Exposition of Job 8-10, Commentary on Job · Chapter 10 · Verses 2-3
JOB Chap. 10. Verſ. 2, 3.
I will ſay unto God, Doe not condemn me, ſhow me wherefore thou contendeſt with me.
Is it good unto thee that thou ſhouldeſt oppreſſe? That thou ſhouldest deſpiſe the work of thine hands, and ſhine upon the counſel of the wicked?
IN the former verſe, Job reſolved to complain, in this ſecond he begins his complaint; I will ſay unto God &c. He complains to God, not againſt God. He leaves his complaint upon himſelf, but he tendereth and preſenteth it before the Lord, I will ſay unto God.
What he ſaith may be caſt into a double requeſt;
1. That God would not condemn him.
2. That he would inſtruct or convince him; as if he had ſaid,
Lord, do not uſe thy abſolute power to destroy me; Do not reject me, becauſe thou wilt? Shew me the reaſon of thy proceedings, that I may either ſit down contented with what is amiſſe in my ſtate, or reform and amend what is amiſſe in my life.
Doe not condemn me.
foreign. Noli me docere impium eſſe. Sept. Forte graviore aliqua triſtitia obrutus, impiam aliquam vocem emittam, q. d. Noli occaſionē quaerere mei lapſus.The Septuagint hath a very different rendering of this clauſe, I will ſay unto God, Do not teach me to be wicked, or to do wickedly; but is it not wickedneſſe as black as hell, to ſuppoſe that God teaches any man to be wicked? The Lord hates wickedneſſe, and can he teach it? The Lord puniſhes wickedneſſe, therefore he cannot teach it.
The minde of the Greek tranſlatours is not, that God doth formally teach any to be wicked, but that ſome learn wickedneſſe, or are enſnared in ſinne by that which God doth unto them; As if Iob had ſaid, Lord, doe not encreaſe and heap afflictions upon me: Doe not over-grieve and burden the spirit of thy poor creature, leſt he ſhould even be forced through impatience to speak unadviſedly, or doe any thing unbecommingly: Lord, do not occaſion me thorow the extremity of my afflictions to ſay or doe that which I muſt repent, and be aſhamed of. Which is alſo the ſenſe of that petition in the Lords-praier, Lead us not into temptation. Great affliction lay us open to great temptations. And as calamity is an occaſion for our graces and vertues to ſhew themſelves: So alſo for our luſts and corruptions. Some never appear ſo holy; and others, (I mean of thoſe who are really godly) never ſhew ſo much unholineſſe, as in affliction. Hence that requeſt of Agur (Prov. 30.9.) Lord, feed me with food convenient for me, leſt I be poor, and steal, and take the Name of my God in vain. Such is the meaning of the Septuagint, when they ſay, Lord, teach me not to be wicked. God teaches man to be holy, both by his word, and by his works, yet ſome of his works may occaſion the fleſh to learn wickedneſſe, and to act wickedly.
Ʋerba ſunt hominis ſe excuſantis, & quaſi praecaſtigantis liberiorem ſuam orationem. Aquin.Secondly, Theſe words may be underſtood, as a Preface; or a rhetoricall introduction to prepare the ears of the Lord to re-receive the bill of complaint, which Iob was about to put up unto him; As if he had ſaid, Lord (poſſibly) through the tediouſneſſe of my pain, and the continuance of my ſorrows, words may ſlip from me, of which I ſhall not be able to give a good account, or others make a fair conſtruction; yet, Lord, Doe not condemn: Doe not cenſure me: I speak only to excuſe my ſelf, not to accuſe thy Majeſty. I speak only in my own defence, let not what I speak be an offence to thee. Lord, I have ſo great a weight of affliction upon me, that I cannot but hope thou wilt give my words ſome grains of allowance, if they ſhould want their due weight of wiſdom and of holineſſe. As Abraham, when he was about to pray for Sodome, makes his apologies and preparatory ſpeeches unto God, Let not my Lord be angry, and I will speak, and I will speak yet this once (Gen. 18.) So here, I will speak, &c. but I will firſt ſay unto God, be not angry, Doe not condemn me, If (my infirmities prevailing over me) I ſpeak amiſſe. Lord, be not criticall with me, examine not every word ſtrictly. Strong paſſions make an unruly Oratour; and when the ſpeaker bears much, he may expect to be much borne with by his hearers. That's a ſecond. But rather,foreign Verbum condemnandi fere ſemper ad culpam pertinet. Noli me peragere reum aut ſontem pronunciare. His ſuppliciis videris me velat impium ſceleratum que palā declarare. Pin. Ne quaeſo me ita affligas ut omnes qui hoc vident, judicant me propter peccata graviſſima talia pati
Thirdly, We may take the words as a plain deprecation, Doe not condemn me; The Hebrew is litterally thus rendered, Doe not wicked me, that is, Doe not count me, or caſt me for a wicked man. But did the Lord account Iob as a wicked man? Or had Job an opinion that the Lord did account him ſo? Surely Job had good (yet humble) thoughts of himſelf, though he endured ſo many evils, yea he was perſwaded that the Lord (who laid thoſe evils on him) had good thoughts of him too: and when he ſaith, Doe not condemn me, doubtleſſe he had hopes, poſſibly he had aſſurances that the Lord had juſtified and acquitted him; why then reſolves he, I will ſay unto God, Doe not condemn me?
Firſt, We may expound him thus, Lord, Doe not that againſt me, which may give the world occaſion to condemn me; or, Lay not thy hand ſo heavily upon me, leſt they that underſtand not the reaſon of thy dealings, ſhould be occaſioned to adjudge me wicked: Though Job had a witneſſe above, and a record on high, though he knew his reputation was unblemiſhed before God in the midſt of all theſe breaches upon his family, and botches upon his body, yet he knew men would condemn him as guilty of the moſt notorious evils of ſin, when they ſaw him languiſhing under ſuch unparallel'd evils of puniſhment. This moved him to pray, Lord, do not condemn me, by making me an object of the worlds condemnation.
