Exposition of Job, Exposition of Job · Chapter 16
CHAP. XVI.
In this and the following Chapter we have Job's Reply to Eliphaz and his other Friends; wherein he reprehends them for their Diſcourſes; enumerates his miſeries, and yet proves that he was righteous for all that; proſecutes his wiſh to debate his Cauſe with God; and rejects all the Conſolations they offered to him upon his repentance. In this Chapter, 1. He premits a Preface, wherein he reprehends them more generally for their Diſcourſes, as being but trivial, and nothing to the purpoſe, ver. 1, 2, 3. ſuch as would be bitter to them, were they in his caſe, and ſuch as he would be loath to propound to them, were they in diſtreſs, ver. 4, 5. 2. He refutes Eliphaz's former Diſcourſe, that only the wicked were ſadly afflicted; by ſhewing that himſelf was under ſad …fflictions, ver. 6,—16. and yet was not wicked, ver. 17. as he proves by ſeveral Arguments, ver. 18, 19, 20. 3. He repeats his former wiſh, that he might plead his Cauſe with God, before he die, ver. 21, 22.
Verſ. 1. Then Job anſwered and ſaid,
2. I have heard many ſuch things: miſerable comforters are ye all.
3. Shall vain words have an end? or what emboldeneth thee that thou anſwereſt?
IN theſe, verſes, we have the firſt part of Job's Preface, and the firſt fault he finds in their diſcourſes; Namely, that they were but light and trivial, and nothing to the purpoſe. And,
Firſt, He propounds this cenſure, v. 2.—that Eliphaz had ſaid nothing concerning the miſeries of the wicked, but what he had often heard, not only from others long ago (as he ſpeaks of other their diſcourſes before, Chap. 12.2, 3. & 13.1, 2.) but from themſelves alſo. His Diſcourſe was to the ſame purpoſe with what he and the reſt had ſaid before; and contained nothing but a tautologie, and idle repetition of what he had often heard from them. Secondly, He amplifieth and preſſeth this cenſure by ſeveral Inferences from it.
1. That however Eliphaz pretended that he propounded the Conſolations of God to him, Chap. 15.11. Yet, in effect, he and all the reſt were but cruel comforters, while they augmented his grief, by ſuch idle and uſeleſs tautologies, v—2.
2. That it was a wonder they would never end, nor give over thoſe vain and ſuperfluous diſcourſes, that were ſo little to purpoſe, v. 3.—
3. That he could ſee no cauſe wherefore Eliphaz ſhould thus repeat thoſe things, which had been ſo often refuted. And therefore he puts him to it, to conſider what vain preſumption was in it, what reaſon he had for it, what encouraged him to it, and what ſpirit he was of in doing of it, v.—3. It is to be marked, that though ſometime he direct his ſpeech to Eliphaz who ſpake laſt, in the ſingular number, v. 3. (as he did alſo to another before, Chap. 12.7, 8) and though his ſcope in the ſecond part of the Chapter, v. 6, &c. be to refute particularly what Eliphaz intended in his Narration concerning the miſeries of the wicked, Chap. 15.20 &c. Yet he directs his ſpeech alſo to all of them, in the plural number, v. 2, 4, 5. & Chap. 17.10. becauſe they all agreed in one opinion, and when one of them ſpake, it made him reſent the like injuries done to him by all of them.
From v. 1, 2. Learn,
1. Saints muſt not be weary to bear out, under never ſo many aſſaults and renewed conflicts, whether from men, or from tentations within ſuggeſting the ſame things which men, through miſtake, do utter; and the Conſcience of mens integrity will bear them out under all this: For, notwithſtanding this renewed oppoſition, Job anſwered and ſaid.
2. Men may be very much in love with their own conceptions and opinions, which yet are very trivial and common; For, notwithſtanding the eſtimation Eliphaz had of his Doctrine, Chap. 15.11, 17, 18, 19. yet, ſaith Job, I have heard many ſuch things. Thus many things which men cry up as new Lights, are, in effect, but old Errours.
3. Albeit there may be much precious excellency in common and obvious Truths, which is not to be ſleighted; Yet, oft-times the ordinary method of curing afflicted ſouls will not prevail in extraordinary caſes: For, ſaith he, I have heard many ſuch things, as being common notions, and yet am not the better. What Eliphaz had ſpoken …as (as hath been ſaid) the ordinary obſervation concerning the lot of wicked men; and ſuch Doctrine was fit for them: Yet it did not ſute with his extraordinary caſe, Saints muſt ſubmit to be led in extraordinary paths.
4. Impertinent remedies, the oftener they are inculcated, are the more grievous to troubled minds; For, it grieves Job that he had heard ſuch things ſo often from them, and this is a part of his tryal.
5. Men ought ſtill to eye their chief ſcope in their work and undertakings, that ſo they may ponder how they act ſutably, ſo as they may reach it; Therefore he puts them in mind that they came to be comforters, Chap. 2.11. that they might conſider how they dealt not ſo with him as might reach that end.
