Exposition of Job 8-10, Commentary on Job · Chapter 9 · Verses 27-31
JOB Chap. 9. Verſ. 27, 28, 29, 30, 31.
If I ſay I will forget my complaint, I will leave off my heavineſſe and comfort my ſelf:
I am afraid of all my ſorrows, I know that thou wilt not hold me innocent.
If I be wicked, why then labour I in vain?
If I waſh my ſelf with ſnow-water, and make my hands never ſo clean;
Yet ſhalt thou plunge me in the ditch, and mine own clothes ſhall abhorre me.
THeſe words contain a proof of the later part of Jobs aſſumption. He had affirmed, That an innocent and righteous perſon may quickly loſe all his outward comforts; which he illuſtrated by three ſimilitudes: now he proves that he may be entangled and lime-twig'd with afflictions beyond hope of eſcape. This he doth in the 27, 28, 29. verſes. Which he amplifies with hyperbolicall ſtrains, in the 30. and 31. verſes. The higheſt rhetorick of his ſorrows being let out, to ſhew how remedileſſe his ſorrows were. If I waſh my ſelf with ſnow-water, and make my hands never ſo clean; Yet ſhalt thou plunge me in the ditch, and mine own clothes ſhall abhor me; Things are ill with me, and I ſee not, which way to mend my ſelf. I am ſo farre from any probability of help by contending and ſtriving with God, that I have no hope of it by waſhing and cleanſing my ſelf. As carnall and earthly ſuccours fail me, ſo theſe heavenly and ſpirituall duties will not ſuccour me. I will give you the ſumme and ſubſtance of theſe five verſes, in a few words together, and then open the particulars.
The generall ſenſe of the context may be thus conceived; As if Iob ſaid;
I poor man in this condition ſtudy to forget the troubles which are upon me; and laying aſide all anger, paſſion and diſcontentments with which ye charge me, I labour to refreſh and revive my ſelf with hopes of ſome dawning or near drawing deliverance; but while I am aſſaying to doe this, my ſorrows aſſault me afreſh, and even over-whelm my infant hopes, my beginning, budding comforts, with mighty terrours; ſo that now I even deſpair of recovery out of the hand of my affliction, and am perſwaded that I ſhall not only not be delivered that I may appear or be accounted pure and innocent, but if continued afflictions be an argument of wickedneſſe (as you affirm) I ſhall have the bonds of my preſent trouble ſo fastened upon me, and ſuch new ones, it may be ſtronger ones added, that I ſhall ſtill look in your eyes, and viewed in the glaſſe of your opinion, like a wicked man: Wherefore then ſhould I deceive my ſelf with hopes that I ſhall be delivered? Or that God will awake for me, and make the habitation of my righteouſneſſe prosperous? When as I believe and am very confident that how pure and righteous ſo ever I am, or (by further waſhing and cleanſing, believing and repenting) ſhall appear to be, yet the Lord hath an intent to try me further, even to the uttermoſt, and will caſt me into the ditch, mire and dirt of further afflictions; ſo that they who make up their judgements by your rule, though they were as neer to me as the clothes upon my back, muſt yet abhor, and loath me (as ye my friends now doe) as a wicked perſon. He ſeems to ſpeak as the Apoſtle doth, 1 Cor. 4.9. I thinke that God hath ſet forth us the Apoſtles laſt, as it were men appointed unto death, for we are made a ſpectacle to the world, and to Angels, and to men.
This is the ſumme and generall ſenſe of theſe five verſes. The words are full of difficulty, and there is much variety of judgements about them: but I hope in the cloſe to make out a ſenſe upon every particular, which ſhall be matching and ſutable with this which hath been given in generall,
If I ſay, I will forget my complaint.
If I ſay.] In this Iob anſwereth directly to the charge of Bildad at the 8th Chapter, ver. 2. How long wilt thou ſpeak theſe things, and ſhall thy words be like an Eaſt-winde? To which Iob anſwers Bildad, If I ſhould ceaſe speaking (as thou ſeemeſt to chide me into ſilence) If I ſhould ſay, I will not complain any more, I will give over theſe mournfull diſcourſes, and bite in my ſtrongeſt pains, What then? will the event prove what thou haſt promiſed? ſurely, no, I am afraid of all my ſorrows, and almoſt aſſured, that they will return upon me. If I ſay, I will forget my complaint.
I will forget.
The word which we render [forget] may ſignifie a three-fold forgetfulneſſe.foreign Eſt obliviſoi, ut foreign
Firſt, Forgetfulneſſe coming from the neglect of our naturall abilities, when we are careleſſe and take no heed to remember.Recordari cum cura & diligentia.
Secondly, Forgetfulneſſe ariſing from the weakneſſe of our naturall abilities; when though we are carefull, yet we cannot remember.
But Iob means neither of theſe, he intends a third kinde of forgetfulneſſe, even a ſtudied and an affected forgetfulneſſe; when how able ſoever we are, yet we will not, or would not remember. If I ſay, I will forget my complaint; that is, If I purpoſely ſet my ſelf, or labour to forget my ſorrows, yet I cannot get off their remembrance. As the Hebrew (Zachar) ſignifies not only the naturall act of memory, but diligence in remembring: So doth the Hebrew (Sachah) to forget. It is ſometimes as hard a work to forget, as it is at any time to remember. How do the damned in hell ſtrive to forget their pains and complaints? they would count it a happineſſe, if they could put their miſery out of minde and memory one hour; but they cannot. And they can no more forget what they have felt, then not be ſenſible of what they feel, If I ſay, I will forget foreignMy complaint.Sapit hoc verbum meditabū dum quendam ſermonem, & anxium intellecti… vociſ que diſcurſum.
The word notes meditation, and here, a mournfull meditation, a breathing forth in mournfull expreſſions. The ſame word is uſed, Chap. 7. verſ. 13. When I ſay, My bed ſhall comfort me, and my couch ſhall caſe my complaint (or my mournfull meditation) then thou ſcareſt me with dreams. Miſeriae memoriam omnem depo…am Druſ.So then, Jobs meaning is, If I ſhould ſet my ſelf with greateſt intention to forget, that is, to lay aſide the thought of my troubles and ſorrows, and ſay, I will leave off my heavineſſe, and complain no more, I will not pore upon my afflictions, but reſolve to be above them, yet it will not be. I finde no caſe: forgetfulneſſe is a medicine for ſome diſeaſes and pains, but I finde no cure, no remedy that way, for mine. Whence obſerve,
There are ſome things which man can very hardly forget, or get out of his minde.
We may ſtudy their forgetfulneſſe, and yet not be able to forget them. And they are of two ſorts. Firſt, Worldly pleaſures. Secondly, Worldly ſorrows. Theſe will not fail to minde us. We need the art, or rather the grace of forgetfulneſſe to lay theſe aſide. And there are two things which we are ſlow to remember. Firſt, Our own duties. And ſecondly, The mercies of God. About theſe we need the art, or rather the grace of memory. And uſually they who have moſt neglected to remember duty, are moſt afflicted with the conſtrained remembrance of their own ſorrow. And they ſhall not be able at all to forget the wrath of God, who would not remember the mercies of God. If I ſay, I will forget my complaint.
I will leave off my heavineſſe, and comfort my ſelf.
foreignLeave off my heavineſſe.] The Hebrew word for word, is, I will lay aſide my face; for that which ſtrictly, and in the letter of that language,Notat faciem, iram etiam & …iſtiti…m. ſignifies the face or countenance of a man, doth alſo ſignifie, Firſt, Anger and wrath. Secondly, Sorrow and heavineſſe. 'Tis put for anger, Pſal. 34.16. The face (or anger) of the Lord is againſt ſuch as doe evil. So (Lam. 4.16. Levit. 17.10.) I will ſet my face, that is, I will ſhew my anger, and manifeſt my diſpleaſure againſt them.
