Exposition of Job 4-7, Commentary on Job · Chapter 6 · Verses 11-14
JOB Chap. 6. Verſ. 11, 12, 13, 14.
What is my ſtrength, that I ſhould hope? And what is mine end that I ſhould prolong my life?
Is my ſtrength, the ſtrength of ſtones? Or is my fleſh of braſs?
Is not my help in me? And is wiſdom driven quite from me?
To him that is afflicted, pity ſhould be ſhewed from his friend; but he forſaketh the fear of the Almighty.
JOB (as hath been ſhewed) in this context from the 8th verſe, renewes his former requeſt and deſire of death, confirming it by divers arguments, ſome of which were opened in the 10th verſe, eſpecially, that, from the clearneſs, and integrity of his own conſcience, in that, he had not concealed the words of the the holy One: He had dealt faithfully in the cauſe of God, and therefore he was not afraid to appear before God. And his deſire did not hang about his lips, as if it would return and deny it ſelf: therefore in this 11th verſe he puts forth two reaſons further, why he moves or re-enforces his motion to die. The firſt is grounded upon the ſmall hope, he had to live long, if he ſhould deſire it, What is my ſtrength, that I ſhould hope? The ſecond is grounded upon the ſtrong hope, yea, aſſurance which he had, that it ſhould be well with him in death, or that death, could be no dammage to him. And what is my end, that I ſhould prolong my life? Put theſe two together: And then conſider, is it any wonder, that a man in much miſery deſires to die ſpeedily, when he hath no hope, no ground of hope, that he can live long, and when he hath no fear, no ground, no nor ſhaddow of fear, that it ſhall be ill with him, when he dies? This I conceive is the ſum and ſtrength of his reaſoning, contained in the 11th verſe.
I ſhall now open the words diſtinctly.
What is my ſtrength, that I ſhould hope?
Some render it, What is my ſtrength, that I ſhould bear? that I ſhould be able to ſuſtain this weighty burthen, this mighty load of affliction, preſſing my wounded ſoul, and wearied body. Thus it refers to his preſent ſufferings, to the enduring and ſtanding under which, he found his own ſtrength altogether inſufficient. And ſo the [My] in the text, What is [my] ſtrength, ſeems to be His ſuſtinendis impar ſum, haec mea vita miſeriis obnoxia ſuſtentatur, non meis viribus, ſed divina gratia, fide, dilectione in filium Dei. Pined.oppoſed to ſome other ſtrength; As if Job had ſaid, Eliphaz you adviſed me (in the former Chapter, verſe. 8.) to ſeek unto God, and to commit my cauſe unto him, to ſeek help at his hands. Why do you think, I have not done that, all this while? Do you beleeve that I have ſtood out theſe aſſault in My own ſtrength? What is My ſtrength, that I ſhould bear? That I ſhould bear this burthen ſo long, as I have born it? Surely I have been held up by the power of God and prayer all this while: God hath put his everlaſting armes under me, otherwiſe I had fallen before this day, hid I not prayed in ayd from heaven, I had not lived thus long upon the earth; for what is my ſtrength compared to theſe burthens, which are upon me?
This is a good ſence; For, as the Apoſtle ſpeakes (Gal 2. 10.) The life which I now live, I live by the faith of the Son of God, So Job ſeems to ſay, the life which I have lived, ever ſince theſe afflictions have encompaſs'd me, I have lived by the power of God, and the ſtrength of faith in him. What i… my ſtrength, that I ſhould bear? We have this treaſure (ſaith the Apoſtle, 2 Cor. 4. 7.) in earthen veſſels, that the excellency of the power, may be from God, and not from us; As he ſpeakes there, reſpecting the burthen of the Miniſtry: So we may, in reſpect of any burthen of trouble, or weight of affliction. We have theſe afflictions laid upon our earthen veſſels (and one would wonder, that an earthen veſſel ſhould not cracke foreign Moratus, praeſtolatus. Vel ſignificat anxia ſpe potiendi voto rem aliquam expectare, & aegrè ferre protractionem rei expectatae. Chemnit. Spes, eſt, cum praeparatio ad boni futuri & promiſſi ſuſceptionem, tum patientia morae ex intuitu illius boni. Coc.and ſhatter to pieccs under them) but it is, that the excellency of the power might be from God, and not from us; when we are weak, then we are strong, ſtrong in God, and in the power of his might. God loves to ſhew the world, what his ſtrength can doe in a weak creature, as well, as what his grace and mercy can do for a ſinful creature.
This (I ſay) is a good ſence, but the word rather ſignifies to hope; and yet theſe two are not at any great odds: for hope is the ſtrength, the bearing-ſtrength of the ſoul: What is my ſtrength, that I ſhould hope? That I ſhould wait and tarry, that I ſhould expect or ſtay for ſuch and ſuch changes, as thou haſt promiſed? Pſalm. 130 5. we have theſe words put together, I wait for the Lord, my ſoul doth wait; and in his word do I hope. The ſoul which is in a hoping condition, is alſo in a waiting condition; waiting and hoping ever attend the ſame thing. No man will wait at all for that of which, he hath no hope, and he who hath hope, will wait always He gives not over waiting, till he gives over hoping. The object of hope is ſome future good, but the act of hoping is a preſent good, and that is preſent pay to bear our charges in waiting. So then the word implies both a patient writing, and a hopefull truſting. So Chriſt expoundes it, Mat. 12. 21. rendring that of the prophet, Iſa. 42. 4. The iſles ſhall wait for his Law, thus, In his name ſhall the Gentiles truſt. Noah (after the ſtrength of the deluge was ſpent) Gen 8. 10, 12.opened the window of the Arke, and ſent forth the Dove, and ſhe returned; then ſaith the text, He waited ſeven daies, and again he waited, yet other ſeven daies, hoping at laſt the floud would be dried up, and the waters return into their ancient channels. Now (ſaith Job) what is my ſtrength, that I ſhould hope or expect deliverance, and therefore, why ſhould I wait for it. The waters of my afflictions are ſo deepe, and ſwolne ſo high that I have no hope to ſee dry ground againe.