6. It is no new thing for Saints in trouble, to meet with Phyſitians of no value, Chap. 13.4. and with comforters, who, in ſtead of mitigating, do increaſe their grief and ſorrow: For, they were miſerable comforters, or comforters of trouble and vexation, who troubled and vexed him. This the Lord ordereth to come to paſs, for tryal of the faith of his Children, and that he may draw them to himſelf for Conſolation.
7. They are but ſorry comforters, who, being confounded with the ſight of the afflicteds trouble, do grat… upon their (real or ſuppoſed) guilt, weaken the teſtimony of their good Conſcience that they may ſtir them up to repent, and let them ſee no door of hope, but upon ill terms; For, by theſe means, in particular, were they miſerable comforters to Job.
8. It may pleaſe the Lord, for the tryal of his own Children under affliction, not only to let looſe one diſcouragement and diſcourager upon them; but to ſhut all doors of comfort under Heaven upon them, and make every perſon, or thing, that ſhould comfort, add to their grief: For, they were all, miſerable comforters, and elſewhere he regrets how every perſon, from whom he might have expected comfort, ſleighted him, Chap. 19.14, &c.
9. As one trouble may waken many upon a Saint; ſo when any are a grief to any of them, all will be put upon their account which that grief may waken upon them: For, upon Eliphaz his Diſcourſes, this vexeth Job, that they all were miſerable comforters, and this he layeth upon Eliphaz's ſcore.
From v. 3. Learn,
1. Gods people may mutually charge and load one another with heavy imputations; whereof, though one party only be guilty, yet, who they are, will not be fully cleared (ſave in mens own Conſciences) till God appear: For, there is a mutual crimination, that vain words were uttered in this debate, (as is clear from Chap. 8.2 & 15.2. compared with what Job ſaith here) and as Job is not ſimply free of this fault, though he was not ſo guilty as they judged; ſo they were indeed guilty of it; and yet none of them take with it, till God come to decide the controverſie.
2. M…n may ſadly charge that upon others, whereof themſelves are moſt guilty; For, they charged him to have ſpoken vain words, or words of wind, and yet he aſſerts themſelves were guilty of it, having no ſolid reaſon in their Diſcourſes, but only prejudice, miſtakes and paſſion.
3. Men may teach Doctrine, true and uſeful in its own kind, which yet is but vain, when ill applyed; For, the Doctrine of the Ancients, rehearſed by Eliphaz, was good in it ſelf, but vain and wind, when applied to Job's caſe. Thus Satan may abuſe and pervert Scripture.
4 Vain and uſeleſs diſcourſes are a great burden to a ſpiritual, and, eſpecially, to a weary ſpiritual mind, that needs better; For, Job wearies that they have not an end.
5. When men are filled with paſſion, prejudice, or ſelf-love, they will out-weary all others with their diſcourſes, before they weary themſelves; Yea, they may think they are doing very well, when they are a burden to them that hear them: For, ſo blind was Eliphaz's paſſion and conceit of himſelf, that he inſiſts on that he hath to ſay, as excellent, when Job is quite wearied with it, as he was alſo with the diſcourſes of the reſt.
6. Men are not eaſily driven from their falſe Principles and Opinions, when once they are drunk in; For, ſo did Job find by his Friends here, Shall vain words have an end? ſaith he; or how long will ye perſiſt to multiply them.
7. As men may be bold, who have Truth and Reaſon upon their ſide; ſo, oft-times, Paſſion will hold men on to keep up Debates, when yet they have no ſolid reaſon to juſtifie their way, but they will ſtill inculcate their paſſions, prejudices, and will: For, Eliphaz is imboldened (or confirmed, and ſtrengthened, or ſmart, and vehement) to anſwer what had been before refuted, without producing any new reaſon.
8. Mens Conſciences will be put to it, to ſee upon what grounds they go, in debates; And it will be a ſad challenge, if either they ſtart, or continue, them without ſolid and neceſſary cauſes, but only out of prejudice, intereſt, or becauſe they are engaged; Therefore Job puts the queſtion to Eliphaz, What emboldeneth thee that thou anſwereſt? as a queſtion which would be ſad to anſwer, if he conſidered it ſeriouſly in his Conſcience.
9. Men ought alſo ſeriouſly to conſider what ſpirit they are of, and what ſets them on work, in every thing they ſay or do: ſo much alſo doth this queſtion import.
Verſ. 4. I alſo could ſpeak as ye do, if your ſoul were in my ſouls ſtead, I could heap up words againſt you, and ſhake mine head at you.
