Exposition of Job 32-24, Commentary on Job · Chapter 33
JOB. Chap. 33. Verſ. 27, 28, 29, 30.
He looketh upon men, and if any ſay, I have ſinned, and perverted that which was 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, and to be enlightned with the light of the living.
WE had the bleſſed iſſue of the Lords dealing with the ſick ſinner in the former verſe. Now, in the two firſt verſes of this context, we have the ſame caſe and iſſue put in generall with reference to any man. And in the two latter, Elihu recapitulates or ſummes up the whole matter, and then applyeth it to Job perſonally and particularly in the three laſt verſes of the Chapter.
He looketh upon men, &c.
foreign a radice foreign inſpexit, intentis et fixis oculis intuitus eſt.The word notes a ſtrict beholding and fixing both of the outward and inward eye, that of the mind, with that of the body. Tis here, after the manner of men, attributed to God; He marks and animadverts upon men, how it is with them, or how they ſtand diſpoſed and affected.
Yet there is a difference among interpreters, who is the antecedent to the word He. He looketh upon men. The doubt or queſtion is to whom this relative pronowne, He hath reſpect; whether to God or to the ſick man lately ſpoken of.
Some underſtand it chiefly of the ſick man recovered. He looketh upon men; That is, the ſick man looketh upon thoſe about him;Qui hoc modo afflictus fuit, reſipiſcens intuetur homines et diciter. Druſ: and ſaith, I have ſinned and perverted that which is right. As if being raiſed from his ſick bed, he ſhould raiſe himſelfe up, to give glory to God by confeſſing and acknowledging before men, that he had ſinned in perverting the rule of righteouſneſs given him to walke by, and had found by dear-bought experience, that it profited him not. The Italian tranſlater ſaith, He afterwards ſhall turne himſelfe toward man, and ſay, &c. That is,Fructum alium miſerecordiae domini in afflictum ſubjungit, quod ille liberatus, et culpam ſuam coram caeteris hominibus agnoſcet et dei miſerecordiam in ſe confitebitur ut alios aedificet, &c. Merc: he ſhall preach Gods grace to ſinfull man, and propoſe himſelfe an example of it, magnifying the grace of God to him, and acknowledging his owne vileneſs. They who inſiſt upon this expoſition render the 28th verſe, as the continued ſpeech of the ſick man, making it out to this effect, I have ſinned and perverted that which …as right, yet he hath delivered, or will deliver my ſoule from going into the pit, and my life ſhall ſee the light.
It muſt be granted, that to look upon or behold man, is in Scripture, a deſcriptive periphraſis or circumlocution, expreſſing a man recovered from ſome dangerous & deadly ſickneſs. And therefore when Hezekiah thought his ſickneſs was to death, and his caſe deſperate; He thus bemoaned himſelfe (Iſa: 38.11.) I ſhall not ſee the Lord, even the Lord in the land of the living; I ſhall behold man no more with the inhabitants of the world. But, ſaith Elihu, the ſick man being perfectly recovered, talkes with and looks upon men; And the firſt diſcourſe he iſſueth, is a confeſſion of repentance for his iniquity; I have ſinned, I have perverted that which was right, and it profiteth not: And his next is a confeſſion of praiſe for his recovery; He hath delivered, or I am aſſured he will deliver my ſoule from going downe to the pit, and my life ſhall ſee the light. This is a profitable expoſition; and much inſiſted upon by ſome very learned interpreters, and therefore I ſhall make a little improvement of it by this briefe obſervation.
It is our duty, being recovered from ſickneſs, to confeſs and make knowne the goodneſs of God and our ſinfulneſs to thoſe that are about us.
There is a three-fold confeſſion; Firſt of faith, that we believe what God hath revealed and promiſed to doe for us. Secondly, of prayſe, that we thankfully acknowledge what God hath done for us according to his promiſe. Thirdly, of repentance, that we are heartily ſorrowfull for and bewayle, what we have done againſt the command of God. We ſhould be aſhamed to ſin before men, but let us not be aſhamed to confeſſe our ſinfullneſs, and (in ſome caſes) our ſpeciall ſins before men. Though we neither impoſe nor extort particular confeſſions from men (as the Papiſts doe) yet it is good for men who have been under the afflicting hand of God, and have had great experience of his mercy in raiſing them up, to declare what God hath done both for ſoule and body, that others may be bettered by their experiences.
But I ſhall not ſtay upon this, becauſe our tranſlation (which is cleare and ſafe) runs another way, making the antecedent to this he, to be God; He, that is, God looketh upon men, and ſaith, If any ſay, I have ſinned, and have perverted that which is right, and it profited me not, Then (as it followeth) He will deliver him from going downe to the pit, and his life ſhall ſee the light. The ſence of the context in Generall, is plaine; God looketh upon men, and if he ſeeth them penitent, he will have mercy upon them, and deliver them, or give them that which is better then bodily deliverance. More diſtinctly.
He looketh upon men.
It is the work of God at all times to look upon men; and he looketh ſo upon all men, as if he had but one man to look upon. His look upon men is not a bare look, but a conſidering, and an obſerving look. He ſo looks upon men, that he looks through them. He looks upon them, and takes notice what they are, how it is with them, what they are doing, and at what they are driving. He looks upon them to conſider both the frame of their hearts, and the courſe of their lives; yea his looking is an expecting: he ſo looketh upon man, as looking for ſomewhat from man, or as deſiring to ſee ſomewhat in him. Though God hath no need of us, nor of any thing we can doe, yet he looketh, waiteth, or hath an expectation, of ſomewhat to be done by us. He looketh upon ſick men, to ſee how they take it; with what patience they beare affliction, what the workings of their hearts are, what their repentings, what the actings of their faith; ſuch things as theſe the Lord looketh for from moſt men, moſtly from men under the rod, under ſad & ſorrowfull diſpenſations. And the words following ſhew what it is expreſſely which the Lord looketh for. Yet before I open them, note in generall.
God loves to ſee occaſion of doing good to man.
What we love to doe, we love the opportunities of doing it. The Lord is good, and he loveth to doe good, and therefore he is expreſſed as one troubled when he wants, & as one pleaſed when he hath the occaſions of doing it. We may take up that ſence eminently from that moſt patheticall wiſh (Pſal: 81.13, 14, 15, 16.) O that my people had hearkned unto me, and Iſrael had walked in my wayes, I ſhould ſoone have ſubdued their enemies, and turned my hand againſt their adverſaries. The haters of the Lord, ſhould have ſubmitted themſelves, but their time ſhould have endured for ever: I ſhould have fed them alſo with the fineſt of the wheate, &c. As if the Lord had ſayd, How glad ſhould I have been if my people had been but fitly qualified to give me occaſion of removing all evill from them, and of doing them all manner of good. The holy Prophet ſpeakes the heart of God in the ſame readineſs (Iſa: 30.18.) Therefore will the Lord wait that he may be gracious unto you, therefore will he be exalted, that he may have mercy upon you. As if he had ſayd, The Lord expects your reformation, that he may not proceed in rigour againſt you, or as ſome conceive rather, he only delayeth his putting an end to your troubles, till ye are humbled, expecting a ſeaſonable time to ſhew you that mercy, in beſtowing of which he will exalt and advance his owne name and honour, when once he ſeeth you fitted and duely prepared to receive it. The Lord (ſaith David, Pſal: 14.2.) looked downe from heaven upon all the children of men, to ſee if there were any did underſtand and ſeek God. There he is repreſented looking downe from heaven to ſee if any did underſtand, as here, he looketh upon men to ſee if any doe repent, ſaying, I have ſinned, &c. The Lord often, yea alwayes looketh downe upon Nations, Cities and people, to ſee if any have a right underſtanding of him, or a will with upright affections to him. The Lord at this day is looking upon the ſick, and looking upon the ſound, to ſee if there are any, who are going on faithfully in a right way, or repenting that they have gone wrong. He looketh upon men; And if any ſay, I have ſinned, &c.
