Exposition of Job 35-37, Exposition on Job · Chapter 36 · Verses 8-10
JOB, Chap. 36. Verſ. 8, 9, 10.
8. And if they be bound in fetters, and be holden in cords of affliction:
9. Then he ſheweth them their work, and their tranſgreſſions, that they have exceeded:
10. He openeth alſo their ear to diſcipline, and commandeth that they return from iniquity.
THeſe three verſes hold forth three things in particular, all which concern the righteous, of whom Elihu ſaid in the former verſe, not only, that God doth not withdraw his eyes from them, but eſtabliſheth them on high, or advanceth them highly in this world.
Firſt, That poſſibly they may be caſt into ſore affl…ctions, even after their exaltation, & the newly promiſed laſtingnes of it, (v. 8.)
Secondly, That the procuring cauſe of theſe afflictions, is their own ſin; for we find mention of their tranſgreſſion in the 9th verſe, and of their iniquity in the tenth.
Thirdly, That the purpoſe and deſigne of God towards them, when they have brought themſelves into ſtreights, & are caſt into an afflicted condition, is very gracious, and tends to their everlaſting good. And this deſigne is three-fold.
Firſt, To diſcover their ſin to them; that's laid down at the 9th verſe, Then he ſheweth them their work, and their tranſgreſſions.
Secondly, To prepare them for a better receiving of faithful counſel and inſtruction, at the 10th verſe, He openeth alſo their ear to diſcipline.
Thirdly, To bring them quite off from their ſin; that's expreſſed in the cloſe of the 10th verſe, and commandeth that they return from iniquity. Theſe are the parts, this the purpoſe of the Context under hand; Verſ. 8. And if they be bound in fetters.
There is ſome queſtion who are to be underſtood as the Antecedent to this, they, if they, who are they? Some, becauſe the words following ſpeak of tranſgreſſion and iniquity, conceive, that ſurely it muſt be meant of wicked men, or of the ungodly; but El hu comes not upon that ſubject til the 13th verſe; there he turns his ſpeech to ſuch, but the hypocrites in heart heap up wrath, &c. Therefore here he doth not ſpeak of, or to, wicked, but righteous men, falling into trouble and affliction; they, that is, the righteous, &c.
Again, Taking righteous men to be the Antecedent (as the text plainly carries it) yet there is a difference in opinion, whether we are to underſtand Elihu ſpeaking of righteous men in that ſpecial dignity deſcribed at the 7th verſe, ſuch as are with Kings on the Throne, or of righteous men in general: I conceive we may underſtand the text of either. And therefore,
Firſt, When Elihu ſaith, If they be bound in fetters, he may intend thoſe righteous men who were ſo highly exalted in the former verſe, ſuch a change may come upon them; even they who were with Kings on the Throne, may come to be bound in fetters, and holden in the cords of affliction.
Secondly, He may intend it of righteous men in any other condition; for Elihu having ſhewed how graciouſly God dealeth in exalting ſome righteous men, ſheweth that God is gracious alſo unto thoſe that are not exalted, even unto thoſe that are greatly afflicted, and brought very low. Briefly, as in the former verſe he ſpake of righteous men lifted up, ſo here of righteous men caſt down: As if he had ſaid, If any of the righteous are at any time ſo far from being exalted with Kings on the Throne, that they are caſt upon the dunghill, and are brought into great ſtreights, yet it is not becauſe God takes no care of them, or becauſe he hath caſt them out of his favour; but it is thus with righteous men for many bleſſed ends and purpoſes, which God hath upon them, or towards them, to ſhew them their ſin, to fit them for inſtruction, and to bring them off from their iniquity. Thus the words prevent an objection; for Elihu having ſaid, he withdraweth not his eyes from the righteous, but with Kings are they on the Throne, ſome might ſay, You can ſhew us very few ſuch ſights, you can ſhew us few righteous men with Kings on the Throne, or exalted highly in this world; and we can ſhew you many righteous men in great trouble, in fetters and cords of affliction. Well, ſaith Elihu, ſuppoſe it be ſo, ſuppoſe you find many righteous men in ſuch a low condition, yet God withdraweth not his eyes from them, no not then; yea, he is doing them good by all the evils that they ſuffer. So then, if this relative they referre to righteous men in either capacity, either to ſuch as were before exalted, and are now affl cted, or to ſuch righteous men as were never ſo exalted, yea as are depreſſed and caſt into an afflicted condition, yet God withd…awe h not his eyes from them, but ſtill continues his care of them, and tenderneſs towards them.
If they be bound in fetters, and holden by the cords of affliction.
Here are two hard words, bound and holden, bound as captives, bound as priſoners, bound in fetters, yea, and holden in cords, holden or caught as a poor bird in a net or ſnare, or as a wild beaſt in a toyle. Bound in fetters, and holden in cords. Theſe fetters and cords may be underſtood two wayes.
