe and fodder in abundance, and therefore haſt no cauſe of complaint. Thus in the generall.
But Job anſwered and ſaid.
To anſwer, is here taken properly: he anſwers to a charge, reproofe, or argument. At the third Chapter; verſe the firſt, when Job beganne to ſpeake, it is ſaid, Job anſwered and ſaid. In Scripture language anſwering is often put for ſpeaking, though none have ſpoken a word or made any propoſall before. But here anſwering is taken in a ſtrict ſenſe, as it notes a reply to ſomewhat before ſpoken; Job anſwered and ſaid. Note this from it.
It is the duty of a man to anſwer, when he is queſtioned or charged. It is the Ahoſtles rule (1 Pet. 3. 15.) Be ready alwaies to give an anſwer to every man, that asketh you a reaſon of the hope that is in you. As a man in duty ought to give a reaſon of the hope that is in him; ſo in duty he ought to give a reaſon of the ſorrows that are in him, and of the complaints that proceed from him; We muſt anſwer for our paſſions, as well as for our speeches; we muſt anſwer for our ſorrows, and for our joyes, and for our feares; as well as for our hope, or for our faith. Theſe muſt all be anſwered for, and when any ſhall charge us about any of theſe, we muſt be ready to give a reaſon of them (as the Apoſtle adviſes there, in the caſe of our hope) with meekneſſe and feare.
It is our duty to anſwer thus, both in reference to our ſelves and others.
Firſt, It is our duty in reference to our ſelves, that wee may vindicate that, which ſhould be more precious to us, then the gold of Ophir, our own credit or ſincerity, No man ought to despiſe his owne integrity or reputation, ſo, as not to ſtand up for it. Therefore Job growes reſolute in that point, profeſſing that he would hold his integrity, till he died, he would never let that goe, but anſwer ſtiffely for it: It is juſtice to diſ-aſperſe our ſelves, and give witneſſe to our own wronged innocency. A man is more bound in duty to ſtand up for himſelf, then for any other, by how much he is nearer to himſelf, then to others.
Secondly, It is our duty to anſwer in reſpect of others; (and that Job might have an eye unto) namely to ſatisfie thoſe, who are ſcandalized, by what we have either done or ſpoken: Suppoſe, it be not a ſcandall given, ſuppoſe, it be onelyonly a ſcandall taken, as this of Job was: Job did nothing purpoſely to ſcandalize them, nor any thing, which upon a due conſideration, was a ſcandall, but his friends had taken ſcandall at what he ſpake, his impatient complainings: therefore he was bound in duty to ſatisfie them, and to ſhew further grounds, wherefore he ſo complained. Silence when we Si accuſatus non reſpondeat aut criminis convictus aut certé ſuſpectus videatur. Pined.are charged, either makes a full conviction, or ſtrengthens ſuſpition; And in this caſe, if Job had held his peace, he had either yeelded the cauſe, and confeſ'd himſelf guilty, or at leaſt his friends ſhould have had cauſe to grow higher in their jealouſies of his ſincerity. To right our ſelves is not a point of indifferency, but of dutie. Selfe-love is the rule of our love to others. He who neglects his own wronged honour, will not be very carefull (which yet he ought) of his neighbours.
O that my griefe were throughly weighed!
Griefe may be conſidered two wayes, either Paſſively or Actively. Griefe taken Paſſively is the thing which we ſuffer, or, which is grievous to us; affliction it ſelfe is called griefe. Take griefe Actively, and then it is the ſorrow we expreſſe, under the preſſures of grievous afflictions. The word in the Hebrew is tranſlated ſometimes anger, ſometimes indignation, ſometimes wrath. foreign Ira, indignatio hoc loco, ira eſt que… imonia valde iracunda vel moleſtia, quam ex morbi & ulcer is gravitate concipiehat. Merc. Notat dolorem quem quis capit ex re adverſa & diſplicenti. Coc.It is the ſame which Eliphaz uſeth, Chap. 5. v. 2. where he ſaith, Wrath killeth the fooliſh man; Eliphaz began his ſpeech with that word, hinting at Job, as if his wrath and impatience towards God had diſcovered him for a foole, or a wicked one: Now Job returning anſwer, begins with the firſt word of Eliphaz his ſpeech; As if he had ſaid, You told me that wrath kils the fooliſh man, but O that my anger, or the wrath which you conceive to be in me, that griefe which I have expreſſed, were fully weighed, you would quickly ſee, that it is not the anger or wrath of a foole, you would find reaſon for my paſſion, and that, not the want of wiſedome, but the plenty or weight of my griefe hath wrought out theſe complaints. Therefore my deſire is, O that my griefe, O that my ſorrows powred forth in my former lamentation were throughly weighed, you have but gueſſed at them yet, you have not weighed them; or if weighed them, yet not throughly weighed them, you have not weighed them (which you ought) as you would weigh gold, to a grain, or to the turning of the ſcale: or if ſo, your beame is not a true one, nor your ballance the ballance of the Sanctuary, you have weighed me, but, by a common beame, or (I fear) by falſe ballances, and a bagge of deceitfull weights.