Again, The words (Doe not condemn me) may have this meaning, Lord,*Permitto rerū aliarum …j…cturam, ſed non poſſum non do…ene vehementer laeſam meae ſanctitatis & innocentiae exiſtimationem. Pined. Do what thou wilt with me, only doe not condemn me. His earneſt deprecation of this may carry in it a willing ſubmiſſion to any thing beſides this. And 'tis very uſuall with men to do ſo; we think we could bear any affliction but that, or better then that, which is upon us. Yet Job had great reaſon to chuſe any affliction rather then this. He might well ſay, I can (through thy grace enabling me) bear theſe or any other pains of my body, and loſſes in my eſtate, but I know not how to bear the loſſe of mine innocency, or the reproach of being thrown out of thy favour. The world, and theſe my friends will be confirmed in their miſapprehenſions of me, if thou doeſt not ſpeedily deliver me, and confute their raſh jugement by ſome eminent mercy.
Condemnation hath three things in it, which make it grievous.
Firſt, The penalty of the ſentence.
Secondly, The disfavour of the Judge.
Thirdly, The ſtain of his integrity who is condemned. To have but ſo much as a ſuſpition or jealouſie of the diſpleaſure of God, afflicts the ſpirit of a godly man, more then all his other afflictions. Though Job had a ſure intereſt in the favour of God, and was freed from the penalty of condemnation, by his union with Chriſt; yet ſometimes clouds and darkneſſe came over him, and the terrours of the Lord did fight againſt him, which cauſed thoſe ſad lamentations in the ſixth Chapter: but here he is chiefly troubled at the ſtain of his integrity in the eye of the world, who beholding his afflictions, blotted him as a wicked man, and eſteemed him forſaken of God, even utterly diſcarded, and caſt out of his ſight. Obſerve hence,
Firſt, That, Great afflictions carry a charge of wickedneſſe upon the afflicted.
Paul having eſcaped death in a wreck at ſea, could not eſcape a hard cenſure at land, when a viper was ſeen upon his hand: This man (ſay thoſe Barbarians of Melita among themſelves) is no doubt a murderer, whom though he hath eſcaped the ſea, yet vengeance ſuffereth not to live (Act. 28.4.) We finde alſo that thoſe exemplary judgements which befell the Galileans, whoſe bloud Pilate had mingled with their ſacrifices (it ſeems he cauſed them to be ſlain, while they offered ſacrifice) and thoſe upon whom the Tower of Siloe fell, left them all under a charge of higheſt wickedneſſe; elſe Chriſt had not taken it off, ſaying, Suppoſe ye that thoſe Galileans were ſinners above all the Galileans, becauſe they ſuffered ſuch things? or thoſe eighteen upon whom the Tower of Siloe fell, thinke ye that they were ſinners above all that dwelt in Jeruſalem? As if he had ſaid, I, who know your thoughts, know ye are ready to think ſo. It is a very ill, but it is a very common thing, to judge both of perſons and of cauſes by ſucceſſe. Doth a man gain and thrive in the world; here's a man ſure whom God loves, ſaith the world. Though a Jeremy can ſay, Why doth the way of the wicked proſper? He can ſee them to be wicked thorow all their proſperity; yet, how often are they accounted righteous, who proſper; and good, who enjoy good? But doth a man wither and go down the winde in the world? He's a man ſure whom God hates, ſaith the world. Man is apt to think them the worſt, who ſuffer worſt, and that they have ſinned moſt who have moſt ſorrow. The Prophet (Iſa. 53.4, 5.) fore-tels that Chriſt himſelf, While he bore our griefs, and carried our ſorrows, ſhould be eſteemed ſtricken, ſmitten of God and afflicted. Chriſt was eſteemed a great ſinner, when God gave him up to be ſmitten for ſinners; therefore he adds, but he was wounded for our tranſgreſſions, &c.
Secondly, obſerve, The displeaſure of God is more grievous to the Saints, then all other preſſures and ſorrows whatſoever.
Job ſaith not, Lord do not afflict me, do not chaſten me, lay not thine hand upon me any more, but Lord do not condemn me. It is infinitely worſe to be condemned, then to be chaſtened, yea then to be killed. Condemnation carries in it an argument of disfavour, and that makes it ſo burdenſome. As the love of God is better to us, then all the good things of this life (Pſal. 4.6.) Many will ſay, Who will ſhew us any good? This is the great query of the world: but what ſaith David, Lord, lift thou up the light of thy countenance upon us; thou haſt put gladneſſe in my heart, more than in the time that their corn and their wine encreaſed. And as the favour of God is better to us then the good things of this life, ſo then life, which is better then all earthly goods (Pſ. 63.3.) Thy loving kindeneſſe is better then life; Now, I ſay, as the love of God is better to us then the beſt things in the world, ſo the diſpleaſure of God is worſer to us then the worſt things that are in the world; all the torments and racks, all the ſickneſſes and diſtempers, all the reproaches and contempts of men have not ſo much evil in them to us, as one frown from God. Hence, as when two ſore diſeaſes (ſuppoſe the gout and the ſtone) both very painfull, yet one much exceeding, at once afflict the body, the patient forgets the leſſe: ſo it is, when inward and outward ſorrows at once ceaze upon one man, when the arrows of God are faſtned in his ſpirit, he forgets the arrow in his fleſh. The wounds of the ſpirit heal all the wounds of the fleſh; they make them, as if they were no wounds, or not worth the complaining of.
Thirdly, obſerve, To be accounted wicked, is a ſore affliction.
It is an affliction to have an ill name, though we deſerve it not, and to be accounted wicked, though we are not; it is I grant far better to be cenſured, then to be flattered. It is very ill when others count us, and worſt of all when we account our ſelves better then we are, yet it is no ſmall evil to be accounted worſe then we are, eſpecially to be accounted evil, when we are good. A wound in our honour, is not a wound to be ſleighted. It was no ſmall part of the ſufferings of Chriſt, that he was numbred with the tranſgreſſours in his death, and called Beelzebub, a friend of Publicans and ſinners, while he lived.
Fourthly, obſerve from this, Do not condemn me.
That condemnation is the adjudging of one to be wicked.
