Exposition of Job 8-10, Commentary on Job · Chapter 9 · Verses 34-35
JOB Chap. 9. Verſ. 34, 35.
Let him take his rod away from me, and let not his fear terrifie me.
Then would I ſpeak, and not fear him, but it is not ſo with me.
WE have ſhewed (in the two former verſes) Job renouncing and proteſting againſt all thought of contending at all with God; He is not a man as I am, that I ſhould anſwer him, Exploratum eſt me non poſſe Deum, coram ſuperiore aliquo judice ſiſtere: quo …irca ſupereſt, ut ipſe ſ t ſupremus ju…ex, apud quem ego pro me dicere paratus um, ſi cōtrabat flagellum calam tatis quo me cedit, & extenuet formidinem majeſtatis qua concutior. …ned.&c. In theſe two he deſireth God not to contend with him: as if he had ſaid, Lord, I will not plead or dispute with thee; and I know (ſuch is thy ſoveraignty) thou maiest doe wh…t thou pleaſeſt with me; Yet, oh that thou wouldeſt be pleaſed to abate of the ſeverity of thy proceeding, and to remit the fierceneſſe of that wrath, wherein thou appeareſt againſt me, that I might have liberty to ſpread my c…ndition in thy preſence. I have no friend to take up the matter for me; but I would open my caſe in a few words my ſelf, if I might obtain a ceſſation, but for the time of treaty, if thou wouldſt forbear fighting, while I am ſpea…ing Let him take h s rod away from m…, and let not his fear terrifie me. Then would I speak, &c.
Let him take his rod away from me.
The rod hath divers acceptions.foreign Virga baculus, qu… naſcitur ex arhore ant radice arboris. The word Sh bet in the Hebrew, is taken ſometimes ſtrictly for a branch, bough or ſprig, growing forth from the ſtock of a tree: and becauſe a rod or a ſtaff is made of the branch of a tree, therefore the ſame word ſignifies both.
Secondly, It ſignifies a Scepter; the Scepter of a King, which emblems the power of a King. Ahaſucrus held forth his golden Scepter to Queen Eſther, in token of acceptance (Eſth. 5.2.) And becauſe in ancient times (as the learned obſerve) they were wont to make Scepters of ſuch rods,Sceptrum quod priſcireges majeſtatis & ſe veritatis gratia manu tenebant baculus erat. and all Scepters have the form or ſhape of a rod, therefore the originall expreſſes the rod and the Scepter by the ſame word (Gen. 49.10.) The Scepter [Shebet, the rod] ſhall not depart from Judah, nor a Law-giver from between his feet. Thy Scepter, O God, is a Scepter of righteouſneſſe (Pſal. 45.6.) that is, thou uſeſt thy Scepter righteouſly. The Scepter notes two things. 1. Authority to judge or command. 2. Power to correct or puniſh; both are included in that prophecy of the Kingdom of Chriſt (Pſal. 110.2.) The Lord ſhall ſend the rod of thy ſtrength out of Sion; that is, he ſhall inveſt thee with power to govern, as the next words expound it, Rule thou in the midst of thine enemies. Commanders in warre direct with a rod or leading ſtaffe; and Magiſtrates puniſh with a rod in times of peace.
Sceptrum ſignificat regium Dominium, cujus ſignum erat ſceptrum. Tribus qu…e ex uno pa…re tanquam bacul…s ex una arbore nata eſt. Percuſſio, punitio plaga, quae fit baculo,Hence thirdly, By a Metonymy the Scepter imports dominion, rule and government it ſelf, Amos 1.8. I will cut off him that holdeth the Scepter, that is, who hath the government in his hand.
Fourthly, The word is often uſed in Scripture to ſignifie a Tribe, or a family of perſons, becauſe a tribe is as a branch ſprung from one ſtock; ſo the twelve Tribes of Iſrael (like twelve branches) ſprung from that great and ancient ſtock, the Patriarch Iacob.
Laſtly, The word ſignifies puniſhment or correction; correction is often given with a rod, therefore to be under the rod is to be under puniſhment. Thus the Lord threatens to viſit the tranſgreſſion of the houſe of David with a rod, and their iniquity with ſtripes, Pſal. 89.32. The rod and reproof give wiſdom (Prov. 29.15.) The rod hath a voice, Hear the rod (ſaith the Prophet, Mic. 6.9.) but tis beſt when a voice is joyned with the rod, and inſtruction mixed with correction.
