Exposition of Job 8-10, Commentary on Job · Chapter 9 · Verses 16-18
JOB Chap. 9. Verſ. 16, 17, 18.
If I had called, and he had anſwered me, yet would I not believe that he had hearkned unto my voice.
For he breaketh me with a tempeſt, and multiplieth my wounds without cauſe.
He will not ſuffer me to take my breath, but filleth me with bitterneſſe.
THis holy man having abaſed himſelf in the ſenſe of his own inability and unrighteouſneſſe before the Lord, and diſclaimed the leaſt intendment of contending or diſputing with him (as vvas ſeen in the former context) now confirms it by a further ſuppoſition, in the 16, 17, 18. verſes, and ſo forward. As if he had ſaid, Ye ſhall finde I am ſo farre from vvording it with God, or ſtanding upon mine own juſtification vvith him (though I have pleaded mine integrity before you my friends) that I here make this hypotheſis or ſuppoſition, If I had called, and he had anſwered, yet would I not believe that he had hearkned unto my voice.
There is much variety in making out the ſenſe of theſe vvords.foreign, Sept. The Septuagint read it negatively, If I had called, and he had not anſwered me, I would not believe, &c. Moſt of the Hebrew vvriters fall very foul upon Job, and tax him harſhly for this ſpeech. What? Would he not believe that God hearkned unto him, when he had anſwered him? Is not this unbelief a plain deniall of providence,Atrae. loliginis ſuccum hic aſpergit. Rab. Levi. Aſſerons Jobū n…gare provident tam ſivecuram particularium. Coc. Verba diffi…entis & deſperantis de divina miſericordia. Opinio Rab. Moyſes & R. Levi. apudi. Merc. or at leaſt of ſpeciall providence? I would not believe that he had hearkned unto my voice, is (in their ſenſe) as if he had ſaid, I thinke God takes no care, or makes no account of particulars, he looks not after this or that man, what he speaks, or for what he praies. I can ſcarce believe that my condition is under the care of God, or that he will take notice of me, if I ſhould call upon him; or if I plead before him, what ſhall I get by it? Doe ye thinke he will deſcend to the relief of ſuch a one as I am? Why then doe ye move me to call upon him? &c. If I ſhould pray, and if he ſhould anſwer me, I can hardly be perſwaded that he will pity me, and do me good.
A ſecond opinion caſts him into the deeps of deſpair; as if Job had altogether laid aſide hope of receiving any favour by calling upon God, or of comfort by putting his caſe to him.
Iudaicum commentum, at que Jobi ſanctitate indigniſſimum. Pined.But all theſe aſperſions are unworthily caſt upon Job, a man full of humility and ſubmiſſion to the will of God: his frequent praiers and applications of himſelfe to God doe abundantly confute all ſuch unſavoury conjectures. But the Jewiſh Commentatours carry on their former ſtrain, being all along very rigid towards this holy man, very apt to put the vvorſt conſtructions upon doubtfull paſſages, and ſometimes ill ones upon thoſe vvhichwhich are plainly good.
More diſtinctly.
There is a difficulty about the Grammaticall meaning of one word in the text, vvhichwhich carries the ſenſe two vvaies.
If I had called, and he had anſwered me.
foreign Alij invocare, alij provocare vertunt.The Hebrew vvord, vvhichwhich vve tranſlate [call] ſignifies ſometimes to pray, and ſometimes to plead or challenge: An act of invocation, or an act of provocation: it is rendered both waies here. By moſt, as we, If I had called upon him; that is, if I had praied or made my ſute unto him. By ſome, If I had ſent in my plea (as to begin a ſute of law with him) or my challenge, as to enter the combate with him, &c.
As it is taken for a challenge, ſo the ſenſe lies thus, If I ſhould ſtand upon terms with God, and call him to an account to make good what he hath done; And he had anſwered me; that is, if he had condeſcended to give me an account of his vvaies; yet I would not believe that he had hearkned unto my voice, that is, that he had yeelded to me, or acknowledged that he had done me wrong. Shall I, who am but duſt and aſhes, prevail in my ſute, and get the day by pleading and contending vvith the great God of heaven and earth?
Take the word as it ſignifies invocation, or calling by vvay of petition (Pſal. 50.15.) Call upon me in the day of trouble, and I will deliver thee. And ſo two or three interpretations are offered.
Tam infirma eſt caro, ut etiā propoſitis divinis promiſſionibus nolit credere, Iſidor. Clar.Firſt, Some in favour of Job conceive that he ſpeaks this only through the infirmity of his fleſh, that it was ſin within him that ſpake, and not Job; according to that of the Apoſtle, Rom. 7. Not I, but ſinne that dwelleth in me: So Job ſpeaks, as if he did not believe that God would hear him when he praid; but whoſe voice was this? Not Jobs, but his ſinnes, the corruption, the infirmitie of Job gave out ſuch language, not he. As we may ſay in reference to an action, I did it not, but ſinne that dwelleth in me, ſo to a word, I ſpake it not, but ſinne and corruption that dwelleth in me, gave out ſuch language.
Secondly, I would not believe that God had hearkned to me, Pleri que Latini ad eas conditiones referunt quas oratio efficax requirit; quarum defectus non exaudimur, at que ea ratione ſibi timere Jobum.though he had anſwered me, may referre to the manner of his praier or invocation, as not comming up to the height and meaſure of the duty, as not fulfilling that Law of praier which the Lord requireth; and ſo, becauſe his praiers were imperfect and weak, therefore he would not believe that ever God had taken notice of him, or hearkned to his voice: As if he had ſaid, You bid me make my ſupplication; if I doe, yet I will not believe that God takes notice of my praiers. Why? becauſe mine are but cold and unbelieving praiers, weak and diſtracted praiers, the praiers of a diſtemper'd heart, the praiers of a confuſed ſpirit, ſuch I confeſſe mine are; therefore I cannot believe God will hearken to my voice.
