Exposition of Job, Exposition of Job · Chapter 14
CHAP. XIV.
In this Chapter Job proſecutes that ſame Complaint to God which he had begun in the end of the former Chapter. And by ſeveral Arguments (wherein the former two Arguments, and eſpecially that taken from his miſery, are amplified and enlarged) preſſeth that God would not deal ſo hardly with him. And, 1. He pleadeth from the common condition of all men (as well as of himſelf,) that being of ſhort and evil days, and their life and enjoyments but tranſient, ver. 1, 2. he thinks God ſhould not deal ſtrictly with ſuch a worthleſs nothing, ver. 3. 2. He pleadeth from mans Original Corruption; that if God purpoſed to purſue him for the remainders ſin, it was impoſſible for him, or any mere men, to be free of it in this life, ver. 4. 3. He urgeth that, ſeeing his life was bounded, and its period determined, therefore God would ſpare him now, ver. 5, 6. Conſidering that, being once cut off and dead, he would not (as it is with other things in the world) return again ſo long as time endureth, ver. 7-12. 4. He pleads that God would pity him, Conſidering that his afflictions drave him to ſtrange and perplexed wiſhes to be rid of them, which he muſt correct and retract, ſo far as tentation will ſuffer him, ver. 13, 14, 15. And no wonder he was driven to thoſe perplexities, conſidering how ſtrictly God had marked his ways, and took an account of his ſins, ver. 16, 17. and how unable he was to abide that. For if the moſt fixed and ſolid things cannot endure continual aſſaults, eſpecially from the hand of God, how much more eaſily can he over-turn mans hopes? ver. 18, 19. and get a complete Victory over him, eſpecially by cutting him off, ver. 20. and in the mean time ſo exerciſe him with his own afflictions, that he cannot be affected with the good or ill condition of his neareſt relations, ver. 21, 22.
Verſ. 1. Man that is born of a woman, is of few dayes and full of trouble.
JOb's firſt Argument, (v. 1, 2, 3.) whereby he pleads againſt Gods ſevere dealing toward him, is taken from the condition and miſery of all Men by Nature; Wherein he propounds that they have but a ſhort life, and that obnoxious to many troubles, and all their enjoyments are but tranſient and paſſing: And from thence inferrs (as to his own particular) that, ſeeing he would certainly die, and had trouble enough otherwiſe, though God dealt not thus extraordinarily with him; he could not but wonder that God ſhould notice him, as if he were a fit party to be thus afflicted and exerciſed by him.
In this verſe we have Job's Propoſition of Mans miſery; wherein he evidenceth himſelf to be well verſed (by reaſon of his own trouble) in the knowledge of mans vanity and miſery: which he deſcribes.
Firſt, in its Univerſality, It is common to Man, or, to all that are come of Adam, which is the name here given to Man. He ſpeaks thus of men in general (though with an eye to his own condition, as appears from his inference, v. 3,) Becauſe this is Mans common condition which is after mentioned. And it Teacheth, That whatever may be the particular and various diſpenſations of God toward men, yet to be miſerable by Nature is common to Adam and all his Poſterity who come of him. A…l the ſons of men are attended with ſome of th… common miſeries of mankind; and though ſome want the peculiar croſs-lots of others, yet, they may have ſome of another kind, no leſs ſad, and all of them (whatever their condition be, yet) if their eyes be opened, will find themſelves but in a ſtate of miſery. This teacheth men not to weary of their particular lots and tryals; For did they ſhift never ſo oft, they will find that they are ſtill, Man, whom miſery attends. It Teacheth, alſo, That we have no cauſe to complain, ſo long as our tryal is but common, 1 Cor. 10.13. and our ſelfe-love ſhould not get place to perſwade us to aggravate our ſorrows, that we may have ſome pretence to complain of their ſingularity (as Job oft-times doth) for they will ſtill be proportioned to what our caſe requires, and to what ſtrength God will give his own people.
Secondly, Mans miſery is deſcribed from its …iſe, which is inſinuated in mans Original, that he is born of a woman. This he mentions, rather then that he is begotten of a man,
1. Becauſe the Woman was firſt in the tranſgreſſion, 1. Tim. 2.14. whence is the riſe of all ſin, and of a defiled iſſue, which produceth trouble. So Job 15.14.
2. Becauſe the Woman is the weaker veſſel, 1 Pet. 3.7. And,
3. Becauſe a peculiar threatening and ſ…ntence is paſt againſt her in the matter of Conception and Birth, Gen. 3 16. and ſo her iſſue muſt be weak and wretched like her ſelf.
Hence Learn,
A ſight of Mans original may humble him, and make him ſee his miſery; when he conſiders what a ſinful womb he comes from, how ugly he comes out of it, and how he begins his life with crying and weeping. This is a leſſon ſhould ſtick by us, as a document of our miſery, in all our mirth and jollity.
Thirdly, This common miſery of mankind is deſcribed in its parts; That man is of ſhort days, and thoſe full of trouble; as Jacob alſo profeſſeth, Gen. 47.9.
Doct. 1. Mans life is but ſhort, and it is a part of his miſery that it is ſo; For Job brings this as a proof of mans miſery, that he is of few days, or, ſhort of days; his time is but ſhort. That mans life is but ſhort is evident from Scripture, and from daily experience. And it is to be accounted ſhort (eſpecially now, and …ven in Job's time alſo, though then they lived much longer then men do now) both in reſpect of eternity, and in reſpect of the continuance of Mans life, if he had not ſinned; and even in reſpect of the age untill which men lived of old. For as men now live but ſhort while, in compariſon of the times about which Job lived; ſo in thoſe days their age was far ſhort of the Patriarchs before the Floud. And as mans days are thus few, ſo, for the miſery that is in this ſhortneſs of his life, though it be true, that it is a mercy to the Godly, that their days, being ill, are few and ſhortened (ſee, Math. 24.22.) and that thereby they are haſtened to glory; Yet, the ſhortneſs of mans life is, in many reſpects, a miſery,
1. If we conſider it in the root and riſe of it, Mortality is the fruit of ſin, and therefore whatever beauty God put upon it, yet, in it ſelf, it is bitter, and a miſery.
2. If we look upon it, and conſider what it is to natural men, it muſt be concluded a great miſery: For, whatever be their portion within time, yet they muſt die, and, being dead, ſink into the pit eternally. And in the mean time, their life is ſo ſhort and uncertain, that it can hardly be meaſured even by days; and they are expoſed to ſo many hazards, that they know not at what turn death may take hold of them, and hurry them away.
3. There is a miſery in our few days, in regard of the ill improvement of them. We are for a while in the ſtate of infancy, before we know what it is to live; After that, many ſpend along time of youth before they ſettle, and before they know how to number their days, even as Rational Men: And when we come to be more compoſed, buſineſs, ſickneſs, and diſtractions, do impede and interrupt us, and old age diſables us to ſpend our time to any purpoſe. In thoſe inconveniences even the Godly do ſo much and frequently ſhare, that, in that reſpect, their ſhort time is a miſery.
4. There is this miſery, alſo, incident to us in our ſhort time, that both godly men and others are pulled away by death, before they ſee many of thoſe things, which they deſire, accompliſhed. So did Job apprehend to be hurried away in a cloud; ſuch alſo was David's exerciſe; Pſal. 39.13. And this made Jacob complain of his days, that they were few and evil, Gen. 47.9. The ſtudy of this Point affords many uſeful Leſſons; That we do not doat on long life, or, an Eternity here, as, Luk. 12.19, 20. for we will be diſappointed, and ſin will help to ſhorten our dayes, Pſal. 55.23. Prov. 10 27. And that we make not that uſe of the ſhortneſs of our life which is the practice of prophane men; Jſai. 22.12, 13. 1. Cor. 15.32. But we ſhould ſtudy a right uſe of it, ſuch as Moſes prayed for, Pſal 90.12. Now the right uſe of this, is, when it excites us, to ſeek after, and enſure, another life; To be ſober and moderate; 1 Cor 7.29, 30. And, not to be too ſparing of our life, in times of tryal: For let us have never ſo much care to preſerve it, it will not continue long, and God can take it away as ſoon as any Perſecuter can reach it. And if Mans ſhort life be a miſery, we need not ſtumble at the Proſperity of Gods Enemies in this world, Pſal. 73.17-20. & 146.3, 4. Jſai. 51.12, 13. Nor ought men (meet with what they will) look for any complete happineſs in time: for it will be miſery ſtill:
Doct. 2. It addeth to the miſery of mans life, that in a ſhort time he hath many troubles to endure and goe through: For Man is of few days and full of trouble, His lot is trouble, or, commotion (as the word will read;) ſuch trouble as doth toſs and commove him, even in his outward condition, and imbitter and vex his ſpirit. And there is a fill of this trouble, even to ſatiety, as the word ſignifies. There are many of them, and theſe either ordinary or extraordinary (as ſome diſtinguiſh thoſe two expreſſions Pſal. 73.5.) either inward troubles on the mind, occaſioned by the terrours of God, the tentations of Satan, a ſpirit of bondage, and the impetuouſneſs of luſts and corruptions, James 4.1. Or outward troubles, common to us with others, or perſonal and peculiar, on our Body, Goods, Name, or Friends and Relations, where our compaſſion and ſympathy makes their affliction become ours, 2 Cor. 11.28, 29. Heb. 10.33. And all theſe various troubles, as they are, ſometime divided, and come ſeverally, ſo, at other times, they may come, all, or many of them, together, Lam. 2.22. This ſhould teach us to be verſed in this ſtudy, that not only we may acknowledge the truth of this in our judgments, but may not be ſurprized, nor ſtartle at it, when it comes to be our Lot; And if we ſtudy this as we ought, we will rather be thankful for any moderation in our lot; then complain for what we ſuffer; And as we will not ſtumble that we are afflicted, ſo neither will we quarrel that trouble doth toſs and ſhake us every way.