Firſt, Literally and properly, it is poſſible for a righteous man to be bound in fetters, and holden in cords, plainly ſo called. Joſeph was caſt into priſon, and the Iron entred into his ſoul, and his feet were hurt in the Stocks, in material Stocks.
Secondly, We may expound theſe fetters and cords figuratively, or metaphorically, and ſo any trouble or ſtreight is as a fetter, and as a cord: Thus to be bound in fetters, and holden in cords, is but an expreſſion ſignifying any afflicted condition. Fetters and cords are Emblems of ſlavery & captivity. The P ophet foreſhewing the willing contribution of divers ſtrange Nations towards the help of the Jewes in their return from the Babyloniſh captivity, as alſo, beyond that, their ſubjection to Chriſt and the power of the Goſpel, gives it under this ſhadow, (Iſa. 45.14.) Thus ſaith the Lord, the labour of Egypt, and merchand ſe of Ethiopia, and of the Sabeans, men of ſtature ſhall come over unto thee, and they ſhall be thine, (that is, they ſhall yeild themſelves to thee as thy ſubjects, and more) they ſhall come after thee in chaines, they ſhall come over; that is, they ſhall follow thee as captives do a conquering enemy, in chaines. In what chaines? the meaning is not, that they fhall come with chain… of Iron upon their bodies; but even the ſtouteſt, greateſt, & richeſt of them ſhall humbly ſubmit, they ſhall come even as priſoners, with their chaines about them, ſupplicating and intreating thy favour. We read in the holy Hiſtory of the Kings, that the ſervants of Benhadad came with ropes about their necks to Ahab, Vin…ula ſunt ſervitutis Symbola.they came with material ropes about their necks in t…ken of their abaſement and readineſs to ſubmit unto what ſentence ſoever the King of Iſrael ſhould lay upon them. To come with …opes and chains, is, in Scripture Language, to come in deepeſt humiliation; and to be bound in chaines and fetters, is to be in greateſt affliction. That's the ſenſe of the Prophet (Iſa. 28.22.) Now therefore be ye not mockers (there were ſome that derided him, threatning judgement in the name of the Lord, take heed of that) leſt your bands be made ſtrong; that is, leſt God bring you into ſuch great afflictions, that you ſhall find and feel your ſelves (as it were) in bands, or (as Elihu expreſſeth it in the Text) bound in fetters, and holden in the cords of affliction. So then, this notes in general any ſtate of trouble or ſorrow, of miſery or calamity that befalls us here below, (Pſal. 107.10.) They that ſit in darkneſs, and in the ſhadow of death, being bound in affliction and iron; that is, as faſt bound in affliction, as if they were bound in iron. Thus here Holden in cords of affliction.
Some tranſlate, cords of poverty; foreign Eunibus p…upertatu. Vulg: foreign Dicitur qui quid premit & conſtringit; quare appellalatione Funis comprehenditur pignus, quo obligatur homo, … dolor praefertim parturie… l…m.the ſame word ſignifying both affliction & poverty, becauſe poverty is ſo great an affliction. Here's the caſe, this is the condition into which Elihu ſuppoſeth righteous men may fall; They may be bound in fetters, and holden in cords of affliction. Taking the words as they refer to righteous men in general, obſerve, The beſt of men may fall into the worſt outward condition;
They may be in a condition of captivity, they may be in reall fetters and cords, or they may be in a ſtate of affliction, as bad to them as fetters and cords. I have heretofore, more than once, ſpoken of the afflictions of the righteous in the opening of this Book, therefo…e I ſhall not ſtay upon it here. Only take notice that the righteous may come into fetters, &c. not only for tryall of their graces, but for the puniſhment of their iniquities; they poſſibly have not kept cloſe to the bands of duty, and therefore God brings them into the bands of calamity. As wicked men ſay in the pride and ſtoutneſs of their hearts, (Pſal. 2.3.) Come, let us break their bands, and caſt their cords from us; that is, thoſe bands of duty and cords of obedience which the Goſpel layeth upon them; So, in a degree, good men, righteous men, may throw off the cords of obedience, and the bands of duty, through the violence of corruption and temptation, walking looſely & vainly for a ſeaſon, they may break the bands of the Goſpel Covenant, and the cords of the Commandement, and when they do ſo, God will not ſpare them, but will throw them even into the bands of trouble and into the cords of affliction; they ſhall know the fetters and bands of affliction, threatned in the Law, when they have not carefully kept to the rule of the Law.
Secondly, Taking the righteous in that ſpecial capacity, for ſuch as were once exalted, and in high place, or as 'tis ſaid in the former verſe, With Kings on the Throne, and finding them here in fetters and bands, Note, The worldly ſtate of good, of righteous men, as well as others, is ſubject to change.