And the reaſon why that word which ſignifies the countenance or face, ſignifies alſo anger and wrath, ſorrow and heavineſſe, is, becauſe both anger and ſorrow break forth in the face. If a man be very angry, you ſhall ſee his anger ſcribled in the uneven character of his countenance: If a man be very heavy and ſorrowfull, you ſhall ſee the lines of ſorrow drawn in his face. Therefore it is ſaid of Hannah (1 Sam. 1.18.) when ſhe received a refreſhing and reviving anſwer from the Lord in praier (the poor ſoul ſate drooping and mourning, as much as praying, but as ſoon as ſhe had a hint of audience and acceptance, it is ſaid) She went away and did eat, and her countenance was no more ſad; the ſadneſſe of her heart appeared no more in her countenance, there was fair weather in her face, and Sunne-ſhine in her fore-head, the rain and ſhowres of her tears were blown over and dried up. As in ſome ſinners, The ſhew of their countenance doth teſtifie againſt them (Iſa. 3.9.) that is, they are ſo groſſely wicked, that you may ſee ſinne in their faces; whereas others can keep ſinne cloſe enough in their hearts, they can keep the diſeaſe in, and ſhut themſelves up, when they are ſick of the plague of their hearts (1 King. 8.) nothing but holineſſe is diſcernable in the face of their converſation, when nothing but rottenneſſe and corruption lies at the bottome of their ſpirits. But as the corruption of many a mans heart breaks forth in botches upon the face of his actions, and the rottenneſſe of his ſpirit bliſters upon his tongue in unſavoury ſpeeches: ſo thoſe paſſions and affections of the heart, joy and ſorrow, anger and heavineſſe appear in the face, and we may read the diſtempers of the heart in the diſguiſedneſſe of a look.Cordis index vultus, totuſ que homo eſt in facie. Nomen faciei in Scriptura ſ…gnificat exteriorem h…bitum, ſicut facies terrae, coeli reip. Bold. Latina vox facies ſignificat non ſolum os, ocutos genas, ſed formam omnem, modum & facturam totius corporis, à faciendo dicta…. Aul. Gel. The face is the Index of the heart, that tels you, how things goe within. Therefore Job ſaith, If I leave off my face, meaning as we tranſlate, If I leave off heavineſſe, which is ſo evident in my face, or which is as eaſie to be ſeen as my face. If I reſolve to appear chearfull and merry, and will not let clouds darken my countenance any longer, yet, &c. The face is put generally for the appearance or out-ſide of any thing; as we ſay, the face of the earth, the face of the heavens, the face of the Church or Common-wealth. So that, To leave off heavineſſe, or the face, is to leave off all ſhew of heavineſſe. As Joſeph left off his tears of joy (Gen. 43.30, 31.) who, having eaſed his heart of his joyfull ſorrows, by weeping ſecretly in his chamber, Waſhed his face, went out and refrained himſelf. Thus Iob would have waſhed his mournfull tears from his face, he attempted to refrain himſelf; but he could not, his ſorrows were too ſtrong for him; and as he could not remove, ſo he could not diſſemble them. For this leaving off, is to be taken as the precedent act of forgetting, for an affected, reſolved laying aſide. If I make it my buſineſſe to be chearfull and leave off my heavineſſe, yet, &c. Obſerve hence,
Sorrow is not eaſily ſhaken off.
Sorrow ſticks cloſe. It is very hard for a man to play the hypocrite with his ſorrow, or diſſemble the ſadneſſe of his heart, but it is farre harder to be really delivered of it. Sorrow is a companion that will not be caſt off with a word. A man may more eaſily cover his ſinne, then his ſorrow. Many can put a viſour of holineſſe upon their faces, when nothing but wickedneſſe is in their hearts; but it is not eaſie to make a ſhew of comfort, when nothing but ſorrow is in the heart. Grief will out. Heavineſſe in the heart, is like the ointment in the right hand, of vvhichwhich Solomon ſpeaks (Prov. 27.16.) that it bewraieth it ſelf. One ſaid of a merry Atheiſt, He laugheth to thee and to me; that is, he ſeems to laugh, but he mourns to himſelf, the mans heart is heavy. If it be not ſo, yet it may be ſo with all wicked men, when they are merrieſt in the face, they have reaſon to have ſorrow even unto death in their hearts: it is a hard thing (I ſay) to put ſorrow out of the face, much more to get it out of the heart; when it is lodged there once, it will not ſoon be diſpoſſeſs'd. The Apoſtle (Heb. 12.1.) exhorts, To lay aſide every weight, and to caſt off the ſinne that doth ſo eaſily beſet us; he means it of the ſinne of nature, which we bear about us; this ſinne (ſaith he) doth eaſily beſet us, but let us caſt it off, that is, let us ſtudy and ſtrive to lay aſide this heavineſſe of ſinne, which is the trueſt cauſe of the heavineſſe of ſorrow. One would thinke that a man needs not much perſwaſion, when he hath an heavy burthen upon his ſhoulders, to lay it aſide; yet (ſo it is) man can hardly be perſwaded to lay aſide this burthen, and it is the buſineſſe we have with your ſouls every day, to perſwade you to lay it aſide. It is a weight that eaſily beſets us. Now as we need much exhortation to caſt off the weight of this ſinne, which is ſo pleaſing, ſo alſo of ſorrow, though it be unpleaſant. When ſorrow beſets us, it leaves us without eaſe, but ſorrow eaſily beſets us. Iob found it a hard task to lay aſide his burden. Becauſe his friends thought he fed too much upon his afflictions, therefore he tried what he could doe, but it would not doe. If I ſay, I will leave off my heavineſſe, I well comfort my ſelf, &c. See the iſſue by and by.
I will comfort my ſelf.
Comfort is the very life of our lives, the ſpring of our year, the light of our day, the Sunne in our firmament, the complement of mercy: and therefore Chriſt gives his Church the ſumme of all mercy,foreign in that one promiſe of ſending the Comforter. The Hebrew word ſignifies to ſtrengthen,Roboravit, confortavit, vires collegit, Sept. foreign. becauſe when a man is caſt down with ſorrows his ſpirit is weakned, Comfort is the repair of ſtrength; If I ſay, I will comfort, that is, corroborate and ſtrengthen my ſelf (Pſal. 39.13.) O spare me (ſaith David) that I may recover my ſtrength; or that I may a little comfort my ſelf: The Septuagint renders it, That I may get my life again, that I may be enlivened, and re-inſouled, or fetch back my ſoul again. Here, if I ſay I will comfort my ſelf, Take heart at graſſe (as we ſay) and play the man, then my ſorrows renew upon me.
But ſome may object; How is it that Job takes upon him to comfort himſelf, Is it any wonder if Job came ſhort of comfort, when he went to himſelf for comfort?
Comfort is not a commodity to be found in the hand or power of any creature; the great God hath all that in his own hand; if any man will have comfort, he muſt trade to heaven for it. It is the honour of God to be called, The God of all comfort (2 Cor. 1.3.) that is, the God who hath all comfort at his diſpoſe. As ſome Kings have a denomination from the great ſtaple commodities of their Kingdoms. Our King is called, The King of the wooll, becauſe wooll is the chief commodity, and more plentifull here, then in any Countrey of the world. Another is called, King of the wines: and another, of the flax. Comfort is the ſtaple commodity of heaven; and God is called, The God of all comfort, not only becauſe the chiefeſt and beſt comforts are in his hand, but becauſe there is not the leaſt imaginable comfort to be had out of his hand. He hath the monopoly of comfort, or rather the ſolegift of comfort. We can trouble and perplex our ſelves, but God only can comfort us. And he is the God of all comfort, of all ſorts and of all degrees of comfort: the God, not only of ſpirituall, but of worldly comfort, of temporall comfort, as well as of eternall. As the joyes of the holy Ghoſt are in his hand, ſo are the joyes of civil relations; the joy of meat and drinke, the joy of riches and honour are in his hand alſo, How then ſaith Job, I will lay aſide my heavineſſe, I will comfort my ſelf? It is a hard thing to comfort others (Luther ſaid, It is as eaſie a work to raiſe the dead, as to comfort the conſcience) but it is harder for a man to comfort himſelf. Eliphaz gave teſtimony to Job in the fourth Chapter (verſ. 3, 4.) that he had upholden him that was falling, and had ſtrengthned the feeble knees. But now it is come upon thee, and thou fainteſt, it toucheth thee, and thou art troubled. Thou, who haſt holpen others, canſt not help thy ſelf. Yet here Job was upon a reſolve to comfort himſelf.
I anſwer, Though it be a truth, that no man is able to comfort himſelf, no more then he can convert himſelf; and that a man is no more able to change his heart from ſorrow to joy, then he is able to change his heart from ſin to grace; yet, a man may attempt or aſſay, he may uſe means to comfort himſelf. When Job ſaith, I will comfort my ſelf; the meaning is, I will doe the utmoſt I can, I will not be behinde in my endeavours, I will take the beſt courſe, and improve all opportunities to get out of theſe dumps, whoſoever will preſcribe me a way, or direct me to a remedy of theſe ſorrows, I will ſubmit to it, I will comfort my ſelf. From whence note, That
What a man really endeavoureth to doe, that he may be ſaid to doe.
I will comfort my ſelf; Why? Becauſe though he were not able to attain ſuch an end; Joy and comfort lieth beyond the line of the creature, yet he reached at it, he attempted and aſſaied all means to comfort himſelf. Thus the ſalvation of a man is aſcribed to himſelf; A man is ſaid to ſave himſelf, though ſalvation belongeth to the Lord, even temporall ſalvation, but eſpecially eternall ſalvation, yet, a man may be ſaid to ſave himſelf; As the Apoſtle (1 Epiſt. 4.16.) exhorts Timothy to walk by a holy rule, to ſettle himſelf in his ſtudies, to read the Scriptures, and to meditate in them, to be faithfull in diſpenſing of the Goſpel, aſſuring him, If thou doſt theſe things, thou ſhalt both ſave thy ſelf, and them that hear thee. Save thy ſelf. No man can be his own Saviour, he may be as well his own Creatour; Timothy was thus encouraged, becauſe in ſo doing, he did all that a man ought, who expects ſalvation. That was the way to, though not the cauſe of ſalvation. Salvation is all Chriſts, yet he who doth his best to ſave himſelf, may be ſaid, to ſave himſelf. Thus alſo a man comforts himſelf, converts himſelf, inſtructs himſelf, when he putteth himſelf out to the utmoſt of gifts, graces, and opportunities to doe or attain duties and bleſſings. No man (ſaith the Prophet) doth ſtir himſelf up to take hold of the Lord. The word in the Prophet ſignifies, to awake, or to watch; no man wakes or watches his opportunity to take hold of the Lord. It notes alſo that action of old birds, who flutter with their wings, and beat up their young ones, to urge and provoke them to uſe their wings, and flie abroad. Thus he complained, becauſe the lazy, dull-hearted Jews did not raiſe up and waken their hearts to doe what they could, though to doe it was more then they could.
