Exposition of Job 32-24, Title page – To the reader
AN EXPOSITION WITH Practicall Obſervations CONTINUED UPON The Thirty Second, the Thirty Third, and the Thirty Fourth Chapters of the Booke of JOB: BEING The Subſtance of Forty-nine Lectures, delivered at Magnus neare the Bridge, LONDON.
By JOSEPH CARYL, Preacher of the Goſpel, and Paſtour of the Congregation there.
Pro: 18.17.
He that is firſt in his owne cauſe, ſeemeth juſt; but his neighbour cometh and ſearcheth him.
LONDON; Printed for M. Simmons, and are to be ſold by Thomas Parkhurſt at his Shop at the three Crownes againſt the great Conduit at the lower end of Cheap-ſide. 1661.
TO THE CHRSTIAN READER: TO Thoſe eſpecially of this CITIE, who yet continue helpfull towards this WORKE.
SIRS;
YE have had (according to my poore meaſure) the whole diſputation between Job and his three friends, Eliphaz, Bildad and Zophar, explicated in nine parts already publiſhed; I now (through the bleſſing and good hand of God with me) preſent you with the Tenth; which indeed, without any deſigne or pre-intent of mine, proves like the Tenth wave from the vaſt ocean of this holy Booke, ſomewhat bigger, and fuller, I cannot ſay (and 'tis my reproofe having been ſo long converſant in this booke that I cannot ſay) ſtronger and better, i. e. more ſpirituall (which alone is the ſtrength of Scripture writings) then the former; but ſuch as it is (& that it is ſuch as it is, I own and humbly acknowledge the goodneſs of God in uſing me to doe it, ſuch as it is (I ſay) I freely tender it to your favourable acceptance, & dedicate it to the glory of God & the common good: knowing that it is both my duty and Intereſt to ſhew the ſmall improvement though but of one ſingle talent, rather then, either through ſloath or ſlaviſh modeſty to hide it in a Napkin.
In the prefatory Epiſtle to the ſecond part of this book, there was an endeavour of a diſcovery concerning the diſtinct opinion of Jobs three friends, as alſo of what himſelfe held faſt and inſiſted upon all along in diſtinction from theirs. And now that I have done with all that was ſaid on both ſides by the diſputants, and am come to open the diſcourſe of Elihu, who appeared as Moderator to give a determination about the Great Queſtion, ſo long ventitated among them; it may ſeeme ſomewhat neceſſary, and I am much perſwaded (if in any competency attained) it will not be unprofitable, to give The Reader a briefe proſpect of what Elihu aymeth at and doth in this his large and accurate diſcourſe, continued in ſixe Chapters throughout and divided into (beſides his Generall preface which takes up the whole thirty ſecond Chapter) foure remarkeable ſections.
Elihu is introduced by the pen-man of this booke in a great paſſion, both with Job and his three friends, and he gives us an account why he was in ſuch a heate of paſſion with both (chap: 32.2, 3.) Then was kindled the wrath of Elihu; againſt Job was his wrath kindled, becauſe he had juſtified himſelfe rather then God. Alſo againſt his three friends was his wrath kindled, becauſe they had found no anſwer, and yet had condemned Job.
It remaines therefore, that Elihu was the man, who found an anſwer in this great difficulty and yet condemned not Job. And indeed he condemned him not (as his friends had done) as a man imperfect & crooked in his wayes, as a man that feared not God & eſchewed not evill, In or for theſe things Elihu did not condemne Job, though his wrath was kindled againſt him: he condemned him only for this, becauſe he complained ſo much of the ſeverity of Gods dealings with him, and ſo, by conſequence juſtified himſelfe rather then God. And in that poynt or for that fault he ſpared him not, but reproved him as ſharply and condemned him as deeply as his friends had done upon other and thoſe (moſt of them) undue and inſufficient grounds. Thus we read his cenſure of him (chap: 34.35. Job hath ſpoken without knowledge, and his words were without wiſdome. And againe (chap: 35.16.) Therefore Job openeth his mouth in vaine, he multiplyeth words without knowledge; that is, without a cleare knowledge of himſelfe both as a creature and as a ſinner, as alſo of the deſigne and purpoſe of God in afflicting him.