And in this paſſage he ſeemes to anſwer, what Eliphaz ſpeak in the 5th Chapter, verſ. 16. and 25. (for doubtleſſe Job applies himſelfe exactly to what Eliphaz had ſpoken, and the trueſt interpretation of his anſwer will be in finding out and ſuiting the references to what the other Propounded) Eliphaz in the 16. verſe of the fifth Chapter (where he makes a report of the wonderfull workes of God) had ſaid, So the poore hath hope, and iniquity ſtoppeth her mouth: And at the 25, verſe, he tels Job that a godly man (notwithſtanding all his afflictions) may know that his tabernacle ſhall be in peace, and that his ſeed ſhall be very great. Job in anſwer to thoſe words, replies, What is my ſtrength that I ſhould hope. As if he had ſaid, Eliphaz you ſpeake of great hopes that the poore may have, and you ſpeak of a peaceable Tabernacle, of a flouriſhing off-ſpring; Alas my condition is ſuch, I am ſo worne out with paine, with ſickneſſes, with diſeaſes, with diſtempers with griefes that I have no hope left in regard of any ſtrength in me, ever to enjoy ſuch promiſes. What is my ſtrength, Quae fortitudo mea, ut ſperem liberos. Vatab. Quid in longiorem ſpem me adducitis quum ſperando non fim, jam propè…. mortuus videat Hoc à lobo dicitur, ut conſil…j importunitatem, expreſſo ſenſitivae partis affectu retunderet, non quod de divina potentia diffideret.that I ſhould hope? What is my ſtrength that I ſhould expect to live to ſee ſuch good daies, as you ſpeak of, that my Tabernacle ſhould be in peace, that I ſhould have plenty, that I ſhould have a numerous iſſue? Alas my ſtrength is gone; what is my ſtrength that I ſhould looke after theſe things. Not that Job meaſured all his hope by his owne ſtrength; but here he expreſſes the griefe and paine, which was in his ſenſitive part, or upon his outward man, thereby to anſwer the ſowre reproofs and ſweet promiſes of Eliphaz: For we find Job himſelf in the thirteenth Chapter, verſ. 13. reſolving thus: Though he kill me, yet will I truſt (or hope) in him; he would truſt and hope in God though he died, therefore he did hope, while he lived. And it is the property of that grace (and where it is in ſtrength, it ſh…wes as much) to hope againſt hope: Rom. 4. 18. Who againſt hope beleeved in hope; When there was no ſtrength in Abraham, no poſſibility in nature, yet againſt hope, he beleeved in hope: So at this time there was ſuch a grace in Job, he had a hope, by which he could hope againſt hope; but when he looked into his own ſtock of ſtrength, What is my ſtrength, that I ſhould hope? I know the ſtrength of God, is a rock ſure enough for my hope to anchor in: Abraham, ſaid in effect, what is my ſtrength, that I ſhould hope to have a childe? for he looked upon himſelf as a dead man, but, ſaith he, there is power in God; he knew his own weakneſs, but he conſidered it not, waxing ſtrong in faith, and giving glory to God. So here, while Job ſaith, What is my ſtrength that I ſhould hope? my ſtrength is dried up and withered, and ſo is my hope in my own ſtrength: The ſtrength of God is vigorous and green, and in him my hope alſo is green and vigorous: Though all the earth about us, be like a dry heath and barren wilderneſs, yet our hope buds and bloſſoms like a plant, while it is rooted by the ſprings of heavenly promiſes,
And what is mine end, that I ſhould prolong my life;
The letter of the Hebrew is: That I ſhould prolong or lengthen out my ſoul, that my ſoul ſhould inhabit longer in the tabernacle foreignof my body: The word prolong, is differently joyned to life, or dayes, Deut. 5. 16. Honour thy father and thy mother as the Lord thy God hath commanded thee, that, thy dayes may be prolonged, &c Ezek. 12 22. Son of man, what is that proverbe that you have in the land of Iſrael, ſaying, The dayes are prolonged, and every viſion faileth? To prolong dayes, and prolong life, are the ſame. Yet hear the word (Nepheſh) ſoul, which we tranſlate, life, may be taken for, deſire, which is a vehement act of the ſoul. The ſoul expreſſes it ſelf, ſo much in deſires, that the ſame word may expreſſe both. And ſo we may render Jobs ſence, thus, What is my end that I ſhould lengthen out, or extend my deſires any further after the things of this world: or that I ſhould defer, and put off my deſires after the things of the world to come: Is there any thing in this life worth my ſtaying for it, or any thing ſo worthleſs in the next, that I ſhould not wiſh preſently to enjoy it? In this ſence the word (Nepheſh) is often uſed, as Gen. 23. 8. Abraham ſpeaks to the children of Heth, If it be your ſoul or your deſire, we tranſlate, if it be your mind, that I ſhould bury my dead. So Prev. 23 2. If thou be a man given to thy appetite, or whoſe deſires are thy Lord and maſter, as the elegancy of that place beares. And again, Pſal. 27. 12. Pſal. 41. 2. Eccl 6. 9. The word is applied, to ſignifie the will or deſire. So here,
What is mine end, that I ſhould prolong my life, or my deſire of life?
His [End] may be conſidered two wayes.
Firſt, His end, may be taken for the latter part of his life, which Eliphaz promiſed would be very comfortable, Thou ſhalt come to thy grave in a good old age, as a ſhock of corn commeth into the flore; As if Job ſhould ſay, you are promiſing me good dayes, and a happy old age, but, what is mine end? what's the latter part of a mans life, that he ſhould deſire to prolong his dayes, to take it out? why ſhould I deſire to prolong my life, I am now well ſtricken in years, and as for the end, the latter part of a mans life, it is nothing (for the moſt part) but trouble and ſorrow? As old Barzillai (2 Sam. 19. 35.) when David offered him the pleaſures of the Court) anſwers, I am thus old, and can I taſte my meat, and taſte my drink, or hear muſique? What is the Fagge-end of mans life, that one ſhould hunger after it? The ſweeteſt comforts of this life are in the fore-part of life, in the ſpring of youth, in the ſtrength and flower of age. As for the winter of life, what is that but wet and cold, but clouds and darkneſs? What is my end (of old age) that I ſhould deſire my life to be prolonged or eeked out to that.
But rather, we may take this End; Firſt, For the end of his troubles; As if he had ſaid, What end ſo gainfull or comfortable can I have of theſe evils, that ſhould recompence my pains in bearing them, till I receive it? No worldly comforts can anſwer my ſorrows; and therefore why ſhould I deſire to prolong my life for them?
Secondly, Take End, for the very laſt term of life, not that latter part or condition of a mans life, troubleſome old age, as before; or a renewed eſtate as here. But take End, for the ending▪ the termination, the period of life; What is my end, that I ſhould prolong my life? and ſo, End is as much as death, what is my death that I ſhould deſire to live? I know no evil in death, that ſhould make me afraid of the end of my life; I know no ſuch trouble in dying, that I ſhould be deſirous to ſpinne out this troubleſome life longer, ſurely the trouble and pain of death, is not ſo much as the preſent trouble and pain of my life, and as for any other trouble, I fear none: then, What is my end, that I ſhould prolong my life, that I ſhould not deſire death, or that you ſhould be ſo angry with me for deſiring it? Hence obſerve, firſt,
There is no ſtrength in man, that may give him aſſured hope of long life; What is my ſtrength that I ſhould hope? No, though man be in the flouriſh of his age, the greeneſſe of his years: yet what is youth, or ſtrength, or beauty? what all thoſe fair leaves and fruits, which hang upon and adorn this goodly tree, that he ſhould hope to hand long? Man in his beſt eſtate, is altogether vanity, Pſal. 39. 5. He that hopes to live upon any of theſe things, hopes in a vain thing, & truſts, but in a ſhadow. Our hopes to live this natural life as well as the ſpiritual, and eternal, muſt be in the living God. The Image of death ſits upon the beſt of our ſtrength and beauty; while we grow, we decline, and while we flouriſh, we wither. The lengthening of our dayes, is the ſhortning of them, and all the time we live, is but a paſſage unto (and ſhould be but a preparation for) death. We are moſt miſerable, if in this life only we have hope; and we are moſt fooliſh, if our hopes of this life, be in our own ſtrength.