O that my griefe.] The Vulgar Latin tranſlates, O that my ſins, namely, for which I am thus afflicted were throughly weighed; Ʋtinam peccata mea. Vulg.As if the meaning of Job were to lighten his ſin, and to aggravare his ſuffering: But doubtleſſe, that was none of Jobs mind or meaning, neither will the originall beare ſuch a tranſlation; when our ſins are put into the ballance with our ſufferings, all our ſufferings, the heavieſt we can feele or goe under in this life, are but as a feather to a talent of lead. As all the afflictions of this life are light, in compariſon of that exceeding weight of glory, prepared for us in the next life. So all the ſuffering of this life are light, in compariſon of the exceeding weight of one ſin, commited by us. Therefore Job makes no ſuch compariſon here, as if he had bin afflicted more than he deſerved; That of Ezra concerning the Church of the Jewes (Chap. 9. 13.) Thou our God haſt puniſhed us leſſe then our iniquities deſerve, is true of every puniſhment; put any puniſhment of this world, ſpiritual or temporall, in one ſcale, and the leaſt ſin, in another, that lighteſt ſin out-weighs our heavieſt puniſhment. Only in hell ſins and ſufferings ſhall be of equall poyſe. God will then powre and meaſure our puniſhments, which ſhall come up to the proportion and demenſion of our ſins, and what the creature cannot bear at once in weight, ſhall be weighed to him in eternity. But to paſſe that rendring, as unſafe.
O that my griefe were throughly weighed.
Our Engliſh word, ſcale, which is the inſtrument, by which we foreign Libravit, ponderavit, olim moneta libraebatur & ex pondere habebatur ſumma pecuniae. ut mini ex numero nummorū, Ulpian.weigh, is well conceived to come from the Hebrew word here uſed (Shakal) ſignifying to weigh any thing, but eſpecially to weigh coyne or mony, to weigh gold and ſilver; As Gen. 23. 16. Abraham upon the purchace of that field, which he bought of the children of Heth, for a burying place, weighed to Ephron the ſilver, which he had named. It was the cuſtom of thoſe times, in ſtead of telling, to weigh their mony, and that was the moſt exact and ready way of paiment: And from that word (Shakal) ſignifying to weigh money, comes the Hebrew word for one ſpeciall ſort of mony, the Shekel, becauſe they weighed by the ſhekel, that being as their ſtandard or a ſpecial coyne, of ſuch a known weight and value, that all their coyne was weighed and valued by it. So in Siclus moneta certi ponderis & omnium ponderum regu…a.the Latin and likewiſe in our Engliſh, we call one ſpeciall ſumme of mony, A pound, which is a weight, and by which mony is commonly accounted and paid. And hence by a Metaphor, this word ſignifies to judge or to conſider of a thing exactly▪ and fully, becauſe of all matters that men weigh, they will weigh gold and ſilver moſt exactly; if a man weigh gold, he weigheth it to a graine, if gold want but the turning of the ſcale, more then due weight or allowance, it will not paſſe, Iſa. 33. 18. Where is the Scribe, where Ʋil begis verba ponderant. Sanc. Quaeſtor praefectus aeratio militari. Jun.is the Receiver; The Hebrew is, Where is the weigher; that is, either the spirituall weigher; He that uſes to be ſo exact in weighing every tittle of the law. Or, the Civill weigher, becauſe they uſed to weigh all the mony, they received. So then, O that my griefe were throughly weighed, is as if he had ſaid, O that my grief were weighed, as gold and ſilver is weighed, weighed exactly, to the leaſt, to the utmoſt, that you might fully know what it is.
The word ſingle by it ſelfe, notes an exact examination by weighing, but when (as here) the word is doubled, or (by an Hebraiſme) repeated, O that my griefe in weighing were weighed, it heightens and increaſes the ſenſe exceedingly: Hence we tranſlate O that my griefe were throughly weighed, weighed ſo, as that there might be a cleare diſcovery, how much my ſorrows weigh. The doubling of a word, to this ſence, is very frequent in Scripture, I ſhall not need to inſtance. Take only that (Gen. 2. 17.) Of the tree of the knowledge of good and evill, thou ſhalt not eat of it, for in the day that thou eateſt thereof, in dying, thou ſhalt die, (that is) thou ſhalt ſurely die; So here, O that in weighing it were weighed, that is, O that it were throughly and exactly weighed
Lay all together, and it imports thus much; as if Job had ſaid, I would not have my ſorrows weighed at a vulgar beame, or in ordinary ballances, I would not have the ſound or letter only of what I have ſpoken conſidered, but I deſire that you would take my complaints together, the words and the matter, and that you would weigh all impartially, that you may come to a full underſtanding, what my condition is; and then ſurely you would give up a better judgement, and make a fairer interpretation of my words, then as yet you have put forth: Thus he ſpeaks alſo Chapter. 31 6. Let me be weighed in an even ballance, that God may know my integrity. Uneven ballances will not make a perfect diſcovery: That which is falſe, cannot give a true report: Things and perſons act as they are; therefore Job deſireth to be weighed in an even ballance, ſuch a beame will ſpeake the truth of my eſtate, both to God and man; God needs no meanes to make him know, he knowes all immediately, and he weighes by his eye, not one thing by another, but all things in themſelves; Job ſpeakes of God after the manner of men
And my calamity laid in the ballances together.