Verſ. 2. He cometh forth like a flower, and is cut down: he fleeth alſo as a ſhadow, and continueth not.
In this verſe Job illuſtrates his Propoſition by two ſimilitudes, which point out the tranſitory condition of Man and his enjoyments, by reaſon of his ſhort and troubleſome life.
Firſt, He reſembles Man to a Flower, which buds fair, but is ſoon cut down, or, cropped and circumciſed; either men pluck it, or its leaves fall off of themſelves. So Man is a fair nothing, who either decays of himſelf, or is violently cut off by others. Next, He reſembles Man to a ſhadow, either to a ſhadow upon a Dyal, which poſteth on in its courſe, and the Sun being over-clouded, or ſet, it appears no more, (See Pſal. 102.11.); or to ſome flying ſhadows, which paſs quickly over in fair days, wherein are ſome clouds, which for a little hide the Sun, and make a ſhadow on earth, but do quickly paſs and continue not. Thus Man is an empty thing, in a perpetual unſettledneſs, and either violently (as when the Sun is over-clouded) or by the courſe of nature (as when, the Sun being ſet, the ſhadow on the Dyal ceaſeth) is quickly gone.
Hence Learn,
1. Nothing is ſo empty and obnoxious to ruine, but it may be a fit Embleme of Man, who in his beſt eſtate is altogether vanity, Pſal. 39 5. ſo much do thoſe ſimilitudes; and Man's being compared with thoſ… things, in general, teach.
2. Man in his beſt eſtate is but a fair nothing, obnoxious to ſpeedy ruine, and born to die; For, He cometh forth like a Flower, and is cut down. See Pſal. 103 15, 16.
3. Mans beſt outward eſtate is but a ſhew without ſubſtance; like a ſhadow, which is cauſed only by privation of light. See Pſal. 39.6.
4. Mans conditions is in a perpetual motion (like a fleeing ſhadow) and ſtill moveth (even when he ſeems to be in his Aſcendant) toward corruption, till he ceaſe to be; For, he fleeth alſo as a ſhadow, and continueth not. We ſhould judge thus of our ſelves, and of our enjoyments, according to the Scriptures verdict, that we be not deceived with falſe ſhews and appearances.
Verſ. 3. And doſt thou open thine eyes upon ſuch an one, and bring…ſt me into judgment with thee?
In this verſe we have Job's Inference upon his Propoſition; wherein he concludes and preſſeth his Argument. And as he ſuppoſeth that himſelf was ſenſible of his own large ſh…e in that miſery of Man, whereof he had ſpoken in general; So be propounded… to God, whether he thought it fit to deal ſo ſeverely with ſo miſerable and weak a creature: whether he needed to open his eyes upon ſuch a worm, or, take notice of him as a conſiderable party, and narrowly mark all his failings; And thought it fit to bring him into judgment with him, or, ſtrictly puniſh him for all his infirmities, and deal with him in ſuch rigour, not granting thoſe cautions and conditions he had propounded, Chap. 13.20, 21.
In this plea, whatever ſound truth there be, yet Job doth fail, both in his apprehenſions of Gods proceeding, as if he were dealing like a ſevere Judge; and in his reaſoning againſt his proceed…ng whatever it was, to which he ought patiently to have ſubmitted.
So the ſound Truths, together with his miſtakes, in this Argument, may Teach us,
1. Though man be a frail wretched creature, yet ordinary miſery muſt not exempt him from extraordinary tryals; For, notwithſtanding what Job hath ſaid of Mans common miſery, yet he ſuppoſeth alſo that God did open his eyes, and enter in judgment even with ſuch a one. And albeit he miſtook Gods ſcope in it, as if he were marking and ſtrictly cenſuring all his faults; yet his exerciſe was an extraordinary tryal added to his common miſery. Man, for as miſerable as he is, is ready to forget what he is: And albeit he know that Man is miſerable, yet he is not ſenſible of all that he knows; And albeit he have ordinary evidences of his miſery, yet, thoſe are, oft-times, not much noticed, even b…cauſe ordinary, till God ſend ſome ſingular documents, to tell him what he is.
2. Gods end, in the ſingular tryals wh…rewith he exerciſeth men, is, (among other things) to teach them to know God to be great, and themſelves to be baſe and wretched; For, ſuch is the uſe Job gets of his trouble, that he is become a Student of Mans miſery, and ſeeth the vaſt diſtance betwixt God and himſelf, and that he is an unmeet party to grapple with God. And this he propounds before God, to witneſs how he had profited, and that if God meant to humble him, his trouble had already produced that effect. Peculiar tryals are ſent to make us think more upon our common miſery; and we ſhould look, not ſo much to what we ſuffer, or how long, as to what we learn thereby.
3. Sanctified affliction will help men to apply, and find particular experiences of, the general Truths concerning Mans miſery; Therefore doth Job, in this School of affliction, bring home what he had ſpoken of Man in general, to ſuch a one, and me. This tells us, that even imbittering and toſſing trouble may be bleſſed to produce good effects, ſo he wrought in the very heat of our Fever and trouble, and more to follow after. See Rom. 5.3, 4.
4 When men, under trouble, have learned this Leſſon well, and have abaſed themſelves before God; they have a ground of plea before Him, that he will moderate his diſpenſations towards th…m; For, Job being this ſenſible of his miſery (not miſerable only, for till we have ſenſe of it, we cannot plead pity, but do proclaim ſtupidity) doth plead, Doſt thou open thine eyes upon ſuch a one, &c? When we reckon with our ſelves, it is the ready way to prevent Gods reckoning with us, 1 Cor 11.31. nor will God imploy his great power to ruine ſuch. And when men, being ſenſible of their own mi…ery, do ſtoop to the duſt, and entertain high thoughts of God, they may ſit ſafe in a ſtorm. And they are fools who, being in trouble, do not thus improve it to their own advantage, but do rather heighten their own miſery, by their pride and ſtubborneſs. Only,
5. This caution muſt be taken along in this plea, that we preſcribe not unto God the meaſure of our ſenſe of miſery; But when trouble hath brought us to ſome ſenſe, he may yet let it lie on, to produce more: For, in this Job's plea was weak for the removal of the tryal; for as he had no ground to implead Gods proceeding till he came to this ſenſe, ſo ought he not now to quarrel, if God ſhould make uſe of that mean to produce more of it.
Verſ. 4. Who can bring a clean thing out of an unclean? not one.
Job's ſecond Argument is taken from his original Corruption. It is an enlargement of that Argument, Chap. 13.23. wherein he had cleanſed himſelf of groſs wickedneſs, and ſuppoſed that he was a Penitent and reconciled Man, whom God would not condemn. Now he ſtretcheth the Argument further; And whereas he had Original Sin, for which, and the ordinary emanations thereof, God might condemn him, he argueth againſt that here: Shewing that if God, in ſevere juſtice, ſhould ſeek to find him abſolutely pure, that was not attainable in this life. For he being come of ſinful and unclean Parents, not one could come clean thence, in the ordinary way of generation; and he could bring out nothing but what ſavoured of his unclean Original, in part. And conſequently, if the Lord ſhould proſecute this Original Corruption with ſuch afflictions as he ſuffered, none could ſubſiſt.