But rather in the laſt place, take the ſenſe thus,Videtur hoc eſſe animi mirabiliter demiſſ…, at que ſibi ſu…eq, orationi diffidentis, fidentis vero de ſola divina bonitate. Pined. that Job in theſe words, breaths out the humility of his ſpirit; as if he had ſaid, I am ſo far from ſtanding upon my terms with God (as was ſhewed before) as if I had hopes to carry it with him by contending, that though I come in the humbleſt manner to invocate and call upon his Name, and I finde him ſo gracious and mercifull to me, as that he doth anſwer me in my requeſts, and grant the thing I deſire, yet I will not believe that he hath hearkned to My voice, that is, that he hath done this for any worthineſſe in me, in my ſervices, or praiers, I will not believe that the anſwer I receive from heaven is obtained by any value which my perſon hath with God.
Such is the coldnes and deadnes, the languiſhment and unbelief of my heart in praier, ſuch are my praiers, that, the truth is,Non ex diffidentia hoc dicit, ſed ex timore, Dei reveritus judicium. Druſ. I cannot believe I am heard, when I am heard, I cannot think my petition granted, when I ſee it is granted. Thus it ſets forth the exceeding humility and lowlineſſe of his ſpirit, he would give all the glory unto God in granting his petitions, and take nothing at all to himſelf in making thoſe petitions, I would not believe that he hath hearkned to my voice.
What voice was it then that he believ'd God hearken'd unto? He hearken'd to the voice of the Mediatour, to the voice of Chriſt: He hearken'd to the voice of his own free grace: He hearken'd to the ſounding of his own bowels: He hearken'd to the motions and interceſſions of his Spirit in me: to the motions and interceſſions of his Sonne for me. It is not my voice that hath got the anſwer; he alone that hath granted it of his good pleaſure in Chriſt.
I would not believe that he had hearkned to my voice.
foreign Credere, ſtabile eſse.The word ſignifies both believing and eſtabliſhing, or to believe and eſtabliſh; and the reaſon of it is, becauſe faith ſettles the heart, Faith is the eſtabliſhment of the ſoul. An unbeliever hath no bottom, he is built without a foundation, his ſpirit is unfixed.
And that act of believing [I would not believe] is the generall act of faith, namely, a firm aſſent to the truth of what another ſpeaketh. An aſſent to the truth of it two waies. To the truth of it: Firſt, Hiſtorically, that ſuch a thing was ſpoken or done;foreign Graecè foreign, and then Logically, that the thing is true which is ſpoken. When he ſaith, I would not believe that God hath done this, his meaning is, I would not aſſent to it, as done for my ſake, or for my voice; not that he would not believe the thing was done at all. He aſſented to the word and anſwer of God, when he did receive it; but in that reſtriction, he would not believe it, namely in reference to himſelf, that he hath hearkned to his voice.
To hearken is more then to hear;*Auſcultare, inclinationem animi denot at ad alterius dicta Cujus oppoſitum eſt, auret claudere & obturare ad alicuj…s ſermonem. Hinc proverb…um. Surdo natras fabulam Haec verba exactam demiſſi animi ſignificationem continēt. Tunc cum arriſerit gratia, time, cum abierit, time. Bernard. Providentia Deiſaepe nobis be…evo…a eſt, cum nulla benevolentiae externa praebet argumenta, imo aliquardo quem exaudit turbine conterit malorum. it notes the inclination of the minde, rather then the attention of the ear. As to ſtop the ear notes the ſhutting of the heart againſt obedience, rather than of the ear againſt audience. To tell a tale to a deaf man, is to ſpeak to one that hears, but will not grant.
From all it appears,
Firſt, That, Job ſpeaks very highly of the goodneſſe of God, namely, that God anſwers praier, though he hath not reſpect to the voice of him that praieth; Though he had anſwered me yet would I not believe that he had hearkned to my voice.
Secondly, That, he ſpeaks exceeding humbly and ſubmiſſively of himſelf, my voice; what am I, a poor creature, that I ſhould think I had carried the matter with God?
Thirdly, That, he ſpeaks very wiſely and underſtandingly concerning the nature and efficacy of praier, and the means procuring anſwers of praier. When man praies, God anſwers; but he doth not anſwer, becauſe man praies.
Fourthly, That, he ſpeaks very highly and gloriouſly of the providence of God, though providence act darkly towards man. We pray, God anſwers, and doth us good, yet things may goe quite contrary in appearance, If I had called, and he had anſwered me, yet would I not believe that he had hearkned unto my voice; why? He breaketh me with a tempeſt. God was breaking him, and hearing him at the ſame time. God may be doing us good, when the ſigns he gives ſpeak evil, he hears and anſwers us praying to him, when we think we hear him thundering terribly againſt us.
Hence, Firſt, We learn, That
Praier is calling upon God.
Then, the heart ſhould be very attentive upon God in praier. How can we expect God ſhould hear us, when we doe not hear our ſelves! In praier we call upon God, therefore we ſhould call upon our ſelves to conſider how and what we pray.
Secondly, Note, Praier granted is praier anſwered.
If I had called, and he had anſw…red me. The Lord from heaven ſpeaks to us in every act of his providence; his ſpeaking to us, is in doing for us. The works of God are anſwers to man. God doth not anſwer audibly or ſenſibly; there is a voice in his diſpenſations. As men (Prov. 6.13.) So the Lord ſpeaks to us with his feet, and anſwers our praiers with his fingers, that is, his works and waies are demonſtrations of his will in anſwer to our praiers.
Thirdly, In that Job tels us, He would not believe, &c. we are taught,
That faith is a neceſſary ingredient in praier.