Now, beſides thoſe paſſages in the diſcourſe of Elihu wherein he chargeth Jobs three friends with folly for condemning Job when they could not anſwer him, & thoſe wherein he reproves Jobs ignorance or want of knowledge, for wondring how ſuch great evills ſhould fall upon him, notwithſtanding his integrity, likewiſe his boldneſs or penemptorineſs in his own cauſe, juſtifying himſelfe rather then God, yea and deſiring to plead his cauſe before him; I ſay beſides theſe paſſages, we at firſt reading might conclude that Elihu did nothing elſe throughout theſe ſix chapters, but enlarge or paraphraſe upon thoſe things, which had long before been ſpoken to by Eliphaz, Bildad, and Zophar, and by Job himſelfe as much as by any of, if not beyond all them three.
But upon further conſideration of the matter in the whole ſeries and contexture of his diſcourſe, we may collect two things, inſtanced in and inſiſted on by Elihu alone, upon which his particular opinion and ſentence is grounded in diſtinction from all the reſt. The cleare underſtanding of which, will lead us to a faire ſolution or removall of thoſe doubts which ariſe about the queſtion or matter in debate.
The two diſtinct poynts produced by Elihu, are, Firſt, about Revelation, or how God is pleaſed to manifeſt his mind and will to man. Secondly, about Mediation, or the meanes which God hath graciouſly afforded man to heale thoſe breaches, which ſin hath made between God and him, and ſo either firſtly, or afreſh to reconcile man againe to himſelfe.
The Former of theſe is handled (chap: 33. v. 14, 15, 16, 17.) For God ſpeaketh once, yea twice, though man perceiveth it not. In a dream, in a viſion of the night, when deepe ſleepe falleth upon men: Then he openeth the eares of men, and ſealeth their inſtruction, that he may withdraw man from his purpoſe, and hide pride from man. And thus, as it is ſaid in the verſe following, He keepeth back his ſoule from the pit, and his life from periſhing by the ſword; that is, theſe ſpeakings of God are by the ſaving power and Spirit of God made effectuall for his ſalvation both temporall and eternal.
The latter is handled in the ſame chapter, beginning at the 23d verſe to the end of the 30th. If there be a meſſenger (or Angel) with him, an interpreter, one among a thouſand, to ſhew unto man his uprightneſs: then he is gracious unto him, and ſaith, Deliver him from going downe to the pit, I have found a ranſome. His fleſh ſhall be freſher then a childs, he ſhall returne to the dayes of his youth. He ſhall pray unto God, and he will be favourable to him, and he ſhall ſee his face with joy, &c.
Hence the opinion or determination of Elihu may be thus conceived.
That, notwithſtanding all the confuſions and diſorders which ſeeme to be in the affaires of this world, the providence of God over mankinde in Generall, and his great mercy towards the righteous in ſpeciall, is ſeene moſt eminently in theſe two things.
Firſt, In that he inſpires them with the knowledge of heavenly things, or acquaints them ſome way or other with his mind, both as to the meaning of what he doth to them, and of what he would have them doe.
Secondly, In that he provideth and ſends them a meſſenger or mediatour both to inſtruct them in their duty, & to pray for mercy, and ſo conſequently to deliver them, when their ſoule draweth neere to the Grave, and their life to the deſtroyers.
Both theſe gracious diſpenſations of God are proper to righteous men, or at leaſt appropriate to them in a peculiar manner; the righteous are the men for whom God provides a meſſenger or mediatour, and the righteous are the men whom God ſavingly and effectually inſpires with the knowledge of his will, in the things which concerne both their preſent worke and future reward. Neither hath Satan any power ſo to darken their underſtandings about thoſe great things as to make them miſcarry; and as for all his other miſchievous plots and practices againſt them, they ſerve to a cleane contrary purpoſe then he intendeth, according to that moſt comfortable aſſertion of the Apoſtle (Rom: 8.28.) We know that all things work together for good to them that love God, to them who are the called according to his purpoſe.