My griefe and my calamity. Griefe cauſed by my calamity, and calamity the cauſe of that griefe.
My calamity. The word ſignifies any troubleſome evil, ſad event, foreignor accident, vulgularly called a miſ-fortune; O that this ſad à radice foreigneſtate and condition wherein I am, were put into the ballance.
The Originall for ballances, is very obſerveable; As there is fuit, eventus malus, infortunium. foreign Trutina, ſtatera quod duas ſc. habeat lances, velvt aures Pagn.much elegancy, in the word by which the action, ſo, in this, by which the inſtrument of weighing is expreſs'd. It is found only in the plurall, or duall number, as many of that nature are; The ſame word in Hebrew, ſignifies alſo the eares, which are the organ of hearing; and the reaſon of it is thus given, becauſe as the tongue of the ballance ſtands like a judge between the two ſcales, inclining to neither till the weight be laid in; ſo ſhould the eare of a Judge by office, or of any man, by deputation, called to heare and determine of things in difference, ſtand indifferent to both parties, till he heare the matter debated, and the reaſons brought forth on either ſide. The Moraliſts embleme this, by the place of that Signe in the Zodiacke, which they call the Virgin, ſtanding (according to the doctrine of Aſtronomers) between the Lion and the Bellances; The Lion bids Virgin Juſtice, be ſtout and feareleſſe; The Ballances adviſe her to weigh the matter on both ſides, with moderation, foreignand be cautious, inclining neither one way nor other, but as the merit of the cauſe, fully heard, ſhall ſway her judgement.à radice foreign.
Job deſires, that his calamity might be layed thus in the ballances, Levavit, ſuſtulit, nam qui appendit ali quid tollit lances in altum, Druſ.before his ſentence; Laid; The word is, O that my calamity might aſcend in the ballances; And that manner of ſpeaking is uſed, either becauſe in weighing, the lighter ſcale of the ballances doth aſcend, or becauſe when things are weighed, the ballances aſcend or are lifted up: A man takes up the ballances in his hand to weigh; So it is, as if he had ſaid, O that theſe, might be poiſed together and lifted up, to ſee which way the ſcales will turne.
Together. There is ſome difference in opinion about that word foreign Pariter vel potius ſimiliter. Nulla ejus parte praeter miſſa.Together, whether he meaneth thus; O that all my griefe and calamity were weighed, you conſider things to halves, and leave out thoſe points which are moſt weighty and material; you ſhould take in all together, Or whether his deſire be, that his griefe and calamity, both together, might be put into one ballance, and the ſand of the ſea into another, and ſo an experiment be made, whether his griefe and calamity, or the ſand of the ſea were heavier. Or thirdly, Whether thus, that his griefe ſhould be put into one ballance, and his calamity into another, and then triall be made which of thoſe two were heavier, his griefe and ſorrow, or his calamity and trouble. A learned interpreter conceives, that Iob Mercerus.wiſhes his griefe and calamity might both together be put into one ballance, and all the ſand of the ſea (if it were poſſible) in the other, ſuppoſing that his griefe and calamity would out-weigh that vaſt ponderous aggregated body. His opinion is chiefely ſtrengthned by ſome difficulties in the Gramatical conſtruction, unleſſe this be admitted; and yet if it be, a greater difficulty is ſhewed by a ſecond, and therefore I rather take it thus; O that Bolduc.my griefe and calamity were laid in the ballances together, that is, O that my griefe were put, one into one ballance, and my calamity into another; or, O that my griefe might be weighed with my calamity, and it would appeare (notwithſtanding your judgement of me) that yet, there is nothing ſo much weight in my greife, as there is in my calamity, that is, I have not yet grieved or complained up to the height or weight of thoſe calamities, which are upon me: So that if my ſorrow were laid in one ballance, and my affliction in another, my affliction would outweigh my ſorrow, and it would appeare, that I have complained, not only, not without a cauſe, but not ſo much, as I had cauſe.
And to prove that his calamity was heavier then his griefe, he adds in the next words; It, (namely his calamity thus weighed) would be heavier then the ſand of the ſea: As if he had ſaid, it is poſſible that in trying all heavy things, ſomewhat might be found heavier then my griefe or my complaint hath been; but I am ſure nothing can be found of equal weight with my calamity, for my calamity (which is the immediate antecedent) would be heavier than the ſand of the ſea, then which, nothing can be found more heavy.