Hence Learn,
1. Such as are well ſtudied in the point of miſery, and to whom afflictions are bleſſed, they will ſearch ſin, even into the very root of it; For, Job in his trouble, after he hath given proof how he hath acquainted himſelf with mans miſery, doth now ſubjoyn his ſenſe of Original Sin.
2. There are here ſome Truths wherewith Job was acquainted in his time, and which are at all times needful to be ſtudied.
1. That there is Original Sin in men; As he ſuppoſeth himſelf brought out unclean. See Pſal. 51.5. Gen. 6.5. & 8.21.
2. That this is univerſal and common to all the Poſterity of Adam; Not one can bring out a clean thing out of that unclean Fountain, None can do it in the way of ordinary generation; Otherwiſe, Chriſt was ſanctified by the Holy Ghoſt in the womb of the Virgin. See Rom. 3.23. & 5.12.
3. That it is an uncleaneſs, and filth; and conſequently renders a man obnoxious to death and condemnation, Rom. 5.12, 14.
4. That it comes by Propagation, and is brought out from Parent to Child: Pſal. 51.5. Gen. 5.3.
5. That it remains even in the Regenerate, ſuch as Joh was; Rom. 7.24. and breaks out in polluting their beſt actions; as his Conceſſion here implies, that being come unclean of his Parents, that which came from him behoved to have ſome tincture of it, Pſal. 51.3, 4. with 5.
6. That the Power of Free-will cannot cure nor remedy this evil; For, Who can being a clean thing out of an unclean? nor one.
Doct. 3. As for his reaſoning upon this ground, againſt Gods proceeding with him, there is ſomewhat in it that may ſuſtain; Namely, That whatever be the d…ſert of Original Sin, yet when a man hath fled to Chriſt, the ſecond Adam, and keeps himſelf from groſs ſin and wickedneſs, repents for, and is careful to ſuppreſs his ſins of infirmity, and is ſenſible of, and laboureth daily to mortifie the root of ſin; God will not with rigour purſue the roots of Original Sin in ſuch; but in Chriſt will pardon it. And though it muſt not be accounted a venial ſin, yet, through Chriſt, he will look upon it with pity and compaſſion, in theſe whoſe are thus exerciſed. See Gen. 8.20, 21. Pſal. 130.3, 4. Yet ſomewhat may be obſerved that is faulty in this plea; As,
1. That he doth not enough conſider that even Original Sin, in its own nature, deſerves the greateſt of puniſhments; and therefore the conſideration thereof ſhould perſwade him not to quarrel this temporary affliction.
2. Whatever be the Lords indulgence, through a Mediatour, in not purſuing it in his people; yet we are obnoxious becauſe of it: and God hath freedom and liberty (even upon that account, to ex…rciſe as he will, and when he will, and we ought not to murmur, ſince he hath not limited himſelf, that he will not exerciſe even his deareſt Saints. His indulgence is matter of praiſe, when he is pleaſed to manifeſt it; but gives no ground of quarrel, when he is pleaſed to exerciſe his dominion.
3. That all were guilty of Original Sin, and of the ordinary effects thereof, as well as he, was no juſt ground, upon which he might challenge God for dealing ſingularly with him, ſuppoſe he had been purſuing that common ill in him. For (Beſide that it could not eaſe him, though others were dealt with, as he was) we muſt not pry into Gods dealing with others, to make his dealing to our ſelves the more bitter, but ſhould ſubmit to our lot. See Joh 21.18.—22.
4. Gods Children ſhould be careful not to challenge that they are ſingularly exerciſed, ſeeing it ſpeaks his ſpecial love, that he takes ſo much pains upon them, Rev. 3.19. Heb. 12.6, 7, 8.
5. Albeit this reaſon had not been relevant, why God ſhould thus afflict him; Yet God had reaſons enow for it, as being ſoveraign and abſolute, infinitely wiſe, &c. When we are put to out wits end for a reaſon of Gods dealing, and can find none; Yet, this doth only argue our blindneſs, for he cannot be unreaſonable in what he doth.
Verſ. 5. Seeing his days are determined, the number of months are with thee, thou haſt appointed his bounds that he cannot paſs.
6. Turn from him that he may reſt, till he ſhall accompliſh, as an hireling, his day.
The third Argument (enlarging the firſt,) is taken from the certainty of his death at the time appointed by God; He ſhews that his life is bounded by God, even how many days and months he ſhall live; that he muſt die at the time appointed by God, and cannot paſs thoſe bounds and limits which are ſet to him; and that, in the mean time, his life was but ſhort and troubleſome, like the time of an hireling. Whence he argues, That ſeeing death is the appointed puniſhment of ſin (which he had acknowledged to be in himſelf, v. 4.) Gen. 2.17. And ſeeing God had fixed the time of that at his pleaſure, and had made life ſhort and troubleſome; he thinks that God needs not add a new ſent…nce to the former, and bring man into judgment of new; And therefore he pleads that God would (not abandon him, by turning altogether from him, but) forbear to purſue him with ſuch rigour, and let him take ſome breathing and reſpite from theſe extraordinary afflictions, till he accompliſh his courſe in his ordinary toil and labour, whereof he will be content to ſee an end, whenſoever God will, as the word imports.
The ſubſtance of the grounds of this Argument being made uſe of, Chap. 7.1, 2, &c. to prove another concluſion, that he might lawfully deſire death; I ſhall here ſhortly,
Obſ. 1. Mans life and days are bounded, ſo that Man muſt come to a period, and muſt quit life, whether it be ſweet or ſowr, bitter or comfortable; For, ſo is here held out, His days are determined, he hath bounds that he cannot paſs. See Pſal. 49.10. Eccl. 2.16. Heb. 9.27.
Obſ. 2. God is the infallible and irreſiſtible bounder of mans life, even to months and days; For, his days are determined, the number of his months are with thee, thou haſt appointed his bounds, &c. See Act. 17.26. This Truth,
1. Doth not contradict other Scriptures, which ſpeak of the lengthening and ſhortening of mens days, 2 King. 20.1, 6. Eccl. 7.16, 17. Pſal. 55.23. For theſe ſpeak of ſhortening or lengthening the days of Man, in reſpect of what, otherwiſe, they might be, according to probability, or conſidering the courſe of Nature and ſecond Cauſes; but ſpeak nothing of Gods altering the periods of Man's life, which are ſet by himſelf. Nor,
2. Doth this warrant men to neglect lawful means, which God hath appointed in order to his end; as Paul reaſons, Act. 27.22, 23, 24. with 31. But it teacheth us,
1. To adore the Univerſal Providence of God, which extends it ſelf to all perſons and things. See Matth. 10.24, 30. Our not obſerving of this in common things makes us ſo Atheiſtical in greater matters.
2. It teacheth us to ſubmit to his will in all thoſe turns and lots that befal us, and in the uſe of all means of life; to ſubmit to live long in trouble, or ſhort while in eaſe, as he pleaſeth.
3. It teacheth his people to reſt confidently on him who hath Times and Seaſons in his hand, both of particular perſons, Pſal. 31.15. and of Nations alſo, Gen 15.13, 14. Jer. 29.10.
Obſ. 3. Mans life, till he come to his appointed end, is but like a hirelings day: For, ſo is held forth, v. 6. that he muſt accompliſh, as an hireling his day. Not only is his life ſhort, like a day, wherein the hireling is conduced to work; But,
1. Man ought not to be his own, nor at his own work, but his Maſters; For, ſo it is with the hireling. And if Man will not voluntarily do duty, and what is commanded him; Yet he ſhall be made to ſerve Providence whether he will or not; And his moſt irregular enterpriſes ſhall be made ſubſervient to Gods holy purpoſes, Pſal. 76.10.
2. Man is but an indigent empty creature, ſtanding in need of continual uninterrupted ſupply from God; As an hireling muſt have wages (if not meat alſo) from his Maſter, to maintain him at his work.
3. Man muſt reſolve to have much toil in the ſervice of his Generation; For, he is like a toiled ſervant, or, hireling. And this is the lot, even of greateſt Undertakers and Conquerours in the world, Hab. 2.12, 13.
4. Man is a ſervant who muſt be accountable for his work, that he may be rewarded accordingly; as it is with hirelings. All this may teach men not to ſtumble, if they find their life to be ſuch as is here deſcribed. And ſince it is thus, they who ſell Heaven for a Portion in this life, make but a poor bargain, and will get but ſober chear for it.