Quin que apud Hebraeos ſunt nomina pro baculo foreign Bold Bold. in loc.There are in the Hebrew (to note that by the way) five words, which ſignifie a rod or a ſtaff. Some reſolve that ſeeming contradiction which is in the two Evangeliſts, Matthew and Mark, by the different ſignification of theſe words. When Chriſt (Matth. 10.10. as alſo, Luk. 9.3.) ſent forth his Apoſtles to preach the Goſpel, among other inſtructions and directions given them for their journey, this is one, Take no ſtaves. But (Mar. 6.8.) Chriſt commanded them that they ſhould take nothing for their journey, ſave a ſtaff only. One Evangeliſt ſaith, they muſt not take ſtaves, and in the other they are bidden to take ſtaves. Now (ſay theſe) in Matthew and Luke, where he forbids his Diſciples to take ſtaves, he expreſſeth himſelf by the word in the text, Shebet, which ſignifies a correcting or ſmiting ſtaff:foreign Take no ſtaves to ſmite and ſtrike with,Baculus vel virga ad percutiendum. foreign. ye go out with a meſſage of peace in your …uths, let there not be ſo much as an inſtrument of contention in your hands. But in Mark he uſeth the word Miſnan, which ſignifies a ſtaff to lean upon; Take a ſtaff to reſt or eaſe your ſelves upon, or to help your ſelves on in your travell,Virga vel baculus ad ſuſt entandum. A walking ſtaff, but not a ſtriking ſtaff. Thus they reconcile the difference. But though this interpretation be good, yet this ground of it appears not, either in the Syriack, which in both texts hath the word Shebet, or in the Greek, which expreſſes both by (foreign) So then we muſt rather ſay, that the ſame word ſignifies a ſtaff for both uſes, and that when Chriſt forbids his Diſciples a ſtaff, he means a ſtaff to ſtrike with (Preachers muſt be no ſtrikers, according to the Apoſtles rule in Timothy) and that when he bids them take a ſtaff, he means a walking ſtaff. Iunerant Preachers might be wearied with travelling, as well as with speaking.
But to the Text. The rod which Job deſires might be removed,Nihil aliud poſtulat Iob, quam ut Deus vel mittigaret, vel penitus auferret ab eo flagella, ſc morbos & dolores. Non a…at pro jure, ſed gratiae & moderationi faciat locum. Coc. is, That ſore affliction which the ſoveraign power of God laid upon him, and exerciſed him with. As if he had ſaid, Lord, thou dealeſt with me upon the height of thy prerogative, and I acknowledge thou maieſt do ſo: But my humble ſute and prayer is, that thou wouldeſt afflict me leſſe then thou haſt, though thou haſt not afflicted me more then thou maieſt. Thou haſt not injured me at all, but ô that thou wouldeſt relieve me.
He ſpeaks to this ſenſe with a little variety of words (Chap. 13.20, 21.) OnelyOnly doe not two things unto me, then will I not hide my ſelf from thee; with-draw thine hand from me, and let not thy dread make me afraid. And in a language not unlike this, he deſcribes the peace and proſperity of wicked men (Chap. 21.9.) Their houſes are ſafe from fear, neither is the rod of God upon them. We finde alſo that Elihu (who undertook Job, and debated the matter with him, when theſe three had no more to ſay, or would ſay no more.) He, I ſay, perceiving what it was which Job had complained of as an impediment of ſpeaking unto God, promiſes that himfelf would give him no ſuch impediment or cauſe of complaint (Chap. 33.7.) Behold, my terrour ſhall not make thee afraid, neither ſhall my hand be heavy upon thee; As if he had ſaid, The Lords hand hath been heavy upon thee, and his terrour hath made thee afraid, but (take my word) I will deal gently: and mildly with thee, My terrour ſhall not make thee afraid, neither ſhall my hand be heavy upon thee. So that, Jobs deſire is only this, That he might have eaſe or releaſe from …is preſent ſorrows. And 'tis (not improbably) conceived, that he alludes to the cuſtom of the Judges in thoſe Eaſtern Countries, who laid a rod upon ſome offenders in token of condemation, and took it off from others in token of abſolution, of grace and favour. Take thy rod away from me.
Affliction is called a rod in a three-fold conſideration.
1. Becauſe of the ſmart of it. Afflictions are grievous and painfull to fleſh and bloud. They grieve and pain the outward man, while the inward man takes pleaſure in them. I (ſaith Paul) take pleaſure in infirmities, in reproaches, in perſecutions, in neceſſities, in diſtreſſes for Chriſts ſake (2 Cor. 12.10.) that is, my ſpirit doth, for no affliction (not that for Chriſts ſake) is joyous for the preſent, but grievous to the fleſh. For, as the Spirit would not doe thoſe evils of ſin, which the fleſh would and doth (The evil which I would not that I doe, was Pauls cry, Rom. 7.19.) So the fleſh would not endure thoſe evils of ſorrow, which the Spirit would and doth. And as a believer delights in the Law of God, after the inward man, when corruption is vext and troubled at it; ſo a believer delights in the rod of God, after the inward man, when corruption is moſt impatient and unquiet under it. Hence the Apoſtles counſell to the diſperſed Jews, Rejoyce when ye fall into divers temptations (Jam. 1.) that is, into divers afflictions; the fleſh hath it's ſenſe, and feels ſmart; but the Spirit is armed with faith, which overcomes the ſmart. Affliction were not ſo much as a rod, if it did not make us ſmart; and we are not ſo much as Chriſtians, if we cannot bear the ſmart with patience, or overcome it with faith.