That of David, Pſal. 62. 9. is paralell to this expreſſion in Job, Surely men of low degree are vanity, and men of high degree are a lye; To be laid in the ballances, they are altogether lighter then vanity. The meaning is, That if men of all degrees, high and low were put in one ſcale, and vanity in the other, vanity it ſelfe would be weightier then the graveſt and moſt weighty men: Hence ſome reade, They together are lighter then vanity; Others to this ſence, Men and vanity being weighed together, vanity will not be ſo light, as vaine man. As David, to ſhew mans lightneſſe, makes him lighter then the lighteſt thing, vanity. So Iob, to ſhew the heavineſſe of his calamity, makes it heavier then the heavieſt thing, the fand of the ſea. Obſerve hence; firſt,
That it is a duty, to weigh the ſad eſtate, and afflicted condition of our brethren thoroughly.
But (you will ſay) what is it to weigh them throughly?
I anſwer, It is not only to weigh the matter of an affliction, to ſee what it is, which aman ſuffers; but to weigh an affliction in every circumſtance and aggravation of it; The circumstance of an affliction, is often more conſiderable then the matter of the affliction. If a man would confeſſe his ſins, and confeſſe them throughly, he is to confeſſe, not only the matter of them; as ſins are the tranſgreſſions of the Law, and errors againſt the rule, but he muſt eye the manner, in which ſin hath been committed, the circumſtances with which it is cloathed, theſe render his ſin out of meaſure, and out of weight ſinful. Likewiſe would a man conſider the mercies and favours received from God, would he know them throughly, and ſee how much they weigh? let him look not only what, but how, and when, and where, and by whom he hath received them. There may be (and often is) a great wickedneſs in a little evil committed, and a great mercy in a little good received. As relations, ſo circumſtances have the leaſt entitie, but they have the greateſt efficacie. Now, as there is often more in the circumſtances, than in the matter of a ſin, or of a mercy ſo, there is often more in the circumſtance, than there is in the matter of an affliction, therefore, he that would thoroughly weigh the afflictions of another, muſt conſider all theſe accidents, as wel as the ſubſtance of it. As namely, the time when ſent, the time how long endured, whether a ſingle affliction, or in conjucture with other afflictions, the ſtrength of the patient, and the dependencies that are upon him.
Secondly, He that would weigh an affliction throughly, muſt put himſelfe in the caſe of the afflicted, and (as it were) make anothers griefe, his owne. He muſt act the paſſions of his brother, and a while perſonate the poore, the ſick, the afflicted man. He muſt get ataſt of the wormwood, and of the gall, upon which his brother feedeth. In a word, He muſt lay ſuch a condition to heart: The Prophet Malachy threatens a curſe upon thoſe, who laid not the word and works of God to heart (Chap. 2. 2,) I will curſe your bleſſings (ſaith the Lord) becauſe ye doe not lay it to heart; that is, ye doe not conſider, what I ſay or doe, throughly: God curſed them throughly, becauſe they would not throughly conſider His Laws and judgements: So then, to weigh the affliction of another throughly, is to put our ſoules, as it were, in their ſoules ſtead: Hence, that we may be aſſured, Chriſt hath throughly weighed all our afflictions, He is ſaid to be afflicted in all our afflictions; He doth not only intuitively conſider or contemplate them, but he is (though above enduring) as, actually enduring them. He is afflicted in all our afflictions, that is, he conſiders our afflictions as his owne, and is affected with them, as if himſelfe were pained with all our paines: and therefore it is ſaid, that himſelfe tooke our infirmities, and bare our ſickneſſes, Mat. 8. 17. the meaning is, he weighed the griefe of his people fully. In theſe two points, this holy art of weighing griefe conſiſts, conſideration of circumſtances, and ſimpathy of the ſmart. Meere ſpeculation moves little. We have no feeling of anothers ſuffering, till we have a fellow-feeling. The bare Theory of affliction, affects no more, then the bare Theory of fire, heates.
