Exposition of Job 35-37, Exposition on Job · Chapter 36 · Verses 11-12
JOB, Chap. 36. Verſ. 11, 12.
11. If they obey and ſerve him, they ſhall ſpend their dayes in proſperity, and their years in pleaſures.
12. But if they obey not, they ſhall periſh by the ſword, and they ſhall die without knowledge.
IN the former Context we heard, what the bleſſed deſignes of God are upon the righteous, when they are bound in fetters, and holden in the cords of affliction, namely, to convince them of their ſin, to fit them for the receiving of Inſtruction, and to bring them clear off from iniquity.
In theſe two verſes Elihu proceedeth to ſhew what the iſſue of thoſe afflictions will be, in a double reſpect or caſe.
Firſt, In caſe the afflicted come up to and anſwer the forementioned deſignes of God; that is, if they take knowledge of their ſin, if their ears be opened to Inſtruction, if they return from iniquity; what then? he tells us (v. 11.) If they obey and ſerve him, they ſhall ſpend their dayes in proſperity, and their years in pleaſures; that ſhall be the iſſue, the bleſſed iſſue of all the afflictions with which they were exerciſed.
Secondly, He ſhews us how thoſe afflictions will iſſue in caſe the afflicted come not up to thoſe deſignes of God, in caſe they are not brought to a knowledge of ſin, nor receive inſtruction, nor return from iniquity; what then? he tells us that (v. 12.) if they obey not (this will be the conſequent of their obſtinacy) they ſhall periſh by the ſword, and they ſhall die without knowledge. We have a parallel Scripture to this almoſt in terms, (Iſa. 19.20.) If ye hear and obey, ye ſhall eat the good of the Land, but if ye refuſe and rebell, ye ſhall be devoured with the ſword. This text not only carries the ſenſe, but almoſt the words, by which Elihu expreſſeth both the Lords pleaſure and diſpleaſure in this place to Job.
Verſ. 11. If they obey, or hear,
That is, take out the leſſon taught them; if they do that which the affliction teacheth them, or which God teacheth by their affliction, by their cords and fetters, then, &c. The ſame word is frequently in Scripture uſed for obeying and hearing, (Pſal. 81.8, 11, 13. Pſal. 95.7.) To what purpoſe is our hearing the will of God without obedience to it? When young Samuel ſaid at the Lord's call, Speak, for thy ſervant heareth, (1 Sam. 3.10.) his meaning was, Lord, I am ready to do what thou ſpeakeſt. We hear no more than we obey, and therefore obeying and hearing may well be expreſt by the ſame word. The text is plain, I ſhall only give this Note, and paſs on; It is our duty to hear and obey when-ever God calls or ſpeakes, either in his word or in his works.
That which this text holds out ſpecially is the voice of God in his works, what God ſpeakes by Fetters, what he ſpeakes by Cords. If ever we hear and obey the voice of the Lord, it ſhould be when he teacheth us (as Gideon taught the men of Succoth, Judg. 8.16.) with thornes and briars of the wilderneſs. O let us take care of hearing and obeying this voice. For Firſt, God is the Lord, and therefore to be obeyed. Secondly, God is a Soveraign Lord, and therefore much more to be obeyed. Thirdly, As all the Commands, ſo all the Chaſtiſements of God are juſt and righteous, therefore they are moſt of all to be obeyed. Fourthly, To obey the Commands of God, whether taught us in his Word or by his Rod, is good, yea beſt for us, therefore we ſhould obey for our own good. If they obey And ſerve him, or worſhip him.
The word which here we render to ſerve, foreign Religio at numinis cultus eſt. ſervitus quaedam.is very often in Scripture rendred to worſhip, and ſometimes worſhipping is expounded by ſerving, (Mat. 4.10.) Thou ſhalt worſhip the Lord thy God, and him onelyonly ſhalt thou ſerve; that alſo is the mind of the Text, If they obey and ſerve him.
Hence note; The Lord expects our ſervice, and then eſpecially, when we ſuffer.
Religion and the Worſhip of God, in the whole compaſs of it, is nothing elſe but ſervice, a bleſſed ſervice, a free ſervice, a ſervice infinitely more free than any thing the world calls freedom. (Exod. 4.23.) Let my Son go that he may ſerve me, that is, worſhip me. All the Sons of God are his Servants, and they have moſt of the Son in them who have moſt of the Servant in them. If any deny him ſervice they deny their ſonſhip, or rather (as the Apoſtle ſpeaks of Non-ſufferers in one kind or other, Heb. 12.8.) They are baſtards, not ſons; yea, God expects whole and all ſervice from us, or that we ſhould ſerve him with our all, (Deut. 10.12.) Thou ſhalt ſerve the Lord thy God with all thy heart. We muſt ſerve the Lord, not only with the beſt we have, but with all the beſt, with the heart, and all the heart. We ſerve God no further than we obey him, and we worſhip him no further than we ſerve him, and that heartily.
To ſerve God, (as to love God) is a very comprehenſive word, 'tis the ſumme of all the duty of Man. To ſerve God is to ſubmit both to what he commands us, and to what he layeth upon us. To ſerve God is to ſubmit to what he would have us do, and to whatſoever he is pleaſed to do with us; and ſo we ſerve him particularly under ſufferings: We ſhould alwayes ſerve him actively, and we are called ſometimes to ſerve him paſſively. All Believers are free, and yet they muſt ſerve; and they are made free on purpoſe to ſerve: We are purchaſed by the blood of Chriſt, that we might ſerve him. Becauſe we are bought with a price, we muſt not be the ſervants of men, ſaith the Apoſtle, (1 Cor. 7.23.) Whoſe ſervants then? Surely the ſervants of God.Servus tanquam in bello ſervatus. We are conquered that we might ſerve. The Latines ſay, that a Servant is one that is ſaved in War, taken and ſaved. So it is with all the people of God, they are taken in the holy war, they are taken priſoners, and ſo made ſervants to Jeſus Chriſt. Yet Believers are ſervants, not only by conqueſt, but compact and covenant; every godly man hath, as it were, ſealed Indentures with God, he hath (upon the matter) put his ear to the Lords poſt to be boared thorow, (as you read, Exod. 21.6.) that he may be his ſervant for ever. The Lord expects ſervice.