2. Affliction is called a Rod, in regard of the hand that uſeth it. A ſword is in the hand of a Judge, and a Rod in the hand of a father. God deals with his people as a father with his children in afflicting them. When we moſt provoke his fatherly diſpleaſure againſt us, he doth not wiſh (as Balaam when his Aſſe offended him) that there were a ſword in his hand to ſlay us; he only takes up a rod to ſcourge us. Hence
3. Affliction is called a rod, in regard of the end for which it is ſent. A rod is not prepared to kill, nor is it an inſtrument of cruelty. A rod is not for deſtruction, but for correction. There are indeed deſtroying rods, which God will deſtroy, and ſave his people who are deſtroied by them, I will deſtroy the rod of the oppreſſour (Iſa. 9.4.) Nebuchadnezzar the rod of Gods anger; was a deſtroying rod, yet they among the Jews, who feared God, were only corrected, while they were deſtroied. The Lord means no hurt to thoſe who are good, when he makes them ſmart and die under the rod of thoſe who are evil. If ever any man might think he had a ſword in his bowels, rather then a rod upon his back, Job might, yet even he cals it a rod, while he cals to God for the removing of it, Remove thy rod away from me. And ſeeing he cals to have it removed, we may obſerve,
That it is lawfull for to pray againſt affliction.
We may pray to be eaſed of that, which we muſt be patient under. To be diſcontented with affliction is ſinfull, bu… it is no ſinne (it is a duty) to deſire the taking of it away. For
1. We may pray for the preventing of afflictions, therefore we may pray for the removing of afflictions, we may pray, Lord, keep thy rod off from us; therefore we may pray, Lord, take thy rod off from us.
2. Afflictions themſelves are evil. There is no good in them, nor can they doe us any good of themſelves. The good commeth from a ſuperiour work, from thoſe admirable influences and concurrences of God upon, and with corrections. The rod is an evil in it ſelf, and will make us worſe, unleſſe the Lord make it a bleſſing to us. Some are ſtubborn under the rod: and their hearts are hardened, while themſelves are melted in the fire of affliction. As man lives not by bread alone: So man mends not by the rod alone, but by every word that proceedeth out of the mouth of God. Tis little leſſe then a miracle that this dry rod (as that of Aaron did naturall) ſhould bloſſom and bring forth ſpirituall fruit, the fruits of righteouſneſſe.
3. We may pray for the removing of afflictions, becauſe the Lord often ſends afflictions upon this meſſage, to beſpeak praier. Many a ſoul is ſluggiſh in prayer till awakened by the voice of the rod. When the rod makes the fleſh ſmart, then the Spirit (in whom any thing of the Spirit is) cries mightily unto God, and among the many things about which the ſoul exerciſes prayer under afflictions, this is one, that the affliction may be removed. As they alwaies ſin, who murmur at and quarrell with God, becauſe he corrects them, ſo alſo doe they, who ſay, they care not how long he corrects them, or let him correct them, as long as he will. It is as ill a ſign when a childe will not pray his parent to ſpare him, when he is about to chaſten him, or to ſtay his hand when he is chaſtening of him, as it is to reſiſt his chaſtiſement. There may be greater contempt of God in lying under affliction, then in reſiſting it. Now, as it is our duty to pray for deliverance out of trouble; ſo it is one end why the Lord caſts us into trouble, that we may be engaged to pray for deliverance.
But take it with a caution, we muſt not pray abſolutely for deliverance, or the removall of afflictions, but at leaſt with an implicit limitation. While we are ſtriving earneſtly for the taking away of the rod, we ſhould be ready to ſubmit, if the Lord will not take it away. A believer may ſay to the Lord (as wreſtling Jacob) I will not let thee goe except thou bleſſe me; but he muſt not ſay, I will not let thee goe, except thou now deliver me. Time, and means and manner muſt all be laid at Gods feet, and ſubmitted to his wiſdome. And we muſt honour God, though he will not remove the rod, even while we are praying that he would remove it.
For the cloſe of this point conſider, the rod may be removed, not only by a totall releaſe from affliction; But
Firſt, By an abatement of the affliction; as we are ſaid to leave off thoſe graces, from the degrees and lively actings of which we fall and decline: He that lacketh theſe things (that is, who aboundeth not, as he hath heretofore, in the exerciſe of them) is blinde, &c. (2 Pet. 1.9.) Thou haſt left thy firſt love, ſaith Chriſt to the Angel of Epheſus, when the heat of his former love was cooled: So the Lord may be ſaid to remove our troubles, when he remits the extremity, and cools the heat of them.