Secondly, Obſerve, That a man in affliction may help on his comforts or his ſorrows.
I will comfort my ſelf, I will leave off my heavineſſe. Some adde to their afflictions, and are active to aggravate and encreaſe them: they make their night darker, and obſcure the light of counſell that is brought unto them: they joyn with Satan their enemy, and by the black melancholy vapours of their own hearts, ſtifle the conſolations that are adminiſtred them by faithfull friends. Like Rachel (Jer. 31.) they refuſe to be comforted; when reviving Cordials are offered, they ſpill them upon the ground, and will not take in a drop: they are ſo farre from comforting themſelves, that they will not receive comfort from others. The Prophet ſeems to be reſolved upon the point, he would go on in ſorrows, Look away from me, I will weep bitterly, labour not to comfort me (Iſa. 22.4.) As ſometimes a man under great affliction beſpeaks comfort from others, O, I am in a ſad caſe, come, comfort me, ſhew me how I may get eaſe from theſe ſorrows. Many beg praiers, and ſend bils of their afflictions, deſiring to have them ſpread before the Lord in the Congregation, that ſome comfort may be dropt from heaven into their diſeaſed bodies, or wounded ſpirits. Others ſleight praiers, and care not to be comforted, as if it were an eaſe to them to mourn, and a refreſhing to be in heavineſſe. There is a two-fold ground upon which comforts are thus put off.
1. Some put off their comforts upon fullenneſſe of ſpirit; black and dark ſpirits love to bathe themſelves in ſorrow. Sorrow is the bath of drooping ſpirits; and it is Satans bath too; Melancholly is commonly called, The devils bath; he takes delight to waſh in the ſtreams of our unneceſſary tears. Sorrow for ſinne puts the devil to the greateſt ſorrow. Godly grief is a grief to Satan: but he delighteth in our worldly ſorrows, as the devil may be delighted: if he have delight in any thing, this is one thing he delights in, our forbidden ſorrows. Some ſorrows are as much forbidden as any pleaſures. The devil is as much pleaſed with our unlawfull ſorrows, as he is with our unlawfull pleaſures. And he labours as much to make us pleaſed with them.
2. Others help on their own ſorrows, and leſſen their comforts through forgetfulneſſe or ignorance; they (as the Apoſtle chides the Hebrews, Chap. 12.5.) have forgotten the exhortation, which ſpeaks unto them as unto children. Now, as wicked men rejoyce, becauſe they forget or know not their ill condition: So godly men are ſad, when they forget or know not how good their condition is. Yet Job ſuppoſes the review of his good eſtate, would neither check his ſorrows, nor eſtabliſh his peace, If I ſay, I will forget my complaint, I will comfort my ſelf, I am afraid of all my ſorrows.
Thirdly, Obſerve, Man is not able to comfort himſelf; we can make our ſelves croſſes, but we cannot make our ſelves comforts. A man may ſay, as Job did (Chap. 7.13.) to his bed, comfort me; or to his riches, comfort me, or to his wine and good chear, comfort me, or to his friends, comfort me: He may ſay to all outward acts of pleaſure, to merry company, and muſick, eomfort me; Yea a Saint may ſay to his graces and holineſſe, comfort me; and yet none of theſe can comfort him,foreign or, they comfort him in vain.Timuit, expavit prae metu ſe abſtrahere, timorem den… tat imminentis calamitatis. foreign Significat dolore affi…ere, & interdum figurare. Qui materiam aliquam, ut lucum vel ceram figurat manibus & digitis, is illam premendo quaſi dolore afficit. Bold. Eſt elegans metaphora; verba alicujus figurare, nam qui verba detorquet, aliam figuram, i. e. ſignificationem iis tribuit. To ſeek comfort any where but in Chriſt, is to ſeek the living among the dead. Chriſt is comfort cloathed in our fleſh, and he is the comfort of our ſpirits. Till he gives comfort, every man muſt conclude, as Job, I am afraid of all my ſorrows.
I am afraid.
The word ſignifies ſtrong trembling and ſhaking fear.
Of all my ſorrows.
The root hath a double ſignification. Firſt, To afflict with grief (Iſa. 63.10.) They vexed his holy Spirit. Secondly, To faſhion or form a thing (Job 10.8.) Thy hands have made me and faſhioned me round about. The ſame word by a Metaphor ſignifies both to grieve and to faſhion, to vex and to form, becauſe a man that forms & faſhions a piece of wood or ſtone, ſeems to put it to pain by cutting and hewing. And he that forms wax, vexes and chafes it in his hands. Thus I ſay, becauſe in the faſhioning of a thing, a man doth bruiſe, cut, and (as it were) put it to pain, therefore the ſame word ſignifies both to vex or grieve, and to form or faſhion. And this word is applied unto the ill uſage of words (Pſal. 56.5.) Every day (ſaith David, ſpeaking of his enemies) they …reſt my words; or they put my words to pain and grief, or they painfully and grievouſly wreſt my words, Davids enemies took up what he ſpake, and put a new ſhape upon it, and this they did ſo vexingly, that they are ſaid to wreſt his words; a thing is vexed when it is wreſted, or wrought quite out of the form it before had. The ſame Metaphor the Apoſtle Peter uſeth in reference to Doctrine, 2 Pet. 3.16. ſpeaking of the Epiſtles of Paul, in which are ſome things hard to be underſtood, which they that are unlearned and unstable, wreſt, or put upon the rack; they painfully form his words, and repreſent them in a meaning which he never intended. What is ſpoken may be right, both in the matter and intendment of the ſpeaker, yet another wreſts, forms, and faſhions it in his own mould, and makes it bear a ſenſe which the ſpeaker never dream'd of.
In this Text we have the Noun only, which importeth either the labour or pains, which a man taketh, or the pain and grief, which a man feeleth. Hence in the Hebrew this word ſignifies an Idol, and both acceptions fall into the reaſon of it.
Firſt. becauſe Idols are made, faſhioned and formed up curiouſly, with a great deal of art and labour: the wax, or clay, or ſtone is put to pain; you muſt cut it and carve it to make an Idol.
Secondly, becauſe Idols are ſerved, attended and worſhipped with much pain and grief. Falſe worſhip, or the worſhip of Idols, is alwaies more ſervile and painfull then true worſhip is. Falſe worſhip is a painfull ſervice, a ſervile ſervice, a toil rather then a worſhip; but the ſervice of the true and everliving God, is an holy, an ingenuous, a noble and an honourable ſervice. Idols are troubleſome, both in their making, and in their worſhipping. From this two-fold interpretation of the word, I finde a two-fold tranſlation given.
Firſt, Thus, I am afraid of all my works, as if Job, Verehar omnia opera mea Vul.having a deſign to comfort himſelf in a reflexion upon his good works, and former holy walkings, feared they would not ſerve his turn, or bear up his ſpirit in the evil day, which was come upon him. As if he had ſaid; I have lived as exactly by the rule of the Word▪ as I could; I have had respect to all the Commandments of God, that I might not ſinne againſt him. Yet I am afraid of all my works, the anger of God will ſurely ſoak thorow them all, or finde holes and breaches in them to come in upon me at.
Thus he is conceived reaſoning with himſelf. But doubtleſſe it was not Jobs meaning to look to the innocency or holineſſe of his life paſt, as the ground of his preſent comfort; he that would doe ſo, may juſtly be afraid of all his works. When we ſee the beſt of our ſelves, we have more reaſon to be afraid, then to be comforted. As we muſt work out our ſalvation with fear and trembling: ſo we have cauſe to fear and tremble at our works.
But rather as we tranſlate, I am afraid of all my ſorrows; that is, I no ſooner endeavour to comfort my ſelf, but preſently my ſorrows throng about me, they appear before my face, and make ſuch a gaſtly apparition, that I am afraid. Sorrows charge and aſſault me afreſh, when I am purpoſing to make an eſcape from the hands of ſorrow. When I think of leaving off my heavineſſe, or of getting out of the ſight of it, ſorrows come upon me with greater violence then before. While a priſoner is quiet and content with his reſtraint, the keeper laies no great reſtraint upon him; but if he perceive him meditating an eſcape, or attempting to break priſon, and ſet himſelf at liberty, preſently more irons are clapt upon him, and an advantage taken even to load him with chains. Such hard uſage this poor priſoner feared at the hand of his ſorrows, If I ſay, I will leave off my heavineſſe, I will throw off my bolts and fetters, and get out of theſe troubles, I am afraid of all my ſorrows; I ſhall have all the Keepers and Jailers about me, they will lay more load upon me, and watch me more ſtrictly then before: You tell me I am in love with my ſorrows, but the truth is, fears of ſorrow incompaſſe me round about, I am afraid of all my ſorrows.
Note hence: Firſt, this generall truth,
That affliction is the matter of fear.
Naturall fear ariſes from the apprehenſion of ſome approaching evil; and as fear grows more boiſterous and inordinate, ſo it repreſents us with ſadder (though but ſuppoſed) evils.
Secondly, Obſerve, A godly man may be much oppreſt with the fear of afflictions.