For though that text ſaith, He eſtabliſheth them, yet it is not to be underſtood that God doth ſo eſtabliſh righteous men in their places, that they can never be put out of them, or ſo exalt them, that they ſhall never be pulled down; that text ſheweth what God can do, he can exalt them ſo, that they ſhall not be removed for ever, and he often exalts them ſo, but he doth not ſo alwayes; for the outward eſtates of good men may have as great changes, as the outward eſtate of wicked men have: they may come from thrones to priſons, and from chaines of gold to fetters of Iron. There have been many ſuch changes as to the things of the world, even to thoſe that are not of the world; And as Heathen Princes and Kings have often found ſuch changes, ſo alſo did ſeveral of the Kings of Judah, they were brought from the throne to the priſon. Zedekiah and Jeckoniah and Manaſſeh, had ſuch ſad changes; when they highly provoked God, they came from their Thrones to the priſon, from a Crown to the cords of affliction; yea this hath been the lot of many other righteous men exalted, they have been brought to the priſon, and laid very low in this world. Solomon ſaith of one, (Eccleſ. 4.14.) Out of priſon he cometh to reigne, and of another he ſaith in the ſame verſe, He alſo that is borne in his Kingdome becometh poor; ſuch viciſſitudes and revolutions come over the heads of the children of men, yea good men are not exempted from ſuch changes and revolutions. Therefore be not offended if at any time you ſee good men in chaines and fetters, in a condition of great affliction.
Thirdly, From the manner of expreſſion, When they are bound in fetters, and holden in cords. Affliction is ſet forth and deſcribed by cords and fetters.
Hence note; Afflictions are grievous to the fleſh.
Are not fetters ſo? are not cords ſo? The word here tranſlated cords, is ſeveral times in Scripture applyed to ſignifie the pains of a woman in travel; thoſe are moſt dolorous paines; ſuch are ſome afflictions. The Apoſtle ſpeaking of affliction in generall, (Heb. 12.11.) ſaith, No chaſtning for the preſent ſeemeth to be joyous, but grievous. 'Tis no eaſie thing to be in fetters and cords, to be bound in chaines. Afflictions ſtreighten, and preſs, pinch & gall like fetters, they burthen the fleſh, they are no light matters. Though the Apoſtle, comparatively to the weight of glory, calleth the heavieſt outward afflictions light, (2 Cor. 4.17.) yet firſt, in themſelves; and ſecondly, to our fleſh, they are very heavy. Therfore we ſhould pity thoſe that are in affliction, as thoſe that are in fetters and cords, and we ſhould pray for thoſe that are in affliction, as for thoſe that are bound. Every affliction is a kind of captivity: If they be bound in fetters, and holden in cords of affliction; thus it may be with the righteous. But is not this an argument that God hates them? ſurely no; we read the mind of God towards them notwithſtanding this in the next verſe.
Verſ. 9. Then he ſheweth them their work;
That is, when they are in cords and fetters. But did he never ſhew them their work before? yes, doubtleſs he did; but then eſpecially and effectually, then he ſheweth, he declareth, he makes manifeſt to them, or he cauſeth them to ſee and know their work. The word in that conjugation ſignifieth, not barely to ſhew, but to make them ſee, underſtand and conſider their work; he brings them to a review of what they have done, and to ſee that they have done amiſs. Then he ſheweth; it is a ſhewing with power, an efficacious ſhewing, he ſheweth them their work. What work? this their work may be conſidered two wayes.
Firſt, As to the matter of it, what they had done. Till we ſee what we have done, we repent not of what we have done, how much ſoever it ought to be repented of; as the Lord complained of Iſrael by the Prophet (Jer. 8.6.) No man repented of his wicked…eſſe, ſaying, What have I done?
Secondly, As to the vitiouſneſſe or falſeneſſe of it, He ſheweth them their work, that is, either what they had done which was evil in the matter of it, or what they had done in an evil manner, though in it ſelf good; …he ſheweth them the evil of their work, the irregularity, the crookedneſſe, and ſinfulneſſe of their work. That this is the meaning, appeareth plainly in the words that follow, Then he ſheweth them their work, and their tranſgreſſion; that is, that there is ſome tranſg…eſſion or fault, poſſibly many faults and tranſgreſſions, in their work. Then he ſheweth them their work.
Hence Note, Fi…ſt, Sin is properly the work of man;
That is, of the fleſh in man (Gal. 5.19.) The works of the fleſh are manifeſt, which are theſe, Adultery, &c. Good is Gods work in us, evil is our work againſt the mind of God. Sin is often called the work of our hands, (Pſal. 28.4.) Give them after the work of their hands, render to them their deſert; that is, what they have deſerved by their ſins. Moſes declared his fear and holy jealouſie concerning the children of Iſrael in this Language, (Deut. 31.29.) I know that after my departure, ye will utterly corrupt your ſelves, becauſe ye will do evil in the ſight of the Lord, to provoke him to anger by the work of your hands. Idolatry is ſpecially called the work of mans hands, becauſe Idolaters either worſhip that as a god, or God by that, which their hands have wrought (Rev. 9.20.) They repented not of the works of their hands, that they ſhould not worſhip Devils, and Idols of Gold, and Silver, and Braſſe, &c. Yet Idolatry is much more the work of the heart, than of the hand. And as Idolatry, ſo any other ſin, whether of heart or tongue, may be called the work of our hand, it being that which is moſt properly our work, though originally the Devils work. As to pardon ſin, is properly the work of God, ſo to commit ſin, is properly the work of man. There is no work ſo much ours, as that; no work properly ours, but bad work; all the good we do, is the work of God in us, or by us.