Secondly, When Job ſaith, O that my griefe were throughly weiged; we may obſerve,
That it is an addition to a mans affliction, when others are not ſenſible of his affliction. For it is, as if Job had ſaid; This makes me cry out ſo much of the weight of my ſorrows, becauſe my friends weigh them ſo little. The Church (Lam. 1. 12.) complaines thus, Is it nothing to you, all ye that paſſe by? behold and ſee if there be any ſorrow like unto my ſorrow. Is it nothing to you? as if the Church had ſaid; My affliction is ſomething to me, and this aflicts me, above all my affliction, that paſſengers and beholders ſlight my calamities, and think my affliction no affliction; that is, not ſo great, as indeed it is: Or, it is nothing to them, (they are not toucht with it) how great ſoever, they ſee it is to me: That which wounds and breakes my heart, doth not prick their little fingers. And becauſe, man is ſo ready to afflict his brother with this negative affliction, a not being ſenſible of his afflictions, therefore the Apoſtle aſſures us (Heb. 4. 15.) That we have not an High Prieſt that cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are. This is ſpoken to comfort the Saints in their extreameſt ſufferings; what though men will not take notice and be ſenſible of your condition? what though men will not weigh your griefe? yet Chriſt will; our High Prieſt, is none of your ſenſeleſſe Prieſts, who care not what weather the People endure, ſo they be warme and at eaſe. Thirdly obſerve;
We can never rightly judge, till we throughly weigh the condition of an afflicted brother. For Job conceiv'd that Eliphaz proceeded to judgement, before he had been in conſideration. This is the reaſon why thou haſt judged me uncharitably, becauſe thou haſt not weighed me ſeriouſly. To ſhew, that conſideration muſt goe before judgement, God himſelfe is expreſt to us, in Scripture conſidering the ſtate of things, before himſelfe judges. So Gen. 11th in the caſe of the builders of Babel, and Gen. 18•h in the caſe of the men of Sodome, it is ſaid, that the Lord came downe to ſee, whether they had done altogether, according to that cry, which was come up unto him; Not, as if the Lord moves from one place to another, from Heaven to earth, for he filleth all places; not that the Lord needs come down to receive information, or to examine his own intelligence, to ſee whether things are, as they are reported; but, it is only an alluſion to the manner of men, or, to ſhew, that he doth not cenſure or judge any man, or men, or Nations, till he hath taken a full cogniſance of their condition. Now if God, who is infinite in knowledge and wiſdome, repreſents himſelfe coming downe, and by degrees deliberating about and weighing the eſtates of men, before he cenſures them, what need then have blindfold men, ignorant men, men, who at beſt have much darkneſſe mixed with their light, what need (I ſay) have they to examine, weigh and try every mans eſtate, before they ſentence or determine it? Fourthly obſerve;
A man, who hath not been, or is not afflicted himſelfe, can hardly apprehend, what another endures, who is under affliction.
As there are comforts, eſpecially ſpirituall comforts, which no man knows or can know, but by the enjoying of them: The white ſtone (promiſed, Rev. 2. 17.) hath a new name written in it, which no man knowes, ſaving he that receiveth it; A man that is a ſtranger to Chriſt and his wayes, is not able to make any judgement what the comforts and refreſhings of a Chriſtian are. He admires to heare men ſpeak of ſpirituall comforts and conſolations, he knowes not the meaning of thoſe things. The naturall man receiveth not the things of the Spirit of God, becauſe they are ſpiritually diſcerned, 1 Cor. 2. 14. It is ſo (proportionably) in all ſorrowes and afflictions, eſpecially in ſpirituall ſorrowes and afflictions, which lye off from ſence, yea, which lye quite beyond the reach and borders of reaſon: ſpirituall ſorrowes, the hidings of Gods face, the withdrawing of aſſiſtance, few pity in others, becauſe few have had experience of theſe things, in themſelves. They think men are mad, when they complaine of ſuch afflictions; when they cry out of their ſins, of the want of the favour of God, and the ſhining of his love, of deadneſſe and coldneſſe in duty, of unbeleefe and hardneſſe of heart, &c. And therefore our Lord Jeſus, to aſſure our hearts that he hath a full ſence of all our ſorrows, taſted himſelfe of our ſorrowes. There is not any ſorrow that can be upon any ſoul, or any affliction that can be upon the body, but our Lord Jeſus hath had (ſome way or other) an experience of it: This makes him (to our apprehenſions) moſt fit to judg and compaſſionate the diſtreſſes of his people. As all the ſins of his people were laid upon him, ſo all their ſorrowes were laid upon him too; therefore the Prophet Iſaiah deſcribes him thus, Ch. 53. 3. A man of ſorrowes and acquainted with griefe; Griefe and he were no ſtrangers, while he was here upon the earth, griefe was his acquaintance and Familiar (as it were) that went up and down with him, all the while he travelled here below. Therefore ſeeing it is ſo, the whole church and every particular believer, have ſtrong conſolation in their ſorrows, that the Lord Jeſus Chriſt doth throughly weigh their condition, and knoweth fully what it is, We have not (as was toucht before) an High-Prieſt which cannot be touched with the feeling of our infirmities; why, what aſſurance have we of this? it followes, He was tempted in all things like unto us, yet without ſin. Chriſt had temptations unto ſin, yet without ſin, therefore he knowes how to ſuccour us, when we are tempted unto ſin; Chriſt was tempted by manifold ſorrowes, therefore he knowes how to ſuccour us, when we are under manifold ſorrowfull temptations: If we had a Mediatour in Heaven that had not been tempted on earth, we might doubt whether he would be toucht with the feeling of our infirmities, whether ſinning infirmities, or ſorrowing infirmities. And were it not, that ſome of the Saints have been tempted and tryed, they, who are under tryals and temptations, would find none on earth, to ſuccour them. As God doth comfort ſome in all their tribulations, that they may be able to comfort them, which are in any trouble, with the ſame comforts wherewith they themſelves are comforted of God, 2 Cor. 1. 4. So he afflicts them, that they might pity and helpe others, as being under the ſame troubles, with which themſelves have been afflicted. A man that hath only traveld in Geographicall books and Maps, is not able to give you ſuch lively deſcriptions of, or directions about forreigne Countries, as he that hath traveld to, and been upon the places; ſo, they who have read and ſtudied much about afflictions, can never give ſuch enlivening, ſtrengthening, heartning counſell, as they, who have been afflicted, and have dwelt ſometime upon the Land of ſorrowes, To paſſe on.