Condemnation ſuppoſeth a man guilty, and leaveth him under a penalty. As Juſtification is the adjudging and declaring of a perſon to be righteous, or the accepting of him for righteous in another, who is not righteous in himſelf; ſo condemnation is the adjudging, pronouncing and declaring of a man to be wicked, who in himſelf is wicked. That's Jobs firſt requeſt, I will ſay unto God, Do not condemn me. As if he had ſaid, Seeing thou art the God and Father of all, who call upon thee in faith, and fear thy Name; therefore in faith and filiall reverence, I beſeech thee to acquit me of my ſinne: yea, becauſe I know thou haſt acquitted me, therefore deal not with me, as if I were condemned for ſinne. Make it appear that thou art my God, either by removing theſe ſtrokes (which repreſent me to the world as thy enemy, rather then thy ſonne) or by removing the dread and terrour of them, that they may appear as exerciſes of my grace, not as revenges upon, or puniſhments of my ſinne: that while my body is pained with thy rod, my ſoul may rejoyce in thy love, and that, while I am under this croſſe, I may triumph over it. Or if thou art reſolved ſtill to detain me at this rate of ſuffering, then I have another humble ſute,
Shew me wherefore thou contendeſt with me.
That's his ſecond requeſt.
Shew me] The word ſignifies to make a matter intelligible or plain to the underſtanding; If I muſt ſtill feel theſe pains, foreign Facſcire me.then make me to underſtand them alſo: Let not the whole weight of my ſorrows lie upon my ſenſe, manifeſt them to my reaſon; the more I know of them, the better I ſhall manage and endure them.
Shew me wherefore thou contendest with me. foreign Partium eſt non judicis partes litigant non condemnant, judex condemnat, non lit…gat. Druſ.] The word which we tranſlate to contend, ſignifies properly contention between party and party, not the ſentence of the Judge. The parties to a ſute, contend, but do not condemn. The Judge condemns the Delinquent party, but he doth not contend. His office is to hear the cauſe, and upon full evidence on both ſides to paſſe his ſentence. Job ſpeaks in the ſtile of both, deſiring the Lord not to condemn him as a Judge, and to ſhew him why he contended with him, as a party. Thus the Lord is ſaid in Hoſea, to have a controverſie with the inhabitants of Iſrael (Hoſ. 4.1.) and it ſeems by another Prophet, that he had continued a long one with them, and therefore promiſed, I will not contend for ever, Iſa. 57.16.
Further, Cauſe me to know; or, Shew me wherefore thou contendeſt with me, is, as if Job had ſaid, Lord, my troubles and ſorrows are very well known, they run into every eye, they are apparent enough to the world; all ſee that thy hand is lifted up, and I feel it: Oportet omnibus notam fieri cauſam mearum aegri…udinum, nequis ex re manifeſta ad occultiorem aliā cauſam inveſtigandam temere dilaberetur. Pined.but the reaſon of it I do not underſtand, much leſſe doe they; there is a curtain drawn between the world, and the reaſon why I am troubled; yea, there is a curtain drawn between me, and the reaſon of my troubles: Now therefore, Lord, draw back the curtain, or unvail my eyes; let me ſee clearly, and let the world ſee why I am thus affl…cted; for though I know I am a ſinner, and have many failings, yet I know nothing my ſelf: I am not conſcious of any wickedneſſe, or cloſe hypocriſie, much leſſe of any prophaneneſſe or apoſtacie, which ſhould cauſe thee to pour out ſuch full viols of thy indignation upon me; Then, Shew me wherefore thou contendeſt with me,
This [Wherefore] may have a three-fold reference;
1. Shew me, whether it be for ſin or no?
2. If it be for ſin, Shew me for what ſin it is?
3. If it be not for ſin, Shew me for what elſe it is? What is the thing thou aimeſt at and intendeſt? What's the end thou propoſeſt to thy ſelf in theſe my unheard of afflictions?
But is it lawfull to put ſuch queries, or to deſire ſuch reſolutions from the Lord? Ought not Job to have praied for wiſdom… how to bear his croſſe, rather then have asked knowledge, why it was laid upon him?
Job deſired a reaſon: Firſt, Not to ſatisfie his curioſity, but his conſcience; not that he would be prying into Gods ſecrets, or unlocking the cabinet of his counſel to ſee what was there; but that the ſecrets of his own heart might be opened, and a diſcovery made to him of what was hid there. He deſired a reaſon, not doubting the juſtice of goodneſſe of God, but as ſuſpecting ſome evil in himſelf, as yet unſeen.
Or, ſecondly, He deſired a reaſon, not ſo much to ſatisfie himſelf, as that the world might be ſatisfied; that they who judged and condemned him, as an hypocrite, might have their raſh judgement confuted and anſwered by a determination from heaven. As if he had further ſaid, Lord, if thou wouldeſt but ſhew me this thing, it would either ſtop the mouthes of thoſe, who have been ſo forward to cenſure me; or ſtop my mouth from any further complainings to thee: I cannot reſcue my ſelf out of thy hand, nor dare I accuſe thy wiſdome, in laying thy hand upon me. But, Lord, deal not with me by the ſtrict rule of thy ſoveraignty, which is to act above all rules, and to do what thou wilt, becauſe thou wil…, without giving a reaſon to thy creature. I cannot charge thee with injuſtice, if thou ſhouldſt reſolve to keep me ſtill unreſolved I know thou art not obliged to give me an account of any of thy matters; but Lord, condeſcend ſo farre to duſt and aſhes, Show me wherefore thou contendest with me. If it be for ſinne, a ſight of that (through thy grace) will humble me for it, and cauſe me to return to thee from it. If it be for triall, I ſhall undergoe it with more patience, and my friends will behold me under it with more charity. Let all or ſome of theſe conſiderations prevail with thy majeſty, to open this ſecret to me, and expound the myſter…e of my afflictions, Shew me wherefore thou contendeſt with me.
Obſerve hence,
Firſt, An afflicted ſoul is very ſolicitous about the reaſon of his affliction.
He that knows what it is to be in the dark, loves not to be in the dark. As naturall, ſo morall light is ſweet, and ſpirituall light is ſweeteſt of all. Man would not be under concealments, or have all about him myſteries and riddles. Evil men love not that light which ſhews them a rule againſt their ſins, but any man would have light to ſhew him the reaſon of his ſufferings. To be troubled we know not why, is an aggravation of our troubles. That is more then felt, which is only felt. As to know the cauſe of a diſeaſe, leads and lets us into the way of a perfect cure, ſo to know it is half a cure. Job, as here he doth, ſo heretofore he had complained that his way was hidden (Chap. 3.23.) and here as before he ſolicites that his way might be cleared to him.