Satan provoked God for a licence to heape outward calamities upon Job in ſtripping him naked of his worldly ſubſtance, and in tormenting his body with grievous paines and ſickneſs; which latter Elihu proſecutes at large (chap: 33.19, 20, 21, 22.) He is chaſtned alſo with paine upon his bed, and the multitude of his bones with ſtrong paine; ſo that his life abhorreth bread, &c. And what he ſpeakes of ſickneſs is applicable to any or all ſorts of affliction; in all which (as it is ſayd, v. 27, 28, 29, 30.) God looketh upon men, and if any ſay I have ſinned and perverted that which is right, and it profiteth me not; he will deliver his ſoule from going into the pit, and his life ſhall ſee the light. Lo, all theſe things worketh God oftentimes with man, to bring back his ſoule from the pit, to be enlightned with the light of the living.
From theſe premiſes we may collect both what is proper to the righteous; and that, in whatſoever is common to them with the wicked, there is neither diſorder nor confuſion. For though the beſt of the righteous are lyable to the ſame outward evills which the worſt of the wicked are, yet their condition is not the ſame; ſeeing to the wicked thoſe evills are purely puniſhments, & but the beginning of thoſe ſorrows which ſhall never end; whereas to the righteous they are either but chaſtiſements for ſome ſin already committed, or medicaments to prevent the committing either of the ſame, or of ſome other ſin. And as for thoſe who by ſuch chaſtnings are brought to a ſight of their ſins and forſake them, their ſoules are (by this meanes, v. 30.) brought back from the pit to be enlightned with the light of the living.
This poynt is yet more fully and plainly proſecuted by Elihu in the 36th chapter; where he informeth us, how ſufferings are differently to be conceived of according to a threefold difference of the perſons ſuffering. The firſt, and chiefe, is of thoſe, who are truely righteous and keep cloſe to God in righteous wayes. The ſecond is of thoſe who being righteous in their ſtate have fallen foulely in their way, with whom we may alſo reckon ſuch as are yet in an unrighteous ſtate, yet ſhall be and at laſt are converted and brought home to God. The third is of thoſe who perſevere and obſtinately continue in their wicked ſtate and wayes, ſtopping their eares, and hardning their hearts, both againſt inſtruction and correction.
Elihu ſeemeth to put all theſe together (v. 5, 6.) Behold God is mighty and deſpiſeth not any, he is mighty in ſtrength and wiſdome, he preſerveth not the life of the wicked, but giveth right to the poore. More diſtinctly,
He ſpeaks of the firſt (v. 7.) He (that is, God) with-draweth not his eyes from the righteous: but with kings are they on the throne, yea, he doth eſtabliſh them for ever, and they are exalted.
He ſpeakes of the ſecond ſort v. 8, 9, 10, 11. And if they be bound in fetters and holden in the cords of affliction, then he ſheweth them their worke and their iniquity, that they have exceeded. He openeth alſo their eare to diſcipline, and commandeth that they return from iniquity, &c.
He ſpeakes of the third ſort (v. 13, 14.) But the hypocrites in heart heap up wrath; they cry not when he bindeth them; they dye in youth, and their life is among the uncleane.
Theſe three ſorts of men are dealt with by God according to their kind. The laſt of them being altogether wicked and incorrigible, abide under wrath for ever.
The ſecond being in an evill ſtate or having done that which is evill, yet humbling themſelves (through grace) and being bettered by their afflictions, are uſually reſtored to a proſperous eſtate in this life, & in caſe they dy under affliction, are alwayes crowned with the bleſſedneſs of eternal life.
The Firſt ſort, walking conſtantly (humane frailties excepted) in their uprightneſſe, are not only preſerved in peace, but receive high favours and ſpeciall markes of honour from the bountifull hand of God; which is true, eſpecially according to the condition of thoſe times, wherein God did more engage himſelfe to his faithfull ſervants in promiſes of temporall happineſs, then now he doth in Goſpel times.