5. But I would ſtrengthen you with my mouth, and the moving of my lips ſhould aſſwage your grief.
In the reſt of the Preface (wherein he ſpeaks to them all in common) we have another fault which he finds in their diſcourſes; Namely, that they were cruel to him who needed no ſuch uſage (as they would find, were they in his caſe) and who would not deal ſo with them. He convinceth them of the truth of the former cenſure, and of their unkindneſs to him, by ſhewing that if they were in his caſe, and if he dealt with them as they dealt with him, by multiplying uncharitable words and ſcornful geſtures; they would ſoon know how grievous their carriage was, and how miſerable comforters they were to him, v. 4. whereas he, being more tender and knowing his duty, would labour to encourage them, v. 5. We may read, v. 4. by way of Intterrogation, Would I ſpeak as ye do, — Would I heap up words againſt you, &c? and ſo it imports a denyal that he would deal ſo with them, but would rather endevour to ſtrengthen them, and aſſwage their grief, as he expreſſeth his purpoſe, v. 5. But as we read it, in v. 4. he declares what he would do, and what were very eaſie to be done, if he took as light a burden of ſuch a condition as they did. But, in v. 5. he declares what indeed he would do in ſuch a caſe. By all which, he inſinuates,
1. That they were cruel, in doing that to him, which themſelves would find bitter, were they in his caſe.
2. That they were alſo cruel, in taking ſo light a burden of his trouble, and applying no remedy, but what evidenced how little they regarded him or his trouble.
3. That they were cruel and unkind, in dealing ſo with him, who would be more tender of them.
From v. 4. Learn,
1. Soul-trouble is the ſaddeſt of trouble, far above all outward preſſures; Therefore Job inſtanceth the greatneſs of his trouble, by reflecting upon the condition of his ſoul. If your ſoul were in my ſouls ſtead. Where, albeit the ſoul may be taken for the whole perſon; Yet that very denomination of the perſon imports that the ſoul is the chief part, and conſequently, that Job here was moſt affected with what lay upon his ſoul.
2. Men, out of their ſelf-love, may think lightly of the ſad condition of others; and accordingly, may do that to them which would be very bitter to themſelves, were they Scholars at their own School: Therefore doth Job put them to think on this, how ill they would relliſh it, if their ſoul were in his ſouls ſtead, and if he ſpake as they did. It is not eaſie exactly to follow that Golden Rule preſcribed by Chriſt, Matth. 7.12.
3. Men ſhould ſo look upon, and deal with, others in their ſad condition, as reckoning that, though they yet are not, yet they may be, in their caſe; and that their undutifulneſs toward others, in their diſtreſſes, doth juſtly provoke God to make them meet with ſuch lots themſelves: Therefore, alſo, makes he ſuch a ſuppoſition to them, If your ſoul were in my ſouls ſtead See Heb 13 3.
4. It is a great ſin to take a light burden of the afflictions of others, and not to be ſerious in ſeeking out remedies for them, as we have a calling and opportunity; For, I alſo could ſpeak as ye do, intimates that they took but an eaſie lift of his burden, and did not beſtir themſelves to find out and apply proper and effectual remedies; and that this was their great fault.
5. It is a great fault to multiply expreſſions to diſtreſſed godly perſons, without conſidering to what purpoſe they ſerve; and, eſpecially, it is a fault to diſcourage them by diſcourſes, as being a furtherance of Satans deſign: For, ſuch was their fault, implied in this check, they heaped up words, and that againſt him, to cruſh him.
6. It adds to mens cruelty and ſin, when, with their unprofitable and hurtful expreſſions, they teſtifie their ſcorn and diſdain of a perſon and his afflictions; which will render their diſcourſes ineffectual, be what they will: For, it is implied here, that they did alſo ſhake their heads at him, in teſtimony of their ſcorn, contempt, and diſdain. See Pſal. 22.7. & 44.14. Iſai. 37.22. Lam. 2.15. Matth. 27.39.
7. Afflicted minds are ſo tender, that even ſleighting geſtures will add to their ſorrow; For, ſo was it with Job here, their ſhaking of the head is reſented as an unkindneſs. Which ſhould warn all to look how they carry themſelves toward ſuch.
From v. 5. Learn,
1. Whereas the wicked want only power and opportunity to do ill; a godly man is ſo tender, that he will be loath to do ill when he may; For, what Job could do, v. 4. here he declares he would not do, but the contrary, if he he had opportunity.
2. None can rightly deal with a broken ſpirit, but they who have ſome experience of it themſelves; For, whereas they had marred his cure, through their want of skill, he would take another courſe, if they were his Patients, as having more experience of the diſeaſe.
3. Truly godly men, who are humbled under the Croſs, will not be revengeful, when they have advantage over thoſe who have notably injured them; For, notwithſtanding all their cruelty, yet, were they in his caſe, and he in theirs, he would not ſerve them as they do him.
4. Such as have experienced trouble of mind, will be compaſſionate and tender, even of an Enemy under it; For ſo would he be to them who had wronged him, if their ſoul were in his ſouls ſtead.
5. Broken ſpirits are never rightly dealt with, but when, with all other remedies, encouragement is preſſed upon them; For, I would ſtrengthen you, ſaith he, as a proper cure for ſuch a diſeaſe.