When I would comfort my ſelf, I am afraid of all my ſorrows: It is terrible to me to think that they ſtill encreaſe upon me, and that whileſt I hope to eſcape, I am more enſnared. Chriſt himſelf, when he was in our nature, and clothed with our fleſh, was afraid of all his ſorrows: he was a man of ſorrows, and he was afraid of his ſorrows too, Matth. 26.38. He ſaid, My ſoul is exceeding ſorrowfull even unto death; and he offered up praiers and ſupplications with ſtrong cries and tears unto him that was able to ſave him from death, and was heard in that he feared (Heb. 5.) His were extraordinary ſorrows indeed, ſuch as no creature ever felt or taſted. The Cup of ſorrow which he drank was mixed and tempered with all our ſorrows, and with the cauſe of them, our ſins. This was it he feared, being in our nature; though as that nature was hypoſtatically united unto the divine nature, it had infinitely more power to bear all thoſe ſorrows, then we have in our nature to bear the leaſt ſorrow. Now, if Chriſt himſelf in our fleſh was afraid of his ſorrows, which yet he knew he ſhould overcome, how much more may the fear of ſorrows overcome us, while we are in the fleſh?
Laſtly, Obſerve, That the fear of afflictions aſſaults and oppreſſes ſome moſt, when they ſet themſelves moſt to conquer and overcome them.
I, ſaith Job, would comfort myſelf, but I am afraid of all my ſorrows; I fear they will be doubled and trebled upon me, therefore I had rather ſit ſtill, then, by ſtriving to unlooſe, ſtraiten the cords of my affliction faſter upon me. The next clauſe ſeems to hint this as a reaſon, why his ſorrows hung ſo cloſe upon him.
I know that thou wilt not hold me innocent.
But how did Job know this? As God ſaid to Adam (Gen. 3.11.) Who told thee that thou waſt naked? So I may ſay to Job, Who told thee that God would not hold thee innocent? Or, where hadſt thou this aſſurance of thy condemnation? The Saints may know, or be aſſured that God will pardon them; but a wicked man cannot know, or be aſſured that God will not. This knowledge of Job was but a ſuſpition, or at the moſt a conjecture. And the giving out of this conjecture was but the language of his fear, his faith could ſay no ſuch thing, for God had no where ſaid it, The beſt men ſpeak ſometime from their worſer part. Their graces may be ſilent a while, and leave corruption to have all the talk. When the fleſh is under great pain, the ſpirit is hindered from acting its part, and then ſenſe gets the maſtery over faith. Had it not been upon ſuch a diſadvantage, Job had never offended with his tongue, by ſaying he knew what he could not know.
I know that thou wilt not hold me înnocent.foreign à radice foreign
The word which we tranſlate innocent, commeth from a root which ſignifieth pure and clean,purus, mundus, per Metaphorae innocent inſous. and in the verb to cleanſe and make pure: And becauſe innocency is the purity or cleanneſſe of a perſon, therefore the ſame word ſignifies to cleanſe, and to hold or make innocent: In which ſenſe it is uſed frequently, Exo. 20.2. Thou wilt not hold him guiltleſſe (or innocent) that taketh thy Name in vain. The counſell that David gave upon his deathbed unto Solomon concerning Joab, was, Therefore hold thou him not innocent, or guiltleſſe (1 King. 2.9.) that is, let the bloud which he hath ſhed be upon him, let his honour and his name continue ſtained and blemiſhed in thy thoughts and judgement, Hold him not innocent.
Here the Queſtion is, To what antecedent we are to referre the relative, Thou? I know that thou wilt not hold me innocent; Thou, who?
There are two opinions about it. Some referre it to God, and ſome to Bilaad, to whom Job maketh anſwer in this place.
They that refer it unto God, make out the ſenſe thus. Either, firſt, taking the word properly for cleanſing and healing the ſores and wounds which were upon his body;Adverſus illud quod amici ſtatuunt, probos, videlicet etiam caſtigatos nunquam ſuccidi, hoc pro certo ſtatuam, ô Deus, nunquam eſſe me ab iſtis quibus totus ſcateo foediſſimis ulceribus ac vermibu… repurgandum. Bez Novi quod non ſis me liberum dimiſsurus. Coc. I know thou wilt not cleanſe my body from this filthineſſe, from theſe diſeaſes that now anoy me: And ſo it is an anſwer to the words of Bildad, telling Job, that in caſe he ſought unto God, and humbled himſelf before him, he would awaken for him, and remove thoſe judgements. No, ſaith Job, when I think of eaſe and deliverance, all my fears return upon me, and I know God will not yet cleanſe, eaſe or deliver me from them.
Again, Taking it tropically (as we render it) for a judiciall cleanſing or purification; ſo, Thou wilt not hold me innocent, is as much as this, Lord, ſuch ſorrows and troubles are upon me, that I fear thou wilt not declare, or pronounce, or give teſtimony concerning me to the world, that I am an innocent perſon. Becauſe the ſores and troubles upon him, were as an evidence againſt him in the judgement of his friends, that he was a wicked perſon, therefore (ſaith he) Lord, I am afraid, Thou wilt not hold me, that is, Thou wilt not declare me to be innocent by taking away theſe evils,Non mundabis, i. e. purum, juſtum, vel etiam innocentem non declarabis. that ſo this opinion of my friends concerning me may be removed or confuted.
From this ſenſe note:
Firſt, That even a godly man in deep afflictions may have miſgiving thoughts of God.
The ſoul miſgives ſometimes about the pardon of ſinne, and is even ſwallowed up with deſpair, concluding, I know God will not hold me innocent; he will not be reconciled unto me, or blot out my tranſgreſſion.
But eſpecially (which is rather the minde of Job) the ſoul miſgives about releaſe from puniſhment. Some being hamper'd in the bands of affliction, conclude, God will never let them looſe, or ſet them at liberty again. Such a concluſion Davids unbelief made againſt himſelf, I ſhall one day periſh by the hand of Saul (1 Sam. 27.1.) When Jonah was caſt into the deep, in the midſt of the ſeas, when the flouds compaſſed him, and all the billows and waves paſſed over him, then he ſaid (Chap. 2.4.) I am caſt out of the ſight of thine eyes. Indeed Jonah began to recover quickly, his next words being a breath of faith, Yet I will look again toward thy holy Temple.
Secondly, Obſerve, That untill fear of guilt be removed, fear of trouble will not remove.
Job was not very clear about the pardon of his ſinnes, ſomewhat ſtuck upon his ſpirit, while he was under the clouds and darkneſſe of this temptation; therefore, ſaith he, I am afraid of all my ſorrows. Till the ſoul is ſetled in the matter of pardon, or freedome from guilt, it can never be ſetled about freedome from puniſhment. Hence the Apoſtle (Heb. 2.10, 15.) ſpeaking of the Saints before the comming of Chriſt, cals Chriſt, the Captain of our ſalvation, and aſſures us, he took fleſh, that through death, he might deſtroy him that had the power of death, that is, the devil, and deliver thoſe who through fear of death, were all their life time ſubject unto bondage. The language is very near this of the Text, I am afraid of all my ſorrows. As Job was in bondage under his afflictions through the fear of his returning ſorrows: So, they were all their life time ſubject unto bondage through the fear of approaching death. All the Saints before the comming of Chriſt, were under ſuch a bondage, for the Apoſtle ſpeaks as of a generall ſtate, That he might deliver thoſe, who through the fear of death, were all their life time ſubject unto bondage. The reaſon hereof, was, becauſe they had not ſo manifeſt and convincing a light concerning the pardon of ſinne, the freeneſſe of grace, and the abundance of that mercy which was brought in afterwards, and revealed by Jeſus Chriſt, when he actually made our atonement by the bloud of his croſſe: For howſoever it is undeniable, that the faithfull under the old Teſtament, had knowledge of that ſatisfaction which was to be made by the Mediatour for the removing of ſinne, and the taking away of guilt (every ſacrifice ſpake this, ſhewing that there was an atonement to be made by ſome other bloud, which the bloud of the ſacrifice typified) yet notwithſtanding there was not a clearing and a quieting of their hearts, becauſe Chriſt (though in the promiſe ſlain from the beginning of the world) was not actually ſlain, nor offered up for ſinners. The Apoſtle (Heb. 10.1, 2.) argues upon the ſame point, That the Law, with thoſe Sacrifices, could not make the commers thereunto perfect, that is, it could not aſſure the heart that ſinne was taken away, for if it could, then (ſaith he) the ſacrifices ſhould not have needed to be offered up ſo often. What needed any repetition, ſeeing they who were once ſo purged ſhould have had no more conſcience of ſinne, that is, ſinne ſhould never have troubled and vexed their conſciences any more? But now Chriſt by one offering hath for ever perfected them that are ſanctified (verſ. 14.) that is, he hath made a perfect ſatisfaction for them; and compleated the peace of their conſciences. So then, while there remaineth any ſcruple about ſinne, fears of evil will hang upon the ſpirit. And we finde that the old Saints were very fearfull of outward afflictions, becauſe they had as it were a reliſh or taſte of the disfavour and diſpleaſure of God in them. And in proportion as any of them had more or leſſe of free grace appearing to them, ſo they were more or leſſe enthralled with theſe fears. We may obſerve thorow out the old Teſtament, that there was not ſuch a ſpirit of rejoycing in ſufferings and afflictions, as we finde breakings forth in the new. Paul never ſaith, I am afraid of all my ſorrows; No, he ſaith, As ſorrowfull, yet alwaies rejoycing. You never hear him complain of his afflictions. He indeed complains of his corruptions, O miſerable man that I am, who ſhall deliver me from this body of death! But he never ſaid, O miſerable man, how am I afflicted, I am in deaths often, who ſhall deliver me from this death of the body! We finde the Saints under the Goſpel clothed with a ſpirit of exultation and rejoycing, of which we hear little, if any thing at all under the Law: The want of which we are to aſcribe to their want of a clear light about the removing of guilt, and the pardon of ſin, I know thou wilt not hold me innocent.