In this latter part of the verſe, we have the matter expreſſed which the Lord looketh upon men for, 'tis repentance and godly ſorrow for ſin; If any ſay, I have ſinned; That is, if any repent. When the Lord ſaith, If any ſay, I have ſinned, he doth not meane it of a bare ſaying ſo, but, if any ſay ſo, laying his ſin to heart; if any ſay ſo from a true ſence of the evill of ſin; if any ſay ſo burden'd with ſin, and taſting the bitterneſs of it; if any ſhall ſay, I have ſinned, and ſay it thus, then &c. The word which we tranſlate ſinned, notes a miſtake of our ayme or way; As if it had been ſayd; If any man ſay, I have gone beſides the line, and done beſides the rule. Sin is in all men a miſſing of the mark, and a ſtepping out of the right path; it is alſo in very many, as 'tis expreſſed in the next clauſe, a perverting of that which is right. If any ſay, I have ſinned, and perverted that which is right.
foreign curvus obliquus contortus perverſus. Latini dicunt curvos mores.The word implyeth more then ordinary ſinning, more then ſins of infirmity, which ariſe from ignorance and miſtake, even thoſe which are committed with a reſolvedneſs of ſpirit, and purpoſe of heart; or they imply not thoſe ſins which a man falls into unadviſedly and unawares, but thoſe which he commits upon deliberation, and in the eye of the Law, that ſhewing him plainly what is right, and that he ought not to pervert it. So then in ſtrictneſs of ſence, to pervert that which is right, is to be willingly, yea wilfully unrighteous. The Church making a graduall confeſſion of her ſin by three ſteps, puts this word in the midſt (Pſal: 106.6.) We have ſinned with our fathers, we have committed iniquity ('tis this word) or done that which is crooked and perverſe) we have done wickedly. Cain, the firſt man born, ſinned thus (Gen: 4.13.) My puniſhment is greater then I can beare (ſo we render) or (as we put in the margin) mine iniquity is greater then can be forgiven. Cains ſin was a perverſneſs, he knew he perverted that which was right in ſlaying his brother. So that, here we have the confeſſion of ſin, with the aggravation of it, a notorious ſin. The penitent perſon doth not only ſay, I have ſinned, but I have ſinned greatly, or I have perverted that which was right. To ſin, and to pervert that which is right, are materially the ſame; only the latter intimates the manner how a ſin is committed, namely, when we would not be ruled by the Law, but accommodate the Law (as if it were a leaden or lesbian rule) to ſerve our luſts; ſo perverting that which was right, that we might countenance and embolden our ſelves in doing wrong. If any aske
What is right? Surely, right is Firſt, The Law, Secondly, that which is done according to Law. The ſtatutes of God are right, rejoycing the heart (Pſal: 19.8.) The word of God is right, and the rule of right, yea it is a ruling right. To pervert that which is right, or to pervert the law of righteouſneſs, is to act againſt the light and convictions of conſcience which will be our Judge. One of the latine interpreters uſeth a harſh and courſe word to preſſe this by; yet full and proper to the ſcope;Peccavi et rectum torrificavi. Cajet: Praevaricatus ſum à probitate. Tygur: I have t…rtified (or writhed and bended) that which was right. Another renders it, I have prevaricated from that which was right. Our word gives the ſence fully enough, I have ſinned, and perverted that which was right.
Hence note.
Firſt, Sin muſt be confeſſed. The Lord looks for it. He looketh upon men to ſee whether any will ſay, I have ſinned.
He will have their ſin out of their own mouths. When Nathan brought the parable home to David and ſayd, Thou art the man, he preſently fell into confeſſion, I have ſinned (2 Sam: 12.13.)
But ſome may ſay, Is this confeſſion of ſin ſufficient to ſay, I have ſinned.
I anſwer; Firſt, a generall confeſſion of ſin, or that we have ſinned is not ſufficient, unleſſe we are alſo willing and ready to confeſſe before the Lord all our particular ſins. Some are ready enough to ſay, they have ſinned, who yet will ſcarſe be brought to acknowledge any particular ſin; yea many ſay,Peccatores ſe eſſe pleri que confitentur etiam qui ſe vel peccaſſe non credunt. Greg: l. 24. Moral: c: 12. they are great ſinners, who know not how or in what they have ſinned, not what it is to ſin. Therefore barely to ſay, I have ſinned, is not a Goſpel confeſſion of ſin. I anſwer. Secondly, Though a generall confeſſion is only expreſſed in this and many other Scriptures, yet a ſpeciall confeſſion is intended. The prodigal Son (Luke 15.19.) ſayd, I will returne to my father, and I will ſay to my father, I have ſinned againſt heaven, and againſt thee, and am no more worthy to be called thy Son. He did not enumerate the particular evill acts he had committed and was guilty of, yet doubtleſſe he had them as a burden upon his heart, and was willing to unburden himſelfe of them, one by one, in a hearty and heart-afflicting confeſſion. The publican (Luke 18.13.) ſtood a far off, and durst not lift up his eyes to heaven, but only ſayd, God be mercifull to me a ſinner. He ſtruck at all his ſins, though he did not by name touch any one of them. He that ſaith (knowing what he ſaith) I have ſinned, will not hide any one of his ſins; And he that indeed and truth confeſſeth any one, will cover none of his ſins. Thoſe ſins may be pardoned which are not expreſſely confeſſed, but if we conceale or hide any ſin, and will not bring it forth in confeſſion, we cannot, in faith, expect the pardon of it.
Againe, Conſider the time or ſeaſon when the Lord looked for this confeſſion; It was a time of trouble and affliction, of paine and ſorrow, the man was ſick, or but in a way of recovery out of his ſickneſs.
Hence note.
Times of affliction are ſpeciall times of confeſſion and repentance.
Confeſſion of ſin muſt not be omitted (eſpecially not neglected) in our moſt comfortable dayes, much leſſe in a day of trouble. A ſad and troubled ſtate calls us aloud to a gracious ſadneſs of heart, to the ſearch of our hearts and lives, which are preparatory to repentance and Godly ſorrow. Uſually in proſperity men will not be at leiſure to ſearch their hearts, and take notice of their ſins. Therefore the Lord draweth them to confeſſion by drawing them from the world, by laying them upon their ſick beds, or by bringing them into ſtraites. And as when affliction is upon perſons or families, then is a ſpeciall time to confeſſe perſonall and family ſins; ſo to confeſſe national ſins, is moſt ſeaſonable when affliction hath ſeized upon kingdomes and nations. The want and neglect of that publicke confeſſion and ſorrow in ſuch a day is mightily aggravated, and moſt ſeverely threatned (Iſa: 22.12, 13, 14.) God looketh and loveth to heare every man, ſaying, and a whole nation, as one man, ſaying in a day of ſorrow and trouble, I have ſinned, and perverted that which was right.
From the latter words, I have perverted that which was right, or the Law.
Note, Firſt.
The law of God is the rule of righteouſneſs; a right rule.
All rightneſs and righteouſneſs is comprehended in it, and meaſured by it.
Secondly, Learne.
Sin is a perverting of that which is right.
Every (the leaſt) ſin is ſo in ſome degree, though here, poſſibly, ſins are intended of any, even of the higheſt degree. The Apoſtle defining ſin, calleth it (1 John 3.4.) A tranſgreſſion of the Law; and if ſo, it muſt needs be a perverting of that which is right: For what is or can be right, if the rule of righteouſneſs be not. What the Apoſtle ſpake to Elymas (Acts 13.10.) Wilt thou not ceaſe to pervert the right wayes of the Lord, ſhewes the nature and effect of every ſin, and the more ſinfull any ſin is, by ſo much the more doth it pervert that which is right. Some ſinners are ſayd to make voyd the law of God, to pervert it, as if they would quite ſubvert and diſanull it. David remembers God of ſuch, and deſires him to look to them betimes (Pſal: 119.126.) It is time for thee to work, for they have made voyd thy law; That is, they have done their beſt, or worſt rather, their utmoſt to make it voyd, and of no force; 'Tis not in the power of all the powers of the world, to vacat reſcind or null one tittle of the law of God, heaven and earth ſhall paſſe away before that, yet many attempt it, yea ſome doe that which will be found and interpreted a making voyd of the law of God, who thinke themſelves great zelotes for, or very zealous of the law. That will be the caſe of many, eſpecially, of all will-worſhippers.