6. When the ſaddeſt of conditions are rightly ſtudied, there will ſomewhat be found to mitigate the exceſs of that grief which Saints, ordinarily, have under them; For, ſaith he, I would find out means to aſſwage your grief. In the Original it is only, ſpare, or, reſtrain, And ſo ſome underſtand it thus, I would, in ſpeaking, or, moving of my lips, ſpare to rake into your infirmities, o…, would ſpare and reſtrain the moving of my lips in impertinent diſcourſes, as ye do not. But the ſentence is well filled up, and ſupplied here, from v. 6. where the ſame word is, and grief added to it.
7. As right trouble of mind is not only the reſult of outward afflictions, but comes in by the ear from the Word ſpeaking to the Conſcience; So ſound and ſeaſonable Doctrine is a mean to cure it; For, his mouth, and the moving of his lips, would ſtrengthen them, and aſſwage their grief, namely, as affording fit matter of encouragement and eaſe, and as a mean in Gods hand.
8. It is great cruelty and ingratitude not to be tender to thoſe in affliction, who either are, or would be, tender to us in our trouble; For, by this doth Job check them, telling that it was their fault to deal thus with him, who would be more tender of them.
Verſ. 6. Though I ſpeak, my grief is not aſſwaged: and though I forbear, what am I eaſed?
Followeth, to v. 21. the Second Part of the Chapter wherein he again debates the main Controverſie, concerning his integrity, and refutes Eliphaz's diſcourſe, who aſſerted thoſe afflictions that befel him to be proper to the wicked. He, on the contrary, maintains that, though he was no leſs ſadly afflicted then Eliphaz ſaid the wicked were; yet, he was not wicked. This part of the Chapter conſiſts of three branches.
1. That he was afflicted, which he makes evident by an enumeration of troubles, v. 6.—16.
2. That he was righteous for all that, v. 17.
3. His Arguments proving his integrity, v. 18, 16, 20.
In the firſt branch of this debate, we have a large enumeration of Job's troubles & miſeries, which he inſiſts ſo much upon, Partly, That he may …aſe himſelf, by complaining ſo much of them; and partly, that he may aggreage his own miſeries, as nothing inferiour to what Eliphaz ſaid befel the wicked. And therefore he doth ſeveral times reflect (here, and in what he ſpeaks after) on his diſcourſe concerning wicked men, to ſhew that there was no conſiderable difference betwixt him and the wicked, as to that, though he could prove a difference otherwiſe. His complaint may be taken up in ſix evidences of his afflicted condition; Whereof the firſt (in this verſe) and a Preface to the reſt, is, That his trouble was ſo ſtubborn, as it did not yield to any remedy. Neither did ſpeaking of it aſſwage his grief; nor did ſilence eaſe him, nor any of his trouble go from him thereby, as it is in the Original, What goeth from me? This was true, partly, in reſpect of his Friends; For if he ſpake, they would not admit what he ſaid, but did accuſe him thereupon, without offering any comfort to allay his griefs: Nor was he the better of ſilence before them; for they would be ready to look upon his ſilence as a proof of guilt, and his being ſilent to hear them, did but vex him. But chiefly, it holds true in reſpect of God, who afforded him no eaſe, either by complaining, or by his ſitting ſilent, as he had done, as well as they, Chap. 2.13. and, belike, had eſſayed that ſame courſe afterward. Job's ſcope in premitting this, is, Partly, to obviate the exceptions of his Friends againſt his ſpeaking, which he granteth (as they alleaged) did not eaſe him; yet ſeeing he was nothing bettered by his ſilence, more then by his diſcourſing, he would ſpeak on. And partly, by way of Preface to the enſuing Diſcourſe, to ſhew that, however he might doubt whether to ſpeak or be ſilent; yet, finding ſilence as unprofitable as ſpeaking, he would ſpeak on, and ſee if it might any way eaſe him.
From this verſe Learn,
1. Speaking and ſilence are two remedies to eaſe troubled minds; as Job here ſuppoſeth. And however he might fail in managing of them, yet there is an uſeful way of both in ſuch a condition. Men ſhould ſpeak, and lay open their caſe, in oppoſition to ſenſeleſs ſtupidity; and they ſhould forbear, and be ſilent, in oppoſition to murmuring. Or, having ſpoken their caſe to God, they ſhould ſubmit and ſilently wait for his iſſue.
2. Troubled minds are bent and earneſt to get eaſe, and to follow all means that may procure it; as here Job was. And this ſhould make exerciſed Saints wary and cautious, that they follow not wrong means, to promove that which they ſo much deſire.
3. Troubled ſouls ought to omit no means that are lawful, to attain quiet and tranquillity; As here Job eſſayed both ſpeech and ſilence.