Obſ. 4. Job's plea and deſire in this Argument, v. 6. hath ſomethings in it very commendable and imitable; As,
1. Turn, ſaith he, that is, take away thy hand and diſpleaſure, evidenced by theſe ſevere afflictions. Which Teacheth, That it is only God who giveth a being, or putteth an end, to affl…ctions; As this deſire ſuppoſeth. Alſo; That as God appears, to the afflicted, to be angry, when trouble is on; So this affects a godly man moſt, and the removal of this is more to him then the taking away of the affliction; For, he deſires the croſs to be removed under that notion of Gods turning fr…m him, and ceaſing to purſue him in anger.
2. Turn, ſaith he, from him, in the third Perſon, with an eye to what he hath ſpoken of all mens life and toil, v. 5. and to ſhew that he would be content of the common lot of hirelings of Adam's poſterity. It Teacheth, That it is an evidence of a ſubdued ſpirit, when men do not ſeek to be ſingular in their lots and allowances, but are content patiently to bear the common lots that befal mankind.
3. Turn, ſaith he, that he may reſt, or have a ceſſation page missing righteous and the wicked, Chriſt will be glorified and admired in them 2 Theſ. 1.10. all clouds and miſtakes will be cleared, and when he raiſeth their bodies he will raiſe their good Name alſo.
Verſ, 13. O that thou wouldeſt hide me in the grave, that thou wouldeſt keepe me ſecret, until thy wrath be paſt, that thou wouldeſt appoint me a ſet time, and remember me!
14. If a man die, ſhall he live again? All the days of my appointed time will I wait, till my change c…m….
15. Thou ſhalt call, and I will anſwere thee: thou wilt have a deſire to the work of thine hands.
The fourth Argument (propounded in theſe verſes, and amplified and enlarged to the end of the Chapter) is taken from the great perplexities and ſtrange wiſhes to which his trouble drave him; in ſo much that, though he ſee ſomewhat of a black cloud in death in the foregoing verſes, yet, here, he would be content of ſomething like it for a time. The ſum of the Argument (whereof the Antecedent is expreſſed in his ſtrange with and conflicts about it, from whence the Conſequent may be drawn from the ſcope of the whole diſcourſe) i…, He thinks God ſhould pity him under his affl…ctions, conſidering how hardly they pinched him, and did put him upon ſtrange and irregular deſires, which he could hardly wreſtle againſt, or get ſuppreſſed.
For clearing of the words, wherein this Argument is contained; if we put, v. 14. in a Parentheſis, and read, v 15. thus; (which the Original will bear, as well as the preſent Tranſlation) Thou ſhouldeſt call, and I would anſwer; Thou ſhouldeſt have a deſire to the worke of thine hands. If (I ſay) we thus read the words, the ſenſe will run very clear and ſmooth. For the words contain theſe three.
1. The wiſh to which his trouble did drive him, v. 13. The meaning whereof is, in ſum; The apprehenſion of Gods diſpleaſure at this time was ſo dreadful to him; that it would be ſweet unto him, and was his earneſt deſire, he might he hid even in the grave, till it were paſt, and till a ſet time ſhould come, wherein God would remember him with favour, and bring him out again.
2. The correction of this wiſh (interjected, v. 14) as being abſurd that a man ſhould expect after death to return to this life again; And therefore he not only condemneth that wiſh in his judgement, but in his practice reſolves ſubmiſſively and patiently to wait for his ordinary change by death.
3. The reſuming and proſecuting of his wiſh again, v. 15. For albeit the words; as they are tranſlated, may be underſtood of his expectation of favour at the Reſurrection, after that change by death, v. 14. Yet conſidering that he doth not abide by that ſubmiſſion v. 14. but returns to his complaint, v. 16. where he regrets what God doth now, in oppoſition to what he deſired: I encline (according to the other reading) to joyn it with, v. 13. as being a proſecution of what he had there propounded, which his reflexion upon the abſurdity thereof had made him reject; v. 14. and now his preſent diſtreſs makes him reſume it again. In the propoſal of his wiſh, v. 13. as he had inſinuated the greatneſs of his trouble, and his ſad apprehenſion of Gods diſpleaſure, in that it made him wiſh to be hid from it for a time, in the grave: So, he had inſinuated his faith, in that he could not but wiſh and expect that his hiding ſhould be but for a ſet time, after which God would remember him. Now here he proſecutes this his confidence, and dwells upon the thoughts of his ſweet and comfortable condition, if his deſire were granted. For whereas now his ſteps were numbered, and his ſin watched over, v. 16. if he were hid till that tempeſt were over, it would be far otherwiſe. Then God would certainly reſpect him as his own workmanſhip (not only by Creation, but eſpecially, by grace) and conſequently, would miſs and deſire after him, and ſeek and call for him to do him good; And he ſhould come out of his grave and anſwer, and partake of the ſweet fruits of that reconciliation. Compare Chap. 7.21. where we have ſome expreſſions of his confidence like unto thoſe, though uttered to another purpoſe.
In his wiſh and deſire, v. 13. it cannot be denyed that there is much paſſion, and diſtemper and weakneſs yet much honeſty, and that which is ſound, appears in it alſo. And therfore I ſhall remark both what is commendable, and worthy of imitation in it; and what may be gathered, for inſtruction and caution, from his weakn…ſs and failings;
And ſo we may Learn,
1. Wrath from the Lord is very terrible, eſpecially to them who have taſted of his love, and do feel and know the power of his anger; Pſal 90.11. For, Job reckons, That to be hid in the grave and keept ſecret there, till wrath were paſt, were a ſweet lot. See, Pſal. 6.1, 2, &c. & 38.1, 2, &c. And if wrath be thus ſad to Saints, what ſhall be the condition of the wicked, who are Trees dried to be fewel to the fire? See Iſai. 2 19. Rev. 6.15, 16, 17, It is our duty to fear the diſpleaſure of God, and it is a good evidence of honeſty in men to attain it, provided it be done in time, and they do ſo fear and apprehended it, as they endeavour to get out of its way.
2. Such as have obtained grace to believe that God is not dealing, in wrath, when he afflicts them, may yet be driven, by ſenſe and extremity of trouble, to fear it again; For, notwithſtanding Job's confidence, Chap. 13.16, 17. and elſewhere, he is now driven upon the apprehenſion of wrath. Then, he would appear, now, he would be hid, We ſhould not ſtumble, though we be thus toſſed after believing; and, from his example, we ſhould learn to beware of complaining which wakened his tentations and apprehenſions.
3. Trouble, and apprehenſions of Gods diſpleaſure, will bring out great weakneſſes; and will much diſtemper Saints in their Prayers, and draw them to very paſſionate and irregular deſires: As here Job is driven to preſs an abſurd deſire, that he might be hid and keept ſecret in the grave, till a ſet time. We have have need of much caution and ſobriety in our Prayers and Deſires, when we are in trouble. And particularly, thoſe weakneſſes may be obſerved, in Job's propounding of this deſire, for our admonition.
1. It diſtempered him that he apprehended God angry, when he was not; As, ordinarily, it is our fault that our own ſpirits become a ſpirit of bondage to us, when the Spirit of Adoption is our allowance.
2. It was his weakneſs to think that any condition, even the granting of this ſtrange wiſh, were better, and more fit, for him then his preſent lot, which was carved out by God. It is our preſumption ordinarily, to reflect upon Gods guiding of us, and to reckon that any thing were better then what he doth.
3. It was his miſtake to think that ſuch a change of his condition was needful, to bring him eaſe and relief; ſeeing a change of his condition within, (like that, v. 14.) would afford him more certain and ſpeedy help. We often toil our ſelves, ſeeking eaſe in the change of our outward lots, when it might be found nearer at hand, in getting our ſpirits in a right frame.
4. It was his fault to wiſh this out-gate, which was impoſſible by the ordinary courſe of Nature eſtabliſhed by God (as himſelf judgeth of it, v. 14.) and that ordinary appointed comforts will not ſatisfie him. It is a ſure evidence that we are in a diſtemper, when the Conſolations of God are ſmall with us, and we cannot be ſatisfied, unleſs God do ſome extraordinary and ſingular thing for us.
Doct. 4. In the ſaddeſt confl…cts of tentation and ſenſe, faith and honeſty will ſtill kyth, in ſome meaſure, in Saints; As appears from this very wiſh of Job: wherein,
1. All his apprehenſions of wrath make him not quit his confidence that it ſhall not be thus for ever, but that a ſet time will put an end to it. Thus alſo doth the Pſalmiſt rowze up his confidence under tentations, Pſal. 77.8, 9, 10. which is worthy of imitation.