Againe, Conſider though the perſon here ſpoken of had not only ſinned, but perverted that which was right, that is, ſinned perverſly, yet upon confeſſion the Lord deales graciouſly with him.
Hence Note.
The free grace of God extends to the pardon of the greateſt ſins, even ſins of perverſneſs.
Where ſin aboundeth, Grace aboundeth much more (Rom: 5.20.) whether the abounding of ſin be taken in the number of it, or in the weight of it, that is, in the greatneſs and aggravations of it, Grace hath its ſutable ſuper-abounding (Num: 23.21.) When Balaam would ſhew that the people of Iſrael were a people impenetrable by his curſes, he ſaith, The Lord hath ſeen no iniquity in Jacob, nor perverſneſs in Iſrael. foreignThe word there uſed is of a different root from this in the text, but the ſence is the ſame, implying, if the Lord had ſeen perverſneſs in Iſrael, it would have layd them open to a curſe; yet ſins made up of perverſneſs are within the compaſs of a pardon. There is no ſin excepted from pardon, but that which at once refuſeth and deſpiſeth it, the ſin againſt the holy Ghoſt (Math… 12.31.) This ſhould not incourage any to ſin perverſly, only it is a comfort to thoſe who have. They who have ſinned perverſly, or who have perverſneſs mingled with their ſin, ſhould not caſt off the hope of pardon, but woe to thoſe who ſin perverſly, (that is, againſt the light of their owne conſciences) upon hopes of pardon. Such perſons have no true hope (they may have much preſumption) that they ſhall be pardoned. They who having ſinned perverſly, confeſſe it, have good ground to pray for pardon, but they who goe on ſinning perverſly, have no ground (while they doe ſo) to hope for it. This text ſpeakes of a perſon confeſſing and bewayling that he hath ſinned perverſely, not of a perſon purpoſing to ſin ſo, as appeares further in the laſt clauſe of the verſe; If any ſay, I have ſinned and perverted that which is right.
And it profiteth me not.
Here's another poynt of confeſſion, we muſt not only confeſſe that we have ſinned, but the fruitleſsneſs of ſin, or that ſin profiteth not. There are two rendrings, and ſo two ſeverall expoſitions of theſe words.
foreign poteſt eſſe verbum, poteſt eſſe et nomen faemininum. Ʋnde ſenſus eſt, non accepi tantundem, non repoſita eſt mihi par paena pro peccato meo. Coc: Non dignè in me inquiſivit pro his quae poccavi. Sept:The word ſignifieth moſt properly that which is equall; And hence ſome give the ſence thus, (which carrieth in it an eminent work of repentance) I have ſinned, and perverted that which was right, and have not that which is equall; That is, Though I am greatly afflicted, and my ſorrows lye heavie upon me, yet they are not equall to my ſinning, or perverſe dealings with the Lord. I have not received as I was worthy, or according to my ill deſervings. The Septuagint ſpeak thus; God hath not made a ſtrict inquiſition for my ſin. My iniquity is not charged upon me to the utmoſt. I have ſinned grievouſly, but God hath dealt graciouſly with me, and hath not meaſured out to the full of mine iniquity. 'Tis an argument of true repentance to juſtifie God in afflicting us. This is a pious and a profitable rendring of the text.
Whence obſerve.
Firſt, The puniſhment of ſin in this life is not equall to ſin.
As all the ſufferings of this life are not worthy to be compared with the glory of the next life (Rom: 1.18.) ſo neither are they comparable with the ſins of this life. When a man is under very ſore affliction, chaſtened with paine upon his bed, and the multitude of his bones with ſtrong paine: So that his life abhorreth bread, and his ſoul dainty meat; yet he muſt confeſſe, his ſufferings are leſs then his ſin. The Church of the Jewes acknowledged this as to that great affliction, their captivity in Babylon (Ezra 9.13.) After all that is come upon us for our evill deeds, and for our great treſpaſſe, ſeeing that our God hath puniſhed us leſſe then our iniquities deſerve, &c. It was no little puniſhment which that people endured, yet they confeſſed it was leſſe then their iniquity. The leaſt ſin is ſo great, that no puniſhment which man is capable of in this life can equall it; nor can that in the life to come equall it as to preſent degree, but only by the everlaſtingneſs of its duration
Secondly, Note.
A ſoule truly humbled is ready to confeſs to the glory of God, that his puniſhment and ſuffering is leſs then his ſin.
As a godly man doth not thinke any ſin little, ſo he doth not thinke any affliction great compared with his ſin. Cain ſayd, My puniſhment is greater then I can beare; but he did not ſay, it was greater then his ſin. How hot ſoever the furnace of divine wrath is heated, yet ſinners muſt acknowledge there is ſparing mercy in it; and that God might have made it ſeven times hotter, and therefore hath afflicted them leſs then their ſin. As a godly man is ready to acknowledge his mercy more then he hath deſerved (Gen: 32.10.) I (ſayd Jacob) am not worthy of the leaſt of all the mercies, and all the truth which thou hast ſhewed unto thy ſervant, as if he had ſayd; I am leſs in my good actings then any of thy actings towards me for good have been) ſo he is ready to ſay, his greateſt afflictions or evills which he ſuffereth are leſs then his ſins, or then the evills which he hath done.
Secondly, The word ſignifieth to profit, ſo we tranſlate;Verbum foreign expono, profuit non fuit mihi conducibilo quod peccaram. Merc: And it profiteth me not. Other Scriptures comply with this ſence (Heſter 3.8.) Haman in his malicious and envious ſuggeſtions againſt the Jews, tells the King, It is not for the Kings profit to ſuffer them to continue. He uſeth the ſame word againe (Heſt: 5.13.) where after he had reported all the great things that he enjoyed, he concludes; What doth all this profit me? or all this availeth me nothing, ſo long as I ſee Mordecai the Jew ſitting at the Kings gate? Thus here, ſaith the ſick man, I have ſinned, And it profited me not, or I have got nothing by it: And when he ſaith, it profited me not; we are to expound it by a uſuall figure in Scripture, whereby more is intended then is expreſſed, ſo that, it profiteth me not, is, it had been very detrimentall, dangerous, and deadly to me. I feel and ſmart under the ſad iſſues of my ſin, my perverting that which was right hath done me (though I have had but my right) much wrong. I have ſinned, and it profited me not.
Hence note.
Firſt, Sin pretends profit and advantage to a ſinner.
There is no temptation comes without a bait. Though ſome ſin purely for ſins ſake; yet it is rare that ſin cometh without the offer of a bribe, and profit is one of the greateſt both baits and bribes that the Devill puts upon the hook of temptation, when he fiſheth for ſoules. You ſhall get by it, ſaith that deceiver. But the repenting ſoule, can truly ſay, it profited me not; I had thought to have gotten by my ſin, it promiſed me very faire, but I have got nothing but blows. The temptation with which the Devill aſſaulted our firſt parents was of this kinde, He told the woman of profit, ſhe and her husband ſhould gaine knowledge by it, (that's a noble gaine) They ſhould be as Gods knowing good and evill, there's all profit imaginable in ſuch a knowledge. Chriſt himſelfe who was God and perfectly knew good and evill, was alſo tempted with profit (Math: 4.8, 9.) The devill ſhewed him all the kingdomes of the world (and thoſe not with bare walls, but ready hung and furniſhed) and the glory of them, and ſayd unto him, all theſe things will I give thee, if thou wilt fall downe and worſhip me. If our head and the heire of all things was tempted with profit, how much more poor we! No marvaile if Satan provide him Agents to ſay to us as they are repreſented (Pro: 1.13.) Come, caſt in your lot among us, we will all have one purſe, or a joynt ſtock in this wicked trade; What they hoped to get by it, is told us in the next words; We ſhall find all precious ſubſtance, and fill our houſes with ſpoyle. We ſhall get enough, and you ſhall ſhare with us if you will but come and goe with us. We ſee what ſin promiſeth; But what doth the ſinner find? himſelfe anſwers, It profited me not.