But what is it to ſerve him?
Firſt, To ſerve him is to do his Will.
Secondly, To ſerve him is to do his whole Will. It is not the doing of this or that piece of the Will of God, or this or that patch of the Will of God, which renders us his ſervants; but the doing his whole Will.
Thirdly, To ſerve him is to do his Will only; ſo ſaith the Scripture, Him only ſhalt thou ſerve. If it may be ſuppoſed, that we could do the whole Will of God, and yet do the will of any other, or do our own will too, in any thing contrary to his, we were not his ſervants; if we ſerve him not alone, or if we ſerve him not only, that is, if in ſerving man we aim not chiefly at the ſerving of him, or if all our ſervices to men are not ſubſervient, or not in ſubordination to the ſervice of God, we ſerve him not at all.
Fourthly, I may add this alſo, To ſerve God is to do every thing under this contemplation, that, what we do is the Will of God. 'Tis very poſſible for a man to do that which is the Will of God, and yet not to ſerve him in doing it; which we never do till we do it becauſe it is the Will of God. His Will muſt be not only the Rule of what we do, but the very Reaſon why we do it, elſe our doings are not his ſervings. They that do not attend this, ſerve God but as a beaſt may ſerve him, a beaſt may do that which is the Will of God; the inanimate creatures ſerve him ſo; We hear of ſtormy winds and tempeſts fulfilling his Will, (Pſal. 148.) All living, yea, liveleſs creatures do that which is his Will, but they do not attend this, that it is his Will which they do. So that, I ſay, to do his Will, not conſidering that it is his Will, is to ſerve him no otherwiſe than beaſts, or than the winds or ſtormes ſerve him: And to do his Will, ayming at our own wills or ends, is to ſerve him but as a hypocrite ſerves him. A hypocrite doth not ſerve God in what he doth, though he doth many things which are materially the Will of God, becauſe in all he minds his own will more than the Will of God.
Laſtly, We muſt ſerve God as Sons, (Mal. 3.17.) A Son ſerveth no leſs than a Servant, yea much more, though not as a ſervant; for he knoweth more of his Fathers mind than a meer ſervant doth (Joh. 15.15.) and he knoweth, that he ſhall have alſo, though not Wages at the end of every day, yet the inheritance in the end. Obadiah was the proper name of one good man, and it is a name common to all good men; they are (as that word imports) Servants of the Lord. It is a common Theam to urge men to ſerve God, but it is a rare thing to be indeed a ſervant of God. To ſerve God is the Summe and Marrow of all knowledge in divinity, and the great end why we came into this World and for which we are here detained. Nor is it an eaſie matter to come up to, or attain the holy skill of ſerving ſuch a Lord and Maſter as he: There muſt be a doing of his Will, and of his whole Will, and of his Will only, and that under this preciſe contemplation, that it is his Will, to denominate us his ſervants, or to make a proof that we ſerve him.
Now whether God teacheth us by his Word, or by his Rod (which is the teaching of this context) O how readily ſhould we obey and ſerve him! To ſerve him is not only the deſign of our being made free, that is, we were not onelyonly made free to ſerve him, but to ſerve him is our freedom (as was touch't before) yea, to ſerve him is not onelyonly to be free, but to ſerve him is to reign and rule. They that ſerve God to purpoſe reign over the luſts of the evil World without, and over their own luſts within; nor can any reign over the luſts of the world without, or their own within, but only they who ſerve him, and only ſo far as they ſerve him. Every gracious act of ſervice to God is the ſubjugation or bringing under of ſome luſt or other in man.
Now if any ſhould ſay, ſurely this is a very ſad Life, to be alwayes ſerving, or to lead only the life of a ſervant.
I anſwer, To ſerve God, or the ſervice of God is ſweet, pleaſant and eaſie in a twofold reſpect. Fi…ſt, comparatively, to the ſervice of ſin and the world, of luſt and the devil; that's a wearineſs indeed as well as a baſeneſs. Secondly, It is eaſie alſo if we conſider the help we have in it. The people of God ſerve him in a Covenant of Grace, which, as it calls them to work, ſo it gives them help to work. The New Covenant doth not call us (as Pharaoh did the children of Iſrael) to make brick and deny us ſtraw; yea, under that Covenant, we have not onelyonly ſtraw afforded us to make our brick, but we have ſtrength afforded us to make our brick; thar is, the very power by which we ſerve our Maſter is given in by our Maſter. The Maſters of this world ſet us a work, but they give us no ſtrength, but what work ſoever God ſets his Covenant-ſervants about, he gives them ſtrength to do it. Then, O how ſweet is it to ſerve him, and how readily ſhould our hearts come off in his ſervice! Let me add one thing more (which brings us to the next words) ſerve him, for his is not a lean ſervice, not an unprofitable ſervice, there is a reward promiſed to thoſe who ſerve him; yea, his very ſervice is a reward, his work is wages. Therefore what calls ſoever we have from him let us anſwer and ſerve him. There are two things which ſhould be the daily meditation of Saints, or they ſhould be continually acquainting themſelves with them. Firſt, The Croſs of Chriſt, that they may know how, and be willing to ſuffer for him. Secondly, The Yoak of Chriſt, that they may know how, and be willing to ſerve him. If they obey and ſerve him, What then? even that which was the laſt conſideration prove king us to his ſervice, there is a reward in i…, If they obey and ſerve him, They ſhall ſpend their dayes in proſperity and their years in pleaſures.