Secondly, The rod is removed, when it is ſanctified to us, when the Lord (who is excellent in working) cauſeth it to doe us good. The Saints die, yet death is aboliſhed, as to the Saints, by the death of Chriſt (2 Tim. 1.10.) becauſe Chriſt hath pluckt out the ſting of their death, and made it a gain to them. Thus while Chriſt makes temporall loſſes or ſufferings an advantage to the ſpirituall eſtate of his people, he takes them away. And as outward bleſſings are taken away, from wicked men, while they poſſeſſe them, riches are not riches to them, nor is their honour an honour to them, becauſe they are enſnared by them: So the outward croſſe is taken away from the godly, while they ſuffer, becauſe they are bettered by the croſſe.
Thirdly, Affliction is removed from us, when Chriſt gives us ſtrength to bear affliction. Nothing grieves us, either in active or paſſive obedience, but what is either againſt our wils, or above our power; It is all one to have a burthen taken off our ſhoulders, or to have ſo much ſtrength given, as makes it eaſie to us. While the Saints have trouble upon their backs and loins, they have no trouble in their hearts and ſpirits, when their ſpirits are carried above thoſe troubles. To conquer an enemy is more noble then to have none. Much more (which is promiſed the Saints in the throng of ſoreſt enemies) to be more then conquerours. In all, or any of theſe waies Jobs praier may be fulfilled, Take away thy rod from me.
And let not thy fear terrifie me.
There was ſomewhat more upon Job then a rod,foreign â radice foreign Formidabilis, terribilis. Emathah. or it was an extraordinary rod, a rod like a Scorpion.
Let not thy fear terrifie me.
The word which we tranſlate [fear] comes from a root ſignifying that which is very formidable and terrible. Fear and dread ſhall fall upon them (Exod. 15.16.) that is, they ſhall be extremely afraid, even dead with fear, as the next words import, They ſhall be ſtill as a ſtone, &c. There is a letter added (as the Hebricians obſerve) to the word uſed by Moſes, foreign, ne me tranſverſum agat. Sept. alius, ne me conſternet.implying the exceſſe of fear. Giants are called by this name Emims (Deut. 2.11.) becauſe they are of a dreadfull aſpect. The whole hoſt of Iſrael trembled at the ſight of Goliah (1 Sam. 17.24.) … Idols … expreſt by this name Emim. And there is a double reaſon of it. Either becauſe Idols are a terrour to their worſhippers: we hear how at this day poor Pagans, who worſhip Idols, are extremely oppreſt with ſlaviſh fear of diſpleaſing them. The true God is terrible to his despiſers; but falſe Gods are terrible to their worſhippers.
Or ſecondly, They were called Emims in a way of contempt; Yours are terrible Gods ſure? They have hands and handle not, feet and walk not, eyes and ſee not. Here are terrible gods. So then, Idols are Emims, either becauſe they are really to be feared ſo little; or, becauſe they are ſuperſtitiouſly feared ſo much.
Jobs fear was no needleſſe fear, he was not terrified with a fancy,Ex vi verbi originalis ejuſno di terror eſt qui hominem exa…itat & quaſi extra evalde diſtrabat. though his fancy was ready enough to over-act upon his affliction, and ſo encreaſed his fear, Let not thy fear, that is (ſay ſome) fearfull thoughts or ſights terrifie me. So (Chap. 7.14.) When I ſay, My bed ſhall comfort me, my couch ſhall eaſe my complaint, then thou ſcareſt me with dreams, and terrifieſt me with viſions. There is an humbling and a cleanſing fear, The fear of the Lord is clean, not only in the nature of it, but in the effects of it (Pſal. 19.9.). There is alſo an amazing, and a terrifying fear, ſuch the letter of the originall imports this to be, even a fear bordering upon madneſſe, as if he were rather frighted then afraid, and ſcared, rather then troubled.
Others expound this fear with reference to the two former verſes, eſpecially to the verſe immediately fore-going. There Job deſires a Daies-man, or complains that there is none; here he tels us what he might have expected, if he had one. As if he had ſaid, Had I a Daies-man, then I know he would take away the rod from me, that is, he would give judgement that I ſhould be eaſed of this affliction; and his fear ſhould not terrifie me, that is, he would never give a ſentence which ſhould be a terrour to me. That's a fair ſenſe in reference to what he ſpake before; but I rather keep his meaning within the compaſſe of what he is ſpeaking here.