Thirdly, Obſerve, That God often deals with his beſt ſervants, in regard of outward troubles, as if they were guilty.
I know thou wilt not hold me innocent; that is, thou wilt not deal with me as with an innocent perſon. As the Lord dealt with his Son, ſo he deals with his ſervants. God the Father dealt with Jeſus Chriſt as with a guilty perſon (Iſa. 53.9, 12.) He was numbred among tranſgreſſours, and made his grave with the wicked. The Lord reckoned him as a ſinner, while he was ſatisfying his juſtice for ſinne, and making an atonement for ſinners. Job is no where called a type of Chriſt, but he was like him, and their parallel might be drawn in many things, eſpecially in this, that both were numbred with the wicked, and in that both were uſed, as if they had been guilty. The diſpenſations of God to his own beloved Sonne once did, and to his faithfull ſervants often doe look like thoſe to the greateſt tranſgreſſours. His Son was handled, ſo that he might redeem ſinners; his ſervants are ſo handled, ſometimes to prevent, often to purge them from ſin, ſometimes to try their graces, alwaies to make them fitter veſſels for glory. Though we cannot make any earnings toward glory by the weightieſt afflictions, yet theſe light afflictions, which are but for a moment, work for us a farre more exceeding and eternall weight of glory.
I ſhall paſſe from this reference of the word, Thou, when I have briefly vindicated the text from the corruptions of ſome Papiſts,Bellarm. l. 5. de juſtif. cap. 5. who urge it to prove the uncertainty of our juſtification▪ Job (ſay they) doubted whether God would declare him juſt or no. I anſwer, Juſtified perſons may have doubts, yet that doth not argue the uncertainty of juſtification. Juſtification is a ſure act in it ſelf, and we may be ſure of it, though ſome are unſetled about it. This Scripture gives no ſhelter, much leſſe ſupport to that doctrine of doubting. The Vulgar reading, groſſely varying from the originall, is all the ſhadow it hath in this place. For as that Tranſlatour miſtakes the former clauſe, which he renders, I am afraid of all my works: So this later, which he renders,Sciens quod non parceres delinquenti. Vulg. Knowing that thou wilt not pardon or spare him that offendeth. He that ſeeks to be juſtified by his works, ſhall not want fears about his juſtification: And if this be a truth, which their tranſlation ſeems to hold forth, that God will not pardon him that offendeth, the beſt and holieſt men in the world have reaſon, not only to fear whether they are juſtified, but to reſolve they can never be juſtified in his ſight. If every man that ſinneth muſt doubt of the pardon of ſinne, all men muſt doubt. In that common acception of the word offend, it is falſe, that God will not pardon him that offends: whom ſhould he pardon but ſuch as offend? They who are above ſin, are above pardon. Job never thought God would not pardon him, becauſe he had ſinned, it being one of the royall titles of God, The God pardoning iniquity, tranſgreſſion and ſinne. But if we take ſinning or offending in a ſtricter ſenſe, as it imports a man obſtinate and ſtill engaged with delight to ſin (in which ſenſe the next title of the Lords great name, after, Forgiving iniquity, tranſgreſſion and ſinne, is to be underſtood, And that will by no means clear the guilty (Exod. 34.7.) The Hebrew is, And that clearing will not clear. We ſupply the word guilty; which the Chaldee well explains by this periphraſis, Him that will not convert, or turn to the Lord) ſuch offenders the Lord will not pardon. But to ſay, that the Lord will not ſpare and pardon ſuch guilty perſons, ſuch delinquents as will not return unto him, but go on to adde one wickedneſſe to another, is no deniall of the Saints aſſurance of pardon, they being already turned and converted to the Lord. So much for that clauſe, as the antecedent referres unto God, I know thou wilt not hold me innocent.
But rather take the antecedent to be Bildad. I know, Thou Bildad, wilt not hold me innocent; as if Job had ſaid, When I think of comforting my ſelf, my wounds bleed afreſh, and my ſorrows preſent themſelves to my thoughts again, by the ſight of which I am aſſured I ſhall not be judged innocent by thee, but rather more wicked, as my ſorrows appear to be more; In vanum laeborabo ut oſtendam tibi afflictum ſimul & innocentem me eſſe poſſe Bol.for ſeeing thou art reſolved to conclude the multitude of my ſins from the multitude of my ſuffering, in vain ſhall I labor to ſhew and approve my ſelf as an innocent perſon before thee, when as I ſhall ſtill be an afflicted perſon before thee: I know th…u canſt not hold me innocent, while abiding afflictions lead thy judgement to conclude that a man is wicked. How ſhall I being in trouble gain any credit of integrity, in thy opinion; ſo long as outward troubles render me a hypocrite in thy opinion?
I ſhall note only this from it, He that judgeth of a mans innocency by his outward estate; may for ever condemn an innocent. Bildad judged ſo of Job, this cauſed Job to ſay, I know thou wilt not hold me innocent, or think me good, ſeeing evils are ſtill upon me, and are like to continue upon me ſtill. Iudge not according to appearance, but judge righteous judgement, is the rule of Chriſt (Ioh. 7.24.) as if they could hardly judge what is right, who judge by what appears. We muſt not judge of things till they appear; nor may we judge of perſons by their appearance. As oftentimes in holineſſe, ſo ſometime in ſinfullneſſe, men are not what they ſeem to be. All is not gold that gliſters, and ſome gold doth not gliſter: Many are not that in holineſſe, which they ſeem to be by their actings toward God, and ſome are not in ſinfulneſſe, what they ſeem to be by Gods acting toward them. It is eaſier to do good, then to be good; and uſually they who are good ſuffer that which is evil.
Verſe 29. If I be wicked, Why then labour I in vain?
Theſe words may be connected with either of the interpretations given upon the former verſe, I know, thou (O God) or thou (O Bildad) wilt not hold me innocent. Now then, If I be wicked, &c.
The originall word hath been heretofore opened. Only note, that the Hebrew is abſolute, and not by way of ſuppoſition,foreign Ego impius. plainly thus, I am wicked, or, I ſhall he accounted wicked, Why therefore labour I in vain? Or, now therefore I labour in vain. When Job ſaith, I am wicked, it is not as if he gave the cauſe, and aſſented to his friends, Ye have had an ill opinion of me all this while,Impius hoc loco non qui ſit, ſed qui ut improbus tractet…r vel qui impius videatur, & liquet Iobum ſuis amicis Impium fuiſſe viſum ut qui in h c Chriſtum praeferret, qui cum imp js reputatus fuit Fr. Joh. foreign now I begin to have as ill an opinion of my ſelf, I am wicked. No, he means it only thus, I am handled or accounted as a wicked man, I am wicked, in your thoughts, and the providence of God ſeems to give you occaſion of thinking ſo, ye look upon me, as if I were a wicked man, and I look like one, Why then labour I in vain?
Why labour I in vain?
The word ſignifies hardeſt labour; why doe I travell ſo painfully to vindicate my ſelf, and to ſtand fair in your eyes? It is labouring with toil, or moiling labour, anſwerable to that Greek word (foreign) which ſignifies ſore and extreme labour. It is too much to beſtow any labour in vain (that is,Laboravit, defatigatus fuit, Graeco foreign reſpondet, & notat ex labore ſummam moleſtiam foreign pro foreign. Aquil. without fruit or ſucceſſe) much more to beſtow hard and ſore labour.
But what was this ſore, hard and painfull labour? He means all thoſe labours which he beſtowed, either to extricate himſelf from his ſufferings, or to clear himſelf from their prejudice of his ſinfulneſſe, becauſe he ſuffered, as if he had ſaid in particulars.
Why doe I labour in Apologies to excuſe my ſelf? Or in arguments, defend my cauſe? Why doe I labour in praier to deprecate theſe troubles, and get out of the bands of my afflictions? Pleading for our ſelves with men, is hard labour, but eſpecially pleading for our ſelves with God. Prayer is ſtrong labour, therefore it is called wreſtling: Bildad adviſed Job to pray unto God, in the 8th Chapter; here Job ſeems to anſwer, Why labour I in prayer; and in ſeeking unto God, ſeeing all's in vain, and loſt labour? to what end ſhould I labour in any of theſe duties, for I am wicked (in the opinion of man) or if I be wicked, in the ſight of God, or ſeeing God hath caſt me into ſuch a condition, as appearingly and viſibly caſts me among the wicked.
For the better underſtanding of this, we may conſider the words, as an argument by way of Dilemma, If I be wicked, Why then labour I in vain? If I waſh my ſelf with ſnow-water, &c. As if he had ſaid, Either I am wicked, or I am clean and pure; If I am wicked (as you ſay I am) I deſerve more puniſhment, then I labour in vain to be eaſed of this. If I am pure and clean, as waſhed with ſnow-water, what will the iſſue be? God will yet caſt me into the ditch of affliction; ſo that I am between two wals hemmed in on both ſides: Wickedneſſe would certainly ruine me, and my righteouſneſſe will not deliver me, Why therefore doe ye feed me with vain hopes that I ſhould be delivered, if I were righteous! So Bildad aſſured him in the former Chapter.