Hence learne.
There is nothing gotten by ſin, no good is gotten by it.
The Apoſtle puts the queſtion to ſinners (Rom: 6.21.) What fruit had ye then, in thoſe things whereof ye are now aſhamed? Caſt up your account, and tell us what you find at the foot of it. Poſſibly ſome may ſay, we have gotten hundreds and thouſands, we have gotten houſes and lands, our barnes are full of corne, our fields of cattel, and our bags are full of treaſure. But is it profit to have houſe and land, gold and ſilver come in by ſin? Let that Scripture anſwer (Math: 16.26.) What is a man profited if he ſhall gaine the whole world and looſe his own ſoule? But ſome may ſay, they that are in Chriſt cannot looſe their ſoules by ſin. I anſwer; Firſt, though they that are in Chriſt cannot be ſuch ſinfull ſoules, as to ſin away their ſoules, though they cannot ſin at ſuch a rate, nor in ſuch a height as to looſe their ſoules who have indeed found Chriſt, or rather who are found of him, and planted in him; yet the dammage which every ſin unrepented of and unpardoned puts man to is the loſſe of his ſoule. Secondly, ſuppoſe a ſinner repenteth, what hath he got by ſin, but the ſorrows of repentance. And though no man ſhall have cauſe to repent of true repentance for ſin, yet no man ſhall have cauſe to boaſt of the penny-worth he hath had by ſin which hath occaſion'd the ſorrows of that repentance. One houres communion with God in wayes of holineſs is better then all the profits and pleaſures which any man hath got while he was committing that ſin, or running any courſe of ſin, whereof he now repenteth. At the beſt ſin diſhonours God, troubles our conſciences, and breakes our peace; at the beſt nothing is got by ſin which is worth the having, at worſt the ſoule is loſt by it, which of all things we have is moſt worth the having.
Thirdly, Note.
Sin is exceeding dangerous and deſtructive to man.
Some would ſin for the pleaſures and carnal contentments which are found in ſin, though they knew they ſhould make no earnings, or get no profit by it, yea though they knew they ſhould be and dye beggers by it. Once more, if this were all, that they ſhould looſe heaven by it, or if the meaning of looſing their ſoules were only this, that their ſoules ſhould be no more, they would eaſily venture it. But there is an affirmative in the negative, and when, 'tis ſayd, ſin profiteth not, the meaning is, it brings trouble and renders us miſerable for ever; Fooles (that is, all ſinfull men, ſaith the Spirit of God, Pſal: 107.17.) becauſe of their tranſgreſſion, and becauſe of their iniquities are afflicted; and all ſuch among theſe fooles, as dye in their ſin are damned; and who is able to ſumme up the dammage of damnation?
Fourthly, Learne.
Sinners ſhall be forced at laſt to confeſſe that there is no profit in ſin.
True penitents confeſſe it willingly now; and impenitents ſhall confeſſe it at laſt, whether they will or no; they ſhall have ſuch a conviction of the evill of ſin by their ſufferings, as will make them ſay, what hath pride profited me? and what hath envy profited me? what hath malice and wrath profited me? And what hath the fraudulent deceiving of my neighbour profited me? this will be the cry of ſinners to all eternity. Oh what hath ſin profited us? That which is the willing confeſſion of a gracious repentant here, will be the forced confeſſion of damned impenitents for ever hereafter. This will be a bitter repentance. Hell is and will be full of the words of repentance, but no fruit of repentance ſhall be found there. The damned ſhall not find either amendment in themſelves, or mercy from God. This will be the confeſſion of all ſinners at laſt (as of thoſe that repent and are ſaved, ſo of thoſe who repent when damned) we have ſinned and perverted that which was right, and it hath not profited us. And when once man hath made this hearty confeſſion to God of his ſin and folly, then God maketh him a gracious promiſe of deliverance and mercy, as appeares in the tenour of the next verſe.
Verſ. 28. He will deliver his ſoule from going into the pit, and his life ſhall ſee the light.
There is a two-fold reading of this 28th verſe, as was ſhewed in opening the former. For whereas that 27th verſe is underſtood by ſome as the humble confeſſion of the ſick man recovered, and ſo read in this forme; He looketh upon men and ſaith, I have ſinned and perverted that which was right, and it profited me not; then, this 28th verſe is rendred to make up that ſence, as a thankfull acknowledgement of his recovery, He hath delivered my ſoule from going into the pit, and my life ſeeth the light. Thus, as we had his confeſſion of repentance in the verſe fore-going, I have ſinned, Ju…ta hanc loctionem erit etiamnū hic verſus ex cōfeſſione reſtituti aegri dei in ſe ſummam beneficentiam agnoſc…ntis. Merc:&c. ſo here we have his confeſſion of praiſe and thankfulneſs; He hath delivered my ſoule from going into the pit. Mr Broughton tranſlates to this ſence; He ſaved my ſoule from going into the pit, that my life doth ſee the light. Thus the ſick man being reſtored breakes out into thankſgiving; The Lord in mercy hath freed me from death, hell, and the grave; I need not feare Satans accuſations; my body enjoyes the light of the world, and my ſoule the light of Gods countenance ſhining upon me, which is better then life. But becauſe our owne reading is cleare in the originall text, and holds out the ſcope of the context fully enough, therefore I ſhall proſecute that only.
He will deliver his ſoule from going into the pit.
The words are an aſſertion of the favour and goodneſſe of God to the penitent ſick man; He (that is, God) looketh upon men, and if he heare any ſaying, I have ſinned and perverted that which is right, and it profiteth me not, if he make ſuch an humble and gracious confeſſion, this will be the iſſue; the Lord will deliver his ſoule from going into the pit. At the 18th verſe, we had words of the ſame import; He keepeth back his ſoule from the pit, and his life from periſhing by the ſword. And againe, at the 24th verſe, Deliver him from going downe to the pit. To be delivered from the pit (as was there ſhewed) is to be delivered from death. And the word ſoule (as was then likewiſe expounded) is put for the perſon; As if it were ſayd; He will deliver him, the penitent man from death; and that both from temporall death, the death of the body, and from eternall death, the deſtruction of body and ſoule; or he will deliver him firſt from the pit of the grave; and ſecondly, from the pit of hell. He will deliver his ſoule from the pit.
And his life ſhall ſee the light.Videre lucem periphraſis eſt vitae; ſicut è contrario tenebrae ſunt ſymbolum mortis. Pined:
That is, he ſhall live to ſee the light; To ſee the light, is a circumlocution of life; As if it had been ſayd, He ſhall recover out of his deadly ſickneſs, and behold the light of the Sun, as living men doe. Thus David prayed (Pſal: 56.13.) That he might walke before God in the light of the living. And thus the wicked man is threatned with eternall death (Pſal: 49.19.) He ſhall goe to the generation of his fathers, they ſhall never ſee light; That is, they ſhall never enjoy life, but be ſhut up in a perpetuall night of death, or in the night of perpetuall death.
Secondly, When 'tis ſayd, his life ſhall ſee the light, we may underſtand it, not only for a bare returne to life, or that he ſhall live, but that he ſhall live comfortably and proſperouſly, he ſhall lead a happy life. To ſee the light, is to live and rejoyce; light is pleaſant, it is comfortable to behold the Sun, as Solomon ſpeakes. To ſee light, comprehends all the comforts of this life, and of that to come, which is called, the inheritance of the Saints in light, (Col: 1.12.) For as darkneſs is put not only for death, but for all the troubles of this life, and the torments of the next; ſo light is put both for life, and for all the comforts of this and the next life. All the bleſſings of this temporall life, and the perfect bleſſedneſs of eternall life, are comprehended in light. So that when 'tis ſayd, his life ſhall ſee the light, the ſence riſeth thus high; He ſhall be happy forever; ſo extenſive is the favour of God to repenting perſons, that time is too narrow for it; everlaſting light ſhall be their portion. From the former branch of the words thus opened, He will deliver him from the pit.