For now it would be heavier than the ſand of the Sea.
That is, it would be moſt heavy. Who can tell how heavy that is which is heavier then the heavieſt?
If my calamity (ſaith Job) were weighed, it would have been found heavier, than the ſand of the Sea, that account would be given of it; though you (my friend Eliphaz) ſeeme to account it as light as a feather.
The ſand of the Sea is applied three wayes in Scripture,
Firſt, to ſet forth an exceeding great number, (Gen. 22. 17.) I will multiply thy ſeed as the Starres of the Heaven, and as the ſand which is upon the Sea ſhore. That is, I will exceedingly multiply thy ſeed, thy children ſhall be not only numerous, but numberleſſe; Though a book of Numbers be written concerning Abrahams poſterity, yet their totall number is not written. So (Pſal. 78. 27.) He rained fleſh upon them as duſt, and feathered fowles like as the ſand of the Sea, that is, he rained aboundance of feathered fowles.
Secondly, The ſand of the Sea, is uſed to expreſſe the largneſſe, the mighty extent or capacity of a thing; The ſand of the Sea, is of a vaſter extent, then the Sea it ſelf, as being the outward line or bound of it; therefore (Jer. 33. 22.) it is ſpoken of, as a thing impoſſible, for the ſand of the ſea to be meaſured; As the hoſt of Heaven (ſc. the Starres) cannot be numbred, neither the ſand of the Sea meaſured, ſo will I multiply the ſeed of my ſervant David. Meaſure is taken both of the content, and extent of things; The ſand of the Sea is immeaſurable both wayes, it cannot (as we ſpeak of humane impoſſibles) be meaſured by the pole or by the veſſell. And in 1 King. 4. 29. it is ſaid, God gave Salomon wiſdome and underſtanding exceeding much, and largeneſſe of heart as the ſand of the Sea, that is, as the ſand incompaſſes and takes the Sea in its armes, ſo Salomon had a heart, comprehending all the depths and oceans of knowledge; he had the compaſſe of all learning in his underſtanding. Hence, when a man attempts a thing impoſſible, we ſay to him proverbially. Thou meaſureſt the ſand.Are…am metiris.
Thirdly, The ſand of the Sea is applied in Scripture, to note the exceeding weight and heavineſſe of a thing: that inſtance is pregnant for it (Prov. 23. 7.) A ſtone is heavy, and the ſand is weighty, but a fooles wrath is heavier than both; when Salomon would Stulti mores …ntolerabiles.ſhew us, how intollerably burthenſome, the manners of a wicked man are, he compares them to a ſtone and to the ſand; The wrath of a wicked man is very weighty, but (by the way) the wrath of God is incomparably more weighty: Wrath proceeding from extreame folly, is weighty, but wrath proceeding▪ from infinite wiſdome, is infinitely weighty; The wrath of a foole upon his brother, is heavier then a ſtone, or then the ſand; How heavy then will the wrath of the moſt wiſe God be, upon that foole?
It is further conſiderable, that, he ſaith not barely, heavier than Triplex eſt a…enae genus foſſ…ia, flavialis & Marina, Plin. lib. 3 na… hiſt. cap. 23.the ſand, (any ſand is very heavy) but heavier than the ſand of the Sea: Rivers have ſand, and dry pits have ſand, but ſea-ſand is the vaſteſt and the heavieſt ſand.