And then by fear we may underſtand,
Paveris nomine intelligendum putarē fulgorē, ſplendorem vel majeſtatem niniam, qua priſcis illis temporibus nonnunquam Deus, vel Angelus pro Deo ſervi… ſuis apparabat. Bol.Firſt, Thoſe raies and beams of Majeſty, which the Lord letting out a little upon Job, he was not able to bear them. We finde when in thoſe ancient times God appeared, the beholders were terrified. Manoahs wife tels her husband, A man of God came unto me, and his countenance was like the countenance of an Angel of God, very terrible (Judg. 13.6.) And when God appeared to Abraham, An horrour of great darkneſſe fell upon him (Gen. 15.12.) in what a wofull plight was Daniel, receiving the viſions of God? (Dan. 10.8.) God who is the joy of his people, is alſo a terrour to them. Things which are not what they ſeem to be, are not ſo terrible near hand as at a diſtance; God who is infinitely more then he can ſeem to be, is more terrible near hand then at a diſtance. Hence it is, that when God, who is alwaies near us, ſhews himſelf to be ſo, our ſpirits fail within us. In that preſence of God which we ſhall have in glory, there will be fulneſſe of joy. And in that preſence of God which we have in the waies of grace, there is abundance of joy. But if while we are here in a ſtate of grace, ſome little of that preſence of God, which is proper to the ſtate of glory fals upon us, we are more diſtreſſed then comforted with it: How much more then, when God clothes himſelf with terrour, and (as he did to Job) ſo reveals himſelf unto us.
Secondly, We may interpret this fear (by the former part of the verſe) the rod; his afflictions were terrible, the hand of God lifted up to ſmite him, made him afraid. But whether it were this or that, the majeſty of God overawing him, or the rod of God chaſtening him, the ſenſe is plain, Job was oppreſt with fear from the Lord, yea with terrour from the Almighty, cauſing this vehement deprecation, Let not his fear terrifie me. Hence obſerve,
Firſt, That, God ſometimes appears terribly to thoſe he loves entirely.
Job was one of Gods darlings; and God was imbracing him, while he was ſcourging him. Job had kiſſes from heaven, when he felt nothing but laſhes here upon the earth. The heart of God was full of love, while his hand was filled with a rod; his bowels yearn'd upon Job, and his face terrified him at the ſame time. That precious man Heman, was followed with terrours and viſions of amazement all his daies, I am afflicted and ready to die from my youth up, while I ſuffer thy terrours I am diſtracted (Pſal. 88.15.) The terrours of God, even terrours to diſtraction, may be the preſent portion of thoſe, whoſe portion is everlaſting mercy. Obſerve,
Secondly, Man is not able to bear the anger of G d.
Though he be but correcting us, yet we cannot bear his anger toward us. This cauſed the Prophet to cry out (Jer. 10.24.) Correct me, O Lord, but not in thine anger. The words are not a praier for correction (I know no warrant for that) but a ſubmiſſion to it. As if he had ſaid, Lord, I am willing to bear thy correction, but I cannot (and who can?) bear thine anger. The Church complains (Pſal. 90.7.) We are conſumed by thine anger, and by thy wrath we are troubled. The fatherly anger of God, is as a conſuming fire, and we are but as ſtubble before it: What then is the fierceneſſe of that anger, which he will pour out upon wicked men for ever! Who knoweth the power of thine anger? (Pſal. 90.11.) Man cannot underſtand how powerfull the anger of God is, much leſſe ſtand before the power of his anger. As man cannot comprehend the love of God (Epheſ. 3.18, 19.) The Apoſtle exhorts, To know the love of God which paſſeth knowledge; that is, to know ſo much of it as is knowable; (the love of God is paſt the knowledge, not only of nature, but of grace, becauſe it is infinite) So we ſhould labour, To know the anger of God, which paſſeth knowledge, that is, to know it ſo farre as it is knowable. The anger of God cannot be fully known, becauſe it hath an infiniteneſſe in it, as well as his love. And as the one ſhall never be fully known, but by enjoying it; ſo neither can the other, but by feeling it. Upon this conſideration the Lord makes that gracious promiſe to his people (Iſa. 57.16.) I will not contend for ever, neither will I be alwaies wroth, for the ſpirit ſhould fail before me, and the ſouls which I have made. But is not the ſpirit or ſoul of man of an everlaſting make? And ſhall not the damned endure the contendings of Gods wrath for ever, and not fail? The ſubſtance of the ſoul cannot fail, and the ſpirit is incorruptible; The ſpirit is full of morall corruption, but it is not ſubject to naturall corruption, or the corruption of its nature. How glad would the damned be, if their ſpirits might fail, and their ſouls return to nothing. The failing of the ſpirit under the wrath of God, is the failing of its hope and courage. Thus the ſpirit ſinks, and the immortall ſoul dies away under the ſenſe and weight of Gods diſpleaſure.
But what if the Lord ſhould take away his rod, and change his …errours into ſmiles? What will Iob do then? when this is granted ſee what he will do.