Here's good wages; who would not ſerve that Maſter who will pay him for his work in that deſireable coyne, Pleaſure and Proſperity! They ſhall ſpend their dayes in proſperity, that is, they ſhall run out their dayes in proſperity, their dayes and their proſperity ſhall be like two parallel lines, one as long as the other.foreign Significat tum conſumere, tum conſummare, ſignificat etiam conſumi deſiderio, quod dicitur aliquem deperire amore. The word which we tranſlate to ſpend, ſignifies to finiſh, and that in a double reſpect; Firſt, in a way of Conſumption; Secondly, in a way of Perfection or Conſummation. That which is conſumed is finiſhed, or ended. So the word is uſed (Pſal. 90.7.) (Numb. 16.45.) The Lord ſaith to Moſes, Go you up from this Congregation, that I may conſume them in a moment; I will diſpatch them and make an end of them preſently. The Lord can ſoon rid his hand of ſinners. And as it notes a conſuming by ſuddain judgements, by diſeaſes or age, ſo by longing or deſire, (2 Sam. 23.15.) And David longed ('tis this word, he was even ſpent and conſumed with a longing deſire) and ſaid, Oh that one would give me drink of the water of the well of Bethlehem, which is by the gate. Now as that which is conſumed or ſpent, ſo that which is perfected is finiſhed. Thus, Moſes having ſet down the particulars of the whole work of Creation ſummes all up in this word, (Gen. 2.1, 2.) Thus the heavens and the Earth were finiſhed, and all the hoſt of them; that is, God compleated or brought that great work of Creation to its utmoſt perfection, he put (as we may ſpeak) his laſt hand to it, there was nothing more to be added. Here in the text we a…e to take this word ſpend, not only as it often ſignifies, to ſpend in a way of Conſumption, but alſo to ſpend in a way of Perfection, they ſhall perfect, not barely wear out their dayes. A godly man hath not ſo much conſumed as perfected the dayes of his life, when he is come to and hath ended the laſt day of his life. They ſhall ſpend their dayes foreign In bono, i. e. in omni jacundit…t….In proſperity, or in good (ſaith the Original)
Proſperity is a good thing, a good bleſſing of God. They ſhall ſpend their dayes in good, we tranſlate it in the 21 Chapter v. 15. in wealth. Wealth alſo is a good bleſſing of God to thoſe that are good, and proſperity takes that in; proſperity is a large word comprehending all good, health and wealth, honour and peace: what-ever we can imagine to render our lives comfortable comes under the name of Proſperity, They ſhall ſpend their dayes in proſperity, or in good; this reward they ſhall have from the Lord who ſerve him. Is not this good wages? The carnal rich man pleaſed himſelf and ſaid, (Luke 12.19.) Soul, take thine eaſe, thou haſt goods laid up for many yeares. The godly do not pleaſe themſelves, that they have goods laid up for many years in their own Stock, in their Lands, in their Houſes, in their Purſes, in their Shops, but they pleaſe themſelves that they have good laid up for many years, yea, for eternity, in the Promiſes of God. They who ſerve him, they ſhall ſpend their dayes in good, they ſhall have good for every day, and ſo finiſh their dayes with good; yet this is not all, They ſhall ſpend their dayes in proſperity, And their years in Pleaſures.
In the former words he promiſed dayes of Good, here years of Pleaſure; as if he had ſaid, they ſhall enjoy their proſperity long, they ſhall not only have Dayes but Years filled up with it. One year containes many dayes, how many dayes of pleaſure are there in years of pleaſure! Our life is meaſured by days to ſhew the ſhortneſs of it; the longeſt meaſure of it is by years; They ſhall ſpend their years foreign …t jucundis. foreign Affort jucunditatem, delectatic… in, pulchr…udinem, rei nobis gratiſſimae. In Canticis Parg. in Epith…lmiis Munſt. foreign, S… pt. in deloct…tionibus. Pagn.In Pleaſures, or (as we may read it) in ſweetneſſes, in pleaſuntneſſes, in deliciouſneſſes, in beauties.
The word is uſed (2 Sam. 1.23.) to ſhew the lovelineſs of Jonathan and Saul, they were a pleaſant pair, a couple of goodly perſons. They ſhall ſpend their dayes in pleaſantneſs, or in pleaſures.
Further, Take notice, the word is plural; he doth not ſay, they ſhall ſpend their dayes in pleaſure, but in pleaſures, implying all ſorts and varieties of pleaſure; in Songs, ſaith one; in Marriage Songs, ſaith a ſecond; in graceful Beauties, ſaith a third; and, which may be all or any of theſe, in delights, ſaith a fourth.
But here are two Queſtions that I muſt give anſwer to, for the clearing of this Scripture.
Firſt, The Queſtion may be, Is this a mercy much to be reckoned upon, to ſpend our years in pleaſure? ſaith not the Apoſtle (1 Tim. 5.6.) The widow that lives in pleaſure is dead while ſhe lives? If it be a dead life to live in pleaſure, how then is it here promiſed as a favour, as a mercy, to them that obey and ſerve God, that they ſhall ſpend their years in pleaſures?