2. He deſires not death deſperately, as it is only a back-door to ſhun preſent trouble; but he propounds this extraordinary deſire in a way of believing, and bodeing well of God in the iſſue. This many do forget in their paſſionate deſires, when they caſt away all confidence.
3. It flowed from his deſire of Gods favour, and to have it cleared toward him, for encouragement to all others to walk in the ways of holineſs, that he declines to go away for ever in a cloud, and would be remembered and appear again, when wrath is paſſed, that others, ſeeing the end of the Lord, might be incouraged, as well as himſelf would be refreſhed. And here (whatever his failings were) his general ſcope is good, to deſire to enjoy Gods favour above all things, Pſal. 4.6, 7. and that others be not ſtumbled nor diſcouraged, Pſal. 69.6.
4. As he doth not proudly think he is able to ſtand out this ſtorm; So neither doth he flee from God, or to Hills and Mountains (Rev. 6.15, 16, 17.) to be hid from this apprehended wrath: But, knowing that God alone can hide a man from his own indignation, he fleeth to him for that effect, O that thou wouldeſt hide me, &c. Which is a practice well beſeeming Saints, that (whatever anger they apprehend in God) they ſtill flee to himſelf for ſuccour.
Doct. 5. The perplexities and hard ſhifts to which Gods people are put, is an argument of help, eſpecially, when ſomewhat of ſincerity appears in the midſt of them; For, as Job's particular ſcope in this wiſh, is, that he may be ſatisfied in this deſire; ſo, his general ſcope, in propounding the whole matter to God, by way of Plea and Argument, in this debate and complaint, is, to plead for pity and moderation toward a man who was thus perplexed. And though it be a mans fault and weakneſs to be thus diſtempered, yet if we take with it, and lay it before God as our weakneſs (as Job doth here, v. 14.) it will plead pity, Iſai. 57.16, 17, 18. Namely, in ſo far as is for our good, though yet he will humble us, that we may know our weakneſs, and will not ſuffer us to want needful exerciſe.
In his correcting of his wiſh, v. 14. (wherein, as hath been ſaid,
1. He corrects it in point of judgment, as thinking it abſurd to expect that a man, once dead, ſhould return to this life again.
2. He corrects it in his practice, reſolving to wait ſubmiſſively and patiently, till his great and final change by death ſhall come.)
We may Learn,
1. Such is the Lords mercy towards his toſſed Children, that their hotteſt fits of diſtemper will have ſweet cools and abatements; As here Job retracts and condemns his former wiſh.
2. A ſpecial mean to calm diſtempered ſpirits, is, when they do not perſiſt raſhly in their paſſionate apprehenſions and humours, as Jonah 4.4, 9. but do reflect upon, and examine, their own frame and deſires; and when (finding that they are wrong) they make uſe of their light and judgment, to argue and reaſon themſelves out of their diſtempers, however their affections be peſtered. Thus doth Job reflect, and make uſe of his light to argue againſt his own wiſh, If a man die, ſhall he live again? See Pſal. 42.5.
3. It is not to be approved in our ſelves, that Gods means and comforts will not ſatifie us, unleſs impoſſibilities and wonders be ſhewed for us, and to us; For, Job finding his deſire impoſſible, doth reject it with indignation, as his Queſtion imports.
4. When our imagined iſſues fail us, there is a nearer and ſurer iſſue to be found, in Patience, Submiſſion and Hope; All thoſe are comprehended under waiting, which Job fixed upon, after he hath found his own deſire to be abſurd; I will wait, ſaith he. See 1 Cor. 10.13. 2 Cor. 12.7, 8, 9, 10.
5. Such as reſolve to find an iſſue of their trouble in patient ſubmiſſion, muſt let patience have its perfect work, Jam. 1.4. They muſt not fix their own time, how long they will wait upon God, and no longer, as 2 King. 6.33. but muſt ſubmit that God be the appointer of the time of their patience and exerciſe; For, ſaith he, All the days of my appointed time will I wait.
6. As it is at death that Saints get a complete relaxation & caſe of all their troubles; ſo they muſt reſolve, if it be Gods will, to wait all their life in a continual warfare, without a ſatisfactory iſſue of their troubles; For, Job reſolves to wait till his change come, even all the days of his appointed time, or life, and that in a warfare, as the word tendered, appointed time, alſo ſignifies.
7. It may encourage Saints to wait thus long, that death unto them is not a deſtruction, but a change; as here he calleth it. And, indeed, it is a great change (as in many reſpects common to all men; in that it turns an animated body to a rotten carcaſe; that it is a change wherein a man is fixed everlaſtingly in that ſtate of his perſon wherein it finds him; that it levels the greateſt of men with the meaneſt; Job 3.13, 14, 17, 18, 19. Ezek. 32.17.—32, &c. So,) Particularly to the godly, in that then they are delivered from ſin, miſery, toil, and diſcomfort, Rev. 14.13. and then they will have the better of the wicked, who trampled upon them in the world, Luke 16.25. which will be made manifeſt in the Reſurrection, Pſal. 49.14.
From v. 15. (wherein he reſumes his former wiſh, and expatiates upon the advantages he expected, if it were granted.) Learn,
1. Paſſions may be ſtrong in exerciſed Saints, that they will not be permitted to continue in their reſolutions of ſubmiſſion; For, here, after he had corrected and rejected his own wiſh, v. 14. he falls upon it again. We muſt not miſtake ſuch toſſings; For ſubmiſſion muſt be a new gift every moment.
2. Paſſions and Tentations are, oft times, fed and cheriſhed with many pleaſing fancies of happineſs, if we got our will in our deſires; As here thoſe ſweet apprehenſions, how it would be with him if God would hide him till the ſtorm were over, drew him to his wiſh, and to hearken to the tentation again. Then, ſaith he, thou wouldeſt call, and I would anſwer, &c. whereas now it is far otherwiſe, v. 16. Herein he failed, in thinking his own way of guiding would be far better than that which God took; in fancying thoſe advantages which God had never promiſed, on his terms; and, in fancying them to come in a way of his own, when he might have expected them, with more advantage, in Death, and at the Reſurrection. This doth warn us, never to promiſe our ſelves any good out of Gods way, and to limit our expectation of comforts and iſſues to Gods Promiſes, leſt our loving fancies breed us much trouble, if they be not ſatisfied.
3. Though Job timed his expectation of thoſe advantages ill; yet here are held out ſweet Truths and Conſolations of Saints, which they may expect will be accompliſhed and made out to them at the laſt day; and, it may be, ſooner, though God will not be limited, far leſs will he condiſcend to ſuch a way of it as Job propoſed. And,
1. It makes a ſweet time indeed, when God, after frowning, begins to ſmile again upon his people; As Job here ſuppoſeth it would be, when Gods wrath is is paſt, v. 13. Thou wouldeſt call, and I would anſwer, &c. See Jer. 31.20. Iſai. 40.1, 2. & 54.7, 8.
2. Albeit Saints were ſo low, as one in a grave, that they could not help themſelves, not get a look of God; yet then the kindneſs will begin on his ſide; For, Thou wouldeſt call, (ſaith he) by a voyce of Omnipotency, upon dead Job. So Chap. 7.21. Thou wilt ſeek me.
3. When God but ſpeaks and calls on a Saint, to comfort him, he will be made to anſwer, were he in his grave; For, ſaith he, Thou wouldeſt call, and I ſhould anſwer thee. Here his faith goeth further then it did, Chap. 7.21. where he ſaid, Thou ſhalt ſeek me, but I ſhall not be: though he ſpake more truly then, as to Gods ordinary way by the courſe of Nature.
4. When God hath wrought a work of grace in any, he will reſpect that, and have a care of them as his own workmanſhip, were they even in a grave; For, Thou would have a deſire to the work of thine hands. See Chap. 10.3.
Verſ. 16. For now thou numbreſt my ſteps, doſt thou not watch over my ſin?