Si vitae praeter itae laboribu… & pietatis ſtudio ſanctitatem non comparavi, ne que coram Deo juſtus babeor, certè labor meus inanis ſuit. Aquin.More particularly, If I am wicked, Why then labour I in vain?
Firſt, Some interpret his words as a conteſt with God; Thus; if by my ſtudy of holineſſe, and care to walk circumſpectly in thy waies, I have not yet gained the reputation of holineſſe; If I cannot yet paſſe in thy account for a godly man, ſurely I ſhall ſtill labour in vain about that point, as hitherto I have done.
But ſecondly (for I lay this aſide) Others thus, If I am wicked, it is a vain thing for me to ſeek the Lord, as you adviſe me. Why will you put me upon a buſineſſe which will be fruitleſſe and without ſucceſſe? It was the word of God in Jobs time, though no Scripture,Si autem & ſic impius ſum fruſtra laboravi, i. e. ſi impius ſum, ut vos de me dicitis. Vul. That God heareth not ſinners: Not ſuch ſinners as Jobs friends challenged him to be. So Job ſeems to compare their opinion of him, and counſell given him thus together; your opinion of me is, that I am a wicked man; your counſell to me is, that I ſhould ſeek unto God: Surely, your opinion of me, and your counſel to me can never agree, for if I am wicked (as you hold me to be) I labour in vain, while I obey your counſell.
There is a ſenſe, wherein it is in vain for a wicked man to ſeek unto God, and a ſenſe wherein it is not in vain for a wicked man to ſeek unto God: we muſt diſtinguiſh of this interpretation.
If a man be wicked, it is in vain for him to ſeek unto God, while he loveth wickedneſſe and delighteth in it. Pſal. 66.2 If I regard iniquity in my heart, the Lord will not hear my praier. He that is ſo wicked as to love wickedneſſe, praies in vain, faſts and humbles his ſoul in vain. The ſacrifice of the wicked is an abomination to the Lord, that is, the Lord abominates his ſacrifice, but, The prayer of the upright is his delight. Solomon deſcribes an hypocrite in the former words: he is one that will pray and offer ſacrifice, and yet puts the ſtumbling block of his iniquity before his face (Ezek. 14.4.) So they (Jer. 7.4.) cried, The temple of the Lord, the Temple of the Lord are theſe; The Prophet diſcovers, who theſe zealous Templers were, verſ. 9. Will ye ſteal, murder, and commit adultery, and ſwear falſly, and then come and ſtand in this houſe, which is called by my Name, and ſay, We are delivered to doe all theſe abominations? Some mingle prayer and faſting with ſtealing and murdering: ſuch praying and faſting, are as unacceptable to God, as ſtealing and murdering are: Such labouring to pleaſe the Lord, is diſpleaſing to the Lord. What haſt thou to doe (ſaith God to the wicked) to take my Covenant into thy mouth (Pſal. 50.16.) Doth God ſay to the wicked, What haſt thou to doe with my Covenant? For whom is the Covenant made, but for the wicked? If men were not wicked or ſinfull, what needed there a Covenant of grace? The Covenant is for the wicked. And the Covenant brings grace enough to pardon thoſe who are moſt wicked; why then doth the Lord ſay to the wicked, What haſt thou to doe to take my Covenant into thy mouth? Obſerve what follows, and his meaning is expounded, Seeing thou hateſt to be reformed; As if God had ſaid, Thou wicked man, who protecteſt thy ſinne, and holdeſt it cloſe, refuſing to return, and hating to reform; what haſt thou to doe to meddle with my Covenant? Lay off thy defiled hands. He that is reſolved to hold his ſinne, takes hold of the Covenant in vain, or rather he lets it goe, while he ſeems to hold it. Woe unto thoſe who ſue for mercy, while they neglect duty. Thus a wicked man labours in vain.
But there is a ſenſe in which a wicked man doth not labour in vain, how wicked ſoever he is. What elſe means the Prophets invitation (Iſa. 55.5.) Let the wicked forſake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. Let him forſake his waies, and then no matter what his waies have been, let him return to the Lord, and then his former departures ſhall not hinder acceptance. Chriſt died for the ungodly, Ro. 5.6. & God juſtifieth the ungodly Ro. 4.5. It is not in vain for an ungodly man to come to God indeed, and when he doth, he ceaſes to be ungodly. They draw nigh only with their lips, whoſe hearts are not changed, and they draw nigh in vain. As God hath not ſaid to the ſeed of Iacob (reall Saints) Seek ye me in vain. So he hath not ſaid in vain to wicked men, Seek ye my face. For with the word which bids them ſeek, he gives them power to ſeek, and the mercy they ſeek for. The grace of God prevents us, that we may ſeek him, and bleſſes us when we doe ſeek him. If all who are wicked labour in vain, then all had laboured in vain, foraſmuch as all vvere wicked.
Thirdly, You may take the meaning of it thus, If I am wicked; that is,Si adhuc mecū agit Deus tanquam cum impto, quo…ſum fruſtra laborē? Philip. Haec ſunt verba hominis à Deo derelicti. Vatabl. if I am reputed by men, and ſtill afflicted by God, as a wicked man, then why ſhould I labour in vain, or trouble my ſelf any further to ſo little purpoſe? If this ſenſe may be admitted, 'tis a paſſionate ſpeech proceeding from impatience and diſtemper of ſpirit: Much like that of David, and very near it in words, Pſal. 73.13. Verily I have cleanſed my heart in vain, and waſhed my hands in innocency, for all the day long have I been plagued, and chaſtened every morning. Davids afflictions wrought as hard concluſions in him, as Iobs did, Grace acts and ſpeaks ever like it ſelf, but a gracious man doth not. David ſhewed there was vanity and remainders of defilement in his heart, by ſaying, I have cleanſed my heart in vain. Mr Broughton renders to this ſenſe, I ſhall be holden as wicked, now why doe I labour in vain? Hence obſerve,
That where hope faileth, endeavour faileth too.
I have no hope, ſaith Job, to get out of theſe afflictions, which fall upon wicked men, or to get one ſtep beyond a wicked man in your reputation, my labour is in vain, why then doe I labour? When the heart ſinks, the hands hang down. Where the one gives over believing, and hoping, the other give over acting and working. Hence the afflicted are called upon by the Apoſtle, to lift up the hands that hang down, and the feeble knees (Heb. 12.12.) Hands and knees are the inſtruments of action and motion; and the hanging down of theſe imports both retarded or ſtopt; Thoſe afflicted Hebrews ſaw little or no hope of deliverance, therefore they gave over endeavouring and moving after deliverance.
Laſtly, Taking the words (as in the originall) abſolutely, without any ſuppoſition, I am wicked, Why then labour I in vain? As if he had ſaid, I am wicked, not only in the opinion of men, but I acknowledge my ſelf to be wicked indeed, In vanum laborarem, ſi coram Deo juſtificare me tentarem, ut falſo me hec velle praeſupponis.conſidered with the moſt holy God; and then his ſenſe is, Lord, if thou art pleaſed to goe this way to vvork vvith me, to ſet the rigour of thy juſtice a work, to finde out my ſinne, and to judge me according to vvhat thou findeſt, then in vain doe I ſeek to comfort my ſelf, for in thy ſight no fleſh can be juſtified, I (as vvell as others) am wicked. In vvhichwhich acknowledgement he ſeems to meet vvith, and confute that ſuppoſition of Bildad, Chap. 8.6. If thou wert pure; Pure, ſaith Job, alas, I can never be pure before God. When the Lord examines my purity, he vvill finde it impurity. You tell me, if I vvere pure, the Lord vvould awaken for me, I ſhall never be pure in your ſenſe, I am as pure as ever I ſhall be, that is, I am impure, and ſhall be at my beſt: vvhichwhich ſenſe falleth in directly with the two verſes following, Though I waſh my ſelf with ſnow-water, and make my hands never ſo clean, yet thou wilt plunge me in the ditch, and mine own clothes ſhall abhorre me. Taking up that interpretation, I ſhall connect it with theſe two verſes, and open them in order.