4. God may ſee it fit to blaſt all means, and ſhut all doors of eaſe and comfort upon his own, ſo that they will find it neither in the uſe of one mean or other; For, ſo was it with Job here, Though I ſpeak, my grief is not aſſwaged; and though I forbear, What am I eaſed? or what of my trouble goeth from me? Hereby,
1. The Lord doth humble and further try his own Children, when they are in the furnace.
2. He diſcovers that the means are not to be reſted on (though they muſt not be neglected) and that it is not the means, but himſelf by them, that doth, at any time comfort, or bring eaſe. For if he ſuſpend his influence and bleſſing, they prove empty.
3. He teacheth Saints to ſubmit to the want of eaſe, when he is pleaſed to make that their exerciſe. Otherwiſe, the more impatient they are to get eaſe in the uſe of means, they may readily afford them the leſs; As Job's experience doth teach, who thirſted after eaſe, but found none.
Doct. 5. It is a ſad exerciſe and tryal, when God ſends diſquiet upon his people, that they may be ſtirred up to the uſe of the means; and they come to the means with real need, and yet their refreſhment is ſuſpended: Therefore Job ſpeaks of this firſt, as being among the ſaddeſt of his ſorrows, that no uſe of means afforded him caſe. And, indeed, this cannot but perplex them who, being in real diſtreſs, and having eſſayed all means to no purpoſe, cannot eaſily tell what courſe to take next.
6. Saints, through Gods upholding power may be borne thorow ſuch a ſad perplexing caſe, as to be ſore afflicted, and yet denied any caſe, in the uſe of all lawful means; How deſperate or deadly ſoever ſuch a condition be, yet it will not deſtroy a Child of God; As Job's experience doth teach, whoſe lot this was, and yet he was upheld till he ſaw the end of the Lord.
7. Whatever diſappointments Saints find in the uſe of the means; Yet, they may not, nor (when they are in a right frame) will they quit them, but will ſtill follow whatever is lawful; and ſeems to promiſe any relief: For, notwithſtanding all this diſappointment, Job ſucks ſtill at the breaſt of pouring out his complaint; which was a lawful and neceſſary mean, if it had been managed. See Pſal. 102. in the Title.
Verſ. 7. But now he hath made me weary: thou haſt made deſolate all my company.
A Second Evidence of his afflicted condition (and a cauſe why he chooſed to ſpeak, rather then to be ſilent) is, That God had wearied him, and made his life a burden to him (whereof all the reſt of his miſeries, that are hereafter enumerated, are cauſes) Particularly, by making deſolate all his company, cutting off his Children and Family, and making thoſe who were left of them, and the reſt of his Friends, rather a burden then a comfort to him, and as bad, if not worſe, then if they were not. In this Job reflects upon what Eliphaz had ſaid of Bribers and Hypocrites, Chap. 15.34. and grants it was true ſuch things had befaln him, and yet he was no Hypocrite.
Hence Learn,
1. Saints may be ſo put to it, that they cannot be ſilent, would they never ſo gladly be at it; For, this is a cauſe why he muſt ſpeak, and prefers that to ſilence, But now he hath made me weary, and therefore I muſt regret that it is ſo. In ſuch a caſe, though Saints miſcarriages in their expreſſions, cannot be juſtified, yet they are to be pitied, as 2 Kings 4.27.
2. Even Saints have ſo much of fleſh and weakneſs in them, as to make them weary and be laid by, under ſad preſſures and exerciſes; For, ſo was Job made weary. Hereby the Lord tameth proud and undaunted fleſh in his Children, and makes th…m humble. Hereby alſo he prepares them to receive and obſerve proofs of his ſupporting power.
3. Saints muſt not look to get through troubles, till firſt they be humbled and laid by with them; For, ſo did Job find in experience.
4. As the company of a Family and Friends is a great caſe in trouble, ſo the want thereof is a great affliction; For, this made him weary, that all his company was made deſolate, either cut off, or uſeleſs, or a burden and oppoſite to him. See Chap. 19.13, 14, &c. Pſal. 55.12, 13, 14. Joh. 16.32.
5. When God hath Saints to try, Friends are not to be truſted unto; He can withdraw all fellowſhip and means of comfort, either by removing, or blaſting of them: As Job here found.
6. A little thing will add to their trouble, who are already cruſhed with inward exerciſe; For, Job being already weary with his preſſures within, this his ſad condition makes the deſolation of his company bitter, and to weary him yet more. It is great cruelty to be acceſſary to their further trouble, whom a little thing will hurt.
7. When Saints are wearied, and being ſo, get a load above a burden, yet God can bear them up, and carry them through, till he ſend deliverance; For, ſo did it prove with Job.
8. It is the duty of Saints to ſee God in every trouble, without whom trouble would not come, and who, being ſeen in trouble, can aſſure them of a bleſſing and good account of it; For, He hath made me weary, ſaith Job of God.