And becauſe there is no ſtrength in nature, which may give us hope to live long; It is our greateſt wiſdome, to conſider what proviſion we have in grace, to maintain our hopes, that we ſhall live for ever. They are in an ill caſe, who when they cannot hope to live long, care not to ſettle their hopes of living eternally. It is a moſt ſad ſpectacle, to ſee a languiſhing body, and a languiſhing hope meet in one man. Some have a Kalender in their bones, ſhewing them, they have but few dayes here, and many diſtempers upon the whole body, crying in their ears with a loud voice, what is your strength, that you ſhould hope to live? who yet prepare not at all to die. They are both unready and unwilling to be diſſolved, when they ſee no hope to keep up their tabernacle from deſolution.
Secondly, (taking the word in the laſt ſenſe, which I conceive rather to be the mind of the holy Ghoſt in this place) obſerve,
That there is no evil in the death of a godly man, which ſhould make him unwilling to die, or which ſhould make him linger after this life. What is the end of a godly man, that he ſhould prolong his life? All the bitterneſs of death is removed, or ſweetned by Chriſt. Death the King of terrours, is made a ſervant, to let us in, to our comforts, by the power of Chriſt, that prince of life who hath aboliſhed death and brought life and immortality to light by the Goſpel. A believer buries all his feares of death in the grave of Chriſt. He looks upon death as the funeral of his ſo rows, and the reſurrection of his joyes. When the Pſalmiſt had deſcribed the troubles and ſtormy conflicts of a godly man, together with the flouriſhing outward pompe of the wicked, he concludes with this advice, Mark the righteous man (obſerve him well, take ſpecial notice of him) the latter and of that man is peace; if his end be peace, there is nothing in his end, which can make him afraid of it, or put it off. All deſire peace, they eſpecially, Pacem te poſcimus omnes.who are wearied out with war. The life of the holieſt man is a warfare, and his end is peace. Then what is his end, that he ſhould prolong his life.
When a worldly man looks upon his end, he ſaith, O what is my end, that I ſhould deſire to die? His end is ſuch, as makes him juſtly afraid to die. There is nothing in the end of a wicked man, but matter to feed the fear of death, and the deſire of prolonging life, as long as he can. This is the reaſon, why, when God cals him to die, he is deaf at the call; yea, that call is death to him, before he dies. Lot had a mind to prolong his time in Sodom, it was a goodly City, and he was not well aſſured, whether to goe, or how he ſhould be lodged next night. This cauſed him to linger ſo long, till the Angels came and thruſt him out: Natural men have all their portion and eſtates in the Sodom of this world. And if they hear a meſſage of departing or going out, they linger and make excuſes, they run behind the door or hang about the poſts, till God thruſts them out of the world, and puls from them their pleaſures, by head and ſhoulders, as we ſay. They would never leave the world, if they might enioy it, becauſe they have nothing to enjoy beyond it.
A worlding groans, becauſe he muſt be uncloathed of his houſe of earth, and the Saints groan earnestly, that they may be cloathed upon with their houſe from heaven; Who would not be willing to exchange a ſuit of fleſh, a ſuit of ſackcloth, and ſorrow, for a ſuit of glory, for a cloathing of immortality and garments of everlaſting praiſe.
Ver. 12. Is my ſtrength, the ſtrength of ſtones? Or is my fleſh of braſs?
Theſe words may refer to the former part of the eleventh verſe, What is my ſtrength, that I ſhould hope? What is it? Let us ſeriouſly Deficio, Saxeus aut Calibe us non ſum. Lapides corpora ſunt, non ſolum gravia, ſed robuſta & dura quae non facilè cedunt aliis corporibus, undè robur lapidum pro duritie.examine and conſider what my ſtrength is, Is my ſtrength, the ſtrength of ſtones? or is my fleſh of braſs? Am I made of ſuch hard mettle, think you, that I am able to endure any thing? Only a body of braſs and ſinewes of Iron, are ſtrong enough to endure this tryal. Stones and braſs are hard bodies and heavy bodies, they can bear blows and knocks without breaking; They yield not eaſily to the hammer; It is hard to make an impreſſion upon them, with many, and thoſe violent ſtrokes. To ſay a man is as ſtrong as ſtones, or that, he hath a body of braſſe, is to give him ſtrength, which is not mans, and to ſet him two degrees below himſelf. Beaſts are ſtronger, and can endure more hardſhip then man. Trees are ſtronger, and can endure more than Beaſts. Stones are yet ſtronger, and can endure more then Trees. Therefore, while he asks, whether his ſtrength be not only, like that of beaſts, who have no reaſon, or like that of trees, which have no ſenſe; but like that of ſtones and braſs, which have no vegetation or growth, he puts it to the utmoſt, as if he had ſaid, If a man had as much ſtrength as a Beaſt, or a Tree, he muſt needs fall at theſe stroaks and troubles, but it ſeems, ye put me lower then ſenſeleſs beaſts or trees, and that I can ſtand it out againſt all ſtorms and batteries, like a ſtony rock, or a brazen wall. I confeſſe, though the oxe loweth, when he wants fodder, and the wilde Aſſe brayeth, when he hath no graſſe, yet the ſtone complains not, when you give it no food, nor doth braſs cry out, when you melt it in a Furnace: unleſs you can find, that I am in nature, like ſtones or braſs, you have no reaſon to find fault with me. Allow me to be either man or beaſt, and you muſt allow me to be ſenſible of my ſorrows, and deſtroyable by them. Only ſtones can be thus trampled on, and braſs thus hammer'd without pain and dying.
As when man (in his ſpiritual capacity) is ſaid in Scripture to have a heart of ſtone, an iron ſinew, a brow of Braſs. It notes him reſolved, againſt all threats, and ſtrong, againſt all oppoſitions of the word, to commit the evil of ſin. So in his natural capacity, to ſay his ſtrength is the ſtrength of ſtones, notes him a man able to bear all the evils of trouble, and to ſtand againſt all the ſtormes of tribulation.
Such kind of ſpeaking is frequent among the ancient Writers, Homines Adamantini, ferrei, ſaxei, nati è ſcopulis. …li robur & aes trip ex circa pectus. Hor. Graeci vocant. foreign & foreign.who when they would expreſs a man of undanted courage, a man whoſe ſtrength would not eaſily be broken, or his ſpirit be taken down; A man inſuperable, whom no difficulties could overcome. Of ſuch an one they ſay, he hath, An heart of braſs and a back of ſteel, he is a man made up of ſtones, born of a rock; He is a man of Adamant, he hath Treble braſs about his breaſt; as he was deſcribed, who firſt ventured in his ſhip to ſea. The comman uſe of the word hath made it proverbial in all languages; for a man of more ſtrength then is commonly found in man, or for a Maſter of dangers and extremities.