Againe, He ſpeakes not in the ſingular number, Heavier then the ſand of the Sea; but (the Hebrew is plurall) heavier than the ſand of the Seas; as if Job had ſaid, if thou ſhouldeſt ſhovell up all the ſand, that is upon the ſhores of all the ſeas together on a heap, it would not be ſo heavy, as my calamity; In ſuch Hyperbolies or high ſtrains of eloquence, Job rhetoricates about his ſad condition, as if he reſolved to put more weight into his expreſſions, as he found more weight put into his afflictions. Hence obſerve,
Afflictions are heavy burthens. The judgements of God upon wicked men, are frequently in Scripture called burthens, and they are heavy burthens; Iſa. 15. 1. we read of the burthen of Moab, that is, the judgement and calamity that ſhould fall upon Moab; And Iſa. 17. 1. The burden of Damaſcus. And Iſa. 19. 1. The burden of Egypt. And Iſa. 21. 1. The burden of the deſert of the Sea. And afterwards, The burden of the valley of viſion, that is of Jeruſalem; And (2 King. 9. 25.) when Jehu had killed Jehoram, he ſaid to Bidkar his Captaine: Take up and caſt him in the portion of the field of Naboth the Jezreelite, for remember, how that when I and thou rode together after Ahab his father, the Lord laid this burden upon him; That is, that he ſhould be ſlaine and throwne out in this manner. As afflictions upon wicked men are burdens; So, afflictions upon the godly are burdens too, they are alſo heavy burdens: Their ſinnes are burdens upon them, My ſinnes (ſaith David) are gone over my head, they are a burthen too heavy for me to beare, Pſal. 38. 4. Their ſins are burdens and their ſorrowes are burdens. Sin doth not only burden man, but it burthens God, I am preſſed under your ſinnes, as a cart is preſſed, that is full of ſheaves, ſaith God, Amos 2. 13. As man, by ſin burthens God, ſo God, by affliction burthens man. But of all afflictions, inward afflictions are the greateſt burthens: As the ſpirit of a man is ſtronger then his fleſh, ſo the afflictions which are upon his ſpirit are weightier then thoſe that are upon his fleſh: The ſpirit hath wonderfull ſtrength, all ſpirits are ſtrong: Angells are mighty in ſtrength, One good Angel is an over-match for all men. And the devils (who are ſpirits) are called not not only Principalities but powers, becauſe of their ſtrength. Proportionably, the ſpirit of man hath a mighty ſtrength in it, and ſo the afflictions, which are upon the ſpirit, may have a greater weight in them. The affliction which Job complains of, as heavier then the ſand, was not ſo much the calamity that preſſed his fleſh, or the paine that tormented his body (as is plaine in the next verſe) but it was the calamity of his ſpirit, the affliction lying there, A man can ſuſtaine his infirmity, but a wounded ſpirit, (that is, when a man hath got a blow, a wound, an affliction upon his ſpirit) who can beare? Pro. 18. 14. As if Salomon had ſaid, I challenge all the world to find me out a man, that can bear a burdened wounded ſpirit; unleſſe Chriſt put under his hand, no ſtrength of mans ſpirit can bear the burthen of a wounded ſpirit; A ſpirit hath no weight at all, only fleſhly and materiall ſubſtances are ponderous; but a wounded ſpirit is heavier then wounded fleſh. The ſpirit is ſtrong enough to beare the burthen'd fleſh, but nothing in fleſh can beare a burthen'd ſpirit.
In the cloſe of the verſe, we have the effect of this heavy weight of affliction, both ſpirituall and corporall.
Therefore (ſaith he) my words are ſwallowed up. That is, I want words to expreſſe my griefe. aVerba deficiunt quibus mognitudinem dolorū exprimam: Nulla poſſum oratione …nſequi, quanto infeſter dolore. Merc. Vix ſatis eſſe queant tanto jā verba dolori.All language is too narrow for the vaſtneſſe of my ſorrows.
Some reade it, bPropterea verba mea ama…a, Symmach.Therefore my words are bitter, or therefore my words are ſteep'd in bitterneſſe, as if he had ſaid, I my ſelf feed upon bitter things, I feed upon gall and wormewood, therefore no wonder, if my words taſt of them.
The Vulgar goes farther from the letter of the Text, rendring, cProptereaverba mea ſunt dolore plena. Vul.Therefore my words are full of ſorrow; as if he had ſaid, the ſorrows which are in my mind, flow out upon my tongue. The Septuagint yet further off. dforeign, Sep.Therefore it ſeemes my words are evill, or ill taken. My griefe renders my words more liable to exception or miſ-interpretation.
M Broughton tranſlates, Therefore my words come ſhort, there is a weight upon me heavier than the ſand of the ſea, Therefore my words come ſhort, or my expreſſions come not up to my intention. We tranſlate near that ſence and anſwerably to the originall, My words are ſwallowed up.
The Hebrew word ſignifies to lick up, or to ſwallow downe, and foreign a radice foreign Lambit abſorbuit per Metaphoram perdidit corrupit.by a Metaphor to deſtroy or to conſume; in the prophecy of Obadiah, verſ. 16. The word is uſed to that purpoſe, They ſhall drink and they ſhall ſwallow downe; And Prov. 20. 25. It is a ſnare to the man, who devoureth that which is holy, or who ſwalloweth downe that which is holy: So here, Therefore my words are ſwallowed up, that is, when I would ſpeake, my words are, as it were, halfe-eaten before ſpoken, or my words are ſnatcht downe in the Verba ſemeſa. Jun.ſpeaking, by the ſharpe teeth and devouring ſtomack of my griefe and ſorrowes.