I anſwer by diſtinguiſhing of pleaſure; pleaſures are of two ſorts. Firſt, lawful and honeſt delights; of ſuch we read (Gen. 49.20.) where dying Jacob bleſſing of Aſher ſaith,Dabit deli…ias regis. Hebr: Mont: He ſhall yield royal dainties, or pleaſures for a King; meaning, he ſhall give, not only honeſt, but honourable pleaſures and contentments, ſuch as befit Kings. Secondly, There are unlawful and diſhoneſt pleaſures, which the Apoſtle calleth (Heb. 11.25.) the pleaſures of ſin for a ſeaſon. A wo will be their portion who live in ſuch pleaſures. Go to now ye rich men, weep and howl (ſaith the Apoſtle James, Chap. 5.1.) why ſo? among other Reaſons this is given for one (verſ. 5.) Ye have lived in pleaſure, wantonizing, and gluttonizing, and Epicurizing: in ſuch baſe pleaſures you have lived, therefore wo to you. To live in ſinful or unlawful pleaſures is death and miſery, or a life worſe than death; but to live a life of lawful and honeſt pleaſure is a mercy, the mercy here promiſed, and the very life of our lives.
Secondly, We may diſtinguiſh of pleaſures thus; they are either, firſt, Corporal pleaſures, pleaſures of the body, of which we read (Job 21.25.) One dyeth in his full ſtrength, and another dyeth in the bitterneſs of his Soul, and never eateth in pleaſure; that is, he hath had no contentment in the body, or no bodily contentment, but was alwayes ſickly, crazy, pining, languiſhing, and ill at eaſe, his life was tedious, even a burden to him, for he could never eat in pleaſure, ſcarce laſt what he did eat. Secondly, There are Spiritual pleaſures (Pſal. 36.8.) They ſhall drink of the Rivers of thy pleaſures. David ſpeaks there of Saints, what enjoyments and Joyes they have in the Church or Houſe of God, attending upon him in holy Ordinances. Thirdly, There are eternal pleaſures (Pſal. 16.11.) In thy preſence is fulneſs of j…y, and at thy right hand are pleaſures for evermore. Such are all the joyes of Heaven, or of a glorified ſtate. Now when Elihu ſaith, they ſhall ſpend their years in pleaſures, we are not to take it meerly for honeſt corporal pleaſures, for ſuch a life, at beſt, is but the life of a Beaſt; but we are to take theſe corporal pleaſures, either as heightned by better, that is, as ſpiritualiz'd by the ſenſe of the love of God, and mixed with ſpiritual pleaſures; or, for thoſe purely ſpiritual plea…ures which the ſoul finds in communion with God alone (having nothing to do, or no intercourſe with creatures) drinking at the River of his pleaſures in Prayer, in Hearing, in Meditation, in breaking Bread, in Singing. Now to ſpend our dayes, either in theſe purely ſpiritual pleaſures, taking in alſo thoſe corporal pleaſures ſo qualified as before, and duly circumſtantiated, is a high, a very high bleſſing and mercy indeed. So then, here is nothing to feed the fancy of Epicures, here is no promiſe of ſenſual, though of ſenſitive pleaſures, theſe only are pleaſures ſit for the Servants of God, theſe pleaſures only become Saints; as for thoſe other pleaſures, Chriſt ſaith of them in the Parable of the Sower (Luke 8.14.) They choak the Word of God; and God will not feed his people with ſuch pleaſures, as a reward of ſerving him, as ſhall choak the Word, and unfit them for his ſervice. No, we are to watch againſt, and deny our ſelves ſuch pleaſures, as our Lord Jeſus caution'd his Diſciples (Luke 21.34.) Take heed, leaſt at any time your hearts be over-charged with ſurfetting, drunkenneſs, and the cares of this life, and ſo that day come upon you unawares. As if he had ſaid, Take heed of carnal pleaſures, as much as of worldly cares, for as they are alike deſtructive to the preſent purity of the Soul, ſo they alike endanger our future peace, and lay us open to the ſurprize of Judgment. And as ſuch pleaſures ruine the ſtate of the ſoul, ſo of the body too, with which they have neareſt cogna…ion. Hence that of Solomon (Prov. 21.17) He that loveth pleaſure ſhall be a poor man. There, pleaſure is oppoſed to work or labour: He that is all for taking his pleaſure, and will not follow his Calling, this man comes quickly to poverty, and will dye a Beggar. Suppoſe the pleaſure be lawful, yet if he loves pleaſure, and is at his pleaſure when he ſhould be at his labour, he will ſoon be reduced to a morſel of bread, and become a poor man: But he that loveth unlawful pleaſures, ſhall not only be a poor man, but will prove a wicked man. Thou that art given to pleaſures (Iſa. 47.8.) is the Character of Babylon. God gives good men pleaſure, but 'tis the mark of an evil man to be given to pleaſure. They that love pleaſure, are lovers of pleaſure more than lovers of God (2 Tim. 3.4.) and ſuch muſt needs be the worſt of men.
And therefore we are not to underſtand this Text of any ſinful pleaſure, nor of a life meerly lead in lawful pleaſure, that a man ſhould be all upon his pleaſure, and lay aſide his Calling; Elihu doth not oppoſe pleaſure to work, labour or buſineſs, but to trouble, ſorrow, and affliction. They that obey and ſerve the Lord ſhall ſpend their years in pleaſures, in honeſt pleaſures, that is, they ſhall live, not only contentedly, but joyfully. The Lord alloweth us to take any honeſt pleaſure while we live, but not to live in pleaſure; he alloweth us to take our delights, but our delights muſt not take us.