17. My tranſgreſſion is ſealed up in a bag, and thou ſoweſt up mine iniquity.
Job proceeds unto the end of the Chapter to amplifie this Argument; And
firſt, (In thſe verſes) he gives an account of the cauſe which drave him to this irregular wiſh; Namely, his apprehenſion of Gods ſevere dealing, and ſtrict marking and calling him to an account for his ſin. This he had expreſſed more generally, by the name of wrath, v. 13. and now he Comments upon that. The meaning is, as if Job had ſaid; I have cauſe to long and wiſh that I were thus hid, till that fair day ſhould come about, wherein thy wrath ſhould be paſt, and thou ſhould appear to be reconciled with me, v. 13. For then the intercourſe would be ſweet, v. 15. whereas now thou ſeemeſt to count all my goings (not that I may taſte of the fruits of thy ſympathy, as Pſal. 56.6. but) that thou mayeſt watchfully and carefully mark all my ſins, v. 16. and having marked them, thou keepeſt them faſt in thy remembrance (as a Treaſure is ſowed and ſealed up in a bag) that they may be all forth-coming in a proceſs, to puniſh me for them, v. 17. By which expreſſion he doth not ſo much point out his apprehenſion, that God formerly had been laying up his ſin to an account, till now that he puniſheth for them; as that now by his preſent afflictions (of which he is complaining) God is putting him to torture to find out his guilt, in order to further puniſhment. See Chap. 10.14 & 13.27. Hos. 13.12.
Hence Learn,
1. Sore afflictions may cauſe ſincere Saints, and tender and accurate walkers, apprehend that God is purſuing their ſin; as here may be ſeen in Job, who would not yield to his Friends that he was wicked, and who, in the beginning of this complaint, aſſerts himſelf to be free of tranſgreſſion and iniquity; Chap. 13.23. and yet here he apprehends ſin, tranſgreſſion, and iniquity, to be marked and purſued. We are not to miſtake, though trouble ſhake the ſlouteſt, and, in a fit of diſtemper, looſe their grips. Every man whoſe confidence ſtaggers in a hard time muſt not be caſt away.
2. As Gods watchful Providence is a ſublime and high ſtudy, even for Saints in their beſt times, Pſal. 139.1.—6. So there is no abiding of ſin ſtrictly marked by this eye of God: For, he would be in his grave, when now God numbered his steps, and watched over his ſin. This may perſwade them who have not ſled to Chriſt for pardon, to do it in time; and thoſe who have made him their refuge, would hold faſt their grip, and pray that they be not led into temptation, nor given up to ſuch a terrible apprehenſion.
3. Sore afflictions may not only be looked upon by Saints, as a preſent purſuit for ſin; but may affright them, alſo, with the apprehenſion of a future account, and that all Gods rods at preſent are but to diſcover and draw out all their guilt, in order to a ſadder ſentence: For, this is Job's apprehenſion, Thou watcheſt over my ſin, my tranſgreſsion is ſealed up in a bag, and thou ſoweſt up mine iniquity. Such terrours for the future are a ſad addition to preſent tryals, and it warns us ſtill to remember that caution, Matth. 6.34.
4. Saints, in all theſe ſad exerciſes, and the conſequents thereof, may be lying under great miſtakes; and ſenſe may ſay, God is marking and purſuing ſin, when he is not: For, whatever Job's ſins deſerved, yet Job was miſtaken in his apprehenſions. For God was not marking his ſins, nor ſealing them up, but only exerciſing him for the Edification of Believers in all Ages, James 5 11. We have need to guard againſt tentations of this kind, for Senſe is a great miſtaker. It will ſay, God is purſuing ſin, when he is but trying; and that he is far off, when yet he is very near. And it is our mercy that, when our fears are many and ſad, we may ſuſpect they are but the ſuggeſtions of miſtaken Senſe.
5. Whatever preſſure, real or apprehended only, lie upon Saints; yet their only ſafety is,
1. Not to run away, but to go to God with it; as Job doth here. It is better to tell it to him, then muſe on it only in our own hearts, or complain of it to others.
2. To be ſo affected with it, as to preſs God to conſider it, and leave it on his tenderneſs and wiſdom; For, ſo much doth that queſtion import, Doſt thou not watch? not that he had a doubt of it in his own apprehenſion, but that he would have God conſider what a burden this was to him. And, indeed, we may hazard upon Gods conſidering of our caſe; and when ſenſe ſuggeſts to us, that we tell God our caſe and yet he helps it not; we are bound to ſilence it with our ſubmiſſion to whatſoever his tender conſideration of our caſe ſeeth not meet to remove.
3. We ought alſo, for our ſupport in ſuch extremities, to remember that God makes good uſe of ſuch ſad apprehenſions, to humble Saints; as Job was brought low here. And therefore, when our hearts quarrel that ſhould leave us to be perplexed with many fears, that are not real; we are to ſilence them with this, that, however they be not real, yet, through Gods bleſſings, they produce much real good and advantage.
Verſ. 18. And ſurely the Mountain falling cometh to nought: and the rock is removed out of his place.
19. The waters wear the ſtones, thou waſheſt away the things which grow out of the duſt of the earth, and thou deſtroyeſt the hope of man.
Secondly, In enlarging this Argument, Job (having told the cauſe of his with) ſubjoyns how intolerable that procedure was, and how he could not endure or ſubſiſt under it. And therefore having ſuch a preſſing cauſe, and intolerable burden lying upon him; he could not but be driven to be wiſh to be dead for a while, and though he reſiſted it all he could, yet he could not but be overcome with it. This his oppreſſed and ſurcharged condition he illuſtrates by ſeveral ſimilitudes, v. 18, 19.—whereof he makes application to the caſe in hand, v. —19, 20, 21, 22. The ſum of all which, is, that if the moſt ſtrong and fixed things could not ſubſiſt under c…n…inual and violent aſſaults, eſpecially from the hand of God, how much leſs could a frail man (as his name ſignifieth, v.—19.) ſuch as he was, endure ſuch aſſaults as were made up on him.
In theſe verſes, Conſider,
Firſt, The particular ſimilitudes, whereof Job makes uſe; which are,
1. A Mountain, which cannot reſiſt Gods power, but he makes it fall, by Earthquakes and the like accidents: and then it comes to nought, as to what it was formerly, and withers like a dryed leaf, as the Original word imports.
2. A Rock, which is yet harder then a Mountain, and yet is removed by the ſame power.
3. The very hard ſtones which do wear and waſte by the continual dropping of water.
4. That Deluges will waſh away the things that grow out of the Earth, though never ſo well rooted, and (as ſome read it) covereth the Earth with Duſt and Sand.
Secondly, Conſider Job's Application of theſe Similitudes to his caſe, which is begun here. For Job produceth all thoſe inſtances, to ſhew how unable he was to endure what he felt. And therefore he makes a particular enumeration of Gods dealings with Man, anſwerable to what befel thoſe creatures, wherein, albeit he ſpeak in general of Man, yet he hath an eye to his own preſent condition, and many of the particulars do alſo hold ſome proportion and reſemblance with the former ſimilitudes
The firſt particular, which he mentions, of Gods dealing with Man, is, his deſtroying of his hope, or, cruſhing of his expectation, by taking away all appearance and probability of what he hopes for. This is not to be underſtood of the eternal hope of the godly (though they may have ſad fears about that; as the hopes of the wicked, both temporal and eternal, will really be deſtroyed) but of their hopes about temporal things. And this Branch of the Application anſwers to the firſt two ſimilitudes; that as Mountains and Rocks are removed and brought to nought, without hope of recovery; ſo by Job's troubles, (as he ſuppoſeth) all his hopes within time were irrecoverably gone, and all hopes of reſtitution loſt.
From the Similitudes and Job's general ſcope in them, Learn,
1. God is powerful to make ſtrange changes, when he pleaſeth, upon his creatures; Everlaſting Mountains, fixed Rocks, hard Stones, &c. cannot reſiſt him. See Nah. 1.4, 5, 6. Hab. 3.6. Pſal. 114.3, 4, &c. Pſal. 18.7, &c. This te…cheth us to fix upon nothing within time as permanent; and to wait upon him, who can do ſo great things.
2. God hath ſeveral ways for bringing about of ſtrange ſhakings and changes; as theſe ſimilitudes alſo teach. He hath extraordinary judgments in ſtore, when they are needed, like Earthquakes to cauſe Mountains and Rocks fall and remove. David points at ſomewhat like this in his deliverance, Pſal 18.6, 7, &c. He can make very ſmall means, like the dropping of water upon an hard ſtone, produce great and ſingular effects. If one ſhake will not do it, he can can carry his point by repeated tryals; as continual droppings upon a ſtone do wear it at laſt. He can do his turn, and plague men, by that which in ordinary is a bleſſing; As Rain and Water fructifieth the Earth, and cauſeth it produce Fruits, and yet it may alſo be imployed to ſweep them away, and impede the Earths fruitfulneſs. All this tells us, that whereever we turn us, we are no party to God, but he can eaſily reach us.