Secondly, obſerve, A godly man may be long in the dark about the reaſon of Gods dealing with him.
He labours alwaies to give an account of his own heart and waies to God, but he is ſeldom able to give an account of the waies of God toward him The way of God both in mercy and in judgement is in the ſea, and his foot-ſteps are not ſeen. As there is much of the Word of God, which a ſincere heart after many praiers and much ſtudy, is not able to give a reaſon of: ſo alſo are there many of his works. The text of both is dark to us, till God make the Comment, and he ſees it beſt ſometimes to make us call and call, wait and wait before he makes it. There was famine in the Land of Iſrael three years, year after year, and yet David knew not the cauſe; doubtles he did often examine his own heart, & look into the Kingdom, to ſee what might be a provocation there, but ſaw nothing till (after three years) he enquired of the Lord, who anſwered, It is for Saul, and for his bloudy houſe, becauſe he ſlew the Gibeonites (2 Sam. 21.1.) It is more then probable that David had enquired of the Lord before that time. A holy heart, eſpecially one ſo holy as Davids was, can hardly let perſonall affliction be a day or an hour old, without enquiring of the Lord about it: And ſhall we think that David let this Nationall affliction grow three years old, before he enquired of the Lord about it? ſurely then this enquiry after the end of three years, was that grand and moſt ſolemn enquiry by Ʋrim and Thummim, appointed as the laſt reſort to God in caſes of greateſt difficulty and concernment; till David uſed this means, he found no reſolution of that caſe, why the Lord contended with his Kingdom by famine, year after year. Neither had Iob got reſolution (when he thus complained) why the Lord contended with him, by ſore diſeaſes and mighty terrours, day after day.
But becauſe it might yet be wondered at by ſome, how he durſt adventure to put up ſuch a requeſt to God; he argues further in the next verſe, that the ſtate wherein he was, ſeemed to neceſſitate him to it, and to prompt or put that requeſt into his mouth;Ne cui mirum videatur iſtud a me poſtulari, res ipſa huc me adegit, abſit enim a me, ut tibi placere poſſe exiſtimem vio…ētam cujuſpiam oppreſſionem. Bez. As if he had ſaid, My condition cries aloud to me, that I ſhould cry aloud to God, Shew me wherefore thou contendeſt with me. For, farre be it from me to think that the Lord delighteth in oppreſſion, in breaking the work of his own hands, or in maintaining the works of wicked men: wicked Iudges uſe to doe ſo, whom God will never encourage (as with a light ſhining from heaven) by his example. Farre be it from me to thinke ſo diſhonourably of God, and therefore I am thus importunate to know the reaſon of his dealings with me, and what his thoughts are concerning me.
Verſe 3. Is it good unto thee that thou ſhouldeſt oppreſſe? that thou ſhouldeſt deſpiſe the work of thine hands, and ſhine upon the counſel of the wicked.
Is it good, &c?
I am ſure it is not, it is not pleaſing unto thee to oppreſſe, to deſpiſe the work of thy hands, thou delighteſt not to ſhine upon the counſel of the wicked:Nequaquam probat alio…um iniquam vim multò minus ipſe alios opprimit. Sanct. Thou canſt not endure any of theſe evils acted by man, much leſſe wilt thou act them thy ſelf: Thou who art juſt, even juſtice it ſelf, canſt not love oppreſſion; thou who art mercifull, even mercy it ſelf, wilt not deſpiſe the work of thine hands: thou who art holy, even holineſſe it ſelf, how ſhouldeſt thou delight in wicked men? Thou art of purer eies then to behold iniquity, and approve of it. What blaſphemy then is it to imagine that thou doſt practiſe it. Thy juſtice, thy mercy, thy holineſſe, are ſuch as cannot admit the taint of theſe aſperſions.
Omnes vias injuſtitiae quibus terreni julices corrumpi & jus pervertere ſolent a Domino conator amoliri. Merc. Interrogatio ſenſum reddit omnin… contrarium me …uaquā probas, &c. Sanct.So then, in this third and fourth verſe, Iob reckons up thoſe waies, by which earthly men corrupt ot pervert juſtice; and he removes them all from the Lord. Some men do, but God doth not oppreſſe: Some men do, but God doth not deſtroy the work of his hands: Some men do, but God never doth ſhine upon the counſel of the wicked.
Is it good to thee that thou doeſt oppreſſe, &c?
Theſe interrogations (we ſee) are vehement negations, they flatly and peremptorily deny, what they ſeem doubtingly to enquire. The ſenſe is, It is not good unto thee, yea, it is evil in thy ſight to oppreſſe, &c. Thou hateſt oppreſſion,Ab abſurdis argumentatur, quae in Deo minimè ſunt, tamē cogitari poſſunt ab infirmitate humana. Jun. wrong dealing ſhall not dwell with thee. Iob puts theſe queſtions, not as if he queſtioned, whether it were good to the Lord to oppreſſe, or good to deſtroy the work of his hands, and to ſhine upon the counſel of the wicked; Theſe were no points of controverſie with him, nor did he ſeek reſolution about them. Yea, he therefore begs a reaſon of the Lord, wherefore he was ſo oppreſſed, becaaſe he knew it was not good unto Him that he ſhould oppreſſe.
Is it good unto thee?] The Hebrew ſignifies three things.foreign Bonum triplex denotat. 1. Ʋ tile. 2. Iucundum. 3. Honeſtum.
Firſt, That which is profitable.
Secondly, That which is pleaſant.
Thirdly, That which is juſt, right, or honourable, any thing tend…ng to reputation. And there may be this three-fold ſenſe of it in this place.
1. Is it good unto thee? that is,Numquid tibi proderit. Vatab. comes there any advantage unto the Lord by oppreſſing? Surely none, What profit is there in our bloud?
2. Is it good unto thee? that is, Is it pleaſing or delightfull? Is the Lord taken with the afflicting of his people? I know he doth not willingly afflict the children of men.