Jobs queſtion denies, Is my strength, the ſtrength of ſtones? Or is my fleſh of braſs? No, it is not: As if he had ſaid, I am made of fleſh and bloud, as well as others, I muſt ſhortly yeeld to theſe ſtroaks, I am not able to hold out and to contend everlaſtingly with afflictions, I cannot ſtand againſt theſe aſſaults and batteries for ever, I am made of the ſame mould, whereof your ſelves are, I am ſenſible how it is with me. I feel what I endure, and I cannot long endure what I feel, My ſtrength is not the ſtrength of ſtones. Note hence,
Firſt, Mans natural constitution makes him ſenſible of affliction, and ſubauable by it.
Mans body is no impregnable Caſtle. We are not made of ſtones and braſſe, but of fleſh and bloud; I will not contend for ever (ſaith God, Iſa. 57. 16.) neither will I be alwayes wrath. For the ſpirit ſhould fail before me; &c. The ſpirit of a man (that is his courage and reſolution) are farre ſtronger then his fleſh (namely his natural temper and conſtitution) and yet that cannot hold cut for ever. The Spirit will come down, whether we will or no, if God contend long with us: how then muſt the fleſh wither like a leafe before him? And therefore, the bodies, the fleſh and bloud of the damned, who are to bear the wrath and contendings of God for ever, their fleſh and bloud (I ſay) are (in a ſence) made ſpiritual, that is, they have more ſtrength given them, then fleſh and bloud yeeld naturally, otherwiſe it were impoſſible for them to hold out for ever under the wrath of God, and the torment of their accurſed condition. Their ſtrength is made the ſtrength of ſtones, and their fleſh as braſs, they are made immalliable: their ſence of pain ſhall be admirably quicked, and yet they ſhall continue, as if they had no ſence at all: they ſhall be for ever wounded, and never die of their wounds. As it is in reference to that everlaſting miſery, ſo in proportion to theſe temporal miſeries; There is no …rength of man, no fleſh and bloud, able to endure and hold out, if God lets out his hand, to afflict, and puts not under his hand to ſupport.
Verſ. 13, Is not my help in me? And is wiſdom driven quite from me?
This and the verſe following, are of a very difficult conſtruction and underſtanding, which cauſed a learned Interpreter to ſay, If Locus difficilis ſiquis a lius in hoc libro, & quem ego adbuc non intelligo. Druſ.there be any hard text in the whole book, this is one; and after all his thoughts about it, he concludes with this ingenuous acknowledgment, I do not yet underſtand the meaning of it.
Firſt, as we read it, The text ſeems to carry a harſh connexion with the words fore-going. There Job queries, Is my ſtrength, the ſtrength of ſtones? And yet immediately to ſay, Is not my help in me? ſounds incongruous. For if he had help in him, he had ſtrength in him, and ſuch as might well be called, the ſtrength of ſtones, extraordinary ſtrength. So then, Iob having ſaid with his laſt breath, that he had no ſuch ſtrength, how is it, that here he ſhould ſay and more, ſtrongly affirm, that he had ſuch ſtrength, ſo much this queſtion implies, Is not my help in me? As if he had ſaid, do not I know which way to help my ſelf? How to extricate my ſelf out of this condition?
Beſides, how is this a truth? For there is no man, that hath his help in himſelf, not help enough in himſelf for any natural work, much leſſe for any ſpiritual work, and moſt of all, leſſe for the holy carriage of the heart under affliction, or to deliver himſelf from it. Man hath no help in himſelf. The voice of the Church is, Our help ſtandeth in the Name of the Lord; and the voice of David, was, The Lord is my helper; how then doth Iob ſay, Is not my help in me? Mans ruine is in himſelf, but how unlike is this to the voice of truth, to ſay, My help is in my ſelf? We can undoe our ſelves faſt enough, but we cannot repair and make our ſelves up again.
Nor can any creature be our help, no man, no Angel can be our help. God reproveth the Jewes, Iſa. 31. For going down to Egypt for help, though they were a ſtrong people: Certainly it is as bad, for a man, to make himſelf his help, as to make another man his help. How then ſhall we give a wholeſome underſtanding of theſe words, Is not my help in me? And is wiſdome driven quite from me?
For the clearing of it conſider the divers readings. Some thus, Was not my help in me? And ſo they make the meaning to Nonne auxilium meum in me? ſc. fuit. Vatabl. Nonne quoad potui me juvi? minimè fui puſillanimus, me quoad fieri poteſt & erigo & fuſſento.be this; Did not I help my ſelf, as much as I could? Was I faint-hearted and cowardly? Did I ſink as a man of a poor ſpirit under the burden? Did not I put my ſelf forth to the uttermoſt, that I could, to ſtand under theſe troubles and afflictions? There is much in that, for ſome men do not help themſelves, as they might, but their own ſpirits ſinke, and their hearts fail, yea, their hearts fail before their ſtrength failes. Job diſclaims this, I did not ſo, I helpt my ſelf while I was able, I put out the utmoſt of my power, to bear and ſet a good face on't, as long as ever I could, Was not my help in me?
The Septuagint, with the Greeks in general referre theſe words to God, making Job ſpeak thus, Did not I truſt in him? But Nonne in ipſo conſidebam, ſed adjutorium à me receſſit, negavit me miſerie ordia & viſitatio Domini deſpexit. Sept.my help is departed from me, and the mercy of the moſt High hath with-drawn it ſelf from me: As if he had ſaid, I never put my truſt in my ſelf, nor did I promiſe my ſelf great matters, as from my ſelf, for, alas! What is my ſtrength? I am acquainted well enough with mine own frailty, but that which I onelyonly truſted to, hath left me; I truſted unto God, and unto his help; now he ſeemes to forſake and with-draw his aſſiſtance from me; But I leave this with the Authors, it hath little authority with me, or ſutableneſs to the courſe and tenour of Jobs ſpirit under theſe afflictions.
The Vulgar tranſlates the whole verſe negatively, and ſo it makes a plain and a good ſenſe. Whereas we read it interrogatively, Is not my help in me? &c. He reades it thus, Behold my Ecce non eſt a uxilium mihi …n me & neceſſarii quoque mei receſſerunt à me? Vulg.help is not in me, and my friends who ſhould help me, are departed from me; That which we tranſlate wiſdome: Is wiſdome departed from me? He tranſlates, friends: my friends, who ſhould be my helpers, are departed from me. And ſo the meaning of all is, as if Job had ſaid, I cannot help my ſelf, and they who ſhould, have deſerted me: And ſo connects or joins it with that, which went before; What is my ſtrength that I ſhould hope? my ſtrength is not the ſtrength of ſtones; there is no help in me, and they who ſhould help me, are departed from me; I was once an eye to the blind, and a foot to the lame (Chap. 29. 15.) When a man hath no help in himſelf, he may have it in another; If a man want an eye, he may have an eye of his neighbour, and if he want a hand, his friend may be a hand to him; but (ſaith Job) they that ſhould be eyes and hands, helpers unto me, are gone and departed from me.
There is yet another rendering, which makes a very clear ſence; What though I have no help in me, is wiſdome driven quite from me? Though I have no ſtrength, and ſo no help in my ſelf, wiſdom is not therefore driven quite from me. As if he had ſaid, will you conclude that I am a wicked man, an hypocrite and a fool, becauſe I am not able to help and deliver my ſelf out of theſe troubles?