Secondly, Note; Man doth not ſee the falſeneſs and faultineſs of his own work, till God ſheweth it him.
There may be many cracks and flaws in our good works, which we perceive not, we are ready to think and ſay, All's well, we have done very well, until God lets us ſee our work in his light, in the light of his Word and Spirit; and then we ſhall ſee cauſe to be humbled for thoſe works which we were proud of, and ſometimes boaſted in. The Prophet (Haggai 1.5.) called the Jews to conſider their ways; they ſaw their wayes, but they conſidered not their wayes, and therefore they ſaw not the evil and error of their wayes. As we ſee many of the works of God, yet ſee not the excellency or admirable contrivance of them, till himſelf ſheweth it; ſo we ſee many of our own works, yet we ſee not the ſinfulneſſe, vanity, and folly that is in them, till God ſhew it unto us; he maketh us ſee our work as it is.
Thirdly, From the circumſtance of time, when it is that the Lord ſheweth unto man his wo…k, the falſeneſs of his wo…k; the Text ſaith, Then he ſheweth them their work, that is, when they are bound in fetters, and holden in cords of affliction.
Hence Note; The badneſs or ſinfulneſs of our works, is moſt uſually, and most cleerly diſcovered to us in times of affliction; then ſheweth he them their work.
Joſephs Brethren did a very ill work in ſelling him into Egypt, and in putting off their Father with a lye; yet they took little notice of this work for many years; but when they were bound in fetters, and holden in the cords of affliction, when they came down into Egypt for Corn, and were in great ſtreights, through the policy of their Brother to diſcover them, not out of any deſign to hurt them, Then they ſaid one to another, we are verily guilty concerning our Brother (Gen. 42.21.) And (verſ. 22.) Reuben anſwered them, ſaying, Spake I not unto you, ſaying, Do not ſin againſt the child, and ye would not hear? therefore behold alſo his blood is required: Then their ſin appeared to them in bloody colours, then that ſinfulneſs of their work appeared to them, which they ſaw not before. Affliction is a dark condition, yet it brings much light into the ſoul: Affliction brings light to diſcover our works of da kneſſe, that is, the ſinfulneſſe of our works; troubles make Comments upon our works, …fflictions expound our actions, and ſhew wh…re the error of them is. We are uſually very blind to ſee or diſcern a fault in our ſelves, or in what we have done, untill God openeth our eyes, by laying a croſſe upon our backs; Then he ſheweth them their work, And their tranſgreſſions that they have exceeded.
Here we ſee (as was toucht before) what kind of works they are which God ſheweth them in affliction;Sce…era eorum. Vulg. works of tranſgreſſion, or the tranſg…eſſion of their works. The Vulgar La…ine renders the Text by a harder word, Their wickedneſſes, or villanies. Others by a word of no leſſe, if not of a more hard and harſh ſignification, He ſheweth them their prevaricati…n; as if they had dealt cunningly and treacherouſly wi…h God, not plainly, clearly, and above board, as if they had uſed tricks and policies very much unbecoming righteous perſons. Moſt give it a more eaſie title (as we) tranſlating by a word that will comply with any ſin,Nomen hoc uſurpatur etiam de levioribus vi…iis. Druſ. tranſgr…ſſion; every ſin, the leaſt ſin is a tranſgreſſion, Sin is a tranſgreſſion of the Law in the very nature of it; and taking the word in this loweſt, and moſt favourable notion,
Obſerve; God will not ſpare, he will not ſpare the righteous for their tranſgreſſions, or leſſer faults, if they do not judge and humble themſelves;
If their ſins be but ſlips, the Lord will make them know what they have done.
But there ſeemeth to be a great aggravation in the Text, upon theſe tranſgreſſions, which more than intimates that they are no ſmall ones; for 'tis added, And their tranſgreſſions, That they have exceeded.
Some read the words in the Preſent Tenſe, or time, He ſheweth them their tranſgreſſions, when they exceed or prevail: As if the meaning were, God doth not ſuffer the ſins of righteous perfons to grow too potent and prevalent upon them, but takes them in time, and …ips their ſins in the bud, when he ſees they begin to grow ſtrong upon them, leaſt if let alone, they might be foyled by them, and ſo fall into open ſcandal, or be hardly with-drawn from them. It is no eaſie thing to maſter and mortifie a luſt, when once it hath got head, and therefore it is a very gracious work of God, to ſhew a man his ſin convincingly, and humble him for it, when he perceives it riſing in ſtrength. This is a pious ſenſe and profitable. We read it in the paſt time, When they have exceeded.