9. It is not enough that we ſee God in trouble (as Job doth here, and not the Inſtruments of his trouble only) unleſs this cauſe us betake our ſelves to him: For, Job having in the beginning of the verſe ſpoken thus of God, in the end of the verſe he turns his ſpeech to God, Thou haſt made deſolate, &c. To ſhew that the only beſt uſe of ſeeing God in trouble, is, to tell himſelf of it, and not complain of him.
Verſ. 8. And thou haſt filled me with wrinckles, which is a witneſs againſt me: and my leanneſs riſing up in me, beareth witneſs to my face.
The Third Evidence of his afflicted condition (wherein he alſo obſerveth Gods hand) is, his lean and waſted body, ſo that he was filled with wrinckles, and his bones did ſtick out and appear becauſe of his leanneſs. Theſe were not only witneſſes how ſpent he was with trouble, and that his grief, which cauſed them, was real and not feigned, but witneſſes againſt him, as is ſupplied in the Tranſlation from the end of the verſe, where it is ſaid that they witneſs to his face; or ſeem to depone againſt him, that God was angry at him for wickedneſs, as ſenſe was ready to ſuggeſt, and his Friends ſaid. By all this he would alſo intimate that, if ever he had been fat, as Eliphaz ſaid of the hypocrite, Chap. 15.27. his fatneſs was now gone by the conſuming hand of God.
Doct. 1. Afflictions and eſpecially trouble of mind, will ſoon waſte a mans body, and make it look like old age and the grave; ſo that his very countenance will bewray his inward preſſures; For, ſo Job had wrinckles, and his leanneſs riſing up in him, or, his leanneſs cauſing his bones riſe up and ſtick out. A ſound mind, and inward tranquillity, is good medicine, Prov. 14.30.
2. Even trouble of body, occaſioned by other preſſures, will plead for pity before God, when Saints come to him with it; Therefore Job makes it a part of his complaint to God, and holds up the ſtroke which he had inflicted, to himſelf to conſider, Thou haſt filled me with wrinckles. It is good to come to God, and own him in every trouble, and make an errand of it to him, be what it will. And when diſtreſſes have real ſad effects upon us; and are not talked of only, but God may ſee our diſtreſs in our face and body, as well as hear of it; ſuch a condition will plead for pity with him. Though yet we ought to avoid all cruſhing and waſting of our ſtrength, by voluntary diſcouragement; For, (whatever pity God extend to one in ſuch a caſe; yet) ſo to do is their ſin.
3. Troubles added to troubles will much heighten the bitterneſs thereof; Therefore this is joyned to the former, v. 7. by the copulative, and, to ſhew how both together overcharged him. And yet when it is thus, it muſt be borne, and may be got through.
4. Afflictions are not only ſad in themſelves, but much more in what they ſeem to ſay, or really ſpeak from God; For, his wrinckles and leanneſs were ſad, as they were witneſſes to his face, and had tentations faſtened upon them. And therefore, as we are to beware of dumb and ſtupifying rods; ſo we ought alſo to guard that we read not that from them which they ſay not.
5. Saints may have ſad tentations under trouble, which yet faith ought not to yield unto; For, Job's ſenſe ſaid, theſe were witneſſes to his face, of guilt and diſpleaſure; and yet he would never take with it, though here he lay it out before God as his tentation. Faith muſt take heed that it ſubſcribe not to all that ſenſe ſaith in trouble; nor muſt faith quit its grip, becauſe tentation and ſenſe contradicts it.
6. Men may, oft-times, feed the tentations of Saints by their calumnies and ſuggeſtions; For, what Job's Friends aſſerted, here his own ſenſe ſuggeſted. And after he hath regreted how deſolate and grievous his company was to him, v. 7. he ſubjoyns this, of witneſſes to his face, to ſhew how ſad it was, that they ſhould aſſert that of him, which ſenſe ſaid his afflictions did witneſs. Thus men by their uncharitable expreſſions of exerciſed Saints, may be more cruel, and wound them deeper, then they are aware. Yet God, by theſe would drive his Children from hearkening to their tentations; As it was with Job, who, whatever tentations; did aſſault him, yet would never hearken to them, when his Friends charged them upon him.
Verſ. 9. He teareth me in his wrath, who hateth me: he gnaſheth upon me with his teeth; mine enemy ſharpeneth his eyes upon me.
10. They have gaped upon me with their mouth, they have ſmitteen me upon the cheek repreachfully, they have gathered themſelves together againſt me.