3. Is it good unto thee? that is, Doeſt thou reckon it thine honour to lay thy hand ſeverely upon thy poor creatures? No, it is thy glory to paſſe by a tranſgreſſion. Now ſeeing it it not good unto thee any of theſe waies, ſeeing thou haſt no gain or profit by it, no joy or delight in it, no glory or honour from it. Shew me wherefore thou contendeſt with me; That's ſtill the burden of this mournfull Song, Is it good unto thee That thou ſhouldeſt oppreſſe?
The word which we tranſlate to oppreſſe,foreign Significat opprimere aliquē verbu aut factis. Numquid lo…ū tibi videtur, ſi calumnieris me. Vulg. ſignifies a double oppreſſion. Firſt, An oppreſſion by our words. And ſecondly, An oppreſſion by our actions, the oppreſſion of the tongue, and the oppreſſion of the hand. The tongue is a great tyrant, the tongue will lay on load, and draw bloud. The Vulgar underſtands it of this tongue-oppreſſion, Is it good for thee that thou ſhouldeſt calumniate or ſlander me? that is, Give others occaſion to ſpeak evil of me. That is a good ſenſe. Slander and cenſure wound deep, hard words bruiſe the credit and break the heatt, as well as hard blows, bruiſe the fleſh, and break the bones. But take it here rather for oppreſſion by outward violence: So the word is often uſed (Pſal. 119.122.) I have done judgement and juſtice, give me not …ver to mine oppreſſours, to thoſe, who would wrong me, becauſe I have done right. And it noteth, as an open or violent oppreſſion, ſo a cunning, ſubtil oppreſſion, a cheating, fraudulent oppreſſion. All wrong, how cloſe and cunning ſoever, is oppreſſion. We have that ſenſe of the word (Hoſ. 12.7.) He is a merchant, the balances of deceit are in his hand, he loveth to oppreſſe. How doth a Merchant oppreſſe? He comes not like a thief or a Nimrod with a ſword in his hand, bidding you, Deliver your purſe or your life, commanding you to give up your right, or your liberty; but while in buying and ſelling, in trading and dealing, he offers you a fair bargain, or as we ſay, a penny worth for your penny, he ſmites you ſecretly, and cuts your throat (as famine doth) without a knife: the balances of deceit are in his hand; Balances are put for all inſtruments, or means of trading, by theſe he deceives: light weights oppreſſe the State, as a heavy weight preſſes the body. The word imports alſo oppreſſion by with-holding what is due, as well as by taking away what we duly hold (Deut. 24.14.) Thou ſhalt not oppreſſe an hired ſervant that is poor and needy; that is, thou ſhalt not detain or keep back any part of his wages.
The word (you ſee) is of a large ſenſe, Is it good unto thee to oppreſſe? I know thou wilt not oppreſſe me, either by ſpeaking evil of, or over-cenſuring me; either by open violence, or by ſecret fraud; either by taking from me what I have, or by detaining from me, what I ought to have. Thou wilt not oppreſſe either with tongue or hand; either as a robber with thy ſword, or as a merchant with thy balances. Thus Iob expoſtulates upon higheſt confidence, both of the juſtice and holineſſe of God; as if he had ſaid, Lord, I know thou doeſt not love to oppreſſe; no thou art mercifull and full of compaſſion. Whence is it then that thou ſeemeſt to act ſo unlike thy ſelf? Is this thy pity to a poor creature, and thy love to the work of thy hands? Thou uſeſt to rejoyce in the conſolation of thy people, and mercy pleaſeth thee; thou uſeſt to ſend out rivers of goodneſſe for wearied ſouls to bathe in, and ſtreams of comfort for thirſty ſouls to drinke and be refreſhed in. How is it then that a bitter cup is put to my lips continually, and that I am overwhelmed in a ſalt ſea, in a ſea of gall and bitterneſſe?
Hence obſerve, God is ſo good and gracious that he loves not to grieve his creature.
Among men (Mica. 7.4.) The best of them is as a brier, the moſt upright is ſharper then a thorn hedge. Even they that ſeem moſt gentle and compaſſionate, will yet ſometimes ſcratch like briars, and tear like thorns: but the Lord changeth not, neither do his compaſſions fail. The actings of God appear ſometimes unſutable to his nature, but they are never ſo. When he breaks us to pieces, he delights not in our breakings, nor doth he ever break his own, but with an intent to binde them up again. God is ſo farre from loving to oppreſſe, that one of his moſt eminent works of providence is, to relieve thoſe who are oppreſſed (Pſ. 12.4.) For the oppreſſion of the poor will I ariſe, ſaith the Lord. And when the Lord ariſes, oppreſſours ſhall fall. O Lord (cries Hezekiah in his ſickneſſe) I am oppreſſed, undertake for me (Iſa. 38.14.) As if he had ſaid, This diſeaſe like a mercileſſe tyrant oppreſſes my ſpirit, death hath even maſter'd me, and got the victory over my houſe of clay. Lord, Come to my reſcue, thou waſt wont to deliver poor men, as a prey out of the hand, yea mouths of their oppreſſours. O deliver me from this cruell ſickneſſe, which is ready to oppreſſe my life, and hale me as a priſoner to the grave. Is it good unto thee that thou ſhouldeſt oppreſſe? And That thou ſhouldest despiſe the work of thine hands?
This clauſe hath the ſame ſenſe in generall with the former, It is not good unto thee, It is neither pleaſing, nor profitable, nor honourable, That thou ſhouldeſt despiſe the worke of thine hands.foreign Significat rejicere cum faſtidio, tanquam vile & comtemptum quid Mer. in Pag…. Exfaſtid…o & contemptu ſequi ſolet rei contemptae oppreſſio aut abj ct…o Hu…c hominem quem …uis ma…i b…s fo maſti de luto terrae. Dru.
Some tranſlate this clauſe by oppreſſion, Is it good that thou ſhouldeſt oppreſſe the work of thine hands? The word in propriety ſignifies to d…ſpiſe: we have met with it more then once before; it noteth alſo loathing, yea abhorring. And it may very well bear that other ſenſe of oppreſſing: for when a man loaths a thing and abhors it, he will quickly ſlight and oppreſſe it: who cares what becomes of that which he abhors? Theſe two are joyned together (2 King. 17.20.) The Lord rejected all the ſeed of Iſrael, and afflicted them, and delivered them into the hand of spoilers, untill he had caſt them out of his ſight. When once the Lord rejected, or deſpiſed the ſeed of Iſrael, they were preſently afflicted and delivered up to ſpoiling.