Obſerve.
All our deliverances are of God.
As there is none can deliver like God, ſo none can deliver but God. If he gives out the word that ſuch a man ſhall goe to the pit, it is not in the power and skill of all the Princes and Phyſitians in the world, to ſave or ſtay him from it. And how low and deſperate ſoever any mans condition is, if God ſay the word, he is deliver'd and reprieved from going downe into the pit.
Secondly, From the connexion with the former verſe, the ſick man having made this confeſſion, I have ſinned and perverted that which is right, and it profiteth me not, the Lord preſently delivers him, &c.
Obſerve.
God is ready to deliver, humble praying and believing ſinners.
That command hath a promiſe joyned to it (Pſal: 50.15.) Call upon me in the day of trouble, and I will deliver. The 107th Pſalme ſpeakes this quite through, where we find many ſorts of periſhing perſons, crying unto God, and God delivering them from periſhing when they cryed. As when ſin cryeth God will afflict, ſo when ſinners cry, God will relieve them in or bring them out of their affliction.
From the latter branch, His life ſhall ſee the light.
Note.
Naturall life, and light are a great bleſſing.
God promiſeth much when he promiſeth life and light; The light of this life is no ſmall mercy, how much greater is the light of ſpirituall life? But who can conceive how great a mercy the light of eternall life is! yet all this God ſpeakes to the humble and believing ſinner, when he ſaith, His life ſhall ſee the light.
Secondly, Comparing the two parts of this text together, He will deliver him from going downe to the pit, and his life ſhall ſee the light.
Obſerve.
The mercy of God to humble ſinners, is a compleate mercy.
Here is not only deliverance from evill, but the beſtowing of good; it is much to be kept from going downe into the pit, but it is more to ſee light, the light of comfort here, and the light of glory hereafter. The mercy of God to his people is great in temporalls, greater in ſpiritualls, greateſt in eternalls. The benefit of redemption (to ſhew the fullneſs of it) is ſet forth two wayes; Firſt, by our freedome from evill; Secondly, by our enjoyment of good. (John 3.16.) God ſo loved the world, that he gave his only begotten Son, that whoſoever believeth in him, ſhould not periſh, but have everlaſting life. He ſhall not periſh (that is, he ſhall be delivered from going downe to the pit) he ſhall have everlaſting life; that is (as the text ſpeakes) his life ſhall ſee the light.
Elihu having at large drawne a deſcription or narration of the whole proceeding of God with ſinfull man in all the parts and particulars of it, gives a briefe of all that he ſayd, in the two next verſes.
Verſ. 29. Lo all theſe things worketh God oftentimes with man;
Verſ. 30. To bring back his ſoule from the pit, to be enlightned with the light of the living.
As the Apoſtle after he had diſcourſed at large, about the dignity of Chriſts Prieſt-hood, gathers up all together (Heb: 8.1.) Now of the things which we have ſpoken, this is the ſum: we have ſuch an high Prieſt, who is ſet on the right hand of the throne of the Majeſty in the heavens: So Elihu having ſpoken much of the ſeverall wayes, by which God revealeth himſelfe to man, and works him to a ſight of his ſin, and penitentiall ſorrow for it, recollects and ſummes up all in theſe words.
Lo all theſe things worketh God oftentimes with man, &c.
In theſe two verſes, we may take notice, chiefly of two things.
Firſt, The frequency of Gods dealing thus with man (v. 29th Lo all theſe things worketh God oftentimes.
Secondly, The deſigne and purpoſe of God in doing ſo; That he may bring back his ſoule from the pit, and be enlightned with the light of the living.
Lo, all this worketh God oftentimes with man.
Here's the application of the former Doctrine; Elihu preſſeth his hearers with it, and bids them lay it to heart; As if he had ſayd, I have not been ſpeaking of things in the clouds, but of what is really and dayly acted among the children of men. Lo (or behold) all theſe things. There are foure ſpeciall ſignifications in Scripture of this word, Lo, or behold, and they may all foure meete in this place.
Firſt, It imports ſome new unheard-of and wonderfull thing (Iſa: 7.14.) Lo, or behold a virgin ſhall conceive, and bear a ſon: That a virgin ſhould bring forth a ſon, is a wonder of wonders, a wonder ſo much above the courſe and power of Nature, ſo much beyond the compaſſe & comprehenſion of reaſon, that men and Angels have reaſon to be aſtoniſhed at it.
Secondly, 'Tis prefixed, to ſhew ſome extraordinary impulſe or readineſſe of ſpirit for action. Thus Chriſt ſpeaketh in that other noble prophecy of him (Pſal: 40.7.) Then ſaid I, Lo, I come, in the volume of the book it is written of me; I delight to doe thy will O my God: yea thy Law is within my heart. Lo, I come, that is, I am ready to come, I am preſt upon the work, I am under the preſſure and command of my own ſpirit, as well as under thy appoyntment and decree to undertake and finiſh that worke of mans redemption.
Thirdly, It frequently implyeth matter worthy of weight and deepeſt conſideration. That's uſefull and remarkeable which is thus prefaced. Thus Solomon ſpeaking of the field of the ſlothfull man, ſaith (Prov: 24.31.) Lo, it was all growne over with thorns, and nettles had covered the face thereof, and the ſtone wall thereof was broken downe: As if he had ſayd, Marke, this is a thing to be attended, the ſluggards field is full of thorns; that is, in a ſpirituall ſence, ſlothfull hearts are full of lusts and vanities. In this language the Church invites all to conſider the Glorious excellencies of God (Iſa: 29.9.) Lo, this is our God. And thus Chriſt ſpeakes of the woman whom he had healed on the Sabbath day (Luke 13.16.) And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, theſe eighteene yeares, be looſed from her infirmity on the Sabbath day? As if he had ſayd, Pray conſider the caſe and ſpeake your mindes.
Fourthly, 'Tis often uſed in a way of ſtrong aſſertion, and affirmation, intimating the certainty of what is ſpoken (Gen: 1.29.) And God ſaid, Behold, I have given you every herb bearing ſeed. And againe (Gen: 12.11.) It came to paſſe, when he was come neere to enter into Egypt, that he ſaid unto Sarah his wife, Behold, now, I know that thou art a faire woman to look upon. (Read Pſal. 132.6. Ezek: 30.9. Luke 1.32.)
In the preſent text it may have all theſe intendments; for is it not a wonderfull thing, that God ſhould be gracious to poore creatures? is it not ſtrange that he ſhould take ſo much paines with, and exerciſe ſo much patience towards them? Secondly, Lo, God worketh all theſe things; He is ready to doe them, he waiteth to be gracious, or to magnifie his grace in doing them. Thirdly, Lo, God worketh all theſe things; is not this a matter of great conſideration, ought we not to ſit downe and weigh it well? Fourthly, Lo, all theſe things worketh God; certainly God hath and will work all theſe things; this is a truth out of all queſtion, a truth of which there is no doubt to be made. As the Apoſtle ſaith (1 Tim: 3.16.) Without controverſie, great is the myſtery of Godlineſs, God was manifeſt in the fleſh; So I may ſay without controverſie, great is this myſtery of Gods manifeſting himſelfe to frayle fleſh, and doing all theſe things here ſpoken of, awakening the conſciences of men by dreames, and working upon them by grievous ſickneſſes, ſending an interpreter one of a thouſand to declare unto man his uprightneſs, and at laſt delivering his ſoule from going downe into the pit. Lo, all theſe things worketh God.
foreign operatus eſt egit, perfecit, uſurpatur etiam pro gubernatione rerum creatarum.There is ſomewhat peculiar in that expreſſion, he worketh. The native ſence of the word, implyeth; Firſt, a willing worke, not forced or conſtrained. Secondly, a full and compleat worke, not an eſſay or offer, not a worke begun only, but carried on to perfection. The wicked are called workers of iniquity, (Pſal: 5.5.) becauſe they are free and ready to ſin, they have a ſtrong tyde and bent of ſpirit to doe evill, and they doe it not to halves but throughly; they doe not only begin or nibble at the baite a little (as a good man often doth) but greedily ſwallow it downe hooke and all; they are fully in it, and doe it fully, they make a worke of it, and ſo are workers of iniquity. The Lord doth good, as the wicked doe evill; All theſe things worketh God, He worketh them willingly, he worketh them compleatly, (Iſa: 26.12.) Lord thou wilt ordaine peace for us, for thou alſo haſt wrought all our workes in us; Thou art the Author and finiſher of them. We are invited (Pſal: 46.8.) to come and behold the workes of the Lord, what deſolations he hath made in the earth. The building workes, and the deſolating workes of God, whether reſpecting perſons or nations, are perfect workes. Lo, all theſe things worketh God.