This negation of his faith in praier, implies the need of faith in praier. When I pray I ſhould believe, but as my caſe ſtands I cannot believe, clouds and darkneſſe are upon me. Faith is the ſtrength of praier, Whatſoever ye ask in praier believing, ye ſhall receive, Mat. 21.22. Praier without faith, it is like a Gun diſcharged without a bullet, which makes a noiſe, but doth no execution; we may put out a voice in ſpeaking, but except we put out faith in ſpeaking, we doe but ſpeak, we doe not pray. As the Word of God comming upon us doth us no good, prevails not upon our hearts, unleſſe it be mixed with faith (Heb. 4.2.) The word preached did not profit them, not being mixed with faith in them that heard it. So the word that goes out from us, the word of praier, prevaileth not at all with God, obtaineth nothing from him, unleſſe it be mixed with faith; All the promiſes are made to believers, All things are poſſible to them that believe (Mar. 9.23.) Ask in faith, nothing wavering, for he that wavereth is like a wave of the ſea, driven with the winde and toſſed (Jam. 1.6.) To ask in faith, is to ask, reſting upon the power of God, whereby he is able, upon his truth, whereby he is faithfull, and upon his goodnes in Chriſt, whereby he is ready to make good his promiſes. He that asks thus doth not waver. Few are without doubting, but all ſound believers are without wavering. The Greek word ſignifies to queſtion, or diſpute a thing, a degree beyond doubting; as when a man is at no certainty with himſelf, being ſometime of one minde, ſometime of another. The judgement being ſo carried, that the man is at variance with his own breſt, or is between two vvaies, not knowing vvhichwhich to take. We tranſlate the word (in the 4th of the Romans, verſ. 20.) by ſtaggering. Abraham ſtaggered not at the promiſe of God through unbelief. The ſimilitude vvhichwhich the Apoſtle James uſes, illuſtrates this ſenſe, He that wavereth is like a wave of the ſea, vvhichwhich by tempeſtuous vvindes is ſometimes carried up to heaven, and anon down to the deep. A man vvho is toſſed with ſuch vvaves of unbelief, ſtaggers like a drunken man, in his practice and profeſſion; he is now on this ſide, to morrow on that; he doth not only ſtagger or halt in his vvay, but he ſtaggers and halts between two vvaies, and is therefore called (verſ. 8th) A double minded man; The praiers of ſuch a man are faithleſſe praiers, and therefore fruitleſſe praiers, Let not that man think he ſhall receive any thing (unleſſe a rebuke, and a deniall) of the Lord (verſ. 7.) There are no promiſes made to ſuch, and therefore no mercies convaied to ſuch. Believing praier is gaining praier; yet they vvho believe leaſt, preſume moſt. Hence the Apoſtles check, Let not that man thinke; as if he had ſaid, I know ſuch vvill flatter themſelves into a perſwaſion of great matters; They will have high thoughts, but they ſhall receive nothing.
Obſerve, Fourthly, That how ſtrongly ſoever a godly man acts faith, for the anſwer of his praiers, yet he hath no faith that his praier deſerves an anſwer.
I would not believe that he had hearkned to [my] voice. Chriſt calleth the Spouſe to praier (Can. 2.14.) Let me ſee thy countenance, let me hear thy voice, for ſweet is thy voice, and thy countenance comely. Chriſt loves praier. The praiers of the Saints upon earth, are muſick in heaven. That invitation to the Spouſe, Let me hear thy voice, ſeems to be an alluſion to thoſe, vvho loving muſick, call upon a friend vvho hath a good voice, or exquiſite skill to play upon an inſtrument, Come, ſing us a ſong, play us a leſſon, let us have a fit of mirth. Thus, I ſay, Chriſt ſpeaks to the Church, Come, let me hear thy voice, 'tis ſweet, I know thou haſt a ſweet one. But the Saints judge their own voices harſh and unharmonicall, they are apt to thinke their praiers, jarrings and diſcords, at the beſt but a rude noiſe, not a compoſed air in the ear of God. Faith makes our praiers melodious, becauſe it carries us out of our ſelves. A believer lives not in the ſound of his own praiers, but of Chriſts interceſſion. What are vve that vve ſhould expect any acceptance upon our own account? or ſay this We have gained, this We have obtained, thus God hath heard us, or thus vve have vvreſtled it out vvith God? As when we have performed all our duties, we muſt ſay, We are unprofitable ſervants; ſo when we have obtained all our ſutes, we muſt ſay, We are unprofitable petitioners; I will not believe that God had hearkned unto My voice. What's mans voice, that God ſhould hear it?
Obſerve, Fifthly, That a godly man ſometimes cannot believe his praier is heard, when it is heard.
Though he cals and God anſwers, yet (like Job) he believes not that God hath hearkned to his voice; He cannot think his praier is heard, though one ſhould come and tell him it is heard. When the Jews returned from Babylon, the mercy was ſo great,Forſan hoc dicit, quia ſaepe prae nimia laetitia non credimus verum eſſe quod maxime verum eſſe optamus. Druſ. that they could not believe they had it, when they had it; When thou didst turn our captivity, we were as them that dream (Pſal. 126.2.) The deliverance was incredible, they could not thinke they vvere delivered. Their return to Jeruſalem was ſuſpected for a dream of it in Babylon. The Church praied vvithout ceaſing for Peter, vvhen he was in priſon (Act. 12.5.) yet when the Lord brought him out of priſon, and he vvas knocking at the door of the houſe where they were aſſembled, while they vvere knocking at the door of heaven for his deliverance, yet they would not believe the report of the damoſell, who ſaid he ſtood before the gate; They tell her ſhe is mad, & vvhen ſhe affirmed it with ſobriety, as well as vehemency, then, they have another help for their unbelief, It was not Peter, but his Angel. Thus it is to this day with the Saints, in their great perſonall ſutes and petitions, both about ſpiritual things and temporal, they are ſo overcome, aſtoniſhed and amazed at the goodneſſe of God, that though they ſee the thing done, yet they can ſcarce believe it is done. As if a Prince ſhould ſend a meſſage to a poor man by ſome great Lord, and tell him he hath beſtowed honour and favour upon him, the poor man is ready to ſay, I cannot believe it: the bleſſing is too big for him to digeſt, and let down into his narrow heart; no, ſaith he, ſure it is not ſo. Though the people of God ever preſerve a high reſpect and eſteem of the works of God towards them, yet their faith is often below his workings, and they cannot receive or take in mercy ſo faſt as it commeth; faith widens the veſſels of the ſoul to receive much, but God can pour in faſter then faith can widen the ſoul to receive.