There is yet another Query, for it may be ſaid, Is this a truth, that they who obey and ſerve the Lord ſhall ſpend their dayes in proſperity, and their years in pleaſures? I anſwer to that,
Firſt, If we take it abſolutely and univerſally, we cannot affirme that every one who ſerveth and obeyeth God, ſhall alwayes have pleaſure, that is, outward comforts and contentments in this world; many of the Lords faithfull ſervants have lived in paine and ſorrow; ſo that if (as David ſpake in this caſe, Pſal. 73.5.) we ſhould ſpeak thus, we ſhould offend againſt the generation of his ſervants. Some flouriſh in grace, who wither in worldly comforts. There is no certain connexion between theſe two, Grace and outward peace or pleaſure; the providences of God vary in this poynt as himſelf pleaſeth. Neither is it true, that the true ſervants of God do uninterruptedly or alwayes enjoy inward pleaſures, comforts and contentments; for he that feareth the Lord, and obeyeth the voyce of his ſervants, may walk in darkneſs, and trouble of ſpirit, and ſee no light, (Iſa. 50.10.) We are therefore to underſtand this Scripture as others of like nature, of that which is commonly done, or of that which we may upon good ground expect from God, and in faith wait for, that if we ſerve and obey him, he will make our lives comfortable to us. I anſwer,
Secondly, This promiſe, or promiſes of a like nature were fitted to the time wherein Elihu ſpake; he ſpake of the times long before Chriſts appearing in the fleſh, when the Lord did, as it were, lead on his people very much by promiſes, of temporal and outward proſperity, of which the Scripture is more ſparing in the new Teſtament, where we are come to the fulneſs of Chriſt, and the riches of the grace of God to us in him; of which there is but li…tle (comparatively) ſpoken in the old Teſtament: And therefore under that darker diſpenſation of ſpirituals, the Lord ſaw it good to encourage that people to obedience by a multitude of very particular outward promiſes, as we may read (Deut. 28.) He would bleſs their basket and their ſtore, the fruit of the field, &c. Theſe promiſes were ſuted to the ſtate of that under-age people, who were led on and enticed by viſible and ſenſible bleſſings, as we do children with toyes and Gaudees; and indeed all viſible enjoyments are but ſuch in compariſon of ſpirituals. Believers under the Goſpel being come to a higher ſtate, to fuller attainments, the promiſes made to them run not much in that channel; yet it cannot be denied, that the Goſpel alſo holds out promiſes for temporals, as well as the Law; and this latter diſpenſation of the Covenant as well as the former, hath provided ſufficiently for our outward comforts.
Thirdly, For anſwer, let us conſider the drift of the Spirit of God in this promiſe of pleaſure. Job had often complained of his own ſorrowfull condition, and concluded himſelf a man of ſorrow for all the remainder of his dayes: though his faith was ſtrong for the reſurrection of his body after death, yet he had little, if any faith at all, that he ſhould be raiſed out of that miſerable eſtate wherein he was in this life. He alſo had ſpoken ſomewhat raſhly and amiſs concerning the dealings of God with his ſervants in general, as if nothing but trouble and ſorrow, did attend them, and that the wicked went away with all the ſweet and good of this world. Now Elihu to take him off from theſe ſad, and almoſt deſpairing thought…, as to the return of his own comforts, and to rectifie his judgement in the general poynt, as to the dealings of God with others; he aſſureth Job, that if righteous men being bound in fetters, &c. hear and obey, God will break thoſe bonds, and cut the cords of their affliction, and they ſhall ſpend (the remainder of) their dayes in proſperity, and (the reſt of) their years in pleaſures. So that Elihu in holding out this promiſe to Job, would rather clear his judgement from an error concerning the laſtingneſs or continuance of his pains and ſorrows, than heat his affections in the expectation of joyes and pleaſures in this world.
Fourthly, I anſwer, Though the people of God have nor alwayes dayes of ſuch outward proſperity, nor years of ſuch ſenſitive pleaſures, yet they have that which is better, and if they have no pleaſures, they do not want them. The Apoſtle could ſay (Phil. 4.11.) I have learned in what ſtate ſcever I am, therewith to be content. What is pleaſure if content be not? We may have outward pleaſures, yet no content, but he that hath content within, cannot miſs of pleaſure. A man may have riches, but no contentment, but he that hath contentment is very rich, (1 Tim. 6.6.) Godlineſs with contentment is great gaine, and great gaine is proſperity: this great gaine, this heart-pleaſure, or ſoul-reſt, contentment, is the aſſured portion of thoſe who obey and ſerve the Lord what-ever their outward portion be in this world. And he may be ſaid to ſpend his dayes in good, and his years in pleaſure, who hath theſe pure gaines of gracious contentment, reſting the ſoul in God in all conditions. The life of man (that is, the comfort of his life) doth not conſiſt in the abundance of that which he poſſeſſeth, (Luke 12.15.) or in ſenſe-pleaſures; but in that ſweet compoſure and ſedateneſs of his ſoul, reſting by faith in the promiſes of God, or rather in the God of the promiſes, and ſo ſucking ſweetneſs from them.
Laſtly, As though a ſervant of God ſhould be exerciſed with ſorrows all the dayes of his life, yet he cannot be ſaid to ſpend his dayes in ſorrow, becauſe he meets with many refreſhing intervalls and ſhines of favour from the face of God in the midſt of thoſe clouds; ſo he may be ſaid to ſpend his dayes in pleaſure, becauſe at leaſt, when his dayes here are ſpent, he conſummates his dayes (which is one ſignification of the word) by an entrance into everlaſting pleaſures.