Fifthly, conſider the words as we tranſlate them, with which moſt of the Rabbins and Jewiſh writers concur, only they uſually expreſſe the text affirmatively, we interrogatively, yet both equivalent, and meet in the ſame meaning. Our Queſtion, Is not my help in me? is to be reſolved into this affirmation, my help is in me; and the latter branch, Is wiſdome departed from me? into this negation, wiſdome is not departed from me: my help is in me, and my An non auxilium meum in me, quo me tueri poſsum ac defendere? innuit innocentiam ſuam ac vitae integritatem qua nunquam deſtitutus fuit: aut rectam ratienem & ſapientiam quam poſtea Tuſiah Appellat, Drus. An judicio & ratione deſtituor ut dignoſcere nequeam recta ab inſulſis, qualia ſunt verba veſtra, non ſum mentis inops.wiſdome is not departed from me: Jobs ſence may be taken thus; Have I not that in me, which is, and will be a help unto me, notwithſtanding all the objections and aſſaults which you make againſt me? Have not I that in me, which may furniſh me with wiſdome to anſwer all the exceptions which you have taken at my complaints? Maſter Broughtons tranſlation favours this ſence very much, have not I my defence? and is judgement driven away from me? Though I thus complain and deſire death, yea renew my deſire? Have not I my defence? have I nothing to ſay, why I made that requeſt? have I no argument to help my ſelfe and bear up my ſpirit under the weight of theſe calamities? Is wiſdome quite departed from me? Doe you take me for a man deſerted of God, deſerted of his ſpirit, and deſerted of my own wiſdom and understanding too, becauſe I am deſerted of the world, and destitute of outward comforts? And ſo the help which Job knew he had in ſtore, was the Innoceney and integrity of his heart, Is not my help in me? I have no help, no ſtrength, no comfort in my fleſh, what is my fleſh; my fleſh is not of braſse, but have I no help in me neither? my outward man is deſtroyed, my houſe of clay is almoſt battered down, tottering, failing it is, but have I nothing within, to help at a dead lift? have I no grace, no hope, no teſtimony of a good conſcience, no witneſs in my ſelf? Doe you think me clean diſ…obed and ſtript, and emptied of all wiſdome and comfort? Hath the Devil, think you, robbed me of my grace? have the Sabeans plundered and ſpoiled me of my underſtanding? Is not my help within me, notwithſtanding all the troubles that are upon me? Thus the interpretation is fair and clear, that, when all his outward comforts were gone, when the ſtrength of his fleſh could hold no longer; yet then he had help within him; & his ſpirit could bear, though his fleſh could not Grace can hold out beyond nature; and when bodily ſtrength can do no more, wiſdom comes in with her Auxiliaries.
Is not my help in me, and is wiſdome departed from me?
The word [wiſdome] in the Hebrew, is of various ſignifications, foreign Significat …egem, ſapientiam, ſubſiſtentiam Et lex …epulſa eſt á me? Pagn, N…nquid officium impulſum fuit à me? Vatab. Num ſubſiſtentia impulſa eſt a me? Regia. Quid facult as ſubſiſtendi me deſtituit? Tygyr.as was touched, Chap. 5. 12. Here one renders it, The law is not departed from me. As if his meaning were; I never forſooke the law of God. Another thus; Was my duty driven from me? As if his meaning were, I ever kept cloſe to the rule of my place and calling. A third; Is my ſubſiſtence driven from me? So a fourth; Is my ability of ſubſiſting gone from me? As if he had ſaid, cannot I live, becauſe I have not the world to live upon? To which ſence, thoſe words of Chriſt are appliable, Luke. 12. 15. The life of man conſiſts not, in the aboundance of the things which he poſſeſſeth; All which interpretations meet to make up a compleat Apology of Jobs piety, conſtancy, patience and flouriſhing reſolutions, in his dying, withering condition. The Sabeans drove away his cattel, but they could not drive away his underſtanding; They offered violence to his ſubſtance, but his reaſon and his graces were untoucht. Hence obſerve, firſt,
That when all outward helps depart from a godly man, he hath ſomewhat abiding in him, to help and ſtay up his heart. As when the outward glory and ſtrength of the Church is utterly decayed, Yet (the Prophet tells us, Iſa. 6. 13.) in it ſhall be a Tenth, as a Teyle▪tree, and as an Oake, whoſe ſubſtance is in them, when they caſt their leaves, ſo the Holy ſeed ſhall be the ſtrength thereof. Thus alſo, when the outward glory and ſtrength of any true member of the Church is utterly decayed, even then, he ſhall be as an Oak, his ſubſtance ſhall be in him, the ſeed of Holineſſe ſhall be his ſubſtance. Is not my helpe in me? I know my eſtate is gone, my beauty is gone, my ſtrength is gone, the ſtrength (I mean) of my fleſh, yet I have inviſible ſupports, ſomewhat unſeen to truſt unto. It is the comfort of beleevers, that they have an eſtate, riches and poſſeſſions, lying as far beyond the reach of mens power, as their eye; and as far beyond the reach of Satans malice, as either. When they feel nothing but pain in the fleſh, when nothing but weakneſs inhabits the houſe of clay, the outward man, then the inward man is renewed with ſweet refreſhings, and ſtrong conſolations day by day. The ſpirit of a man (of a godly man) will bear his infirmities, when his body cannot. The ſtrength of nature is not as the strength of ſtones, nor is the fleſh of braſs, but the ſtrength of grace, is ſtronger then the ſtrength of ſtones, and the ſpirit is more dureable then braſſe: Grace wears not out by uſing, nor doth it ſpend by employing: Afflictions are but the higher ſervices and employments of grace: A ſtock of grace, is an inexhauſtible treaſure, and a good heart, aſſures us better then the barrs of a Caſtle. Faith and a good conſcience, are (under Chriſt) our beſt helpes in trouble; they are friends that will never forſake us: They are to us as their Authour, who, hath promiſed that he, will not. Grace is our participation with the Divine Nature, and grace participates with the divine nature in this, it is an unchangeable good, an everlaſting comfort.
And yet we muſt take this warily, grace and holineſs, faith and a good conſcience, are not to be truſted upon, no more then riches or any outward meanes. We may make an Idol of our faith, and a vaine thing of a good conſcience: The meaning then is, faith and a good conſcience are our beſt helds and friends, becauſe faith carries us unto Chriſt who is our beſt help. Faith pitches upon Chriſt and a good conſcience, feaſts us in the favour of God. Faith alone is no help, but faith is our help, becauſe it is not alone: Grace left alone would be our ſtrength but little more then nature is, and our ſpirit little more then the fleſh. And therefore our comforts are not to be reſolved into this, That we have grace in our hearts, but into this, That we and our graces are in the hand of Chriſt. Faith can live no where but upon Chriſt; That which faith reſpects as our help, is Chriſt in whom we beleeve, not the act of beleeving, We are helped by the grace within us, but the grace within us, is not our help. Secondly Obſerve;
A godly man in the darkeſt affliction or night of ſorrow, finds a light of holy wiſdome to anſwer all the objections of his enemies, and the ſuſpitions of his friends; Is wiſdome departed quite from me? Doe you think I have nothing to ſay? nothing to reply by way of apologie for what I have don or ſpoken?