3. The Pow…r of God over other Creatures ſhould be a document to Man, to teach him his weakneſs; who, though he have excellencies above them; yet, is more frail then many of them; For, that is Job's ſcope here, to ſhew that, if theſe creatures could not reſiſt, or ſubſiſt under Gods hand, far leſs was he able.
4. Yet this muſt be admitted with Caution; For,
1. If (as to what Job was formerly, and God had done unto him) the ſcope of his reaſoning be, to ſhew that he was no terrible creature, but a frail man (as the name is, v.—19.) and far inferiour in ſtrength to thoſe creatures, which yet could not ſubſiſt under his hand; And therefore he needed not have dealt ſo with him (See Chap. 6 12. & 7.12.) It may eaſily be anſwered, …hat many men (like Pharaoh, and others) do lift up themſelves higher then Mountains, and do ha…den themſelves abov… Rocks and Stones, againſt God; and even the godly have ſo much of this …n them, that no leſs then ſuch a ſhake will ſuppreſs it.
2. If as matters ſtood now, his ſcope be to plead weakneſs, and that he could not ſubſiſt, unleſs God eaſed him: It may alſo be anſwered, That God, by his ſtrength can make men endure more then any of theſe creatures; And albeit Saints be indeed weak in themſelves, yet he can m…ke them invincible in him. Our weakneſs ſhould humble us, but not make us carp or diſtruſt, if God be pleaſed to exerciſe us.
From the firſt branch of the application Learn, It is a ſore tryal to have our hope cruſhed, and that by God, who is able to deſtroy it when he pleaſeth; For, he reſents this firſt, as that which made his lot intollerable, thou deſtroyeſt the hope of man. Hope feeds us when we are in want, and it is our laſt grip in trouble, when Senſe, Enjoyment, and ſtrong Confidence, are gone; and therefore, it muſt be ſad when it is cut off Ezek 37.11. But it is much ſadder when God doth it, when it is not our ſeats and ſuſpitions, but he, on whom our hope ſhould lean, who ſtrickes at it. Lam. 3.18. This may afford us needful Caution and Inſtruction,
Firſt, Concerning our hope in general, And,
1. If it be ſo ſad a ſtroke to have hope deſtroyed, we ought to be careful that we do not voluntarily cruſh our own hope, and caſt it away. Heb. 10 35. For it draws to Apoſtaſie, Jer. 2.25. Heb. 12.12, 13. and other ſad effects.
2 We ought not jealouſly to ſuſpect God as an Enemy to our Hope; For, we may be miſtaken, if we judge by appearances, or our own apprehenſions. Lam, 3.18, 21, 22 Pſal. 31.22. And therefore ſhould learn to hope againſt hope. Rom. 4.18.
Secondly, Concerning our temporal hopes, in particular, to which Job ſpeaks here, And,
1. We ſhould ſee Gods hand in all the cruſhings of our hopes we meet with; for if he did not reject our confidences, we would proſper better in them, and not be humbled with ſo many diſappointments. Jer. 2.37. And when we ſtudy this, we will alſo find, that it is in Gods hand to recover our deſtroyed hope when he will; and it will be comfortable to conſider that the world is not gone from under his hand and guiding.
2. In ſuch caſes, we ſhould make ſure a better hope that will not be deſtroyed, and ſhould bleſs God for it. See, Heb. 6.18. Hab. 3.17.18.
3. We ſhould ſtudy to ground our hopes well in every thing. For a cruſh in a little may do much harm in other things. The ill grounded hopes of the two Diſciples had humbling effects upon them. Luk. 24.17-26.
4. Hence we ſhould learn to be ſober in our hopes about thoſe things, and not to ſoar high, leſt our fall and diſappointment be the ſadder
5. We ſhould keep God our Friend, who hath the deſtruction of hope in his hand, not only by having his word engaged for every thing we expect, but by perſonal reconciliation with him, and conſtant dependance upon him for the attainment of our lawful hopes. Jam. 4.13, 14, 15.
Verſ. 20. Thou prevaileſt for ever againſt him, and he paſſeth: thou changeſt his countenance, and ſendeſt him away.
In this verſe we hav… the ſecond Particular, or Branch, of the Application of theſe ſimilitudes; That, as none of the ſore mentioned creatures can reſiſt God, but he removes them, and changes their condition, at his pleaſure: So, he alſo prevaileth againſt man, till, having wrought a notable change upon him, he ſend him away by death. As for the firſt part of the verſe, this prevailing forever, may be underſtood diverſe ways; Namely,
1. As the waters by continual dropping prevaile at laſt over the hard ſtones, notwithſtanding all their reſiſtance; So God, by continual and renewed incurſions, for ever purſuing Man, doth overcome his ſtubbornneſs at laſt, and makes him paſs, or quit the field and ſuccumb.
2. That even at every aſſault, God prevails for ever, o…, to victory, as the word alſo ſignifieth, and gets a com let victory for ever, at all times when he aſſaults him; So often as he aſſaults, ſo many Victories g…ts he, and ſo often cauſeth he Man ſuccumb, though yet he will not give it over.
3. That (beſide theſe particular victories) he doth at laſt prevail over Man by death, when he maketh him paſs for ever out of this world. This laſt (not ſecluding the reſt, as previous to it) is cheifly to be underſtood here, which therefore is enlarged in the following part of the verſe, Thou changeſt his countenance, and ſendeth him away, that is, as deluges do deform the face of the Earth; ſo Gods ſtrokes do firſt waſte Man, and mar his Temperature, Complexion, and Countenance (as a begun Victory over him) and then, having made him an ugly ſpectacle, he ſends him away by death.
Though Job, in his reaſoning that his condition was intolerable becauſe of all this, was in a miſtake; For albeit God, by thoſe many aſſaults, did overcome and bring at under his vigour and bodily ſtrength; yet neither was God fighting againſt him as an Enemy, nor was he ſent away by death at this time, and ſo his condition was not irrecoverable; And though he had been cut off, it was not therefore inſupportable.
Yet the General Truths here aſſerted, may Teach,
1. Albeit men be, oft-times, ſo preſumptuous as to ſtrive and wreſtle with God; yet there is no reſiſting of him, but he is ſure to prevail; As Job here aſſerts, as alſo, Chap. 9.4. And as Pharaoh, Julian the Apoſtate, and many others, have found. And therefore ſubmiſſion and ſtooping is the beſt of it. See 1 Sam. 2.9. Pſal. 18.26. Jer. 44.28.
2. As God doth eaſily prevail over Man, ſo his Victory is compleat, and his ſtroke irremediable till his own hand help it; For, he prevails for ever, and to Victory, at every aſſault. So that, as it is folly to ſtrive, ſo, it is twice folly not to adore his hand, and ſtoop, when he hath overcome. See Iſai. 9.9, 10, &c. Mal. 1.4.
3. Proud and contentious Man requires many aſſaults, to bring him down and keep him down; And God is fitted for him: For, he prevails for ever, again and again, and if we think to bear out in one aſſault, or ſtubbornly to abide it, if he get the Victory over us in ſome particular; he hath more of them wherein he will be victorious, till we find our reſiſtance in vain.
4. God can purſue his Victory, when he pleaſeth, to the utter undoing and death of the creature; and ſo make him ceaſe to ſtruggle, and acknowledge his weakneſs, when he ceaſeth to be; For, Thou prevaileſt, and he paſſeth, or goeth, that is, he dieth. It is an alluſion to Souldiers, who quit the Field, when they are beaten, and can keep it no longer.
5. God, by afflictions, can, and doth, give documents of mens frailty, before they remove by death, by waſting and conſuming their bodily vigour and complexion, and that either by outward afflictions, or grief of mind, or both; For, Thou changeſt his countenance, and thou ſendeſt him away, See Pſal. 39.11. This warns men not to doat on beauty, and to make ſure Gods favour, who is the health of our countenance, Pſal. 42.11. It ſerves alſo to humble men, whoſe lot it is to have their frailty thus diſcovered, when they are made to look like their grave, before they go to it. And Job's recording this as one of Gods ways toward men, comfort thoſe (as being under no ſtrange lot) whoſe ſorrows will not hide, but their very continuance muſt ſpeak them.
6. Whatever be the way of mens going out of the world; yet Divine Providence hath an hand in it; For ſaith he, Thou ſendeſt him away.