So much for the anſwer of theſe queſtions, concerning this promiſe, They ſhall ſpend their dayes in proſperity, and their years in pleaſure. From the promiſe it ſelf, Note; Fi…ſt, Obedience to God is profitable to man.
God hath no profit by our Obedience, but we have. God doth not call us to ſerve him in his work, as we call ſervants to do our work, to get his living by us, or better himſelf; no, the Lord calls us to ſerve him and obey him, for our own good. They conſult their own good beſt, who do moſt good. I may ſay theſe three things of thoſe who do good (and what is ſerving God, but doing of good? or what is doing good but ſerving God?) Firſt, they ſhall receive true good; Secondly, they ſhall for ever hold the beſt good, the chief good, they ſhall not only ſpend their dayes and years in good, but when their dayes and years are ſpent, they ſhall have good, and a greater good than any they had, in ſpending the dayes and years of this life; they ſhall have good in death, they ſhall come to a fuller enjoyment of God, the chief Good, when they have left and let fall the poſſeſſion of all earthly goods. Thirdly, they that do good ſhall find all things working together for their good; if they have a loſs, they ſhall receive good by it; if they bear a Croſs, that ſhall bear good. Outward troubles cannot diſturb, much leſs pollute our ſpiritual good; for, All things work together for good to them that love God, who are the called according to his purpoſe (Rom. 8.28.) Surely then the ſervice of God is a gainful ſervice, a profitable ſervice; though the work may be hard, and the way painful, yet the wages will be ſweet, and the end pleaſant. The contemplation of this put David upon putting that queſtion (Pſal. 34.12, 13.) What man is he that deſireth life, and loveth many dayes, that he may ſee good (that is, that he may enjoy good) keep thy tongue from evil, and thy mouth, that it ſpeak no guile; depart from evil, and do good. The Pſalmiſt makes Proclamation, What man is he that would have good? let him do good, let him obey and ſerve God, and he ſhall have good.
Again, Conſider the Promiſe in relation to the Perſons deſcribed, verſ. 8, 9, 10. They were bound in Fetters, and holden in Cords of affliction: Now ſaith Elihu here, they ſhall ſpend their dayes in proſperity, and their years in pleaſures.
Hence Note; There is no condition ſo low and forlorn, but the Lord is able to bring us out of it, and into the enjoyments of fulleſt comforts;
He can change our Iron Fetters, and Cords, into Rings of Gold, and Bracelets; he can tranſlate our dayes of trouble, and our years of pain, into dayes of proſpe…ity, and years of pleaſure; it was ſo with Job in the iſſue, and he was the man that Elihu here intended. Job was long bound in fetters, and holden in the cords of affliction, yet as Elihu told him he ſhould, ſo he did afterwa ds, ſpend his dayes in proſperity, and his years in pleaſure; the Lord doubled his Cattel to him, his friends fil'd his Coffers, and his Cabinets, Every man gave him a peace of money, and every one an Ear-ring of Gold; his children alſo were the ſame fo… number, his daughters the faireſt in the Land; himſelf alſo lived in the fulneſs of this outward Proſperity, till he was full of dayes, and he fed upon the delicious fruits of this Promiſe all his after-dayes. Manaſſeh having run a courſe of unparallel'd wickedneſs, was at laſt taken by the Captains of the hoſt of the King of Aſſyria, among the Thorns, and they bound him with fetters, and carryed him to Babylon (2 Chron. 33.11.) yet when in his affliction he beſought the Lord his God, and humbled himſelf greatly before the God of his Fathers, he was entreated of him, and brought again to Jeruſalem, where he ſpent his dayes in proſperity, and his years in pleaſure. If we turn to the Lord in affliction, the Lord is ready to turn away our affliction, or (as the Church prayed in the half turn of her affliction, Pſal. 126.4.) to turn our captivity, as the ſtreams in the South; that is, to make both a moſt admirable and a moſt comfortable turn of our condition. Streams in the hot Southern Countries are rare; the Rain of thoſe Lands uſually is duſt. Streams in the South are alſo very welcome: How glad are they of a cooling Showre from a Cloud, who daily feel, and are fainted with the ſcorching Beams of the Sun! Such a turn ſhall they have (ſaith Elihu) who being holden in the cords of affliction, turn from iniquity, obey and ſerve the Lord.
Thirdly, From the matter of the Promiſe,
Note; A comfortable paſſage through this life, is a very great mercy, as well as the hope of happineſs for ever in the other life.
'Tis proſperity and pleaſure in this world, though nor meer worldly proſperity and pleaſure, which is here p…o…iſed; and we are not to ſlight any thing that comes by promiſe, yea, we ſhould highly eſteem thoſe things, which, conſidered in themſelves, are little worth, as they come to us through the Promiſe. We may quickly over-rate and over-reckon outward things in themſelves, and we ever do ſo, if we rate or reckon them any better than vanity; but as they are promiſed and beſtowed in a way of ſavour from God, and as they are a part of the purchaſe of Chriſt, and handed to us by him (ſo are even outward things to believers) thus they are very valuable. Upon theſe terms to live and ſpend our dayes in good, and our years in honeſt lawful pleaſures, is a great mercy.
From the whole take two Corolaries.
Firſt, How blaſphemous then is their Opinion, who ſay it is a vain thing to ſerve the Lord, or that there is no profit in calling upon him! which blaſphemy was reſuted Chap. 21.14.
Secondly, Would we have a good end of, or out-gate from our afflictions, then let us hear and obey. Thus much of the firſt caſe, what the iſſue of their afflictions ſhall be, who obey: The Second iſſue upon the contrary caſe, followeth in the 12th verſe.