Hence note.
What ever good we ſee wrought among or for the children of men, God is the worker of it.
As he over-ruleth the evill which is done, and both ſendeth and ordereth the evill which is ſuffered; ſo he is the worker of all the good that is done. God worketh it all either immediately by himſelfe, or mediately by ſecond cauſes; and what inſtrument ſoever is ſet a worke, yet the worke as to the matter and manner of it, as alſo to the reſult and iſſue of it, is the Lords. He was the worker of all that hath been ſpoken of in the former context; though we reade of a meſſenger, of an interpreter, yet the work was Gods. 'Tis ſayd (Gen: 39.22.) The keeper of the priſon committed to Joſephs hand, all the priſoners that were in the priſon, and whatſoever they did there, he was the doer of it. Not that he did every thing with his own hand in the priſon, but he gave the rule, and ordered all that was done. Much more may I ſay of the Lord, whatſoever is done in the world, eſpecially among his people, God is the doer of it, All goes through his hand. Lo, all theſe things worketh God.
Further, From the prefix, Lo.
Obſerve.
The workes and dealings of God with men are wonderfull, thoſe eſpecially which he worketh for the humbling of a ſinner, and for the delivering of a ſoule from going downe to the pit.
The breaking of the heart, the rayſing of it by faith, the renewing of its peace and comfort, are wonderfull works of God. And the reaſon why we wonder no more at them, is, becauſe we conſider ſo little of them.
Hence againe from the word, Lo.
Note.
The workes of God are to be deeply conſidered, to be ſtayed upon.
We muſt not paſſe them by lightly, whether they be towards our ſelves or others, God hath made his wonderfull workes to be remembred (ſaith David, Pſal: 111.4.) or to be conſidered, that's the deſigne of God in his works, he hath made them for that end, that they ſhould be remembred, and attended to, or they are ſuch as cannot but be remembred; they leave their markes and memorialls behind them. God ſets ſuch a ſtamp of his power, wiſdome, juſtice, and goodneſs upon his workes, that they will not be forgotten. And as his outward providential workes, are ſuch, ſo his ſpirituall workes are much more ſuch. The godly-wiſe underſtand them ſo, they have a criticall eye in diſcerning thoſe inviſible workes of God with a poore ſoule, in reducing him from ſin, and bringing him to himſelfe. David calleth all the godly to the conſideration of thoſe workes in his owne caſe (Pſal: 66.16.) Come and heare all ye that feare God, and I will declare what he hath done for my ſoule. What God doth for our bodyes is very conſiderable, but what he hath done for our ſoules can never be enough conſidered nor admired. Lo, all theſe things worketh God oftentimes with man.
foreignThe originall is, twice, thrice, ſo we put in the margin, and render it often-times, in the text. Some expound it, of thoſe three diſtinct wayes, in which God dealeth with man, before deſcribed. The Septuagint are expreſſe for that;foreign. Sept: foreign. Schol. All theſe things worketh the ſtrong God three wayes with man, Which the Scholiaſt exemplifies in the three wayes here noted by Elihu. Firſt, awakning him by dreames and viſions, Secondly, troubling him by ſickneſſes and afflictions; Thirdly, teaching him by Prophets and Interpreters. Yet, I conceive, the text doth not ſtrictly recapitulate thoſe three ſeverall wayes before ſpoken of, in theſe words, twice, thrice, but only ſhewes us that God uſeth all theſe wayes or any other, as his wiſdome ſhall thinke fit, many times, or oftentimes for the producing of thoſe bleſſed effects.
Lo, all theſe things worketh God oftentimes with man.
Twice, thrice, is a double certain number, put for any ſingle uncertain number; And it only teacheth or aſſureth us, that God debateth with the ſons of men in all or any of theſe wayes oftentimes, or more then once. If they doe not anſwer his call or purpoſe (which they ſeldome doe) at the firſt; he calleth againe and againe, twice or thrice, or often-times, that is as often as he ſeeth it good, needfull or expedient to doe it. And we may ſuppoſe that Elihu uſeth this number twice, or thrice, in alluſion to the cuſtomes of men; whether civil Magiſtrates or Churches, who when they deale with others about any fault committed or offence given, they doe not take them at the very firſt default, but warne and admoniſh them twice or thrice, or ſend them (as the caſe may require) ſeverall Citations to appeare, and either to acknowledge their guilt, or acquit themſelves of it.
Theſe things worketh God twice or thrice.
Tiibus vicibus, i. e. multoties, ſed utitur numero ternorio, ut congruat humanae conſuetudini, per quam ſolent homines ter moneri vel citari. Aquin:And remember, it is but twice or thrice; which ſpeech though it may be well rendred (as we ſay) oftentimes, yet it is not very often; once is no number, twice is the leaſt number, and thrice is but a ſmall number, two or three witneſſes are the leaſt number of witneſſes that can be admitted in any buſineſs. That, the Lord will doe this, twice or thrice proves that he will doe it ſeverall times, men ſhall have meanes, and frequent meanes, but twice or thrice, may not be very often, much leſſe alwayes, there is a ſtint, and a determinate number in the breaſt of God; and that we might not expect to have his patience lengthned out alwayes to us, 'tis put into the ſmalleſt numbers, All theſe things worketh God twice or thrice, with man.
The word by which man is here expreſſed, is, no ordinary word,foreign non quelibet virū importat, ſed ut plurimum nob… lem illuſtrem, vel aliqua ratione ſpectabilem. Bold: 'tis that word by which ſignifieth the higheſt and greateſt of men, God deales thus not only with inferiour perſons, and mean men, but with great men, with men of note, with men of power and ſtrength; let men be as ſtrong, and ſtout, as they will, God can tame them, and bring them to his foote.
Further, when he ſaith, Lo, all theſe things God worketh oftentimes with man. This appellative man, may be taken two wayes.
Firſt, Perſonally or individually, that is, he worketh thus oftentimes with the ſame man, God is put to renew his actings more then once with one and the ſame man, becauſe he will not bow nor obey at firſt.
Secondly, We may take this word man ſpecially as implying ſeverall men, or men of all ſorts, as well as any one man of a ſort. That manner of ſpeaking is frequent in the old Teſtament (Job 1.4.) And his ſons went and feaſted in their houſes, man his day, q. d. unicun que hominum ſolet deus praedicta ſuae voluntatis judicia manifeſtare, ut ſit oratio diſtributiva. Bold:or every one his day. So (Jon: 1.7.) And they ſayd, every one to his fellow, or man to his fellow, ſo here God worketh theſe things oftentimes with man, that is, with ſeverall men, as ſeemeth good to him. The ſpeech is diſtributive. For though we are not to underſtand it ſo largely, as if God dealt thus with every particular man, yet he deales thus with many men, even with as many as himſelfe pleaſeth, or hath purpoſed. Lo, All theſe things worketh God oftentimes with man.
Hence note.
Such is the goodneſs of God, that though man is not wrought upon preſently, or at the firſt, yet he will come a ſecond or a third time to carry his worke through with him.