Verſe 30. If I waſh my ſelf with ſnow-water, and make my hands never ſo clean;
Waſhing is an act proper to the cleanſing of the body,In lege multae erant purificationes, quas Deus ſortè inſtituit ut populum aliarum gentiū, talibus ceremoniis aſsuetum facilius adduceret ad cultum veram, Pined. or of bodily things; and in Scripture-ſtory we finde travellers had water provided for them at their journeys end, to refreſh and cool their bodies. Theſe were civil waſhings. But beſides theſe we finde many ceremoniall waſhings of the body, or bodily things, which implied the removing and taking away of ſinne, and ſo were a token of internall purification. Therefore the Apoſtle (Heb. 9.10.) deſcribing the Jewiſh worſhip, and ſhewing the ſeverall parts of it, ſaith, It ſtood (we ſupply that word, but it ſutes the text well; for the ſubſtantials, the pillars upon which their worſhip ſtood, were ſhadows, conſiſting) in meats and drinks, and divers waſhings. In alluſion to which the Lord promiſes (Ezek. 36.25.) I will sprinkle you with clean water: And the Apoſtle Peter ſpeaks of the ſprinkling of the bloud of Chriſt (1 Pet. 1.2.) And Paul of the laver of regeneration, Tit. 3.5. The Saints who came out of great tribulation, are ſaid to have waſhed their robes, and made them white in the blood of the lamb (Revel. 7.14.) Sanctification, which is cleanſing from the filth of ſinne, and juſtification, which is cleanſing from the guilt of ſinne, are ſet forth by waſhing, 1 Cor. 6.9. But ye are waſhed. Thus the Prophet counſels the polluted Jews (Iſa. 1.16.) Waſh you, make you clean; which he expounds by a morall duty in the next words, Put away the evil of your doings from before mine eyes, ceaſe to doe evil, Antiquèſſimum ſuit uti balneo aut corporis ablutione, ad detergendas animi ſordes. Ab nimium faciles, qui triſtia crimina caedis, Fluminea …olli poſſe putatis aqua.learn to doe well. It was uſuall among the Heathen to waſh, as a ſign of purification, eſpecially before they went to worſhip their gods, or after they had defiled themſelves with ſome greivous crime. One of the Poets gives them a reproof, O ye who are ſo credulous, or eaſie of belief, to thinke that the bloody ſinne of murthering the bodies of other men, can be taken away by waſhing your own bodies. aRomani no…uerunt parricidas nudos (ſed in culeum inſutos) influmen abjicere, ne cum delati eſſe…t in mare, ipſum polluer…nt, quo caetera quae violata ſunt, expiari putantur. Cic. in Ora…. pro R ſc.They had a great opinion of a cleanſing vertue in the ſea, to which ſome thinke the Prophet Micah alludes (Chap. 7.19. He will caſt all their ſinnes into the depths of the ſea. b…hriſtianus lotus oret. Tert. de orat. c. 10. Clem. l. 8. Conſt. c 88. Aliqui ex latinis legunt aquis vivis, non aquis nivis. Pined.The ancient Chriſtians, uſing to waſh before they praied, ſhewed a little touch at leaſt of Judaiſme, or of their old Gentiliſme. Some have given this for one reaſon, why the Lord appointed ſo many waſhings among his people, that the Heathens might be the eaſier gained to the religion of the Jews, when they found ſomewhat ſymbolizing with their cuſtomes among them: which, if it were ſo, yet it cannot bear out thoſe, who have mixed Chriſtian worſhip with Heatheniſh obſervations, thereby to facilitate their converſion. But doubtleſſe Job had reference to thoſe rites either of the Jews or Gentiles, when he ſaid, Though I waſh my ſelf with ſnow-water.
Why with ſnow-water? That is (ſay ſome) with the moſt pure water▪ with the cleareſt ſpringing fountain water, or in the moſt cryſtall ſtreams, not in the water of melted ſnow, but in water like ſnow for purity and orient clearneſſe.
Others, Conceive it an alluſion to that peculiar rite in thoſe times, when they took ſnow-water to waſh with, rather then ſpring or river water, becauſe that came from the heavens, not from the earth here below; and was therefore (in their opinion) more excellent in it's nature, becauſe it had a more excellent originall.
Thirdly, Job is thought to ſpecifie ſnow-water, becauſe in thoſe Countreys the fountain or river-water was not pure, and therefore they preſerved ſnow, and took that water to waſh and cleanſe with. As the cuſtom ſtill is in thoſe places where good water is a rare commodity.
Or laſtly, He may ſay, If I waſh in ſnow-water, becauſe he would expreſſe the cleaneſt waſhing, ſuch as makes the body look like ſnow, white and pure. White as ſnow is a proverbiall (Iſa. 1.18.) for the moſt reſplendent whiteneſſe.In Scriptura talibus aliquis dicitur lotus, qualtum reſerre videtur ſimilitudinem. Sanct. And we finde in Scripture, a thing is ſaid to be waſhed vvith that, the likeneſſe of vvhichwhich after waſhing it repreſents: Thus the Church glories in Chriſt, That his eyes were as the eyes of a Dove by the rivers of water waſhed with milk (Cant. 5.12.) that is, his eyes were white as milk, after waſhing. So here, Though I waſh my ſelf with ſnow-water, that is, though I waſh my ſelf, till I become as white and as pure as ſnow, &c. We read a like phraſe (Pſal. 51.9.) Purge me with hyſop, and I ſhall be clean, in alluſion to the Leviticall law, which appointed the Prieſt to ſprinkle both things and perſons with a bunch of hyſop (Levit. 14. Numb. 19.) So the Chaldee paraphraſe expounds the Pſalm, Cleanſe me, as the Priest sprinkling with hyſop cleanſed the people. Though I waſh my ſelf with ſnow-water, And make my hands never ſo clean.
The Hebrew text is very emphaticall, Though I waſh mine hands in purity; which ſome expreſſe by that which is the inſtrument of purifying the hands, Though I waſh my hands with ſope; So M. Broughton, Though I waſh my hands with waſh-bals, to make my hands clean and ſweet. We tranſlate, though not to the letter of the Hebrew, yet to the ſenſe, Though I waſh my hands never ſo clean, yet, &c.
As the former expreſſion referreth to internall holineſſe: ſo this later to externall. The hands in Scripture note our outward works. Hands are the executive part, the inſtruments of action Your hands are full of bloud, Iſa. 1. that is, your actions are cruell and bloudy: there is not only bloud in your hearts, but in your hands too (Pſal. 26.6.) I will waſh mine hands in innocency, ſo will I compaſſe thine altar, that is, I will make all my outward converſation pure and holy. The Lord hath rewarded me according to the purity of my hands, (Pſal. 18.20.) Again (Pſal. 73.13.) I have, in vain, waſhed my hands in innocency, that is, I have lived innocently in vain. The Apoſtle Iames cals for the holineſſe of the outward man in the ſame language, Cleanſe your hands, ye ſinners, and purifie your hearts, ye double-minded, Chap. 4.8.
Beſides, It was uſuall to waſh the hands, as an emblem or token of innocency, and freedom from guilt. The law of Moſes appointed, in caſe a man were ſlain, no man knowing how, that the Elders of the neereſt City, ſhould waſh their hands over the Heifer that was offered in Sacrifice, ſaying, Our hands have not ſhed this bloud, neither have our eyes ſeen it, Deut. 21.6, 7. So Pilate, when he would make it viſible unto all the world (as he thought) that he was free from the bloud of Chriſt, called for a baſin of water to waſh his hands: all the water in the Ocean could not waſh Pilates conſcience from the guilt of Chriſts bloud, yet he called for a baſin of water, and waſhed his hands, ſaying, I am free from the bloud of this juſt perſon, Scio quod quantumvis diligentiſſime vitae candorem & morum integritatem comparare ſtudeam, tamen non ideo dolorum & paenarum expers ſim. Pined.ſee ye to it. So then, the meaning of Job is, Though I be clean within and clean without, though my heart be as clean, as waſhing can make my hands, though (as the Apoſtle taught long after) I lift up pure hands in prayer, without wrath and doubting, yet
Verſe 31. Thou ſhalt plunge me in the ditch, and mine own clothes ſhall abhor me.
The word which we tranſlate plunge, ſignifies a dipping or immerſion,foreign Tinxit, intinxit ita lavit ut res non mundetur, ſed tantum attingant humorem. rather to die or ſtain, then to cleanſe, Ezek. 23.15.
There are two interpretations of theſe words, Thou ſhalt plunge me in the ditch.
They may be underſtood either, firſt thus, that, God would adjudge him ſinfull, notwithſtanding all his purifyings: and ſo it anſwereth the expreſſion of the later clauſe of the former verſe; As if he had ſaid, Though I make my ſelf as clean as clean can be, and thereupon judge my ſelf never ſo clean, yet thou maieſt account me unclean, yea the more I labour to juſtifie my ſelf in my cleanneſſe, the more unclean maieſt thou judge me to be; Yet, Thou wilt plunge me in the ditch; Futura apud Hebreos ſaepe debitum indicant.For we are to underſtand the words, Thou wilt plunge me; not as of that which the Lord would doe, but as of that which the Lord might juſtly doe. As if he had ſaid, Thou mighteſt have greater cauſe to plunge me in the ditch, when I am ſo fine and clean in mine own eyes, then before. When I think I have waſhed my ſelf as white as ſnow, thou maieſt look upon me, as drawn thorow a dirty chanell, or as wallowed in the mire. After all my cleanſing and rinſing, and purifying, thy pure eyes can eaſily ſee a ſinner in me, and diſcover that I am polluted, though I am waſhed.
This phraſe of plunging in a ditch,Phraſis hebraea eſt, qua ſamae nominíſ que nitor pollui dicitur. Bold foreign notes the greateſt defilement, it imports a man all over defiled: The Jews ſay of a man that hath loſt his credit, and is exceedingly blemiſhed in his reputation, That he is caſt in the dirt, or thrown i'th mire.
Again, The word which we tranſlate ditch, ſometimes ſignifies corruption only (Pſal. 16.10.Corruptio interitus, illas igitur ſordes intelligit, quas affert ſqualida mors, me demerges in locum putredinis, Varro l. 4 de Li…g. Lat.) Thou wilt not ſuffer thine holy One to ſee corruption. And ſecondly, it ſignifieth a pit digged and prepared, vvherein dead and corrupting carcaſes are laid (Pſal. 94.13.) Till the pit be digged for the wicked; that is, till they be deſtroied and put into the pit.