Others from the letter reade, Therefore my words are corrupted, Verba mea corrupta ſunt, aut pe…dita R. Levi deleta R. Moyſes interciſa, Theod Laſta. Chald. Verbum per…in…t ad pronunciationem corrupt…m & ad …albuti…m,wearied, l…ſt, blotted, blubber'd, ſo cut-off, that I cannot ſpeak diſtinctly, alluding unto thoſe that ſtammer. A ſtammerer is in ſuch haſte to ſpeake, that he eats his words, and (as we uſe to ſay proverbially in our language) he clips the Kings Engliſh, he ſwalloweth up halfe his mind, when he would bring it out in words; ſuch is the meaning of Job, My words are ſwallowed up, I cannot ſpeak all: my griefe takes me off, and cuts me ſhort. And ſo he ſeemes to excuſe himſelfe.
Firſt; in caſe he had ſpoken abruptly and brokenly, my paine hath been ſo great, that I can hardly ſpeake, therefore take no advantage Vix loqui poſſam, vox faucib…a haeret, Vat.of the abrupt language and broken ſentences, which have fallen from me, for the truth is, my griefe hath ſwallowed up my words. I have rather ſighed then declared my mind; reall ſorrow as well as poeticall paſſionate imitation of ſorrow makes many an (Ap ſiopeſis or) ſudden ſtop and breach, when the tongue is upon the ſwifteſt ſpeed, and quickeſt motion.
And ſecondly, he ſeemes to excuſe himſelfe for the matter of his ſpeech, I have not yet ſpoken all my mind, I have not given you my full ſenſe, about my condition: for through griefe I was forced to ſwallow up my words, and to ſuppreſſe what I had further to ſay Therefore ſuppoſe my ſpeech hath been imperfect, yet be not ſcandalized at it, for if you will have patience to ſtay, I ſhall anone bring up the words againe, which my ſorrowes have ſnatcht from me and ſwallowed downe. Stay a while, and you ſhall heare more, you ſhall heare all, I will ſpeake more largely and more diſtinctly than I have done. One of the Rabbins takes the Rab. Kimchi.words actively, and referrs the act of ſwallowing to Jobs friends; as if he had ſaid, Yee my friends have ſwallowed down my words. Ye have not leaſurely fed upon and digeſted them, but ſwallowed them in ſuch haſt, that ye have not taſted them. As a man that ſwallowes down a morſell greedily without chewing, never taſtes either the ſweetneſſe or the bitterneſſe of it. It is a uſuall Metaphor. to expreſſe hearing by eating; and we have it (as many interpret) at the ſixth verſe of this Chapter, Can that which is unſavoury be eaten without ſalt. It is a truth, that when words are thus ſwallowed or gobled downe, we take not out the ſtrength or intent of them. But I ſtay not upon this expoſition, becauſe it ſtrains too hard upon the grammaticall conſtruction, and other circumſtances, of the Text.
Obſerve out of the former meaning.
Firſt, Great griefe interrupteth speech, and makes broken language; Therefore my speech or my words are ſwallowed up. As ſometimes our words devoure ſo ſometimes our words are devoured; ſome men ſpeake ſwallowing words, and others ſwallow their words, (Pſal. 57. 4.) Thou loveſt all devouring words, or thou lovest all ſwallowing words, O thou deceitfull tongue. There are ſwallowing words, as well as ſwallowed words. Malice makes a man ſwallow the integrity of another with his words; And grief will make a man ſwallow downe his own words, ſo that he cannot ſpeake to maintaine his own integrity.
Secondly, obſerve, That ſome afflictions exceed all complaints and are too bigge for expreſſion. That note reaches M Broughtons ſence, my words come ſhort of what my condition is, there is no language large enough, no Oratory eloquent enough to deſcribe or make known my ſorrowes.
Laſtly, obſerve, Not to be able to expreſſe our griefe is an increaſe of our griefe. Therefore my words are ſwallowed up. This is an addition to my ſorrowes, that I cannot make knowne my ſorrowes. It is a great part of my trouble, that I can tell you but a part of my trouble. Let a man be hindred from expreſſing his griefe, either through want of power, or through the reſtraint of power, both wayes griefe increaſes. Some, who have been dying Apud Sophoclē electra faelicem vocat Niobem, cui lugere filiorum inter…tum permiſſum eſt, cum id ſibi matris crudelitas negaveritaupon cruell rackes, or under bloudie tortures, have yet eſteemed this, beyond all their tortures, that, they might not freely ſpeak out their minds and ſorrows: to have their mouthes ſtopt, was worſe to them, then to have their breath ſtopt. It is a pain to be kept from speaking. To command a man to ſwallow or eat downe his words, is next to the command of eating and ſwallowing downe his own fleſh. The cruelty of a diſeaſe, may gagge a man, as well as the cruelty of a Tyrant. Such is my griefe that my words are ſwallowed up.