'Tis a mercy that God will ſpeake once, or uſe any means once with us, 'tis mercy that he will ſpeake any one word in any one way, to bring us off from ſin; 'tis mercy that he will ſend one viſion, or one affliction, to awaken us out of our ſecurity, or one meſſenger to inſtruct us once in our duty; but when the Lord is pleaſed to uſe ſeverall meanes, and thoſe ſeverall meanes, ſeverall times, how doth the aboundant mercy and graciouſneſs of God appeare in this! And as the mercy of God in generall, ſo the patience of God in ſpeciall appeareth aboundantly in it. The Lord waites to be gracious, he waites the working of this or that means, of a ſecond and third meanes, and he waites the working of them all over againe and againe, or oftentimes; here is patience with long-ſufferance.
Secondly, Obſerve.
God will perfect his worke, and bring it to an iſſue with ſinfull man.
God would not give over working to humble Job, till he had fully humbled him; And this made Job almoſt amazed at Gods dealing with him (Chap: 7.17, 18, 19.) What is man that thou ſhouldeſt magnifie him? and that thou ſhouldeſt ſet thy heart upon him? And that thou ſhouldeſt viſit him every morning, and try him every moment. Job ſeemed much troubled at this inſtancy of God with him, and therefore expoſtulated in the next words, How long wilt thou not depart from me, nor let me alone till I ſwallow downe my ſpittle? But, for all his crying, God would not depart from him, nor let him alone for a morning, no nor for a moment till he had finiſhed his worke and accompliſhed his will both in him and upon him; till he had brought his heart into a due frame and temper under his mighty hand. If once or twice will not doe it, he will doe it thrice; The Lord is not weary either of working or waiting; God is a rocke (ſaith Moſes Deut: 32.4.) and his worke is perfect; and of all his workes, that of grace is moſt perfect. His viſible providentiall works are perfect or ſhall be before he hath done with them, or put his laſt hand to them, but his inviſible ſpirituall workes are moſt perfect; as God worketh often to bring man out of the ſtate of ſin to grace; ſo he will not ceaſe working till grace be perfected, he will worke till that worke is wrought to the height, till the top-ſtone of it is ſet up, or as the Apoſtle phraſeth it (Eph: 4.13.) Till we all come to a perfect man, unto the meaſure of the ſtature of the fullneſs of Chriſt. Though a man hath been once truly humbled, yet God humbles him againe, that he may be humbled gradually as well as truly to his own mind. They that are humbled by affliction, may need more afflictions to humble them. The ſame meanes by which faith and repentance are wrought at firſt, doe alſo encreaſe and ſtrengthen faith and repentance. Thoſe meanes by which a man is at firſt purged, are very proper for his further purging (John 15.2.) Every branch in me that beareth not fruit, he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. As no man can be a true branch (hypocrites and formaliſts are branches only in appearance and profeſſion, they were never truly purged, now, I ſay, as no man can be a true branch) till he is purged, ſo God purgeth thoſe who are true fruit-bearing branches more and more, that they may bring forth more fruit. And the means by which he purgeth them, that is, mortifieth their corruptions, ſeldome reach this bleſſed effect at once or twice working, and therefore the Lord is even conſtrained to worke theſe things twice, thrice, or oftentimes, elſe the worke would not be brought to the intended iſſue.
Thirdly, In that it is ſayd, All theſe things worketh God oftentimes, not alwayes.
Obſerve.
Man ſhould make hast to anſwer the call of God, and come up to what he requireth of him.
For though God worke theſe things oftentimes, yet no man knowes how often he will worke, and we may all know, he will not worke alwayes. 'Tis a high and dangerous preſumption to deferre at any time upon hopes that God will work at another time, becauſe in ſome caſes he workes oftentimes. Remember (as was ſhewed before in opening the words) this thrice is the leaſt number of often, as twice is the leaſt number of any; two or three are the leaſt number that makes a Church-aſſembly (Math: 18.20.) The Prophet ſaith (Amos 2.4.) For three tranſgreſſions of Judah, and for four, I will not turne away the puniſhment thereof. Implying that if men multiply their tranſgreſſions, God will not alwayes give them meanes of repentance, but powre out wrath upon them; So Elihu ſaith, God worketh twice and thrice; but if men will ſin three or foure times, where is their warrant that God will pardon or paſſe by their ſins? The Prophet did not binde up the mercy of God preciſely to two or three tranſgreſſions,Rabbi Solom: colligit tertantum homini ignoſcere deum; at quarto ſi ad peccandum redierit eſſe quod ſibi…à gehenna timeat; et id eſſe putat quod hoc loco ab Elihu dicatur. but if men ſin without bounds, he ſhewes they have no ground to expect God ſhould be mercifull. One of the Jewiſh Rabbins (as ſome expound him) concludes peremptorily, If man ſin twice or thrice God will ſpare, but if foure times God will puniſh. We doe not circumſcribe the grace of God to a ſpeciall number, and poſſibly that Rabbin did not intend it ſo, but only that all ſhould take heed they doe not abuſe the grace of God. That God multiplyeth to pardon, or (as we render, Iſa: 55.7.) Pardoneth aboundantly, is no ſecurity for any man to ſin aboundantly, or to multiply tranſgreſſions. My ſpirit ſhall not alwayes ſtrive with man (ſaith the Lord, Gen: 6.3.) I have ſtriven long already, and I will yet ſtrive longer, even an hundred and twenty yeares, but I will not ſtrive alwayes. God gave Jezebel a ſpace to repent (Rev: 2.21.) but when ſhe repented not, he did not promiſe her a new ſpace to repent in, but threatned her with wrath to the utmoſt if ſhe repented not. There is a frequency in the worke of God to reduce ſinners, but not a perpetuity. And as in this verſe Elihu reports this frequency of his worke, ſo in the next he reports that to be the deſigne of it, Verſ. 30. To bring back his ſoule from the pit, to be enlightned with the light of the living.
This verſe (I ſay) ſheweth the purpoſe of God in working twice, thrice, or oftentimes with man. This purpoſe (as was touched before) is two-fold. Firſt, to free and deliver him from evill, the worſt of evills, a horrible pit. Secondly, to eſtate him in and give him poſſeſſion of not only that which is good, but beſt of all, the light of the living. Not is this purpoſe of God a bare deſire (that's often fruitleſs and ſucceſsleſs) but a ſtrong or ſetled reſolution, to bring back the ſick mans ſoule from the pit. And Elihu (we may ſuppoſe) ſpake thus, as to preſſe Job to haſten the worke of his repentance; ſo to put him in hope (upon conſideration of this deſigne of God in afflicting him) that he ſhould be delivered from his afflictions, and have not only his life continued, but the comforts of it reſtored to him. As if he had ſayd, Be not afraid, doe not look upon thy condition as hopeleſs, or that the humiliation of thy ſelfe will be fruitleſſe, for I dare aſſure thee, God hath gracious purpoſes and intendments towards thee in working theſe things.
And here we have a two-fold gracious purpoſe of God expreſſed; Firſt, to deliver him from evill, to bring back his ſoule from the pit. Secondly, to doe him good, or to beſtow poſitive bleſſings upon him (as was ſhewed at the 28th verſe) even to be enlightned with the light of the living; As if he had ſayd, God in all this aymes only at mans good, that his ſin unrepented of be not his death and deſtruction, and that under a ſence of Divine favour towards him, he may lead a comfortable life here, and be happy for ever.
To bring back his ſoule from the pit.
It is ſayd at the 28th verſe, He will deliver his ſoule from going into the pit; in both places the pit is the ſame.
But ſeeing the Lord there promiſed to deliver his ſoule from going into the pit, how is he ſayd here, to bring back his ſoule from the pit? A man being delivered from going to the pit, cannot be ſayd to be brought back from the pit.