Verſ. 12. But if they obey not, they ſhall periſh by the Sword, and dye without knowledge.
Here contraries are ſet one over againſt another, for their fuller illuſtration. If they obey not; that is, if thoſe righteous men ſpoken of before (verſ. 7.) obey not. What it is not to obey, is clear by what I ſaid was to obey, in opening the former verſe. I ſhall only take notice, that in this latter part it is not ſaid, If they obey not, and ſerve him not, but only, if they obey not; and I conceive, Elihu ſaith no more, or proceeds no further, becauſe they who deny obedience, will certainly deny ſervice; therefore he ſtops at that.
If they obey not.
They who are good in their ſtate, may often fail in doing that which is good; for of thoſe this Text yet ſpeaks, and is generally interpreted. The Hypocrite in heart is ſpoken of in the next verſe, but here Elihu is ſpeaking of the righteous, and becauſe he is ſo, therefore by this diſobedience cannot be meant an obſtinate rebellion, but a ſloth or careleſneſs in attending to the Call of God, for the amendment of ſome evil in their lives. If they obey not:
Hence Note; The calls and commands of God are not alwayes obeyed, no not by good men, not by the righteous.
The call and command of God is not at all obeyed by the wicked, and it is not alwayes obeyed by the righteous. The righteous ſometimes hear the word, but do not anſwer it, and ſometimes they feel the rod, and do not attend it; they cry out of the ſmart of the rod, and of the ſores which the laſhes of the rod have made upon them, they weep over, or becauſe of their ſores, yet they do not preſently give glory to God by obeying him, and leaving their ſinnes, I mean as to that ſpecial point of duty in which God would have them obey him, and as to thoſe ſpecial ſins which God by that affliction calls upon them to leave. Many good men do not preſently underſtand the purpoſe of God in this or that affliction; and while it is ſo with them, they muſt needs fail in anſwerableneſs to it. I know every godly man hath a general bent to obey God and ſerve him. It is not with the godly in their afflictions as with the wicked under theirs, of whom the Prophet ſpeaks, (Iſa. 9.13.) They did not turn to him that ſmote them; yet even ſuch Scriptures are in a degree applicable to many of the people of God, they do not alwayes turn to him that ſmiteth them; when they are exerciſed with variety of calamities, they mind not the Lord as they ought. And hence it is (I ſay) that though the righteous have a general bent to obedience, yet they ſometimes come ſhort of that obedience which a ſpecial affliction or correction calleth them to; yea, they may be ſo ſhort in anſwering it, that the Lord may proceed to lay heavier and greater afflictions upon them, even to the taking of them out of the world, as it followeth in this verſe, If they obey not They ſhall periſh by the ſword.
Before they were bound in fetters and held in cords,De carcere educentur ad occiſionem gladij Aquin. Per gladium iranſire dicitur q…i gladio occiditur, Druſ. but now the ſword ſh…ll overtake them, and they ſhall periſh or be taken away by the ſword: The Hebrew is, they ſhall paſs away by the ſword, that is, they ſhall die. Man is ſaid to paſs away by the ſwo…d, when the ſword doth not paſs by him, but ſmites and kills him, which is a temporal periſhing. It is ſaid (Iſa. 57.1.) The righteous periſh, &c. As the righteous periſh by a natural death, ſo they may periſh by a violent death, and poſſibly that may fall upon them when they attend not the providential diſpenſations of God.
foreign …prie …è mi…ſile, aut ja…lum.They ſhall periſh by the ſword, or by the drawn weapon. The word notes any weapon that is drawn or caſt forth, hence ſome tranſlate it a Dart or Javeling, which is ſhot out of the hand; but it may alſo be applied to the Sword, which being drawn forth out of the ſheath is often ſent upon deadly meſſages, and may be numbered among miſſive weapons: Now when Elihu ſaith, they ſhall periſh by the ſword, we may take the word ſword properly or tropically. Properly two wayes; Firſt, for the ſword of the Warrier; Secondly, for the ſword of the Magiſtrate, either juſtly puniſhing or grievouſly afflicting. Some good men have acknowledged in great trials and ſufferings, under the hand of man, that God hath met with them for their neglect or non-attendance to more immediate afflictions under his own hand. Again, take the ſword tropically or improperly, and ſo any ſore affliction that greatly annoyeth, eſpecially if to death, is called a ſword in Scripture; They ſhall periſh by the ſword (under one notion or other) if they do not obey.
Hence learn; God will not ſpare, no not his own People, if they do not obey him.
God is full of ſparing-mercy, but the righteous may provoke him ſo, that he will not ſpare, no not them. Judgement begins often at the houſe of God (1 Pet. 4.17.) And if Judgement begin at the houſe of God, what ſhall the end be of thoſe that obey not the Goſpel? This is a terrible word. The righteous may periſh by the ſword; how dreadfully then ſhall the unrighteous, the wicked, the ſcorners of godlineſs, periſh! If God will make his own people ſmart in his anger, when they provoke him, how will he ſpeak to his enemies in his wrath, and vex them in his fore diſpleaſure (Pſal. 2.5.)
Secondly, From the gradation of their troubles; Firſt, they were bound in fetters and holden in cords, but now here's a ſword, a devouring ſword, a killing deadly weapon.
Hence learn; They who give not glory to God in leſſer or in lighter afflictions draw greater upon themſelves;
They may come from a cord to a ſword, from being bound to be ſlain. God hath ſeveral ſorts of Inſtruments to chaſten his people with, and as the beſt of outward good things may be the portion of evil wicked men, ſo the worſt of outward evils may be the portion of good men; they may at any time, and ſometimes ſhall periſh by the ſword, and as it followes, They ſhall die without knowledge.