Sixthly, Obſerve, Faith hath it's decaies.
Faith doth not keep up alwaies at the ſame height, in the ſame plight and degree: There is a faith which believes that God doth anſwer before he anſwers; and there is a faith that cannot believe God will anſwer, when he hath anſwered. Faith in ſtrength prevents the anſwer of God. As God in anſwering ſometimes prevents our askings (Iſa. 65.24.) Before they call I will anſwer, and while they are yet ſpeaking I will hear: So faith ſaith, Before the Lord giveth, I know I have it, before the Lord doth this thing, I ſee it is done. Faith in it's ſtrength realizes the mercies of God before they have a being, and is an evidence to us of what we ſee not. When mercies are but in their principles, in their conception and birth, or at moſt when they are but in their cradle and ſwadling-clouts, faith ſpeaks as gloriouſly of them, as if they were fully acted and grown up before the eye. Strong faith in God (like God himſelf) quickens the dead, and calleth thoſe things which be not, as though they were. Weake faith deadens the quick, and calleth thoſe things which are, as if they were not. The Iſraelites were no ſooner over the red ſea, but they believed themſelves in the land of Canaan (Exod. 15.13, 14, 15.) and in their Song tell the ſtory of the ſubmiſſion and fears of the uncircumciſed Nations round about, which yet their after unbelief kept off fourty years.
There is a further underſtanding of the words, which I ſhall clear in connexion with that which followeth;
I would not believe that he had hearkned to my voice; For he breaketh me with a tempeſt; as if the reaſon why he doubted his [voice] was not heard,Etiamſi De… …o peccantem exaudierit, minime credo cum malorum ni…bo me obiuat. lay in this, becauſe of thoſe continuall breakings which were upon him, I would not believe that he had hearkened to my voice, for he breaketh me with a tempeſt, and multiplieth my wounds without a cauſe: As if Job had ſaid, the dealings of God are ſuch towards me, that I know not how to make it out that I am heard: For though the Lord in ſome things carries it ſo graciouſly toward me, that I have great aſſurance I am heard, yet many things appear, reporting that I am not heard. Afflictions continued are no evidence that praier is not heard, yet uſually it is very inevident to an afflicted perſon, that his praier is heard.
I ſhall now examine the 16, and 17. verſe, as holding a reaſon why Jobs faith was thus weakned.
Verſe 17. For he breaketh me with a tempeſt, and multiplieth my wounds without cauſe.
Jobs ſorrows put him to his rhetorick ſtill,foreign Turbo. He breaketh me with a tempest. An expreſſion raiſing his afflictions to the height, yet, not beyond the reality of them, He breaketh me with a tempeſt.
The word we tranſlate [break] ſignifies an utter contuſion,foreign or the totall ruining of a thing or perſon,Contudit, contrivit, obminuit. the daſhing of either to pieces. The word is uſed reciprocally of Chriſt and the devil, in that great and firſt promiſe of Chriſt, The ſeed of the woman. (Gen. 13.16.) It ſhall bruiſe thy head, and thou ſhalt bruiſe his heel. Chriſt having infinite power, utterly deſtroied the ſerpents power; he ſpoil'd and ruin'd him for ever: the Apoſtle phraſes it ſo (Coloſſ. 2.15.) He spoiled principalities and powers; he took away the prey or booty of ſouls, which they had got, and led them diſarm'd like priſoners of warre. And the devil did what he could to ruine and ſpoil Chriſt, to break Chriſt to pieces. Thus Chriſt and Satan ſtrove and contended one with another. And the word (Shuph) hath an elegant neerneſſe in ſound to our Engliſh. We call that noiſe which is made by the ruder motion of the feet, ſhufling, and when men contend much, we hear the ſhufling of their feet. Job was ſtriving and ſhufling with God in praier, and God was ſtriving and ſhufling with Job in ſtorms and tempeſts.
He breaketh me with a tempeſt.
The word ſignifies not only ſtorms and tempeſts, but likewiſe,Chaldaeus legit, uſ que ad filum lineu…, vel adfila pi…orum ſubtiliter diſputat mecum. foreign Filum ſignificat. A little hair or twined threed. So the Chaldee Paraphraſt tranſlates it here, He diſputes or contends with me to a hair, or to a threed; making the ſenſe out thus, I will not believe that God hath anſwered me; why? He ſtandeth with me upon the ſmalleſt matters; he disputes with me to a hair, and debates every thing to a threed. As Abraham ſaid to the King of Sodome, (Gen. 14.23.) I will not take any thing that is thine from a threed even to a ſhoe-latchet; that is, I will not make the ſmalleſt gain by thee: So to diſpute to a hair, or to a threed, notes contending upon or about the ſmalleſt differences.
But generally the word is render'd a Tempest; and thus God is often deſcribed contending with man, (Nah. 1.3.) His way is in the whirlwinde, and in the ſtorm, and the clouds are the duſt of his feet; that is, He ſends ſtorms and whirlwindes, by theſe he afflicts the children of men; and as an army of horſmen, raiſes clouds of duſt from the earth with their feet: ſo the Lord raiſes the duſt of clouds with his, Behold, a whirlwinde, or a tempeſt of the Lord is gone forth in fury, even a grievous whirlwinde; it ſhall fall grievouſly upon the head of the wicked, Jer. 23.19.
To break with a tempeſt, or with a whirlwinde, implies two things.