I anſwer in two things; the words rendred to bring back his ſoule from the pit, may be read thus; to turne away his ſoule from the pit; that is, to preſerve him from death. So the Hebrew word is uſed (Chap: 15.13.) as alſo (Mal: 2.6.) He walked with me in peace and equity, and did turne away many from iniquity. If we take that rendring of the word, then the expreſſions in both places beare the ſame ſence. But taking it according to our reading, in which to bring back his ſoule from the pit, ſounds, as if the man had been in the pit already; and it may well be ſayd ſo, becauſe a man in great affliction, whether of ſoule or body, is, as it were, dead, or buried alive. For as when God converts a ſinner, he (upon the matter) brings him back from hell; ſo when he delivers him from any grievous ſickneſs, he doth (upon the matter) bring him back from the grave. Heman in ſpirituall afflictions and ſoule-deſertions, the terrours of the Lord being upon him, called himſelfe free among the dead, like the ſlaine that lye in the grave, whom God remembreth no more, and they are cut off from thy hand, (Pſal: 88.5.) They that are neere the pit of death, are not, much, improperly, called dead, and they that being in ſuch a deſperate caſe are kept from going downe to the pit, are not, much, improperly ſayd to be brought back from the pit, or pulled out of it. In which ſence we may keep to our owne reading; and ſo to bring back his ſoule from the pit, notes only the extreame danger wherein he was, whether ſpirituall or temporall, and Gods graciouſneſs in delivering him from it.
Hence note.
When God reſtores a man out of any deſperate condition, whether of ſoule or body, he gives him a new life; he brings him in one reſpect back from the grave, and in another from hell.
As a ſick man, he is brought from the grave, and as a ſinner he is brought from hell. Great deliverances are a kind of new creation; And freſh bleſſings are to us as freſh beings. Take theſe two inferences from it.
Firſt, How ſhould they, who have been under great outward afflictions, praiſe the Lord when they are delivered! They who having had the ſentence of death in themſelves, ſhould look upon themſelves when reſtored, as men raiſed from the dead. And how ſhould ſinners praiſe the Lord, when he hath reconciled them to himſelfe, and pardoned their ſins. In doing this for them, he delivereth them from wrath, from hell, and from eternall death. Let ſuch praiſe the name of the Lord, and ſay, as in the text, He hath delivered our ſoules from the pit.
Secondly, Let ſuch live unto God, having received a new life from God; They that have received a new temporall life from God, ought to dedicate it unto God; how much more they that have received new ſpirituall life? They that have received it indeed, cannot but dedicate it unto God. This negative mercy calls aloud for all that we are or have to be given up to God, but that poſitive mercy which followeth, calleth yet lowder for it.
And to be enlightned with the light of the living.
Nomen foreign non ſumitur pro quibuſlibet hominibus hac vita fruentibus, ſed pro divi…ibus potentibu…, vivere eſt vigere, valere. Sunt qui ad futuram vitā referunt, ſed id ſ… nam quidem Allegoricè intelligi, poſtquam ad literam de hac vita intellecteru. Merc:Take it for temporall, ſpirituall, or eternall life, all theſe ends are accompliſhed in thoſe mercifull workes of God to poore ſinners; ſome reſtraine the text to the light of this temporall life, others enlarge it to the light of ſpirituall and eternall life. We are enlightned with the light of the living, When the comforts of this life are reſtored, much more are they, who are reſtored to the comforts of their ſpirituall life, and ſo to the hope of eternall life.
By the living, we are not to underſtand thoſe who are barely on this ſide the grave, and yet breath in the ayre; or who have only a weake ſhadowed ſpirituall life, which they ſcarce know of or perceive. The living here are they that live comfortably and proſperouſly both as to ſoule and body. Thus 'tis ſayd in that Prophecy of Chriſt (Pſal: 72.13.) He ſhall live, and to him ſhall be given of the gold of Sheba: prayer alſo ſhall be made for him continually, and dayly ſhall he be praiſed. Chriſt lives to purpoſe, he lives as a Prince, in power and dignity, yea he is the Prince of life. It was more then a ſenſitive or rationall life which Davids faith was aſſured of, when he ſayd (Pſal: 118.17.) I ſhall not dye but live; his meaning was, I ſhall live honourably and triumphantly, declaring (with joy) the workes of the Lord. Thus here, To be enlightned with the light of the living, is, to enjoy a comfortable life, or to live happily.
Hence note.
A troubled ſtate is a dark ſtate, ſickneſs and ſorrow, whether inward or outward, are darkneſs.
They are darkned with the darkneſs of the dead, whoſe life is wrapped up in anguiſh and ſorrow.
Secondly, Note.
The deſigne and purpoſe of God in all his ordinances, and providences towards his people is for their good.
All that hath been ſayd before, emptieth it ſelfe into theſe ſayings, To keep back his ſoule from the pit, and to be enlightned with the light of the living. The Lord hath no eye in theſe workes to his owne gaine, but mans good. The Lord doth not willingly grieve, nor afflict the children of men. (Lam: 3.35.) He taketh no pleaſure in it abſtractly conſidered, nor doth he look for any profit by it: Much leſſe doth he it (as it follows, v. 36.) meerely to cruſh under his feete all the priſoners of the earth. All that he expects by it as to himſelfe is to be glorified by all (for himſelfe is above all, and therefore deſigneth himſelfe in all) yet the glory which God hath by man is only the manifeſtation of his glory, not any addition to it. The benefit which God aymes at in afflicting man returnes to man. He would have man bettered by affliction, and as ſoone as man is bettered by affliction, every thing ſhall goe better with him, and he ſhall be delivered from affliction. (Rom: 8.28.) All things worke together for the good of them that love God, to them who are the called according to his purpoſe. And as all things worke together for the good of them, who are the called according to his purpoſe, ſo it is the purpoſe of God that all things ſhould worke together for their good, and that is not a ſucceſsleſs purpoſe. Indeed every rod upon the backs of the wicked hath a voyce in it, to call them from the pit of death and deſtruction, and to be enlightned with the light of the living, but God makes this call effectuall to all his elect, none of whom ſhall periſh with the world. So that a godly man ſhould be ſo farre from judging himſelfe dealt with as an enemy (as Job in his extremity did) when he is moſt ſorely afflicted, that indeed he may ſee the love and fatherly care of God in it. All the providentiall diſpenſations of God worke to glorious ends. Sometimes for the outward good of his people in this life, alwayes for good as to their ſpirituall and eternall life.
Therefore, lay aſide hard thoughts of God whatſoever hard things he is a doing, or you are ſuffering. The wayes in which God leads us, may poſſibly be very darke, yet they run to this poynt, to keep us from the pit of darkneſs, and that we may be enlightned with the light of the living.
Thirdly, Note.
Man would undoe himſelfe both for here and for ever, if God did not worke wonderfully for him, and powerfully keep him from deſtruction.
All theſe things God worketh twice and thrice, to keep our ſoules from the pit; man left to himſelfe would run head-long upon miſchiefe in this world, & upon eternall miſery in the world to come. Nothing but the hand of God can hold man from ruining himſelfe. The heart of man is ſo ſet upon ſin, that he will rather looſe his ſoule, then leave his luſt; and will rather dye then that ſhall. 'Tis as eaſie to ſtay the motion of the Sun, or to turne back the courſe of nature, as to ſtay or turne back the naturall motion or courſe of the heart in ſinning. An almighty power muſt doe the latter as well as the former. So that if the Lord did not put forth more then mercy, even mercy clothed with power, no man could be ſaved; ſhould God wiſh us never ſo well, and tell us what good he hath layd up for us, if we will but believe and obey him; ſhould he tell us he hath riches of mercy, and that every one who will come ſhall have his ſhare, yet we ſhould never have any, if left to our owne chuſing. 'Tis a worke therefore both of mercy and power which keepes us from the pit. God had much adoe to keepe Lot from being conſumed in Sodome. He had warning to be gone, yet he was loth to goe; The text ſaith (Gen: 19.16.) While Lot lingred the men layd hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters, the Lord being mercifull to him, and they brought him forth, and ſet him without the City; elſe probably he had lingred, till he had periſhed. Surely if God did not thruſt ſinners out of the Sodome of this world (as we ſay) by head and ſhoulders, they would periſh in it and with it. How wonderfull is the goodneſſe of God who doth all theſe things, not only to keep poore creatures from going downe to the pit, both temporally, and eternally, but alſo that they may be enlightned with the light of the living.