Verſ. 21. His ſons come to honour, and he knoweth it not; and they are brought low, but he perceiveth it not of them.
22. But his fleſh upon him ſhall have pain, and his ſoul within him ſhall mourn.
The laſt particular, or branch of this Application, is in theſe Verſes; which (becauſe Job had formerly ſpoken of death) ſome do underſtand of the ſtate of the dead man, who (in the former verſe) is ſaid to be ſent away: That being gone, he remains ignorant of what moſt nearly concerns him and his, v. 21. Only his body is pained, and his ſoul mourns, v. 22. Which, ſeeing it cannot be underſtood literally (for mens fleſh hath no pain, when it ſleeps in the grave. Nor doth it ſpeak any thing to the condition, or place, of ſouls departed, unleſs we will ſay their bodies go to ſhare with them; and that even the moſt godly men (ſuch as Job eſteemed himſelf to be) muſt ſhare in theſe ſorrows.) Therefore ſome underſtand it figuratively, as pointing out (in a Poetical repreſentation) Mans ſtate after he is dead, by what was his condition when a dying. And thus ſenſe is attributed to the dead, Job 21.33. But becauſe this Interpretation is violent, and ſeems to be ſtrained, therefore I encline to underſtand it of the condition of this afflicted man before God ſend him away and he die. And ſo the words may be rendered. His fleſh being upon him (he being an intire perſon, not yet diſſolved) ſhall have pain, and his ſoul being within him, (or, lying upon him, being now broken and cruſhed, as a burden) ſhall mourn. Thus the words point out one of thoſe intolerable afflictions whereby God prevails over Man; Namely, that not only doth God ſend him away by death, v. 20. but even before he die, he is made little better then dead while he lives; being no way affected with the condition of his deareſt relations, whether they be in weal or woe, but taken up only with his own miſeries, both in body and mind. This Job ſpeaks with a ſpecial eye to his own condition, who could not get leiſure to perceive or take notice of the ruine that had come upon his family, nor would their reſtitution to life, and their advancement, afford him ſo much content as to cauſe him take leiſure to know it, and enquire after it. Far leſs could he regard any other earthly contentment, being kept ſo throng within himſelf, by reaſon of the preſſures that were upon his body and ſpirit.
From theſe verſes Learn,
1. It is a ſore tryal, wherewith God may exerciſe his people, when their ſouls and bodies are both afflicted at once; As here Job propounds the caſe in general, but with an eye to what was his own lot. Bodily pain is a ſharp tryal, yet the ſpirit of a man will ſuſtain that infirmity; but it becomes heavy and cruſhing, when that prop and pillar is taken away. A wounded ſpirit is a burden ſad enough of it ſelf; but it adds to it, when outward bodily afflictions concur with it. This may excite us to bleſs God, when we have but one of thoſe at once, and both doth not aſſault us together. And when, at any time, both of theſe concur to exerciſe us, we ought to ſee that all that is needful, to abaſe us & to draw out proofs of God. We need all this for our humiliation, and God makes it to be thus, that he may take occaſion to manifeſt his all-ſufficiency in behalf of his cruſhed Saints. And if our hearts begin to faint under ſuch a lot, we ought to look to Job here, whoſe experience doth witneſs that a Saint may be ſupported under ſuch a preſſure.
2. Men may be exerciſed with ſtrange changes and viciſſitudes, in the conditions of their poſterity, which ought to affect them: For, their ſons may come to honour, and they may be brought low, (either the ſons of mean men may be exalted, and the ſons of great men abated, or the Children of any of them may be exerciſed with thoſe lots, one after another.) And this Job ſpeaks of, as a thing that will affect Parents with joy or ſorrow, even in the midſt of their own perſonal tryals, if any condition, beſide their own, can affect them. This warns Parents to look well to their Children, as to a gift whereby they will either have much joy or much grief; and whatever God make their exerciſe, by reaſon of various lots that may befal their Children, they ought to be careful that they neglect no duty, leſt they reap the bitter fruits thereof, in the miſcarriages and ſad lots that befal them.
3. Great perſonal tryals may ſo toſs men, and take them up, that outward contentments will not divert them; For, in ſuch a caſe as here is ſuppoſed, though a mans ſons come to honour, yet he knoweth it not, or doth not notice it. Thus Heman was like a dead man, ſequeſtrate from all things of time, Pſal. 88.5. Such a ones condition is above ordinary and outward comforts and cure; or rather he is ſo low, that they cannot reach him. In this caſe, we ought to beware that we do not peeviſhly refuſe to be comforted, Pſal. 77.2. or neglect to remark even common favours, to ſee if God may be pleaſed to breath upon them, to refreſh us thereby. For ſo godly men have gathered ground of hope from this very conſideration, that they were Gods creatures, as is frequent in the Pſalms. And albeit ſuch refreſhments cannot fully ſerve the turn of afflicted men; yet they ought not therefore to be ſleighted, but rather cheriſhed, which is the way to get more. It is alſo to be remembered, that when men are ſo afflicted, that the good condition of their Children cannot affect them; it may be the fruit of their too eager ſeeking after, or doating upon, their Childrens proſperity. And therefore God puts Wormwood upon that Breaſt, that they can ſuck no ſweetneſs from it though they have it. Herein, alſo, ſome may reap the fruit of their own ſelfiſhnes, in taking little notice of the caſe of others, dear to them, either to rejoyce or mourn with them; in that they are caſt in ſuch a condition as they cannot do it, though they would. Yet when this is the lot of godly men, who have walked conſcientiouſly, and do endeavour to walk meekly and tenderly under the Rod, they may beleive that God hath gracious and ſweet purpoſes in it. For, hereby God takes proof that their diſeaſe is (not only great, but) ſo really ſpiritual, that carnal and outward Conſolations will not cure it; and upon this account it may be ſweet to them, that all thoſe breaſts afford them no refreſhment. Hereby, alſo, God prepares the way, and ſits them for his own Conſolations; For thoſe are laid aſide, that he, who is the Comforter indeed, may come unto them. And hereby, alſo, the Lord takes occaſion to prove that he can bear them up, whoſe weight would ſink down all other comforts into the mire, with themſelves.
4. Men, may be, alſo, ſo toſſed and kept throng with their own troubles, that they can admit no more, nor be capable to ſhare in the afflictions of thoſe who are deareſt to them; For, they are brought low, but he perceiveth not of them, or, cannot get leiſure to take notice of it. It may well ſtupifie him, but will do no more. It is but like a new wound given to a ſlain man; which will cut indeed, but draw no bloud. Or like a full veſſel, into which we may pour what water we will, but it runs all over. In this caſe (beſide that ſelfiſhneſs, formerly marked, whereof this may be a fruit alſo) ſometime men may read the fruit of their taking impatiently any trouble that comes upon any of theirs, in that they are kept throng by ſharper troubles upon themſelves, which keeps them from noticing what may befal their deareſt Relations. It may alſo be mens fault that they are ſo drowned and ſtupified with their own ſorrows, as to leave no room for the ſorrows of others. For (to ſay nothing, what is our duty) God may cure one by the addition of another, and may add a new exerciſe to all that they have (though they ſeemed inſupportable) that the Fever may come to an height, and ſo to a cool. One tryal, added to many before, may work, and help the reſt to work upon us. Yet that this may be the caſe of godly men, may afford ſome profitable Inſtructions,
1. That none ought to complain of trouble, ſo long as they can hold more; For, here it is ſuppoſed they may be ſo low, as no ſuperadded trouble can affect them.
2. Gods Wiſdom toward many is to be adored in this, that he carries them through many afflictions upon their Relations, (otherwiſe very intolerable) in ſuch a throng of inward exerciſe and bodily pain, that they cannot get leiſure to think upon theſe ſorrows, which, otherwiſe would be ready to ſink them. This burning is cured by holding the burnt finger to the fire.
3. They who are in this hard caſe, ought not to doubt of Gods pity; For it is Job's ſcope in all this Narration, to plead for pity, from the conſideration of his intolerable condition. Thoſe dumb ſuperadded ſtrokes will plead ſo much the more as they have not leiſure to reſent them.
4. Since even Parents, and godly Parents, may be made uſeleſs to their Children, in their afflictions, and friends to friends; let thoſe in affliction learn to acquaint themſelves with Chriſt, who had leiſure enough, in the midſt of his own ſufferings, to mind the neceſſities of his friends; as witneſs his care of Mother, when he was on the Croſs, Joh. 19.25, 26, 27. Much leſs now can he be diverted from tendering them in their diſtreſſes.