Though Job had many afflictions upon him and his friends againſt him, yet ſee how he recollects himſelfe, Is not my help in me? he makes out the goodneſſe of his cauſe, in the midſt of a thouſand evils, and can plead his own integrity, in the throng of many jealouſies and contradictions. Is not my help in me? Doe you think, you have ſo daunted me, that I am not able to make out my own eſtate? or that I know not what I am? The truth is, ſometimes God leaves his ſervants in ſo much darkneſs, for their tryal and exerciſe, that they cannot ſee their own eſtates, but cry out, they are loſt and undone; Many a good ſoul cannot reflect upon his graces, or get his heart into any communion with Chriſt in promiſes. This is walking in darkneſs, and ſeeing no light. As our ſins are ſometimes ſecrets to us, ſo alſo our graces may. But let a man be encompaſt with never ſo many outward afflictions, yet if his ſpirit be free, he is able to judge of his own intereſts, through all the black clouds which hang over him, through all the diſtractions and confuſions that are about him. The eye of faith is uſually quickeſt, in a dark night. And while trouble is near at hand, beholds Christ, near at hand. He can never be without help, who carries his help about him, or within him. Nor can he utterly want counſel to direct him, whoſe heart is as a councel Table, where Chriſt (the wiſdom of God) is ever Preſident and in the Chair. My worldly comforts are quite driven from me, but wiſdome is not: I am afflicted, and therefore ſhould not be thus ſuſpected, but pittied.
Verſ. 14. To him that is afflicted, pitty ſhould be ſhewed from his friend; but he forſaketh the fear of the Almighty.
This verſe begins the third Section of the chapter wherein Job draws up a ſtrong charge againſt his friends, for their uncharitableneſſe. See the progreſſe and links of his Diſcourſe.
Firſt, he refuted and anſwered their objections againſt him, from the firſt to the 8 verſe.
Secondly, he renewed his complaint, which was the ground of all their objections from the 8th verſe unto the end of the 13th. Here at verſe 14. he begins a charge againſt his friends of unkindneſs, indiſcretion, yea of cruelty in managing of this diſpute againſt him. He giveth it firſt in general, or by way of Preface, To him that is afflicted, pitty ſhould be ſhewed from his friend; But he forſaketh the fear of the Almighty; As if he had ſaid; You ſhould have dealt otherwiſe with me, then you have, in this caſe; though (bleſsed be God) I find help within me, God hath given me the light of his ſpirit and wiſdome to diſcern my own condition, yet it is no thank to you: I have found no help in my friends, you have dealt unfriendly with me; you ſhould have pittied me, but you have oppoſed me, and ſo forſaken that duty which the fear of the Almighty teaches. He proceeds to illuſtrate this more particularly, by way of ſimilitude, comparing his friends to a brook, whoſe waters fail when we are athirſt, or when there is moſt need of water.
To him that is afflicted.
The word ſignifies, Him that is melted: and the reaſon is, becauſe foreign Solvit, diſſolvit, liquidum & fluidum reddidit. Sic mea perpetuis liqueſcant pectora curis, Ovid. de Pont, foreign a Tributum ſic dictum, quia paulatim liqueſcere facit facultates, maximo ſi nimium imponatur, Buxtorf. b Quidam Pontificii▪ volunt ſuam Miſſam hac voce hebraica fuiſſe appellatam. Recte quidem, per eam ſcilicet pietas omnis liquefacta eſt & d…ſſoluta, Rivet.affliction diſſolves the ſpirit of a man, and (as it were) melts his heart: therefore it is called the fire of affliction; To be diſſolved or melted, and to be afflicted, are the ſame. And that effect is aſcribed to fear and trouble of ſpirit, ariſing from affliction, Pſalm 22 15. My heart (ſaith David, a type of Chriſt) in the middeſt of my belly, is like melting wax: By reaſon of the heat and greatneſs of his trouble, and the anguiſh of his ſpirit, he was as metal melted in a furnace. At the defeat of the Iſraelites before Ai, it is ſaid, the hearts of the people melted, and became as water, Joſh. 7. 5. And in the ſixth Pſalm, verſe 6. David cryes up the exuberance of his ſorrowes, by this word: I melted or watered my couch with tears. Thus the Prophet threatning a day of great fear againſt Jeruſalem, tells them, They ſhall be, as when a Standard-bearer fainteth, Iſa. 10. 18. When the Battell waxes hot, and a vanquiſht army is running and crying for quarter, the ſtandard bearer is in greateſt danger, all make up to him, and then he fainteth, or melteth away with fear. (a) Tributes and taxes, are expreſt in the Hebrew, by a word coming from this root, becauſe if heavily impoſed, they melt away the eſtates of a people. (b) It is a witty obſervation, that whereas ſome of the Papiſts conceive their word [Maſſe] was derived from this Hebrew word [Maſsas] which ſignifyeth to melt; One of ours anſwers, let it be ſo: It ſuites this ſenſe of the word exactly, and the effect o… that abhominable Idolatry; for the Maſſe hath diſſolved and melted away truth and pitty out of the Popiſh Territories.
To him that is offlicted, pitty ſhould be ſhewed. That word pitty, in the Hebrew, ſignifies a ſacred ſweet affection of mercy, foreign Pietas, bonitas, benignitas & per Antiphraſin impletas, crudetitas, ex Cal…aicae linguae uſu.benignity, goodneſs and piety: And by Contraries (in which ſenſe words are often uſed in that language) it notes, Firſt, Reproach; Prov. 14. 34 Sin is (cheſed) a reproach to any people; Secondly, Impiety and cruelty, harſhneſs and ſeverity; Thirdly, It ſignifies any abhominable wickedneſs, (Levit. 20. 17.) where Moſes ſpeaking of inceſt, inceſt between brother and ſiſter, calls that abomination, by this word (Cheſod) A wicked thing. That may have a good name, the nature whereof is ſo ill, that it is not to be named.