Verſe 35. Then would I speak and not fear him; but it is not ſo with me.
foreign. Sept.But is this the uſe which Iob would make of the mercy he begs? Doth he entreat the Lord to take his terrifying fear away from him, and then reſolve not to fear him at all? Whoſe voice is this? Is this the voice of Job, I will speak and not fear him? Jobs character in the firſt Chapter was, A man fearing God; and dares he now ſay, I will ſpeak and not fear him? As the fear of God ought to be the ſeaſoning of all our works and actions, ſo it ought to be the ſeaſoning of all our words and ſpeeches: why then doth he ſay, I will ſpeak and not fear him?
To clear this, I anſwer, Fear may be taken two waies. Either for the grace of fear, or for the perturbation of fear. When Job ſaith, I would speak and not fear him, his meaning is not to lay down that fear of God, which is a bridle to the ſoul, keeping it from ſin, or that reverentiall affection, which fits us for, and ſhould act us in every holy duty we perform to God. When Job praied to be free from the fear of God, he reſolved thus to fear God. Tis only the perturbation of fear, diſtracting fear, not ſanctifying, humbling fear, which Job would lay aſide, when God ſhould pleaſe to with-draw his terrifying fear. And ſo his minde is plainly this. If the Lord will be entreated to remit the extremity of my affliction, and remove thoſe terrours wherewith I am affrighted, then I would ſpeak boldly and chearfully to him, I would ſet out the truth of my caſe, and declare the innocency of my perſon. Qui injudicio conſiernatur non poteſt recté agere cauſam ſuam, ſe que ita utoportet deſendere ac tueri, terror enim impedimento eſt ei. P…ned.Vehement paſſions hinder my reaſon, 'tis uneaſie to speak, till I am eaſed of my pains: I cannot tell how it is with me, ſo long as it is thus with me. Hence note,
That extremity of fear is an interruption to speech.
While ſenſe is much troubled, reaſon cannot act much. When Ephraim spake trembling, he exalted himſelf in Iſrael (Hoſ. 13.1.) There, to ſpeak trembling, is, to ſpeak humbly. Our words to God ſhould be accompanied with low thoughts of our ſelves. Ephraims trembling is oppoſed to pride and hardneſſe of heart. They who thus tremble at the Word of God, are fitteſt to ſpeak to God; yet exceſſive trembling hinders us in ſpeaking. And untill the Lord quiets and compoſes our hearts by a word from heaven; till he ſpeak to our diſtempered mindes, as once to the raging ſea, Be quiet and ſtill; we cannot utter our hearts, or declare our mindes unto him. When God ſends a gracious meſſage to poor ſinners, and invites them to a conference, as he did his ancient people (Iſa. 1.18.) Come, let us reaſon together; then they come boldly to the throne of grace, notwithſtanding their crimſon and ſcarlet ſins. Then they are not afraid to ſpeak, they may ſpeak and not fear him.foreign Quia non ſic ego mecum. foreign. Non enim ſic conſcius ſum.
But (ſaith Job) it is not ſo with me.
There is much diverſity of opinion about theſe words. M. Broughton tranſlates, I am not ſo with my ſelf, and gives this note upon it, I am not ſuch with my ſelf, as Gods ſcourge ſeemeth to make me, or ſuch as your words would make me. The Septuagint renders it, I am not ſo conſcious to my ſelf, or I am not ſo ſelf-guilty. The Hebrew word for word runs thus, For not ſo I with my ſelf. Some difference ariſes from the firſt particle, we read [But] Moſt [For] The originall is rather cauſall then exceptive, I would speak and not fear him, for it is not ſo with me.
Particula Chen propter variam quam habet ſignificationem, varijs quo que interpretationibus anſam praebit, eſt enim vox aequivoca plura ſignificans. Bol.But the word which cauſes the greateſt difference, is that which we tranſlate [So] It is not ſo with me. The Hebrew is Chen, and that hath two principall ſignifications. It ſignifies ſometimes right or juſt, and is applied both to perſons, and to things.
Firſt, Unto things, Jer. 8.6. The Lord hearkned and heard, and there was no man that spake (Chen) aright; or things which were right, Jer. 23.10. The word is oppoſed to evil, Their courſe is evil, and their force is not right; that is, the force, might or power which they have, is not ſet upon or imploied about that which is right, but wholly bent to do wrong; or they commit evil with all their might.
Qui bonam habet foreign eſt (foreign) rectus apud ſeipſum: teſtatur igitur ſe bonam habere conſcientiam & inde foreign apud Deum, ſi non projure ſuo agere, vel gratia uti velit. Coc.Secondly, The word [Chen] is applied unto perſons, noting a man that is upright hearted, faithfull and honeſt, both in conſcience and converſation. When Ioſephs brethren (Gen. 42.11, 19, 31.) pleaded for themſelves, they ſay unto him, We are (Chenim) right men, we are no ſpies. We are not come to finde out the weakneſſe of the Land, but to get a ſupply of our own wants. Ioſeph ſaid, Ye are ſpies, ye come to circumvent us, to put tricks upon us, to work your own ends, by diſcovering what we are; No, ſay they, pray, Sr, do not miſunderſtand us, we are (Chenim) honeſt, right-hearted, plain-meaning men.