The ſword is death, a deadly ſword;foreign they ſhall die Without knowledge, or, as the text may be read, becauſe they were without knowledge.
But is any righteous man without knowledge? That the ſoul be without knowledge is not good, (ſaith Solomon, Prov. 19.2.) How then can he be good whoſe ſoul is without knowledge? And ſeeing we interpret this text of the righteous, how can it be ſaid, they die without knowledge?
I anſwer, Knowledge may be taken in a more general ſenſe, and ſo no righteous man either lives or dies without knowledge? he neither lives nor dies without the knowledge of God in Jeſus Chriſt, whom to know is eternal life, (John 17.3.) and without the knowledge of whom, all (who are actually capable of ſuch knowledge) muſt die eternally; he neither lives nor dies without the knowledge of himſelf as a ſinner, and of Chriſt who ſaveth him from his ſins. Such ignorances are inconſiſtent with the ſtate of a godly man; he may do fooliſhly, but he is not a fool; he may be wanting in ſome kind of knowledge, but he doth not want knowledge; he cannot be without ſaving knowledge, though he may periſh (temporally) without knowledge. The firſt thing that God makes in the new creation is light, the light of knowledge, there he begins his work; therefore we cannot take knowledge generally, ſimply and abſolutely, in this text;Dei monita per caſtigationes …cire & intelligere noluerunt; Druſ. but as knowledge may be taken reſtrictively, for knowledge in or about this or that particular, ſo a good man may want knowledge, there may be ſomewhat which the Lord would acquaint the righteous with, and teach them by their fetters and afflictions, which they do not learn; and therefore they die without k…owledge, or, becauſe they are without knowledge; yet that want of knowledge, together with all their other wants and ignorances, are pardoned to them.
Further we may expound the words thus; They ſhall die without knowledge, that is, without the knowledge or conſideration of of that ſpecial affliction or judgement which is coming upon them,Non eſt oratio affirmativa ſtultitiae vel negativa ſcientiae, ſed ſimplicitèr negat advertentiam. Bold. they ſhall die unawares, not thinking, nor ſo much as dreaming of ſuch a judgement, or that ſuch a hand of God was ſo near them. According to this interpretation, Elihu intends either their inadvertency of that approaching ſcourge or calamity with which they are overtaken, or their not underſtanding the reaſon of it. Chriſt ſaith in the Goſpel (Luke 12.46.) The maſter of that ſervant (the evil ſervant) ſhall come in a day which he knowes not of, and in a time when he looked not for him. Now, as the laſt Judgement, the great Judgement ſhall come upon the wicked in a time when they look not for it, ſo the Lord may bring a ſpecial particular judgement upon ſome one or more of his own people, when they do not think of it, or never ſuſpected that they ſhould fall under it. Good men are ſometimes ſurprized; and ſo, they ſhall die without knowledge, is no more than this, they ſhall be taken unawares by a ſuddain unexpected judgement. Though every godly man hath a preparation for the general judgement, yet as to a particular one, he may be much unprepared.
Laſtly, Some expound the words of more than inadvertency, or bare neſcience, even of folly, and ſome degree of affected ignorance, which poſſibly may prevaile upon a righteous man in ſome caſes and for a time; but I rather adhere to the former interpretation, becauſe (as was ſhewed before) the whole context ſeems to intend a more ordinary caſe of a righteous man. So then, this Scripture holds out the ſad iſſues which the neglect of giving God the glory of his corrections and chaſtenings may bring upon the righteous.
Hence note; Diſobedience, or neglect of duty, is dangerous, whereſoever it is found.
The Church of Corinth felt this; many of them died (in the ſence given) without knowledge, or not having a due ſpiritual knowledge of Chriſt in the holy ſupper, which the Apoſtle calls, their not diſcerning the Lords body, (1 Cor. 11.29.) and preſently tells them (ver. 30.) for this cauſe many are weak and ſickly among you, and many ſleep; that is, are taken away by death. Any kind or degree of ſin is dangerous; not to obey a hint of providence, not to obey an intimation of the mind of God in an affliction, may be very dangerous; afflictions may end in deſtructions, and fetters in death, if the purpoſe of God in them be not attended and anſwered by us.
Secondly note; Not to obey when God calls and commands, is folly and ignorance.
Such do as if they had no knowledge at all what or how to do.
Laſtly in that he ſaith, they ſhall dye without knowledge, we may learn this from it; The ignorance and heedleſneſs of men undo them, and bring deſtruction upon them.
Many die becauſe they have no knowledge, others not heeding or minding what they know. Holy David confeſſed that in on… point he was ignorant and fooliſh, even as a beaſt, (Pſal. 73.22.) and when good men act like beaſts, without a due improvement of reaſon and underſtanding, they may periſh (as to this temporal life) like beaſts, (Iſa. 5.13.) Therefore my people are gone into captivity, becauſe they have no knowledge. The Prophet (I conceive) is to be underſtood (as this text) not that they had no knowledge at all, or were utterly ignorant, but they had no knowledge as to that ſpecial diſpenſation of God, how to make uſe of it or improve it, at leaſt they took no heed, no care to uſe or improve it; and (ſaith he) they therefore are gone into captivity, they are brought under bondage to their enemies, they are ſcattered, ruin'd, and (as to this world) quite loſt and undone. Wicked men are undone by acting againſt their knowledge; good men may be undone by acting below their knowledge, or by not acting according to what they know or ſhould have known; and ſo (through their ignorance or heedleſneſs) they dye without knowledge.