1. A ſudden and an unexpected affliction. Tempeſts are never welcome, and but ſeldom looked for: When the ſea is ſo calm and ſmooth that you may throw a die upon it, a ſtorm ariſeth in a moment, and the veſſell in danger of a wreck.
2. It noteth the fierceneſſe and violence of an affliction. Tempeſts are the moſt violent motions, they come with power. A tempeſt is irreſiſtible, Who can ſtand before it? Who can contend with ſtorms and windes? When the Lord made totall conqueſts of his enemies, he contended (in the letter) by ſtorms and tempeſts. As in the 10th of Joſhua, and in the firſt of Samuel (Chap. 7.10.) When the Philistines drew neer to battell againſt Iſrael, the Lord thundered with a great thunder that day upon the Philiſtines and diſcomfited them. The ſtory is famous of a legion of Chriſtian ſouldiers, called the thundering legion, becauſe by praier they obtained a refreſhing rain for the army in which they were commanded, and a terrible ſtorm of thunder and lightning, &c. upon the enemy. The word is uſed figuratively in warre, when beſiegers comming to a Town or Fort are reſolved to carry it preſently what ever it coſt them, they are ſaid to ſtorm the place, or to get it by ſtorm. The Prophet alludes to this (Iſa. 25.4.) When the blaſt of the terrible ones is as a ſtorm against the wall; that is, when their rage ſhall be at the higheſt, moſt violent and impetuous, then the Lord will be a refuge from the ſtorm. The ſame God who ſaves many from the ſtorms of man, did himſelf ſtorm Job.
He breaketh me with a tempest.
Job was ſtorm'd, yet ſuppoſes his praier was anſwered. Hence obſerve,
Praiers may be heard and anſwered, when greateſt afflictions are upon us.
Doe not thinke your praiers are loſt, becauſe your afflictions are not removed, or that God doth not hear you,Quaedam non negantur, ſed ut congruo tempore dentur, differuntur. Aug. becauſe he doth not preſently relieve you. God forbears, when he doth not deny. He anſwers to our profit, when he anſwereth not to our feeling. He anſwereth to our ſpirituall intereſt, when not to our corporall. The ſick man calleth to the Phyſician to take away the bitter, loathſome potion;Exaudit ſaepe ad profectum, licet non ad votum. Aquin. in loc, Saevitur in vulnus, ut homo ſanetur. Aug. and the wounded man calleth to the Chyrurgion to take away thoſe corroding plaiſters, and to forbear thoſe torturing operations. But the one gives him his potion, and the other lances his ſores, and laies corroſives to his fleſh; both theſe, while they vex the patient, anſwer him: for what's the reaſon, why the patient would have his bitter potion taken away? is it not becauſe he would be better? And why would he have thoſe painfull operations forborn? is it not becauſe he would have eaſe: Now, for thoſe very reaſons the Maſters of thoſe profeſſions keep him to both; neither could they give him his deſire, but by doing contrary to his will. Thus alſo the Lord is healing us, when we think he is only wounding us, and fulfilling our deſires, while we cry out he is croſſing them.
Secondly, Obſerve, Even while we are praying, the Lord may be thundering, he may be breaking us when we are beſeeching him.
We muſt learn to keep to our duty, whatſoever the dealings of God be; whether it be fowl weather or fair, pray ſtill; whether it be ſtorm or calm, go on in praier ſtill. Pray ſtill, though God break ſtill. It is our duty to pray, and it is Gods priviledge to break.
Thirdly, Obſerve from the loftineſſe of the language.
That the Lord laies very ſore afflictions upon thoſe that are very dear to him.
Job expreſſeth his afflictions by breaking with a tempeſt. Strokes from the clouds are most terrible. The ſame afflictions and ſcourges which he laies upon his enemies, he laies (in the matter, yea, and often in degree) upon his beſt friends. What can the Lord doe to his greateſt enemies, but break them with a tempeſt? He doth not only chaſten with a rod, but ſometimes ſcatter with a ſtorm; He hath not only a ſword, but a thunder-bolt for his ſervants, He hath terrible ſtroaks and blows for them, who lie in his arms, and live in his embraces. Therefore we cannot diſtinguiſh men by the matter, no nor by the meaſure of their afflictions; That which is a judgement to one, is but a chaſtening to another, with the ſame weapon he wounds a friend and deſtroies an enemy.
Fourthly, Obſerve, That afflictions continued cauſe us to ſuſpect that our praiers are not anſwered.
Why doth Job thinke that God hearkned not to him? I would not believe (ſaith he) that God had hearkned unto my voice; why? becauſe ſtill he continues to break me. Faith is put hard to it at ſuch a time;Licet Deus verè exaudiat, tamen homo in miſeriu conſtitutu… ſe exaudiri non credit. Aquin. and this is the thing which ſtumbled Job, he could not tell how to make it out, that God had heard his praier for him, becauſe he heard ſo great a noiſe of tempeſts and ſtorms againſt him. It is very difficult for faith to ſee mercy thorow clouds of trouble. It is a hard thing for faith to look upon the pleaſed face of God thorow a lowring tempeſt, or to believe the calmnes of Gods heart to us in troubleſome diſpenſations. Therefore he ſpeaks here as if his faith were even maſter'd. The providences of God are often too hard for man. And with this temptation Satan helps on unbelief. If he come to a ſoul in affliction, which keepeth cloſe to his intereſts in Chriſt; Yea (ſaith he) you may doe ſo though afflictions were upon you, but yours are more then afflictions, yours are tempeſts and ſtorms: God dealeth with you as with an enemy, yours are no ordinary matters, yours are like the portion he gives to thoſe he hates; I would not weaken your faith, becauſe of a chaſtening rod, but you are beaten with ſcorpions, and will you ſtill believe? Can God love you and deal thus with you? Thus the ſerpent whiſpers in thoſe louder tempeſts of affliction.