That thou ſhouldeſt deſpiſe the work of thine hands] He means himſelf or any other man; all men being the work of Gods hands.foreign Propriè laborē & laſſitudinem, quandam in efficiendo opere denotat, ex quo orationis bujus vis amplificatur The word which we tranſlate work, ſtrictly taken, ſignifies hard work, extream labour, labour with wearineſſe. Here underſtand it in a large ſenſe, for God works not to wearineſſe. And when after he had finiſhed the whole work of creation: it is ſaid by Moſes (Gen. 2.2.) That he reſted on the ſeventh day, from all the work which he had made. The meaning is only this, he gave over or ceaſed to work, not that his work put him to any pain or need of reſt.
But why is man called, The work of Gods hands? Hath God (who is a Spirit) hands or any bodily parts?
By an ordinary figure in Scripture, hands and feet, eyes and ears, are aſcribed unto God. He is therefore ſaid to have hands, becauſe he works, not becauſe he works with hands. The hand is the inſtrument of work. Philoſophers call it, The Organ of Organs; man is called, The work of Gods hands, becauſe the hand is mans inſtrument in working. Now, whereas man is called, The work of Gods hands, it imports three things;
Firſt, An immediety in the work, or an immediate work. God made man himſelf without any help.
Secondly, An exactneſſe in the work, the work proclaims an accurate authour, The work of thy hands, a ſpeciall piece of work, No hand but thine could make ſuch a piece.
Thirdly, It notes the fulneſſe and compleatneſſe of the work, a work conſummate and perfect, having the laſt hand put to it. Man is the work of Gods hands in all and each of theſe ſenſes.
Heaven is called a building of God, an houſe not made with hand, (2 Cor. 5.1.) Man is a building of God, and he is the work of Gods hands, yet God made man without hands, as much as he made heaven without hands. The hand of God implies two things;
1. The power of God.
2. The wiſdom of God.
Man is the work of both, For the inviſible things of him from the creation of the world are clearly ſeen, being underſtood by the things that are made, even his eternall power and God head. Now, if the beams and beauty of the divine nature be viſible in all that was created, then much more in man, who is the epitome or ſum of all that was created.
When Job puts the queſtion, Is it good unto thee to despiſe the work of thy hands? he alludes to artificers,Alio argumento injuſtitiam a Deo anſert, quòd artifices ſua opera amare ſoleant. Merc. who having made an excellent piece, will not deſtroy or break it in pieces, no, they are very tender of their work, yea, they are apt to boaſt and grow proud of it. The inſtinct of nature teaches us to love, not only that which is our own by naturall production, but that alſo which is our own by artificiall conception or operation. Indeed if a man make a mean, or an unworthy piece, he deſpiſes it; ſuch work diſcommends the workman, and he will break or burn it, rather then let it be made publike to the publiſhing of his own weakneſſe or unskilfulneſſe. Man was the maſter-piece of the whole viſible Creation. Man was made (not as other creatures) to have a being only, but that he might be in the likeneſſe of God, Hoc corpus meū quod in utero matris meae tam concianè & aptè formaſti, deſtrues?and bear his image. The Lord needs not be aſhamed of, neither doth he deſpiſe any part of his work, much leſſe this, which is the beſt and nobleſt part of his work. Hence obſerve in generall,
Man is the work of God.
All of man, man throughout, is the work of God. The fabrique of his body is Gods work. I am fearfully and wonderfully made, ſaith David, marvellous are thy works, and that my ſoul knoweth right well; my ſubstance was not hid from thee, when I was made in ſecret, &c. In thy book all my members were written, which in continuance were faſhioned, when as yet there was none of them (Pſal. 139.14, 15.) A skilfull architect before he builds, draws a model, or gives a draught of the building in his book, or upon a Table; there he will ſhew you every room and contrivance: in his book are all the parts of the building written, while as yet there are none of them, or before any of them are framed and ſet up. In alluſion to Architects and other Artiſans, David ſpeaks of God, In thy book were all my members written; that is, Thou haſt made me as exactly, as if thou hadſt drawn my ſeverall members, and my whole proportion with a pen or penſil in a booke, before thou wouldeſt adventure to form me up. The Lord uſes no book, no pen to decipher his work. He had the perfect Idaea of all things in himſelf from everlaſting, But He may well be ſaid to work as by patern, whoſe work is the moſt perfect patern.
As the body, ſo the ſoul of man is the work of Gods hand too. His power and wiſdom wrought it, and work mightily in it. In regard of bodily ſubſtance, the moſt inferiour creatures claim kindred of man, and he may be compared to the beaſt that periſheth. But in regard of the ſoul, man tranſcends them all, and may challenge a neerneſſe, if not an equality with the Angels. The body is to the ſoul, but as a mud wall which impriſons ſome pretious treaſure; at beſt but like a gold ring to a ſparkling diamond. If the more unworthy part of man be a work worthy of God, how much more is his more worthy part? There is yet ſomewhat in man of Gods making, which is better then either of theſe parts, and is indeed all man. There is ſomewhat in man more excellent then man. The qualities of a man are ſuperiour to his nature: man by his nature differs only from a beaſt, but ſome men by their qualities differ from other men: one man hath better qualities then another, but no man hath a better nature then another. As the ſoul is more excellent then the body, and reaſon then ſenſe, ſo inward gifts are more excellent then the ſoul, and grace then reaſon. Theſe are the beauty, the gildings and engravings of the inner man. The Aſſyrians are called, the work of Gods hands, not only in reference to creation, but regeneration in Chriſt (Iſa. 19.25.) Bleſſed be Aegypt my people, and Aſſyria the work of my hands, and Iſrael mine inheritance. 'Tis a promiſe of the calling of the Gentiles, when they who were not a people ſhould receive Chriſt, and be made the ſpirituall Iſrael, by the mighty work of God. This alſo is the work which David intends, when he invites all lands to ſerve the Lord with gladneſſe, becauſe it is he that hath made us, and not we our ſelves (Pſal. 100.3.) Hence the Apoſtle cals all believers emphatically, The work of God (Epheſ. 2.10.) We are his workmanſhip, created in Chriſt Jeſus unto good works. Man is the workmanſhip of God, as he is fitted for naturall and civil works, but he is moſt of all the workmanſhip of God, as he is fitted for ſpirituall and holy works. All is the work of God, but this is curious work, workmanſhip indeed.