Secondly, The word is uſed adverbially, It is not ſo with me, that is, It is not ſo as you imagine. In which ſenſe we finde it, Gen. 1.7. The Lord ſaid, Let there be light, and it was (Chen) ſo, as the Lord commanded, ſo it was, Eccleſ. 8.10. I ſaw the wicked buried, who had come and gone from the place of the holy, and they were ſtrangers in the City, where they had done ſo.
Upon both theſe ſignifications of the word, different interpre…ations of the whole are grounded.
Firſt, Taking the word to note an upright hearted man, Iob is conceived to ſpeak interrogatively, as if he put this Queſtion, For am I not right in my ſelf? As if he had ſaid, If you thinke it too much boldneſſe that I have ſaid I would ſpeak unto God, and not fear him, Am not I right in my ſelf? Am not I found and true at heart? Thus he ſeems to allude unto that teſtimony, which God gave of him at the firſt verſe of this book, A man perfect and upright; As if he had ſaid, I am no turn-coat or apoſtate, I am as I was, and I doubt not but I ſhall be what I am; ſtill perfect before God, and upright with men. And if ſo, why may not I have boldneſſe to come unto God, and ſpeak freely with him? They who are ſincere with God, may have great boldneſſe in comming unto God. Uprightneſſe hath boldneſſe with men; and uprightneſſe hath boldneſſe towards God. Though no uprightneſſe or righteouſneſſe in man can give him boldneſſe in himſelf, yet it may give him boldneſſe in another. He may be aſſured, that though he cannot be accepted for his uprightneſſe, yet being upright he ſhall be accepted.
Secondly, Others read it negatively,I would ſpeak, and not fear him, for I am not right in, or with my ſelf. And ſo the ſenſe may be made out thus, I have not gone about to juſtifie my ſelf all this while, I have not ſtood upon my own righteouſneſſe pleading with God; if my righteouſneſſe were in my ſelf, then I might fear to speak with God, though his fear ſhould not terrifie me, and though he ſhould take away his rod from me; but I have a better bottom then my own, I am not right in my ſelf, I am right only in the free grace of God, and in the righteouſnes of my redeemer. According to this expoſition he returneth to his firſt propoſition, laid down in the ſecond verſe of this Chapter, How ſhould man be juſt or righteous with God? I am not right in my ſelf; as I ſaid in the beginning of my anſwer, Man is not righteous; ſo I now conclude in my own particular caſe, I am not righteous in my ſelf: and being righteous in another, if God would but give me a little reſpit from theſe ſorrows, I would ſpeak and not be afraid. This teaches us,
Firſt, That the confidence and holy boldneſſe which the Saints have in comming unto God, is grounded upon the righteouſneſſe of Christ, not upon any worthineſſe in themſelves.
Secondly, Obſerve,
He that is moſt upright in heart, is moſt forward to acknowledge, and moſt conſtant in acknowledging his own unrighteouſneſſe. They who are moſt proud, are moſt empty. And they who have leaſt, uſually ſpeak with the moſt. Sincerity rates it ſelf low, I am not right, that is, righteous, ſaith upright Iob.
Thirdly, (Say others) I am not right in my ſelf; that is, I am at preſent uncompoſed and unſetled in my own ſpirit: As if Iob had ſaid, I deſire that the Lord would remove his fear and mitigate my afflictions, that I might speak with him and not fear, for as yet I am not right in my ſelf, my spirit is ſo overwhelmed, and my thoughts are ſo troubled within me, Quia non ſic ſum apud me; ut nunc ſum: ſc. in hac affl ctione uti me nunc rractat & exagitae Deus: ſum velut extra me, animi impos. Merc. Ne que enim metuens poſſum reſpondere. Vul.that I have not the free uſe of my own underſtanding, nor can my reaſon doe its office, much leſſe my grace. I am ſcarce in my right minde, but rather as a man diſtracted (ſo was Heman) with the terrours of the Lord, I know not how to manage faith under ſuch fears, the majeſty and dreadfulneſſe of God oppreſſe my ſpirit, as I am, I am not myſelf. The Vulgar gives this interpretation inſtead of a tranſlation, For I cannot anſwer while I am afraid. Hence note,
A godly man in ſore temptaions, may for a while appear leſſe then a man.
Fears hinder him from ſhewing the beſt of his naturall ſelf, much more any thing of his ſpirituall ſelf.
Further, note two things, experienced by many of the Saints in the day of their diſtreſſe.
Firſt, A godly man under greateſt afflictions keeps to the opinion of his own integrity, yet builds his comfort upon the free grace of God.
He can, according to the firſt interpretation of theſe words, challenge all with this Queſtion, Am I not right in my ſelf? Is there not integrity in my ſpirit? And according to the ſecond, he is ready to make this negative confeſſion, I am not right in my ſelf, I ſtand not upon my own integrity.