The Fourth Evidence of his afflicted condition, is, his hard uſage from them who hated him, and were his Enemies. This ſome do underſtand of God, as ſpoken of in the ſingular number, v. 9. who let looſe wicked Inſtruments to vex h…m, who are ſpoken of in the plural number, v. 10. But what God did to him, in an hoſtile manner, comes in afterward, v. 12, 13, 14. Others do underſtand what is ſaid, v. 9. of Satan, and what is ſaid, v. 10. of other Inſtruments of his affliction, who were acted by him, through Gods permiſſion. But it is not clear that Job knew ſo diſtinctly what hand Satan had in his troubles, as it is related, Chap. 1. & 2. Therefore if we conſider what is inſinuated of his Friends carriage toward him, v. 4. It is more clear to underſtand it firſt of Eliphaz who ſpake laſt, and therefore is named by himſelf, v. 9. and then of his other Friends, v. 10. whoſe carriage toward him was brought to his remembrance by what Eliphaz ſpake. Of them he ſaith in common (for it is not needful to apply one part of it to Eliphaz, and another to the reſt) that they were very cruel to him. They not only dealt ſo ſharply and fiercely with him, as if his greateſt Enemy had torn him in pieces; but, not being ſatisfied with all that, they gnaſhed upon him with their teeth, in teſtimony of their indignation, and deſire of further revenge; (See Pſal. 35.16. & 37.12.) They ſharpened their eyes upon him, to teſtifie their anger and ill-will; They gaped upon him with their mouth, as if they would devour him: They ſmote him reproachfully upon the cheek, or buffetted them with their tongues, and uſed him baſely, not regarding his dignity; And, they gathered themſelves againſt him, or combined themſelves together, to ſeek his ruine. It ſeems Job, in the moſt of theſe expreſſions, of gnaſhing with their teeth, ſharpening their eyes, and gaping with their mouth, doth reflect upon their geſtures when they ſpake, or heard him ſpeak. And albeit his expreſſions of their cruelty flie high; yet they hold out nothing but what his afflicted and broken condition made him find in their expreſſions and behaviour; For they were his Friends, from whom he expected better things, and therefore his diſappointment made what they did more grievous to him.
Doct. 1. Even Friends, by their imprudent carriage, may do many things which favour much of hatefulneſs and enmity to the afflicted; For, Job inſinuates that they had wrath and hated him. The nature of their work ſpake thus, however they intended it not, which may warn men not to lean to good intentions.
2. Unfit remedies applied to the afflicted, and, eſpecially, endeavours to draw Saints from confidence in God under trouble, are no leſs cruel then if men ſhould offer to tear their Friends in pieces, in their anger; For, ſo doth Job look upon their carriage, He teareth me in his wrath, who hateth me.
3. To perſiſt in cruelty to the afflicted, adds to the ſin of it; Therefore he marks that, after tearing, there was gnaſhing upon him with the teeth. To be unceſſantly vexed with mens cruel uſage is a very ſad lot; Yet it muſt be borne, and they whoſe lot it is, ſhould look upon it as needful, that they may be tried to the utmoſt.
4. A tender and broken ſpirit will remark, and be affected with the leaſt untender geſture; For, Job marks all here, as his affliction, that they gnaſhed upon him, ſharpened the eye, and gaped upon him.
5. Saints muſt not expect that even their dignity will exempt them from baſe and uncivil uſage, when God hath them to try; For, they dealt with Job as if they had ſmitten him upon the cheek reproachfully. This is a tryal which ſhould make the afflicted an errand to God, as it is made a part of the Churches Lamentation, Lam 5.12.
6. Combinations and Conſultations, how to vex and diſcourage the afflicted, adds to their tryal; and it gives them matter of complaint to God, when many agree to run ſuch a courſe: For, he regrets that they have gathered themſelves together againſt him. It may be his three Friends did, ſometime, withdraw, and conſult together what anſwer to return to him; which did ſo vex him, that he complains of it here. Or, at leaſt, they run one courſe in their uſage of him, as if they had conſulted and agreed upon it.
Verſ. 11. God hath delivered me to the ungodly, and turned me over into the hands of the wicked.
The Fifth Evidence of his afflicted condition (to v. 15.) is, that God, being a party in this tryal, had ſadly exerciſed and afflicted him: Though this be common to all his afflictions, and all the evidences thereof, that they came from God; and accordingly, he hath obſerved Gods hand in the matter of his Friends and company, v. 7. and in the matter of his waſted body, v 8 yet here I look upon it as a diſtinct Evidence of his ſad condition; not only becauſe it is indeed ſad to have God a party, whether in ſtrokes inflicted by inſtruments, or, eſpecially, by his own hand: But becauſe Job, having reſented the cruelty of his Friends, v. 9, 10. as a ſpeaking evidence of his ſad condition, doth here ſet before them what God had done to him, to aggreage their cruelty, as Chap 19.5, 6 &c.
The greatneſs of his tro…ble from God is aggravated from a fourfold Conſideration; The firſt whereof (in this verſe) is taken from the Inſtruments imployed in ſome of thoſe affl…ctions wherewith God had viſited him, that God had delivered him into the hands of the ungodly & wicked to affl…ct him. Where, by the wicked and ungodly, we are not to underſtand his three Friends (againſt whom he would not paſs ſo hard a cenſure) but the Sabeans and Caldeans who ſpoiled him, Chap. 1. and ſo it is not needful to ſtrain the word rendered, the ungodly, as ſignifying, an Infant, or young Child, Ch 19.18. & 21.11. intimating that his Friends might in ſo far be called wicked, as they had childiſh opinions of God and his way. This ſignification of the word doth rather import, that the wicked are really babes, notwithſtanding all the wit they think they have.