From the whole, take three cautions.
Firſt, Be not proud of what ye are, all's the work of God: How beautifull or comely, how wiſe or holy ſoever ye are, 'tis not of your ſelves. What hath any man either in naturals or ſupernaturals, which he hath not received?
Secondly, Deſpiſe not what others are or have, though they are not ſuch exact pieces, though they have not ſuch excellent endowments as your ſelves, yet they are what the hand of God hath wrought them, and they have what the hand of God hath wrought in them. Be more thankfull if ye are better framed, and have more workmanſhip beſtowed upon you, ſleight not thoſe upon whom God hath beſtowed leſſe.
Thirdly, Deſpiſe not what your ſelves are; To doe ſo is a ſin, and a ſinne (in reſpect of the body) very common. Many are aſhamed to be ſeen, as God hath made them, few are aſhamed to be ſeen, what the devil hath made them. Many are troubled at ſmall defects in the outward man: Few are troubled at the greateſt deformities of their inner man; they call for no repairs, for no freſh colours to be laid on there; many buy artificiall beauty to ſupply the defects of naturall, who never had a thought of buying (without money) ſpirituall beauty to ſupply the defects of ſupernaturall. The crookedneſſe and diſtortions, the blackneſſe and uncomelineſſe of the ſoul are moſt deplorable, yet are they little deplored; we are called every day to mend and cure them, we are told where and how we may have all ſet right, and made fair again, and yet the moſt ſtirre not, or not to purpoſe. God will not know any body at the laſt day, unleſſe his ſouls be mended by grace, and ſome do ſo mend their bodies by art, that God will not know their ſouls at that day. Depart from me, I know you not (will be all their entertainment) ye have mended your bodies till ye have mar'd your ſouls. Beſides, What can the man do that cometh after the King? ſaith Solomon (Eccleſ. 2.12) The work of the wiſeſt among men, is beyond the correction of an ordinary man. Much more may we ſay, What can the man doe that cometh after God? The work of the moſt wiſe God is beyond the correction of the wiſeſt among men. They who thus come after God to mend his work, leſt they ſhould be deſpiſed, will but make themſelves more deſpicable. There is more worth in the very defects of Gods work, then in the perfection of mans. We may uſe means to help many bodily infirmities: but they who are diſcontent with Gods work, are quickly proud of their own, and will one day be aſhamed of their own.
Secondly, Conſider how Job argues, Is it good that thou ſhouldeſt deſpiſe the work of thy hands? Hence obſerve,
It is an argument moving the Lord to much compaſſion, to tell him that we are his work, as we are creatures, and his work especially as we are new creatures.
When we are under ſuch afflictions as threaten to ruine us, 'tis ſeaſonable to tell the Lord he made us. David ſtrengthens prayer upon this argument (Pſal. 138.8.) Forſake not the work of thy own hands; All men love their own works, many dote upon them: Shall we think God will forſake his? See how the people of God plead with God in greateſt diſtreſſe (Iſa. 64.8.) But now, O Lord, thou art our Father, we are the clay, and thou our Potter, and we all are the work of thine hand, Be not wroth very ſore, O Lord. Wilt thou be angry with thy work? Lord, be angry with the works of wicked men, and deſtroy the work of Satan; Doe not deſtroy the work of thine own hands, thy people are thy work, Haſt thou not formed them for thy ſelf? They will ſhew forth thy praiſe. That invitation to prayer (Iſa. 45.11.) ſeems to intimate that this plea hath a kinde of command upon God, Thus ſaith the Lord, the holy One of Iſrael, and his maker, Ask me of things to come concerning my ſonnes, and concerning the work of my hands, command ye me: while ye come to me under that notion, that theſe are the work of my hands, I cannot deny you; Doe but name this, and it is a law upon me, ye may have any thing of me, or doe any thing with me, while ye ſpeak for the work of mine hands. Hence when the Prophet had put the Jews from that plea, they were a loſt people, and their caſe was deſperate, This is a people of no underſtanding, therefore he that made them will not have mercy on them, and he that formed them will ſhew them no favour (Iſa. 27.11.) As if he had ſaid, Ye were wont (I know) to come to God with this motive of mercy, when he afflicted you; Lord, thou didſt make and forme us, therefore have mercy upon us, but this ſhall prevail no more: He that made you, will not have mercy on you; He that formed you will ſhew you no favour. There is but one argument ſtronger then this among all the Topicks of prayer, and that never fails, namely, that God hath redeemed us, or that we are his redeemed ones. God beſtowed much coſt upon us in the work of Creation, and therefore under that title he can hardly caſt us off, but he hath beſtowed ſo much coſt upon us in the work of redemption, that he will never caſt us off.
Further, The Scripture makes frequent uſe of this argument to repreſſe the pride and preſumption of man, and to ſtop his mouth when he begins to queſtion, and call God to account about any of his dealings, with, why is it thus? Or, why am I thus? Thus the Prophet ſilences the murmurings both of mans heart and tongue (Iſa. 45.9, 10.) Woe unto him that ſtriveth with his Maker, ſhall the clay ſay to him that faſhioned it, Why haſt thou made me thus? And when the Apoſtle found unquiet, and bold ſpirits buſied in conteſting with God about his eternall counſels, in chuſing ſome and rejecting others, in ſhewing mercy to ſome and hardening others, he ſtops them with, Who art thou, O man, that replieſt againſt God? Shall the thing formed ſay to him that formed it, Why haſt thou made me thus? Remember thou art the clay and he is the Potter. That we are the work of Gods hand moveth his compaſſion towards us, and repreſſeth our preſumption againſt him. We muſt not proudly diſpute it out with him, for we are the vvork of his hands, and we may humbly plead with him, not to deſpiſe the work of his hands, or to Shine upon the counſel of the wicked.
God is light, and he hath light, but he hath none for wicked men, or for their counſels.
To ſhine upon the counſel of the wicked notes three things.Impiorum conſitia illuſtrare, idem eſt quod juvare, & illorum caeptis ac conatibus favere.
Firſt, To favour or delight in them.