That is, when theſe righteous perſons have exceeded much in their tranſgreſſions. As much as to ſay, when they have ſinned exceedingly, or when their ſins are many and great, when (according to the Hebrew) they are waxen mighty, then the Lord ſees it high time to deal with them.
The word which we render exceeded, foreigncomes from a root that ſignifieth a ſtrong, or mighty man, and in the Verb, to act ſtrongly and mightily; as if Elihu had ſaid, He ſheweth them that they have ſinned like Giants and mighty men, they have ſinned greatly, grievouſly. And 'tis poſſible for thoſe that are righteous in their ſtate to ſin greatly; not only to tranſgreſſe, but to exceed in their tranſgreſſions, that they have exceeded.
Hence Note, Firſt, There is an exceſſiveneſs, or an exceedingneſs in ſome ſins.
All men ſin, but the ſins of all men, at leaſt all the ſins of all good men, do not exceed; they are not all of a high ſtature, they are not all ſtrong and mighty ſins, as the Lord by his Prophet called thoſe of Iſrael (Amos 5.12.) We uſually diſtinguiſh of ſins; ſome are ſins in the exceſſe, and ſome in the defect; Prodigality is a ſin in the exceſs, and Parcimony is a ſin in the defect; Superſtition is a ſ…n in the exceſs, when men will worſhip God more than he requires, or in what he requires not; Prophaneneſs, or ne…lect of Worſhip, as alſo negligence in Worſhip, are ſins in defect. Thus ſome ſins are in the exceſs, others in the defect, yet every tranſgreſſion hath a kind of exceſs in it, and ſome a…e exceedingly exceſſive. And becauſe when any exceedingly exceed in ſinning their ſins may be ſaid to reign; therefore (I ſuppoſe) M…. Braughton tranſlates this Text ſo, And that their treſpaſſes reigned. For, though as to a courſe of ſin, it is inconſiſtent with the ſtate of a righteous man, that ſin ſhould reigne in him, yet as to this or that act it may reigne; ſin may reigne over, and bring under a godly man by the violence of a preſent temptation, though it cannot reigne over him (as it doth over the wicked) by a willing ſubmiſſion. As the beſt ſin alwayes, ſo ſometimes they have ſinned greatly, they have exceeded. Davids ſin exceeded, his ſin, as to that act, maſter'd and reigned over him. Solomons ſin exceeded, when in his old age his wives turned away his heart to other gods, (1 Kings 11.4.) And Peters ſin exceeded, when he denied his Maſter. The righteous are not exempt from a particular reigne of ſin, though through grace, they are delivered from the reigne of any the leaſt particular ſin. As there is no kind, ſo no degree of ſin, but a godly man may fall into it, except that againſt the holy Ghoſt, and totall Apoſtacy from his profeſſion.
Secondly, God ſheweth them that they have exceeded, that's it which God ſheweth them in their affliction.
Hence obſerve; Many ſee their ſin, that do not ſee the exceedingneſs of their ſin, or that they have exceeded in ſin.
Not only natural and carnal men, who ſee that they have ſinned, do not at all ſee the exceedingneſs of their ſin, but ſome good men ſee that they have ſinned, but ſee not preſently the exceeding, no nor half, the evil of their ſin; therefore, ſaith Elihu, He ſheweth them their tranſgreſſion, that they have exceeded. Paul before his converſion, knew that he had ſinned, but he knew not the ſinfulneſs of his ſin, which yet afterwards was to him exceeding ſinfull, (Rom. 7.13.) As it is the height of our corruption to commit ſins exceeding ſinfull, ſo it is a very high poynt of grace, to ſee the exceeding ſinfulneſs of our ſin.
You will ſay, how is it that ſin doth exceed, or wherein conſiſts the exceedingneſs of it? I anſwer,
Firſt, There is an exceedingneſs of ſin, in the ſtreng…h that it hath over us, when it doth eaſily command and prevaile, then we ſin exceedingly, o… then ſin is exceeding ſinfull, it hath got a mighty hand over us. O how ſadly do the ſins of many exceed thus! they are held down by their corruptions as ſlaves and captives, they cannot get themſelves out from under the power of a baſe luſt. As the devil leads ſome, ſo luſts and corruptions lead others captive at their will, they are at the beck and command of ſin. Thus ſin exceeds in the wicked, who either know not God, or who walk daily contrary to their knowledge.