Further, The word, as we tranſlate, imports more than a bare act of pitty or commiſeration; as ſuppoſe a man ſee his brother in miſery, compaſſionates him, but relieves him not, this is not pity. Such the Apoſtle James deſcribes, in his firſt Chapter, verſ. 15. If a brother or a ſiſter be naked, and deſtitute of daily food, and you ſay unto them, be filled, be warmed, be cloathed; poor creatures, ye are hungry, yea are naked, I pitty you, I am ſorry to ſee you thus; be filled, be cloathed; I wiſh it were otherwiſe with you; and yet in the mean time he gives them nothing wherewith either to cloath or feed them; Is this fulfilling the law of love? Is this charity? Nothing leſſe. The pity here ſpoken of, is not a verbal piety; Our ſaying to a brother in trouble, be comforted, or I would, courſe were taken for you, I wiſh you well with all my heart, and ſo we beſtow a mouth-ful of good words, but not ſo much as a morſell of bread, or a cup of cold water. Good words alone are cheap charity to mans expence, and they are ſo cheap in Gods eſteem, that they will not be found of any value at all in the day of reckening: good words, not realized, if they be found any where, will be found in the treaſures of wrath. This is not the pitty which (Job teacheth us) ſhould be ſhewed to him that is afflicted: The Apoſtles queſion ſhakes ſuch out of all claime to this grace, 1 John. 3. 17. whoſoever (ſaith he) hath this worlds goods, and ſeeth his brother in need, and ſhutteth up his bowels of compaſſion from him, how doth the love of God dwell in him? Though a mans mouth be open with good words, yet if he ſhut his bowels from good deeds, there is no love to God or man hous'd in that mans heart. It is no Pitty (to ſpeak of) onelyonly to ſpeak pitty; and therefore the Apoſtle addes, verſe 18 My little children, let us not love in word and in tongue, but in deed and in truth; thats the true meaning of this word, to him that is afflicted, pitty ſhould be ſhewed; But you (my friends) have not given me ſo much as the ſound of pitty, you have not bemoaned me, much leſs have you relieved me, which is the ſubſtance of pitty, reall pitty: You have not loved me in tongue, giving me good words, much leſs in deed and in truth. Deed-pitty, is both the duty and the diſpoſition of a godly man: therefore this word (Chaſid) in the concrete, is often uſed in Scripture, to ſignify a godly man: He is one that hath obtained much grace and pitty from the Lord, and he is kind, gracious and pittiful unto men. The holy Proverb aſſures us, That a good man is merciful, pittiful to his beast, much more to a man, and moſt of all to a godly man, who is his brother in the neareſt bond. And it is conſiderable how this word was uſed by way of diſtinction among the Jewes: who caſt their whole people or nation into three ranks, (and it is grounded upon Rom. 5 6, 7. where the Apoſtle alludes to thoſe three ſorts.) Firſt, There were (Reſhagnim) ungodlymen, the prophane rabble. Secondly, there were the (Tſadikmi) righteous men: And thirdly, there were (Chaſidim) good men, or pittiful m…n; ſcarcely (ſaith the Apoſtle) will one die for a righteous man, for a man fair and juſt in his dealings; peradventure (for one of the Chaſidim▪) for a good man, ſome one may chance to dy; He that had been pittiful, might (haply) find pitty; and having done ſo much good in his life, all would deſire he ſhould live ſtill But herein God commended his love to us, that while we were …et ſinners (Reſhagnim, in the worſt ra…ke of men) Chriſt died for us. No man had either love or pitty enough to die for them, who had ſo much impiety. The fartheſt that the natural line o… mans pitty can reach, is to do good to thoſe who do him good, or are good.
Pitty, notes out ſuch a ſort of men, and ſuch a ſort of actions, as Antiqui vocant Cicon…am, pietatis cultricem. Ciconiis pietas eximia eſt, So….are fulleſt of love, of bowels of brotherly kindeneſs, and compaſſion: Hence the Stork, which by divers of the ancients, was put for the Emblem of love and benignity, is expreſt in the Hebrew by this word, Levit. 11. 19. The Storke is very tender towards her young ones, and her young ones are as tender of her, when ſhe is old, as naturaliſts have obſerved. So then, this word imports the height of all offices and affections of love from man to man, eſpecially from Chriſtian to Chriſtian, in times of trouble, and caſes of extremity: This Pitty you ſhould have ſhewed me, ſaith Job.
But he forſaketh the fear of the Almighty. That is, he forſakes all godlineſſe, goodneſs and religion; Fear takes in all thats good; and ſo it is conceived, that Job retorts the words of Eliphaz in the fourth chap. Is this thy fear? or where is thy fear, thy Religion? Now Job ſaith, Is this your fear? You have forſaken the fear of the Almighty. Is this your Religion, to deal ſo harſhly with a diſtreſſed friend, or to give him ſuch cold comfort? Surely you have forſaken that fear of the Almighty, which you charged me with. Have not I reaſon to ask, Is this thy fear? or to conclude, You have forſaken the fear of the Almighty.
Theſe words are diverſly rendred. Some thus, He that takes away pitty from his friend, hath forſaken the fear of the Almighty. And Qui tollit ab …mico ſuo miſericordiam, timorem Domini derelinquit, Vulg.thats a truth, and a good ſenſe, though not ſo clear to the letter of the Text.
Mr. Broughton joins this with the former verſe, By him whoſe mercy is molten toward his friend, and who leaveth the fear of the Almighty. So referring this (melting) to mercy, and not to the man; joining it with the former, thus, Have not I my defence, and is judgment driven away from me, by him, whoſe mercy is molten away toward his neighbour, and who leaveth the fear of the Almighty? As if Job had ſaid, Eliphaz doeſt thou thinke thou haſte driven away all wiſdome from me by thy diſpute? Doeſt thou think that I have lost my reaſon, as thou haſt loſt thy pitty? Thou thinkeſt wiſdome and underſtanding have forſaken me, but it appears by thy dealings, that thou haſt forſaken the fear of God, which is the beginning of wiſdome.
Thirdly, it is rendred in the contrary ſenſe. The word Cheſid) An diſſoluto à ſodali ſuo convitium, et quod timorem omnipotentis deſeruerit? An hac amicitiae jus? &c. ut nunc ego à vobis audio, Merc.being taken for reproach and harſh dealing, and ſo the meaning is made out with a kind of admiration, thus, Should reproaches be caſt upon a man that is afflicted from his friend! ſhould he be told that he hath forſaken the fear of the Almighty! and that wiſdome is driven from him! Do you think I am not able to diſcover your dealings? ſhould you go about to reproach me in this condition? ſhould you tell me thus harſhly, that I am departed from the fear of God? Is this thinke you a fair carriage towards me: when you ſaw me melted and afflicted, you ſhould have given me ſweet and comfortable words, not reproachfull words?
Job (according to this ſence) ſound his friends, dealing with him, as the Jews with Chriſt, to whom being a thirſt, they gave vinegar to drink: Or as David in the type ſpeaks, they gave me gall for my meat, and in my thirſt they gave me vinegar to drink; here ſeems to be a like meaning. You have given me reproaches in ſtead of comforts, ſlandered me, inſtead of refreſhing me, and is this the courſe you ſhould take? As Abſalom ſaid to Huſhai, 2 Sam. 16. 17. Is this thy kindneſſe to thy friend? when he ſeemed to fall away from David unto him. So Iob might ſpeak to Eliphaz, Is this thy kindneſle to thy friend, to load him with reproaches, when you ſee him over-laden with afflictions?
A fourth thus;
Shall he that conſumes by the reproaches of his friend, forſake the fear of the Almighty? The meaning whereof is this. Doe Qui tabeſcit ab amico ſuo pro…ro, etiam timorem omnipotentis retinquet? Foelices ſoli videntur ſapere, miſeri deſipere.you think that all men whoſe riches and comforts are loſt, have loſt their reaſon and judgement? And doe you think that they who are reproacht by men; doe not fear God? The world commonly judges none wiſe, but they that are rich; And that they fear God moſt, who rejoyce moſt. But my practiſe and example (I doubt not) ſhall conſute that opinion, and give all the world to know, that a man conſumed and ſpent by the reproaches of men, and the ſtroakes of God, may yet fear God and keep up his ſtock to the full, in holineſſe, and in wiſdom.Contabeſcens charitatem non tam dicitur. erga guem ſocij charitas contabeſcit, quam quū per ſoci… charitatem prepoſter ram (fcilicet) & ſine ſcientia exercitam contabeſcit. Cocc.