Secondly, To ſuccour or aſſiſt them.
Thirdly, To make them proſperous and ſucceſſefull.
David praying againſt his enemies, ſaith, Let their way be dark and ſlippery, Pſal. 35.6. And when the Lord anſwered Job out of the whirlwinde, he queſtions, Who is this that darkneth counſel by words without knowledge? (Job 38.2.) As to darken waies, and to darken counſel is to hinder and trouble them: ſo to ſhine upon waies and counſels is to help and favour them. The Sunne is the candle of the world, and Sunſhine is the comfort of the world. The Pſalmiſt praies in this language, Thou that dwelleſt between the Cherubims, ſhine forth; that is, help and favour us; ſo it is expounded in the next verſe, Before Ephraim, Benjamin and Manaſſes, ſtir up thy ſtrength, and come and ſave us (Pſal. 80.1, 2.) Thou wilt light my candle (was Davids confidence) the Lord my God will enlighten my darkneſſe, for by thee I have run thorow a troop, and by my God have I leaped over a wall (Pſal. 18.28, 29.) that is, I have done great things, and I have overcome the greateſt difficulties through thine aſſiſtance. Will God ſhine thus upon the counſel of the wicked? Or will he help the evil-doer? Iob denieth it, and therefore praieth, Shew me why thou contendeſt with me. I know thou beareſt no good will to thoſe who are wilfull in doing evil, nor takeſt thou pleaſure in thoſe, who take pleaſure in iniquity.
But doth not the Lord give good ſucceſſe to thoſe who are evil? Doth the way of the wicked never proſper? Proſpereth it not ſo far ſometimes, that godly men ſtumble in their way, and are offended?
I anſwer, God maketh his Sunne to ſhine upon the evil and the good, but himſelfe never ſhineth upon the evil. Wicked men receive benefits from God, but they receive no bleſſings from God.
There is a two-fold light. Firſt, The light of Gods providence. Secondly, The light of Gods countenance. The light of Gods countenance never ſhines upon the counſel of the wicked, they have only the light of his providence. He never ſhines upon them to favour them, though he often ſhines upon them to proſper them. A man may have much good ſhewed him, and yet no good will ſhewed him. The clouds and darkneſſe, which at any time cover the counſels of the righteous, are clearer then all the light which ſhines upon the counſels of the wicked. God varies his diſpenſations often, but he never varies his affections; whatſoever he doth againſt the righteous, he never hates or diſlikes them; and whatſoever he doth for the wicked, he never loves or likes them.
But who are the wicked intended in this text upon whoſe counſels God will not ſhine? There are four apprehenſions about it: who are wicked all agree, but who theſe wicked are is not agreed. Some refer the word to his friends, I know thou wilt not favour their ſinfull cenſures and raſh judgements concerning me. Surely they ſhall receive little thanks and leſſe reward for theſe diſcourteſies; thou wilt not go forth with them, or give witneſſe to what they have done; thou wilt not confirm or atteſt what they have ſpoken.
Job (I grant) found little comfort from his friends: but I doe not finde that they gave him evil counſel, much leſſe that they took wicked counſel againſt him. The Lord reproved them for the errour of their ſpeech, but he did not reprove them for the wickedneſſe of their perſons. Indeed Iob charges them deeply (Chap. 13.7.) Will you ſpeak wickedly for God? Yet I do not believe that he judged them wicked. A thing in it ſelf wicked may be ſpoken, and yet the ſpeaker not be wicked. Therefore I would not think Job aims at his friends, or faſtens ſo deep a charge on them, though they had charged him ſo deep.
Secondly, Others conceave Job means the devil and his angels, Wilt thou ſhine upon Satans counſel? As when Ahaſuerus (being enformed of that conſpiracy againſt the Jews) enquired, who is he? and where is he that durſt preſume in his heart to doe ſo? Queen Esther ſaid, the adverſary and enemy is this wicked Haman (Chap. 7.5, 6.) So might Job have anſwered the Lord. My adverſary and enemy is this wicked Satan. He laid the plot and hath ſtirred up all theſe evils againſt me: I know Lord, thou wilt not take Satans part: thou wilt not help him who would be the deſtroyer and murderer, who is the great malignant and projectour againſt thy ſervant.
Thirdly, Others take the wicked here, for the Sabeans and Caldeans, who were the inſtruments of Satan, in ſpoiling and robbing Job of his goods and ſubſtance. That they were wicked, we need not queſtion; yet
Fourthly, Take it rather in generall, for all or any wicked men, upon whoſe waies God ſeems to ſhine when he gives ſucceſſe to their works of darkneſſe.
Hence obſerve,
Firſt, Wicked men are ſometimes proſpered in their counſels, and walk in pleaſant (though evil) waies.
God gives delight to thoſe in whom he hath no delight. And they have many good things from him, who never had one good thought from him. Thouſands are proſpered and hated at the ſame time When Dionyſius (in the ſtory) had rob'd an Idol-Temple, and at his return by ſea had a fair gale and pleaſant weather to waft him home with the ſpoils; See (ſaid he) how the heavens ſmile upon us, and how the gods are pleaſed with what we have done. The like concluſions many draw from the premiſes of outward proſperity: ſurely the true God is pleaſed with us: but there is a cloud upon this Sunſhine and darkneſſe in all this light.
Obſerve,
Secondly, The Lord hates the counſel of wicked men.
He is ſo farre from ſhining upon, that he, indeed, darkens their counſels. He caſts darkneſſe upon them, even the darkneſſe of his heavieſt diſpleaſure, when themſelves think, and the world ſaith, all is light about them (Zech. 1.15.) Thus ſaith the Lord, I am very ſore diſpleaſed with the Heathen that are at eaſe; They had their pleaſure, but God took no pleaſure in them, I am very ſore displeaſed with theſe Heathens that are at eaſe, that is, I approve not their courſes, yea my wrath is kindled againſt their perſons. The light which ſhines upon wicked men, turns all at laſt into heat; and they have alwaies the heat of Gods anger mixed with their light: a heat not to warm but to conſume and burn them up. As when the Lord ſends the clouds and darkneſſe of outward affliction upon his own people, he ſends likewiſe the beams of his everlaſting love into their hearts: So he clouds and darkens wicked men, while his candle ſhineth upon their heads.