Secondly, That man doth exceed in his tranſgreſſion, or his tranſgreſſion doth exceed, who ſins with, or hath a very ill frame of heart in ſinning. Many a good man falls into ſin, and yet he hath not, as I may ſay, a baſe or wicked frame of heart in ſinning, but his very ſinning is, upon the matter, againſt his own heart, and the bent of his ſpirit, his heart goeth not with it. The more of the heart or will is mingled with any ſin, the more exceeding ſinfull it is. I may ſay of ſome men (I would not be miſtaken) That they do evill with a better frame of heart, than others do good; there are ſome that do good with very bad, yea with baſe hearts; The ſacrifice of the wicked is an abomination; how much more when he brings it with a wicked mind, or (as we put in the Margin) with wickedneſs, (Pro. 21.27.) that is, either for applauſe, to be ſeen of men, or for profit, to gain by men, or in malice, the better to compaſs revenge upon any man, or ſort of men; under all which covers, wicked men have brought their ſacrifices, that is, have appeared in the outward worſhip of God, or have taken up the form of godlineſs. And whoſoever doth thus, hath a far worſe frame of heart in doing good, than a good man hath in doing evil: who though he doth evil, yet he delights not in it, and cloſes not with it. By how much any mans heart is more taken with ſin, by ſo much the more ſinfull it is.
Thirdly, The exceedingneſs of a ſin may be meaſured by the circumſtances of ſinning; then a man may be ſaid to tranſgreſs, and exceed in tranſgreſſion, when he ſinneth, Firſt, againſt light, againſt the checks of his own conſcience within; as alſo, Secondly, when he ſins againſt reproofs, warnings, and admonitions from without; that man exceeds in ſin, who hath been told of it, and yet goeth on. Thirdly, that man exceeds in ſin, who ſins in the midſt of much mercy, and daily received or renewed favours; as alſo he, Fourthly, who ſins in the midſt of many afflictions and judgements, whether upon his perſon and family, or upon the Nation where he liveth: ſuch as theſe not only ſin or tranſgreſs, but exceed in tranſgreſſion. Now the Lord in times of affliction ſheweth men theſe and the like exceedings of their tranſgreſſion, and cauſeth them to confeſs, not only that they are ſinners, and have tranſgreſſed, but they are brought upon their knees to confeſs, that they have exceeded in tranſgreſſion. And when this is done, the Lord goeth on yet further to perfect the work of humiliation and repentance, while they are bound in fetters, and holden in the cords of affliction; for then, as it followeth, Verſ. 10. He openeth alſo their ear to diſcipline, and commandeth that they return from iniquity.
Still 'tis Gods work, he ſheweth before, and here, he openeth: as in the former verſe he openeth their eyes to ſee, ſo in this he openeth their ear to hear.
He openeth their ear.
foreign Revelavit occulta & abſcondita: revelatio auris notat intimam inſinuationem.This latter is more than the former, this opening the ear to diſcipline, is more than a ſhewing of ſin, and the exceeding ſinfulneſs of it: Opening the ear, imports a cloſe and home-diſcovery of a mans condition to him, (Pſal. 51.6.) David, after his great ſin, perceived the Lord ſhewing him, or making him to underſtand wiſdome ſecretly.
He openeth alſo their ear.
The word which we tranſlate, to open, properly ſignifieth to reveale; and, in Scripture phraſe, the ear is ſaid to be revealed, or uncovered, when a ſecret is brought to us, (1 Sam. 20.2.) Jonathan ſaid to David, God forbid, thou ſhalt not die; behold my father will do nothing, either great or ſmall, but that he will ſhew it me, (or uncover my ear) and why ſhould my father hide this thing from me? Saul alſo uſed the ſame Hebraiſme, or forme of ſpeech, when he upbrayded his ſervants with their unfaithfulneſs to him; What, ſaith he, hath the ſon of Jeſſe ſuch preferments for you? and are you all ſo corrupted in your loyalty to me, that all of you have conſpired againſt me, and there is none that ſheweth me, (or uncovereth my ear) that my ſon hath made a League with the ſon of Jeſſe, Loquit…r de auro cord… & mentis. Scitum illud; Mens audit, mens vidit, caetera ſurda et caeca ſunt. Druſ:(Sam. 22.8.) Will none of you uncover my ear? that is, diſcover the plot that is contrived for my ruine? Then the ear is ſaid to be opened or uncovered, when any ſecret is made known to the mind; as was further ſhewed at the 16th verſe of the 33d Chapter, where Elihu uſed this expreſſion; and therefore I ſhall not return to that matter, but referre the Reader thither. Only conſider to what, or for what, the Lord is ſaid to open the ear. In the 33d Chapter Elihu told us, that when the eyes of men are ſhut (deep ſleep being fallen upon them) he openeth the ears of men, and ſealeth their inſtruction. Here Elihu ſaith, God having men und…r the rod, he openeth alſo their ear To diſcipline.
The Hebrew word is of the ſame extraction in both places;foreign Ad caſtigationem, i. e. Ne caſtigatio ſit eis abſ que fructu, vel ut iſta diſciplino ſeu correctione emendentur. Piſc: Inſtruction is for diſcipline, and diſcipline tends unto inſtruction. It is often rendred, chaſtiſement, and generally ſignifies any ſeverer courſe of inſtruction or education, whereby we are drawn off from evil and unto good. When Elihu ſaith, He openeth their ear to diſcipline, we may underſtand it two wayes.