Beſides, We learn from antiquity, that they had ſpeciall pits or graves for offenders, vvho vvere ſlain by the law (as ſome ſpeak) or cut off by the hand of juſtice; who being enemies to humane ſociety while they lived, were not admitted ſocietie with the bodies of honeſt men, when they died. The Prophet Iſaiah (Chap. 14.18, 19, 20.) deſcribing the ruine and ignominious down fall of the King of Babylon, ſaith, That all the Kings of the Nations, even all of them lie in glory, every one in his own houſe (that is, in their Fathers ſepulchres) But thou art caſt out of thy grave like an abominable branch: and as the raiment of thoſe that are ſl…in, thruſt thorow with a ſword, that goe down to the ſtones of the pit. Thou ſhalt not be joined to them in buriall.
And hence, to be caſt into a ditch notes any great humbling or affliction, reproach or contumely.
We may take it here in either ſenſe, Thou wilt plunge me into filth and corruption, or ſhew me to be filthy and corrupt, though I cleanſe my ſelf; or, Thou wilt caſt me into the greateſt afflictions, notwithſtanding all my purifications. I ſhall give a note, ſuting this laſt ſenſe, at the cloſe of the whole verſe.
From the firſt, here obſerve,
They who would make themſelves moſt holy, appear moſt unholy before God. Thoughts of our own purity, render us impure. We are never ſo black before God, as when we are whitest in our own eyes. We finde the Phariſee (Luk. 18.) waſhing himſelf in ſnow-water, and making his hands very clean, he tels us that he had faſted and praied, and given alms, and paid tithes (this is to waſh our ſelves in ſnow-water, and to make our hands very clean) but the Lord plunged this Phariſee in the ditch, he caſt him for a wicked man. The poor Publican plunged himſelf in the ditch, and judged himſelf fit to be thrown into the mire; But he went home to his houſe juſtified, rather then the other. The Lord tels his people (Jer. 2.22.) Though thou waſh thee with nitre, and take thee much ſope, yet thine iniquity is marked before me. The ſpeech is of the ſame importance in the letter with this of Job; yet there the holy Ghoſt rather intends an hypocriticall waſhing,Eſt ſe excuſare, culpam a…e…are, ſimulamenta p…etatis oſten tare. by excuſing or denying our ſins; or (as ſome gloſſe that text) by ſhewing images or imaginations, fancies or forgeries of holineſſe. If thou ſhalt put thy ſelf in theſe dreſſes of holineſſe, as if thou wert waſhed with nitre, and cleanſed with much ſope, yet thou canſt not avoid mine eye, For thine iniquity is marked before me, I can ſee thy ſinne thorow all the dawbings and paintings, thorow thy deckings and coverings put upon it. Now, as God ſees iniquity thorow all the masks and coverings of hypocrites; ſo he can ſee ſpots thorow all the waſhings and cleanſings of the moſt ſincere. And if we waſh our ſelves to juſtifie our ſelves, our very waſhing is our defiling. God will not only ſee, but mark their iniquity, who thinke they can put all their iniquity out of his ſight. And ſuch ſhall be made ſo vile, that not only God, but their own clothes ſhall abhorre them, as Job expreſſes himſelf in the next words.
Mine own clothes will abhorre me.
We have the word at the eighth Chapter, verſe 14. Whoſe hope ſhall loath him, which we render, Whoſe hope ſhall be cut off. Clothes may be taken either properly or figuratively. Taken properly, the words may import, firſt, his degradation from all former dignities. I ſhall be deprived of all honour and eſtimation, and ſo the clothes which I wore in the daies of my proſperity, will ſo much unbecome me, that they will abhorre me. Or ſecondly, Taken properly, they are conceived to be a circumlocution of death.
Thou wilt plunge me in the pit, that is, I ſhall die, and mine own clothes will abhor me. The dead are ſtript; garments doe not become a dead carcaſe. M. Broughtons paraphraſe upon his own tranſlation intimates this; Mine own clothes ſhall loath me; namely, ſaith he, When I go naked to the grave, as though my clothes did loath me.
Others underſtand it figuratively, Mine own clothes ſhall abhor me, that is: Firſt, Thoſe that are my deareſt friends ſhall abhor me, Thou wilt make them flee from me, who are as near to me, as the clothes on my back.
Or ſecondly, In a figure, Mine own clothes, that is, mine own works ſhall abhorre me. Hypocrites are ſaid to come in ſheeps-clothing (Mat. 7.) that is, doing the works of thoſe who are ſincere, appearing like them in practice. And when we are warned to keep our garments (Revel. 16.15.) the meaning is, that we muſt keep faith and a good conſcience in every act of our lives.
Thirdly, It may have reſpect to lepers, whoſe clothes did abhor them, becauſe they wore ſome mark of difference upon their garments, ſhewing that they were to be ſhunned, and their company avoided.
But rather in generall, Mine own clothes ſhall abhor me, notes extreme pollution. If I juſtifie my ſelf before God,Tam ſqualidus ero ut ea quibus nullus eſt ſe…ſu…, tantum ſqualorem ſentiri & abominari videantur. I ſhall be ſo unclean, that my clothes will be loth to touch me. We ſay of one that is very filthy, A man would not touch him with a pair of tongs. And it is uſuall in Scripture (to give you that rule for the underſtanding of this, and other the like forms of ſpeaking) when a matter is ſpoken of in a way of exceſſe, that things inſenſible have ſenſe, yea reaſon and underſtanding aſcribed to them: abhorring,Ʋbi aliquarum rerum ex…eſſus eſt, dicuntur aliquando in Scripturis ſentire inſenſibilia. Sanct. is an act beyond ſenſe, it hath a mixture of reaſon and underſtanding; now to note his exceeding lothſomeneſſe to God and man, who attempts to juſtifie himſelf before God, the text ſaith, His clothes (which have neither life nor ſenſe) ſhall abhor him. When the Phariſees, envying the acclamations which the multitude of Chriſts Diſciples gave him at his entrance into Jeruſalem, deſired that he would rebuke and ſilence them: Chriſt anſwered, I tell you, if theſe ſhould hold their peace, the ſtones would immediately cry out, importing how juſt an occaſion there was, why his Name and glory ſhould be lifted up; Do ye think much that reaſonable men ſpeak? If theſe ſhould hold their peace, the ſtones that have neither life nor ſenſe would ſpeak. Thus (Gen. 4.10.) to note the foulneſſe of Cains ſinne, and his cruelty toward his brother, God ſaith, The earth hath opened her mouth to receive thy brothers bloud from thy hand, as if the earth had been ſenſibly affected with the cruelty of Cain towards his brother; thou wouldſt not let his bloud ſtay in his body, therefore the earth in kindneſſe opened her mouth, and took in his bloud from thy hand, and that cries up unto me. So here, I ſhall be ſo foul, that if my clothes had ſenſe, life and reaſon, and could diſpoſe of their own actings, and ſet themſelves upon what body and limbs they pleaſed,Iob ſummam foeditatem animae per ſummā foeditatem corporis indigitat. Tam foedus à judicio tuo diſcederem, ut is corpore eſt ſordidus quem veſtes ſuae horrent. Coc. Quamvis ego mundus ſum à culpa, tamen paenis at que dolorum, & aegritudinum ſordibus & ſqualore obſoleſcam. ſurely they would put themſelves off from my body, and never come on again, they would abhor me, I ſhould be as filthy before God in ſoul, as he is in body, who muſt be waſhed before he is fit to have his clothes put on him: As to be clothed with ſhame; ſo to have our clothes aſhamed of us, notes the greateſt diſhonour.
Laſtly, This caſting into the ditch, and the abhorring of his clothes, may referre to the continuance of his afflictions; though I ſhould make my ſelf never ſo pure, yet the Lord would caſt me again into the ditch of affliction, he will put me into the pit of trouble, till (like a man drawn out of the mire) Mine own clothes abhorre me, or make me an abhorring to all that ſee me. I know the Lord will make further triall of me.
Hence note,
God caſts his ſervants again and again into the miery ditch, as refiners cast gold again and again into the fiery furnace, to make them more pure.
That which defiles the outward man, may be cleanſing to the inward: And the abominable clothing of the body, may be a means to put the ſoul into the moſt handſome dreſſe.
Secondly, Obſerve, That
After purgings and cleanſings, the Lord often goes on with further chaſtenings.
Though I waſh my ſelf, &c. yet thou wilt caſt me in the ditch, and mine own clothes will abhor me. Yea, our purgings and cleanſings are ſometimes ſo far from cauſing God to take off our afflictions, that they doe but fit us for more affliction: For the Lord will not truſt an impure ſpirit, or an heart defiled under many corruptions, under great afflictions. He therefore cleanſes many, and makes them more holy, that they may be more fit to bear afflictions. No certain argument can be grounded upon this, that a man ſhall come out of affliction, becauſe he is cleanſed, for God chuſes (in ſome caſes) to afflict ſuch moſt,☞ who are moſt cleanſed. The Lord hath as much ſervice from us, while we ſuffer, as while we doe his will; paſſive obedience is higher and harder ſervice then active, and an unclean heart is of the two (though it be fit for neither) more unfit for ſuffering then for doing. Therefore Jobs friends could not groundedly affirm, that he ſhould be delivered, if he were cleanſed. Indeed if Gods thoughts were like mans thoughts, or if he were tied by ſuch rules as we, we might make ſuch concluſions; but (Job concludes) He is not a man as we are.