And yet even theſe, as now they are not, ſo then they were not alwayes exempted from ſufferings; For as the ſecond ſort of righteous men are often afflicted in a way of chaſtiſement for their ſins; ſo the Lord reſerves to himſelfe a liberty (his Soveraignty allowing it) to afflict the beſt and holiest of his ſervants for the tryall of their graces, or the magnifying of his owne grace to them and in them; as a Maſter of Heroick Arts and Games impoſeth a very laborious task upon his Schollar-Champion, not as a puniſhment of any default, but to confirme his ſtrength and exerciſe his valour.
The due conſideration of all theſe things layd together by Elihu, might well ſatisfie Job, and ſuſtaine his faith in a patient bearing the burden of all thoſe calamities, which the Great and moſt wiſe God was pleaſed to impoſe upon him, and likewiſe convince him that he had fayled much in giving out ſo many impatient complaints about them. And no doubt they prevailed much with him, both towards his conviction, and the quieting of his heart under thoſe diſpenſations; For we heare no more of him in that language.
Yet Elihu thought he had not done enough, but continueth his diſcourſe, and draweth a further demonſtration for his purpoſe, from the wonderfull workes of God in nature, from the raine, thunder, ſnow, windes, &c. which he doth from the 27th verſe of the 36th Chapter, to the end of the 37th, and with that concludes his anſwer.
The ſcope of Elihu in that long and learned Philoſophicall Lecture was to teach and aſſure Job, that, God who cauſeth and diſpoſeth thoſe various alterations and terrible impreſſions in the ayre, both for the humbling and benefiting of man, doth much more both ſend and over-rule all thoſe changes & afflictions which befall the ſons of men, here on earth, to humble them & do them good. And further to aſſure him, that if man be not able to give a ſatisfying reaſon of thoſe workes of God in nature, but is often gravel'd and forced to ſit downe in a ſilent admiration; then ſurely man is much leſſe able to fathome the depth of Gods purpoſes in all the workes of his providence, but muſt in many of them only ſit downe quietly and ſubmit; For (as Elihu concludeth from theſe premiſes (Chap: 37.23, 24.) Touching the Almighty we cannot find him out, he is Excellent in power and in Judgement, and in plenty of Juſtice he will not afflict, (either cauſeleſly or more then needs, though we ſeldome ſee the cauſes or acknowledge the need of his afflictions) men doe (that is, they ought) therefore feare him; and if any are ſo proud and high in their owne thoughts that they doe not, at their perill be it, for) he reſpecteth not any that are wiſe in heart; that is, as the carnal wiſdome of worldly men cannot be a barre, ſo the true wiſdome of godly men is no priviledge againſt the Soveraigne power of God in afflicting them. And therefore Job, though truely wiſe in heart, muſt not looke for any ſuch reſpect from God as to be untoucht by or priviledg'd from affliction.
For the cloſe of all, we may ſumme up the whole ſcope of Elihu's under-taking with Job, yea of the whole Booke of Job in theſe ſix poynts or propoſitions.
First, No man can ſtand before God in his owne perſonall righteouſneſs.
Secondly, How righteous ſoever any perſon is, yet the Lord may afflict and breake him in what way and in what degree himſelfe thinkes fit.
Thirdly, God hath moſt wiſe and gracious aymes in afflicting his righteous ſervants.
Fourthly, His most righteous ſervants may not take the liberty to complaine as if they were wrong'd, or as if God were either rigorous or unrighteous in the leaſt, how much or how long ſoever they are afflicted.
Fifthly, There is nothing gotten by complaining or ſtriving under the afflicting hand of God; and therefore.
Sixthly, 'Tis best for us or our wiſest way when things are at worst with us to give glory to God both as just and good, and (poſſeſſing our ſoules with patience) by faith to waite in hope, till he giveth us a freſh experience of his goodneſſe, eyther by ſweetning our troubles to us, and ſupporting us under them, or by bringing us out of them (as he did Job) in the fittest ſeaſon.
If in peruſing this diſcourſe of Elihu we carry theſe generall reſults in our eye, we ſhall read both the Text and Comment with more cleareneſſe in our underſtandings at all times, and with more profit (when at any time under them) in our chaſtenings, which, that we all may is the prayer of
Your affectionate Servant in this worke of Chriſt JOSEPH CARYL. The 24th of the 3d MonethMonth 1661.