Firſt, To fit them for inſtruction, and counſel; they heard (poſſibly) before, but not with an open, that is, a ready and obedient ear. The ear is ſhut, though we hear much, unleſs we ſubmit and conforme to what we hear. The ear ſeldome opens fully till the Lord ſmites, as well as ſpeaks, and gives us both a word and a blow.
Secondly, He openeth their ear to diſcipline, that is, to hearken what Gods chaſtening or correction ſpeakes, or what he ſpeaks by his chaſtning. The Lord would not have his chaſtnings unprofitable, nor his rods without fruit to us, and therefore he openeth the ear to diſcipline, and ſheweth us the meaning of ſuch a croſs or ſickneſs, of ſuch a loſs or affliction; He openeth their ear to d…ſcipline.
Hence note; Firſt, It is a ſpecial power of God which helps us to underſtand his mind, either in his Word or in his Works.
We neither underſtand the dealings nor ſayings of God, if left to our ſelves: the heart of man is ſhut, his ear is deaf, the ear of his heart (that's the ear here intended) till God ſay (as in the Goſpel to the bodily ear) Ephatha, Be thou opened, (Pro. 20.12.) The hearing ear, and the ſeeing eye, the Lord is the maker of them both: That's a great truth; Firſt, of the ſenſitive ear and eye; 'tis the Lord who hath made the one to hear, and the other to ſee, as he told Moſes (Exod. 4.11.) and as 'tis ſaid, (Pſal. 94.19.) Secondly, 'tis as true if underſtood of the intellectual eye and ear; the hearing ear and ſeeing eye, that is, the ear that heareth obediently and practically, that ear is of Gods forming and making; ſuch an ear did God create (Acts 16.14.) where it is ſaid, A certain woman named Lydia, a ſeller of purple of the City of Thyatira, which worſhipped God, heard us, whoſe heart the Lord opened, that ſhe attended to the things that were ſpoken by Paul.
Further, what was the ſeaſon of opening the ear? It was a day of affliction, when they were bound in fetters, and holden in cords of affliction.
Hence learn; God uſeth afflictions as medicines or means to reſtore ſpiritual hearing.
Man is often cured of his ſpiritual deafneſs, both as to the voyce of the word and workes of God, by ſickneſs. A good man in health,Fles proſpera donum eſt dei conſolantis, res odverſa eſt donum dei admonentis; quod igiturpateris, un de plangis; medicina eſt, non paena; caſtigatio non damnatio. Auguſt: in Pſal: 102. Qui juhentis verba non audiunt, ferientis verberibus admonentur; ut ad bona aeterna paenae trahant, quos praemia non invitant. Greg: l. 26. Moral. c. 26. foreign et dicit. peace, & proſperity, may have his ears ſo ſtopped that the Lord ſees it needful to ſend ſome ſharp correction to get out the ear-wax and unlock them. Proſperity (ſaith one of the Ancients) is the gift of God comforting us; adverſity is the gift of God admoniſhing us; why then doſt thou complain that thou ſuffereſt, thy ſuffering is a medicament, not a puniſhment; 'tis for thy bettering, not for thy undoing. 'Tis a favour to feel God ſtriking, when we have not heard him ſpeaking, and he therefore ſtrikes that we may attend what he ſpeaks; When words do not prevaile to open the ear, fetters and cords ſhall. That's the ſecond deſigne of God when he brings the righteous into ſtreights, Then he openeth their ear to diſcipline: The third is given in the cloſe of this verſe; And commandeth that they return from iniquity.
Here's the iſſue of the former two: The ſhewing them their tranſgreſſions, the opening their ear, are that they may return from iniquity; and here is a command that they muſt; And commandeth that they return, &c. The Hebrew text may be rendred, He ſpeaketh, or ſaith, that they return from iniquity; and this ſpeaking may be expounded two wayes, Firſt, by perſwading; He ſpeaks perſwadingly. The Lords afflictions are perſwaſions, his ſtroaks are entreaties; he beſeecheth us by ou… ſorrows, and ſickneſſes, and weakneſſes, and pains, that we would return from our iniquity. Secondly, we take ſpeaking or ſaying in the higheſt ſtraine, He ſpeaks by commanding, he ſpeaks autho…itatively; Thus we render, He commandeth. The command of God is twofold; Firſt, formal or expreſs, when God gives the rule in ſo many words. Secondly, vertual. The command of God (I conceive) is here to be underſtood in this latter ſenſe. When the Lord afflicteth the righteous, he vertually commands, or ſends out his Edict, that they return from their iniquity. The word return, implyes them formerly following ſome iniquity, & gone far from the Lord: This returning is repenting all the Scripture over. I need ſay no more of that. As by ſin we turn from God, ſo by repentance, we return from iniquity; and as the Lord at all times commands the righteous by his word, ſo they even force him ſometimes to command them by his rod, which is called diſcipline in the former part of the verſe, becauſe ſinners feel paine, and find matter to learn, all at once. He commandeth that they return from iniquity.