Secondly, The Saints in great afflictions are often ſo overwhelmed with the majeſty of God, that they are not able to expreſſe their intereſt in God, much leſſe make out the comforts of that intereſt.
The former of theſe ariſes from that ſeed of holineſſe and ſtock of grace abiding in them. The other ariſeth from the naturall weakneſſe of fleſh and bloud, in which they abide, and from the morall corruption of nature, abiding in them.
Thus we ſee how the ſenſe of the text riſes, as the word [Chen] is underſtood nominally, for right or just. We tranſlate it adverbially, But it is not ſo with me; or, For it is not ſo with me. This reading bears a three-fold interpretation.
Firſt, In conſtruction with the former words, thus, Let him take away his rod, &c. then will I ſpeak, and not fear him, for it is not ſo with me; that is, I am not ſo fearfull, or of ſo low a ſpirit, I am not ſuch a ſtranger, or of ſo little acquaintance with God, that I ſhould not know how to ſpeak unto him, or that I ſhould be afraid to ſpeak unto him. If the Lord would but hide that brightneſſe of his own glory, which dazles me, and eaſe me of my own pains, which diſtract me, I ſhould ſure enough ſpeak unto him, …
But ſecondly, We may rather refer it to the falſe and unkinde opinion of his friends, who judged him a wicked man, or an hypocrite, which here he denies, It is not ſo with me; as if he had ſaid, If the Lord would be pleaſed to grant what I have petitioned, I would ſpeak unto him without fear or doubt of being heard, for it is not ſo with me, namely, as you have ſuſpected and imagined all this while, or as you think it is. I am not the man you take, or rather miſtake me to be, if I were, then though the Lord ſhould take all his afflictions from me, and all with-draw his terrours, yet I ſhould be afraid to speak unto him; yea I ſhould be afraid to pray unto him, every prayer (were I wicked) would be a praying down judgement upon my ſelf: But ſeeing I can boldly affirm, my conſcience alſo bearing me witneſſe, that though I ſinne, yet I love not to ſinne, that though I am weak, yet I am not wicked, as ye have charged me; Non ſic impius ego apud me. Pagn. Non ſum talis qualem me putatis. Vatabl. Merc.my heart being thus clear before God, I cannot fear to open my mouth and report my cauſe before God.
Hence obſerve (which hath been offered from other paſſages in this book, and therefore I ſhall only obſerve it,) That
A godly man ſtandeth to, and knoweth his own integrity in the midst of all the clamours and ſlanders, the miſapprehenſions or asperſions of friends or enemies.
Whoſoever loads and charges him with ſtudied or approved hypocriſie, he will (and he ought to) unload and diſcharge himſelf (at leaſt) with Jobs plain deniall; you ſuſpect me thus, but I am ſure, it is not ſo with me.
Thirdly, The words may bear this meaning, I have ſought and earneſtly entreated the Lord to abate my afflictions, and to remove his terrours, But it is not ſo with me; Alas, I doe not finde that the Lord hath done any of theſe things for me. His rod is ſtill upon my back, and his terrours ſtand as thick about my ſoul as ever: was ever poor man in ſuch a plight as I? Tis not (alaſſe) with me, as I have praied, or as I would have it. The rod ſmarts, and terrours amaze me ſtill. Hence note,
That a godly man may pray in affliction, and not preſently be relieved in or from his affliction.
Many a ſoul can ſay, It is ſo with me, as I have praied, I have the wiſhes and deſires of my ſoul: yet many (and I believe many more then can) cannot ſay ſo. The Lord lets precious praiers lie unanſwered to our ſenſe. We may pray long before we finde it ſo with us, as we have praied, and yet thoſe praiers are not loſt, but laid up; not buried, but ſown. And it becomes us to have patience, till the harveſt, though it be a late one.
Laſtly, There is an opinion which gives this verſe connexion with the firſt of the next Chapter.Quia non ita eſt (ſc quia à me terrorem ſuum non eximit) ego mecum. ſc. Loquar mecum, ipſe querar & omnem aserbitatem animi effundam apud me, ut facit in ſequenti capite. As if Job had thus reſolved, upon the Lords not anſwering his petition, Had the Lord condeſcended to take away his rod, and remove his terrour, as I requeſted, then I had ſomewhat to ſay, and I would have ſpoken it out unto him, but becauſe it is not ſo, or becauſe I am not anſwered, therfore I with my ſelf (The word [Speak] is not in the text: but ſuch ſupplies of a word are frequent, not only in the Hebrew, but alſo in other languages) Seeing I have not liberty to ſpeak to the Lord, I will pour my complaints into mine own boſome, and commune with my own heart. He purſues this tacite reſolution in the tenth Chapter, which begins thus, My ſoul is weary of my life, I will leave my complaint upon my ſelf.