Fifthly, This melting is referred, not to the pitty of his friends, but to Job melting or conſuming, by that, which they called pity. Thus.
Shall he be charged to have forſaken the fear of the Almighty, who conſumes by the charity of his friends? that is, who is more afflicted by the counſels, which his friends (in love) give him, then by all his other afflictions. As the mercies of the wicked are alwayes cruel, (Prov. 12. 10.) So ſometime the mercies of the godly are; eſpecially, when they give prepoſterous and indiſcreet counſel; and this interpretation ſuites well, with the title, which Iob gave his friends, Miſerable comforters are ye all. Chap. 16. 2. That is, you have done your good will to comfort me, but God hath not ſhewed you the way, nor given you the tongue of the learned, that yee might know how to miniſter a word in ſeaſon to him that is weary; and ſo notwithſtanding all your good intentions, ye have added to my miſeries.
A ſixth thus, *(Hunc) diſſolutum (prae doloribus) ab amico ejus (exhibenda) miſericordia (dereliquit) & eundem diſſolutum) timor Saddai dere inquit. Horum duorum verſiculorum terminos ita digerimus ut in poſteriori, v…x, diſſolutus ſit maſcu ini generis, & accuſativi caſus …egaturque à verbo dere inquit, cujus duo nominativi ſint miſericordia & timor Saddai ille verò diſſolut…s ſit Job loquente de ſeipſo in tertia perſona. Apparet ex hoc. expl…atione? …um nominativo, ut, in foreign Iſa. 31. 1. & Ezr. 1. 5, Coc. Diſſoluto à ſocio ejus benignitas eſt ſc. impendenda alioqui timorem Omnipotentis deſerit. Druſ. Vau apud Hebraeos varie ſumitur, & interdum pro a ioqui.That pity, which friends ſhould ſhew this man melted with afflictions, hath forſaken him; but hath the fear of the Almighty forſaken him alſo?
The meaning whereof may be made out to this effect. As if Job had ſaid thus. You plainly ſee, that there is no help in me, for my pains and unceſſant troubles, have quite bereaved me of all that ſtrength, upon which I ſhould naturally ſubſiſt; And as for you (my friends) that pitty and compaſſion, which you ſhould afford a man thus melted with ſorrows, is quite fled and gone from your hearts and lips. But what then? Is the fear of God departed alſo from this ſorrowful ſoul? It is confeſſed, ſtrength is gone from my body, and I ſee pitty towards me, is gone from your ſoules. O, how miſerable then were I, if I ſhould goe from my God, and forſake his fear! You ſhall ſee, that though the pitty of men hath forſaken me, a melted man, yet (as you object) the fear of God hath not.
A ſeventh reading, varying from ours only in a word, gives the ſence very fair and eaſie * to him that is afflicted or melted, pitty ſhould be ſhewed by his friend, otherwiſe he forſakes the fear of the Almighty. Whereas we ſay, [but he forſaketh] this tranſlation ſaith [Otherwiſe he forſaketh] the fear of the Almighty, that is, if a man do not ſhew pitty to his friend in affliction, that man ſheweth that he hath forſaken the fear of the Almighty. Thus as I hinted at the entrance of this paſſage, Interpreters are much divided about the Grammatical conſtruction of theſe words; There is a truth in every ſence given, and their variety may teach us to adore the fulneſs of the holy language, which leads our thoughts ſo many wayes, as alſo to be humbled for our own blindneſs of mind, and narrowneſs of heart, to ſee or comprehend the mind of God fairly written to us.
But I take the laſt to be the cleareſt meaning of Job in this paſſage, and that, to which moſt of the former are reducible, and therefore ſtaying upon this ſence, I ſhall give two or three obſervations from it.
Firſt, It is the common duty of friends, and the ſpeciall duty of godly friends, to pitty and help one another in affliction. I ſay, to pitty and to help (for that is the compaſſe of the word) we have not done our duty in pittying the diſtreſſed, unleſs we come to real aſſiſting them. We ſatisfie not our obligation to the bond and Law of love by giving comfortable words. As that faith, which is alone without works, doth not juſtifie us, ſo that pitty which is alone without works, doth not juſtifie our faith; ſuch empty pitty will goe for little better then cruelty, and not to help, will be interpreted oppreſſion. Word-pitty is but the leafe of love, Deed-pity is the fruit of it. As we ſhould labour to be filled with all the fruits of righteouſneſs, which are by Chriſt, ſo with all the fruits of love, of compaſſion, and of tenderneſs, for theſe alſo are by Jeſus Chriſt, unto the glory and praiſe of God, Phil. 1. 11. Obſerve ſecondly,
That the fear of God is ever joyned with love to our brethren. True religion (that we mean by fear) hath a double bond in it, a bond of obedience to God, and a bond of love to men. The Apoſtle puts ſo much of religion in the latter, that in one place he makes it, all religion, the very definition of religion, Jam 1. 17. Pure religion and undefiled before God (what is it?) It is this, to viſit the fatherleſs and the widows in their affliction. This is religion and pure religion, that is, this is a great branch of religion, and a ſpecial fruit, which ſprings from that goodly tree, religion. To viſit the fatherleſs, is more then to lock upon them, and ask them, how they doe: To viſit them is to help them: It is like that viſit (in it's proportion) which Chriſt made into the diſtreſſed world. He viſited and redeemed his people, or he viſited his people, to redeem them. And, the fatherleſſe, to whoſe viſit religion lead us, are not only poor children or Orphans, whoſe parents are lately dead, and they not able to ſhift for themſelves, but the fatherleſſe are all the afflicted, who want our help, or patronage. Every helpleſs and comfortleſs ſoul is as an Orphan without parents, as a widow without a husband, To relieve ſuch is pure religion. In the 1 John. 4. 20. the Apoſtle makes that an everlaſting conviction againſt any man, that he loves not God, if he loves not his brother; If a man ſay he loveth God, and hateth his brother, (there is no medium in this point, between hating and not loving, or between hating and not helping, it it be in our power) he is a lyar, for he that loveth not his brother, whom he hath ſeen, how can he love God, whom he hath not ſeen? Job puts it ſo here, you ſhould ſhew pitty to your friend in affliction, but you forſake the fear of the Almighty, and where fear of God is not, the love of God is not. Love to God is viſible in love to man. And in affliction, the love of man to man, is made moſt viſible. A true friend can hardly be diſcovered in proſperity, and a falſe friend can hardly be hid in adverſity. Laſtly, obſerve,
It is not enough, not to be cruel to, or not to grieve the afflicted. We muſt ſhew them favour and doe them good. The light of nature condemns the oppreſſour, and the light of religion condemns them who ſhew no pity.