The word rendred iniquity, ſignifies a vain, empty thing,foreign habet ſignificationem nihili. — Ab operibus ſuis malis, quae ſimilia ſunt vanitate & nihilo. Chald: a thing of nought: ſo the Chaldee paraphraſeth it here, He commands that they return from their evil works, which are like to vanity, and a thing of nought. What is ſin, but a kind of nothing? we look for great matters from ſin, but it is a vanity, it is (like an Idol) nothing in the world, that is, it is not ſuch a thing as it doth import, or as it promiſeth, or as the opinion of men make it to be; Iniquity is no ſuch thing as it pretendeth, or as is pretended. The Lord commandeth that they return from iniquity; that is, from doing that which will profit them nothing at all, or no more than a vaine thing, a thing of nothing can. And yet though iniquity be nothing good or profitable, yet 'tis all things evil and hurtfull, nor had any thing ever hurt us or been evil to us, had it not been for iniquity. He commandeth that they return from iniquity.
Hence Note; Firſt, Affliction hath a voyce; God ſpeaks loudly to us by affliction;
He ſpeaks to us as loud in his works, as he doth in his word; he trumpets to us, he thunders to us in his works: God ſpeaks aloud, but ſweetly, to us in his works of mercy, he ſpeaks aloud, but terribly, to us in his works of judgement.
Secondly, Seeing, as was touched in opening the words, this command is not to be taken for a ſtanding Law, for ſo God alwayes commands men to return from iniquity, but the command here is a renewed act or a ſpecial diſpenſation, there is, as it were, a freſh command iſſued, when a man is under the afflicting hand of God.
Hence Note; God reinforceth or reneweth his command to return from ſin, as often as he reneweth our afflictions.
That we return from iniquity, is a ſtanding, an everlaſting Law, but when we are in affliction, then there is, as it were, a freſh Edition of the command, 'tis, as I may ſay, new printed and proclaimed, the fetters print this command upon our heels, and the cords upon our hands, that we return from iniquity.
Thirdly, Note; Iniquity is a vaine thing, it is a nothing.
Shall we not then return from it? one would think a little perſwaſion might ſerve the turn to haſten our return from a nothing, and ſhall not a command do it? when I ſay a nothing, remember, (as was ſhewed) ſin is no ſuch thing as you look upon it to be: where are the profits that you have reaped by ſin? where are the contents and pleaſures that you have taken by ſin? the profit, the pleaſure, and content of ſin are nothing, there is no advantage to be had by ſin. Sin is ſomething in the ill effects of it; if you would have paine, and diſhonour, and reproach, you may have enough of it in ſin, and you will find ſin a ſomething in that ſenſe; but ſin is a nothing, that is, no ſuch thing as you expect and look for, and therefore be perſwaded to return from it.
Laſtly, From the whole text take notice of the purpoſe of God, what he hath in his heart, when he afflicteth his people, the righteous, for their iniquities and faylings, for their faults and uneven walkings. The ſcope of God in all this, is not their hurt, but good; it is not to deſtroy them for their ſin, but to deſtroy their ſin; it is not to withdraw himſelf from them, but to draw them nearer to himſelf; all the hurt that the Lord intends us by any affliction, is but to get out our droſs, and to fetch out our filth, to bring us off from thoſe things that will undo and ruine us for ever. And how great an argument of the goodneſs of God is it, that he deſigneth the evils which we ſuffer in theſe dying bodies, to heal the evils, and help on the good of our immortal ſouls! that's all the hurt that the Lord means us. And the Lords heart is ſo much in this deſign (the return of thoſe he afflicts from their iniquity) that he ſeems confident of it, that when any are in affliction, ſurely they will return, (Hoſea 5.15.) In their affliction they will ſeek me early, ſurely they will. And therefore the Prophet ſpeaks of the Lord as defeated and diſappointed of his purpoſe, when he ſeeth ſuch as he hath afflicted continuing in their ſin, (Iſa. 9.13.) The people turneth not unto him that ſmiteth them, neither do they ſeek the Lord of Hoſts: As if he had ſaid, 'Tis a wonder, that being ſmitten they have not returned; what a ſtrange, what a croſs-grain'd people are theſe! What? doth the Lord ſmite you that you ſhould run farther from him, and follow your iniquity cloſer, or hold it faſter? you may be aſhamed that you turn not unto him that ſpeaks to you; but when you are ſmitten will you not return from iniquity? remember, the Lord therefore ſuffers you to be bound in fetters, that you may be looſed from your ſins; he therefore ſuffers you to be holden in the cords of affliction, that you might let go your tranſgreſſions. Take heed you be not found diſappointing him of his purpoſe. How well it will be with thoſe who do not diſappoint him, and how ill 'tis like to be with ſuch as do, will appear further and fully in the two next verſes.