Fifthly, Obſerve, That
Afflictions continued cauſe us to ſuspect that our praiers ſhall not be anſwered.
And ſo I finde ſome rendering the former verſe in connexion with this, If I have called, and he hath anſwered me, yet will I not believe that he will hearken to my voice. As if he had ſaid, I know God hath heard me heretofore, but I fear he will hear me no more; becauſe I finde his hand ſo heavy upon me. Surely then, he hath forgotten to be gracious, and hath ſhut up his tender mercies. Former experiences can hardly keep faith whole, while we are under preſent breakings.
Laſtly, If we take the words, as importing a calling to God for anſwer in a way of provocation (as was ſhewed before) then the ſenſe is; If I had an ambition to contend with God, and he had anſwered me, by condeſcending to that courſe, yet I could not believe he had hearkned to my voice, that is, I could not believe that he had yeelded the cauſe to me; why? becauſe he goes on ſtill to break me with tempeſts; he follows me with trouble ſtill; he ſhews he hath done me no wrong in my former afflictions, by his going on to afflict me ſtill, he is ſo farre from acknowledging the leaſt injuſtice, in what is paſt of my ſufferings, that I ſuffer more, He breaks me with a tempeſt, and Multiplies my wounds without cauſe.
But is not this injuſtice to multiply wounds without cauſe?foreign Gratis. Is not this a charge of blaſphemy upon God? May we not think that now Satan had his wiſh, and that Job curſed God indeed?
The Hebrew word which we tranſlate,Vulnera ſine cauſa ſunt mala & flagella, quae non ob aliquod mittuntur peccatum. without cauſe hath been opened, Chap. 1.9. and Chap. 2.3. and it hath occurred elſewhere. Here, He multiplies my wounds without cauſe, is not a charge of injuſtice upon God, Jobs heart was farre from the leaſt thought of that, as you may ſee in all the diſpute: But it is an acknowledgement of the ſoveraignty and power of God, Though he hath wounded me already, yet he may wound me ſtill, without giving me a reaſon; or though I have given him no cauſe. What? Doe ye think God would yeeld to me, if I ſhould contend with him? He multiplieth, or, He hath multiplied my wounds without cauſe, that is,His verbis evidenter exponit, quae ſupra occultè dixerat; ſi venerit adme, non video. Hoc enim ubi que fere in dictis Jobi obſervanaum, quod obſcurè dicta per aliqua conſequentia exponuntur. Aquin. without giving me any account hitherto; and do you think that now I ſhall have liberty to call him to an account; or that he will give me one? He wounds without cauſe, is,*Sine cauſa manifeſta, et ab homine affl…cto perceptibili. Aquin. without cauſe manifeſted. God hath not told me the reaſon of his chaſtenings. And I doe not perceive the reaſon. I know not why he contendeth with me. And ſo he expounds what he ſpake at the 12th verſe, Loe, he paſſeth by me, and I ſee him not. There are myſteries in providence. Mans eye is not clear enough to ſee all that God doth before his eyes. Job is his own Expoſitour. This later expreſſion gives us a comment upon the former. And it is obſervable, that both in this book, and in the whole body of the Scripture, eaſier texts may be found to interpret the harder, and clear ones to enlighten thoſe which are darker and more obſcure. The Word of God is not only a light and a rule to us, but to it ſelf.
Or, He multiplieth my wounds without cauſe] is,Haec à Job dicta ſunt, quod intell gat ſe non tam flagellari quam probari. as if Job had ſaid, I know the Lord deals not with me as with a guilty perſon, nor doth he judge me as a malefactour; mine is a probation, not a puniſhment: God doth only try me, to ſee what is in my heart, and how I can ſtand in an evil day. He multiplieth my wounds without cauſe; that is, without the cauſe which you have ſo often objected againſt me, namely, that I am an hypocrite and wicked. I know God looks upon me as a childe,Animus in Deū praeclare affectus, ſed tamen affectus doloribus. Sanct. or a friend, not as an enemy. Therefore I have no cauſe to multiply words with God, though God go on to multiply my wounds without cauſe.
To multiply wounds] notes, numerous and manifold afflictions; many in number, and many in kinde. Iobs were deep, deadly wounds, and he had many of them, he was all over wound, body and ſoul were wounds, he was ſmitten within and without; as to multiply to pardon, is to pardon abundantly (Iſa. 55.7.) So to multiply wounds, or to multiply to wound, is to wound abundantly.
Here a Queſtion would be reſolved, How the juſtice of God may be acquitted, in laying on and multiplying afflictions without cauſe?
I ſhall referre the Reader for further light about this point to the third verſe of the ſecond Chapter, where thoſe words are opened; Thou movedſt me againſt him to deſtroy him without cauſe; yet take here three conſiderations more, by way of anſwer to the doubt.
Firſt, Whatſoever the Lord wounds and takes from any man, he wounds and takes his own. He is Lord over all. Our health and ſtrength are his, our riches are his; The world is his and the fulneſſe of it (Pſal. 50.) If he be hungry he needs not tell us; he can goe to his own ſtore. It is no wrong to diſpoſe what is our own, whereſoever we finde it. That rule is as true in revocations, as diſtributions: Friend, I doe thee no wrong (Mat. 20.15.) Is it not lawfull for me to doe what I will with mine own? Though there were no ſinne in man, yet there were no injuſtice in God, becauſe he takes nothing from us, but what he gave us, and hath full power to recall, and take away.
Secondly, Suppoſe man could ſay, that, what he had were his own, that, his riches were his own, that, health and ſtrength of body were his own, yet God may take them away, and doe no wrong. It is ſo among men, Kings and States call out their Subjects to warre, and in that warre their wounds are multiplied without any cauſe given by them: They gave no occaſion vvhy they ſhould be appointed to ſuch hazards of life and limb, to ſuch hardſhips of hunger and cold; yet there is no injuſtice in this. When God caſts man into trouble, he cals him out to his ſervice, he hath a vvarre, ſome noble enterprize and deſign to ſend him upon. To you it is given to ſuffer for his ſake (ſaith the Apoſtle, Phil. 1.29.) he puts it among the ſpeciall priviledges, vvhichwhich ſome Saints are graced vvith, not only above the vvorld, but above many of the Saints, To whom it is given (and that's a royall gift) only to believe. Now, if in proſecuting this ſuffering task, whether for Chriſt, or from Chriſt, a believer laies out his eſtate, credit, liberty, or life, he is ſo farre from being wronged, that he is honoured. Thouſands are ſlain in publike imploiments, who have given no cauſe to be ſo ſlain. If according to the line of men, this be no injuſtice, much leſſe is it injuſtice in God, who is without line, himſelf being the only line and rule to himſelf, and to all beſides himſelf.
Thirdly, I may anſwer it thus, Though the Lord multiply wounds without cauſe; yet he doth it without wrong to the wounded, becauſe he wounds with an intent to heal, and takes away with a purpoſe to give more; as in the preſent caſe, God made Iob an amends for all the wounds, whether of his body or goods, good name or ſpirit. Now, though it be a truth in reſpect of man, that we may not break anothers head, and ſay vve vvill give him a plaiſter, or take away from a man his poſſeſſion, and ſay vve vvill give it him again, yet God may. Man muſt not be ſo bold vvith man, becauſe he hath no right to take away and vvound, nor is he ſure that he can reſtore and heal; but it is no boldneſſe, but a due right in God to doe thus, for he as Lord hath power to take away, and ability to reſtore. And he reſtores ſometimes in temporals, as to Iob, but alwaies to his people in ſpirituals and eternals. Hence the Apoſtle argueth (2 Cor. 4.17.) Our light afflictions which are but for a moment, work for us an eternall weight of glory. Afflictions vvork glory for us, not in a vvay of meriting glory, but in a tendency to the receiving of glory, and in preparations for it. There is no wrong in thoſe loſſes by which we are made gainers: Thoſe loſſes being ſent that we may gain, and the ſender of the loſſe being able effectually to make us gainers.
He multiplieth my wounds without cauſe.
Hence obſerve, Firſt,
Afflictions are no argument that God doth not love us.
As the Lord hath a multitude of mercies in his heart, ſo a multitude of afflictions in his hand; and a multitude of afflictions may conſiſt vvith a multitude of mercies. At the ſame time vvhen vve are viſibly encompaſt about, and beſieged vvith an army of ſorrows and oppoſers, an army of inviſible comforts, and protectours may be encamping round about us: As Eliſha aſſured his ſervant, 2 King. 6.17.
Secondly, (Which I ſhall but only name, becauſe I have met it heretofore.)
The Lord is not accountable to any creature for his actions.
He multiplieth my wounds without cauſe, or, He multiplieth my wounds without ſhewing cauſe. God is the only Judge, who may give ſentence without hearing parties, or ſhewing cauſe. It is unrighteous in an earthly Judge to doe ſo; he muſt not judge a man to any ſuffering, and not ſhew reaſon of his judgement. But the firſt cauſe needs not ſhew ſecond cauſes. God hath the reaſon of all things in himſelf, and therefore we cannot call him to give his reaſon. Where the will of the Agent may lawfully be all the reaſon of his actions, there is no reaſon he ſhould give any account of his actions, but vvhat himſelf wils.
The next verſe is of the ſame tenour in ſenſe vvith the former, the difference is only in expreſſion.
Verſe 18. He will not ſuffer me to take my breath, but filleth me with bitterneſſe.
He not only breaks me vvith a tempeſt, and multiplies my wounds, but He will not ſuffer me to take my breath. This implies the unintermittedneſſe of afflictions; as if he had ſaid, I have not only many afflictions, Non dedit mihi retrahere ſpiritum.and great afflictions, but continuall afflictions. The Hebrew is, He will not give me to draw back my breath, or ſuffer my breath to return: The vvords are of the ſame importance vvith thoſe of the 7th Chapter, ver. 19. How long wilt thou not depart from me? Nor let me alone till I ſwallow down my ſpittle? That is, vvilt thou not give me ſo much reſpite as to ſwallow down my ſpittle? Here (which is more) he affirms, He will not give me ſo much as a breathing time.
Some interpret this of a bodily diſtemper or diſeaſe: that God had brought a ſickneſſe upon him, vvhichwhich did even ſtop his breath, as if Iob had been troubled with hardneſſe of breathing,Quidam ad morbum referūt, quaſi Job Aſtmate laboraſset. Beda. with the Tiſſick (as Phyſicians call it) or a ſtopping in the lungs. But we may rather take it figuratively, my ſorrows put me out of breath, the Lord doth not only afflict me without giving me any account, but I have unceſſant afflictions, which cannot be counted. No man can tell how often he doth or ſuffers that which he alwaies doth or ſuffers. I am ſo farre from ſeeing a period of my troubles, that I have not ſo much as any pauſe or ſtop. He ſpeaks in that high ſtrain of rhetorick, called hyperbole, for in ſtrictneſſe of the letter, not to ſuffer a man to take his breath, is to kill and quite deſtroy him: but when he ſaith, God will not ſuffer me to breathe, it noteth the continuation of his ſorrows, not the expiration of his daies.
Again, Not to ſuffer a man to take his breath, before he hath done ſuch a thing, is a*Fortoſſe proverb…n erat, ad ſignificandū facere aliquid indeſinenter & abſ que ulla vel minima morula aut intermiſſione Ʋna ſaliva. Hieron. in ep. foreign, i. e. uno ſpiritu aliquid facere eſt diligenter facere. Theoph. in Charact. Clivum iſtum uno ſi potes, ſpiritu exupera Sē. Proverb, for ſpeedy doing. Like that uſed by ſome of the Ancients, to doe a thing with one ſpit, that is, in as little time as a man may ſpit. When thebVa preſto, & non fietare, q. d. uno halitu egreſſum & regreſſum perfice. Italians would expreſſe acting without delay, they ſay, Goe about this buſineſſe, and doe not fetch a breath till you are here again, goe and come with a breath. That direction given by Eliſha to his ſervant Gehezi, when he ſent him to reſtore the Shunammites ſon (2 King. 4.29.) Take my ſtaff in thine hand, and go thy way, if thou meet any man, ſalute him not, and if any ſalute thee, anſwer him not again, &c. And that of Chriſt to his Diſciples, when he gave them their Commiſſion to preach the Goſpel (Luk. 10.4.) Salute no man by the way, are of the ſame intendment. Chriſt did not mean that his Diſciples ſhould be uncivil (nor Eliſha his) he did not forbid them to uſe common courteſies to men, when they went to call men to ſpeciall grace. No, but his meaning is, Go ſpeedily about the work, doe not ſtand complementing and talking with, How doe you, and how doe you? by the way: doe not entertain the time, or trifle it away with Ceremonies, having an imploiment of ſuch infinite concernment put into your hands. So he ſeems to allude to, and reprove that ill cuſtome of idle ſervants, who when they are ſent forth upon buſineſſe, will yet ſtand and talk with every one they meet. Now, as not to ſuffer a man to talk a word while he is upon a ſervice, imports ſudden diſpatch: So when Iob ſaith, He will not ſuffer me to take my breath in theſe my ſufferings, his meaning is, mine are no lazy, dull ſufferings, I am forced to be active at them, I cannot ſtand breathing and cooling my ſelf, I have no leiſure, no vacation at all from this paſſive ſervice; He will not ſuffer me to take my breath.
But (or, for) he filleth me with bitterneſſe, or with bitterneſſes.
I have opened this word before, c. 3.10. As in Scripture, ſweetnes implies all comfort: ſo bitterneſſe all trouble and ſorrow. When God complains about the ſervices of his people (Ier. 6.20.Sicut dulcedo omnia jucunda & amica naturae ſignificat, ſic nomine amaritudinis, praeſertim in numero multitudinis, graviſſimae quae que offlictiones intelliguntur Bold. Victimae non dulcuerunt. Hoſ. 9.4. Hoſe. 9.) he ſaith, Your Sacrifices are not ſweet to me; So the Originall; that is, your Sacrifices are not acceptable to me, or pleaſing to me. Sweet things are pleaſing things, bitter things are unpleaſing. Afflictions are unpleaſant to fleſh and bloud (Heb. 12.11.) No affliction for the preſent is joyous, but grievous.
Bitterneſſe is put for the extreameſt affliction, and in the plurall (as here) for all afflictions; Surely the bitterneſſe of death is paſt, ſaith Agag (1 Sam. 15.32.) that is, I have eſcaped bitter death at this time; the ſouldier ſpared me in the heat of the battell, ſurely then a Prophet will not ſlay me in cold bloud. To be filled with bitterneſſe notes abundance of afflictions. As to be filled with the Spirit, to be filled with the fulneſſe of Chriſt, &c. note the plentifull receiving of the Spirit, and of the grace of Chriſt. To taſte of a bitter cup, to ſip a little of it is unpleaſant, but to drinke large draughts, to be fild with bitterneſſe, who can abide it? When Chriſt was come to Golgotha, They gave him vineger to drinke mingled with gall; but (though he drank up that cup of his fathers wrath to the very bottom, though he drank up all the gall and wormwood of ſinne, for the ſalvation of men, yet) when he had taſted thereof, He would not drink (Mat. 27.34.) If it be grievous to taſte but a little of a bitter cup, then judge how grievous Iobs ſufferings were, who was filled with bitternes; he had his belly full of trouble, his belly full of Gall and Wormwood, his ſtomack could hold no more, bitterneſſe was both his meat and drink.
Note, Firſt, Afflictions may come unceſſantly.
Not ſo much as a breathing time between, then while thou art aſſaulted prepare for freſh aſſaults.
Obſerve, Secondly, The Lord ſometimes mixes a very bitter cup for his own people.
Yea, they have not only a bitter cup, but bitterneſſe is their cup, and they have not only a taſte of it, but are filled with it. The Pſalmiſt ſhews us a bitter cup, which is the proper portion of wicked men; There is a cup in the hand of the Lord, and it is full of mixture, the wine is red, and the dregs thereof all the wicked of the earth ſhall wring them out, and drink them (Pſal. 75.8.) The Lord hath a cup of red wine, that is, a cup filled with wrath, fury and indignation. Wicked men (how much ſoever their ſtomacks loath it, and turn againſt it) ſhall drink it up to the bottom, or he will pour it down their throats, whether they will or no. They ſhall be filled with bitterneſſe after all their ſweet morſels and pleaſant draughts. The Saints are filled with bitterneſſe from God, but not with the wrath of God; many ſorrows may be mingled in their cup, but everlaſting love is ever mingled in it. Saints never drink pure wrath, as wicked men never taſte pure love.
To conclude, we may obſerve here a Climax, or gradation of four ſteps.
Firſt (Verſ. 14.) Iob acknowledged that he was unable to anſwer the Lord.
And ſecondly, He profeſſed that if he could, he would not, no, he would humble himſelf (verſ. 15.)
Thirdly, If in mercy God ſhould anſwer his petition, yet he would not be confident at all (in regard of himſelf) that God had heard him, or hearkned unto his voice.
Laſtly, He acknowledged that God might go on to afflict him ſtill; for ſome read this text in the future tenſe, He will multiply my wounds, and afflict me without cauſe; He will fill me with bitterneſſe. A godly man reckons up his afflictions as well as his comforts to the praiſe and honour of God. And the more God afflicts him, the more he abaſes himſelf, though he doth not thinke the worſe of himſelfe, becauſe God doth afflict him.