Doct. 1, Saints muſt reſolve to have their wounds kept ſtill bleeding, and their old ſorrows wakened by new tryals, till their tryal come to an end; For, when Job ſpeaks of his Friends preſent cruelty, v. 9, 10. it leads him back to remember all his former ſufferings, when this ſtorm firſt brake upon him. This will render their account ſad, who miniſter occaſion to them to make thoſe ſad reflections, by their preſent cruelty. See Chap. 19.22.
2. God is Soveraign and Supreme Lord, who diſpoſeth of his own people as he pleaſeth, and who ordereth the wicked and their actions by his holy Providence; For, ſo doth Job here acknowledge, that both himſelf, and his wicked Enemies, were in Gods hand.
3. God may permit wicked men to afflict the godly, for their correction and tryal, and to clear that outward events are no infallible witneſſes of his love or hatred; For, God delivered Job to the ungodly, &c. See Hab. 1.13.
4. Not only may godly men, when they provoke God, fall before the wicked; but even when God is well-pleaſed with them, and purpoſeth only to try them; For, ſo was it with Job here.
5. Gods permitting of the wicked to prevail over the godly, is matter of ſad lamentation; as here Job complains of it. It is ſad, not only that God and men, friends and foes, and heaven and earth, ſeem to be againſt them at once; as it was with Job: But eſpecially, that God takes not his people into his own hand, to chaſten them (as 2 Sam. 24 14.) but imploys vile Inſtruments to correct them, Ezek. 7.24. that the wicked abuſe this advantage, Hab. 1.13— 16. and others are tempted thereby to fall out of liking with Piety, Mal. 3.14, 15.
6. How ſad ſoever it be to ſee God in our afflictions; yet it is uſeful ſo to do; That we may ſee him to be holy in all our tryals, and ſo our time be not ſpent in murmuring; That we may ſee there is hope of an iſſue when he pleaſeth, were Inſtruments never ſo averſe; Iſai. 49.24, 25 And, That we may ſee that to be near God …s the beſt of it in a tryal: Therefore doth Job take this look of his trouble.
Verſ. 12. I was at eaſe, but he hath broken me aſunder: he hath alſo taken me by my neck, and ſhaken me to pieces, and ſet me up for his mark.
13. His archers compaſs me round about, he cleaveth my reins aſunder, and doth not ſpare; he poureth out my gall upon the ground.
The Second aggravation of his trouble from God, v. 12. — is, That thereby God had ever-turned his former ſweet eſtate. He had been at eaſe (not in reſpect of ſecurity, Chap. 3.16. but) in reſpect of a flouriſhing condition; But, as a ſtrong man taking a Child by the neck and ſhaking him, would quite diſjoynt him, or, as a Wreſtler takes his Party by the neck and ſhakes him, or Serjeants, when they arreſt men, take them by the neck and hurry them away; ſo, God, by thoſe troubles, had quite ſhattered all his outward proſperity and inward quiet, and his ſtrength alſo both of body and mind. The doubling of the expreſſions imports how comprehenſive this ſhake was, reaching to all his enjoyments. And in the words rendered breaking, and ſhaking, the radical letters are geminated and doubled in the Original, to ſhew that it was a rough ſhake, and ſuch a ſhattering, as there was no hope his former tranquillity could be pieced together again.
Whence Learn,
1. Men, oft times, get the cleareſt ſight of their mercies and good condition, when they are gone; For, now he can ſay, I was at eaſe, whereas, ordinarily, we ſee and prize it little, when we are ſo indeed.
2. Men ought to lay their account, and make ready for changes in their outward proſperous condition, which can ſoon and eaſily be doſhed and over-turned; as Job here found.
3 Former proſperity will readily imbitter adverſity, when it cometh, unleſs we be upon our guard; For, ſo Job reſents the change here, I was at eaſe, but he hath broken me aſunder, &c. See Chap. 29. with Chap. 30.1, &c. Lam 4.2, 5. We had need to be very ſober, both in our preſent uſe, and future expectations of proſperity.
4. God may afflict them very ſeverely, both for the meaſure and number of their tryals, whom yet he loves very dearly; For, even in trying a beloved Job, he breaks him aſunder, and takes him by the neck and ſhakes him to pieces We ought to acknowledge it as a mercy, when we meet with leſs then this; and ought to beware of limiting God to that meaſure of tryal which we like.
5 Grief is a great Oratour, and chooſeth great wo…ds to expreſs great miſery; as Job here doubleth every word, and joyns diverſe words, to expreſs his ſenſe of his broken condition. And if ſenſe of trouble prompt men thus, how would a lively frame help us to ſpeak out ca…e to God to better purpoſe then ordinarily we do.
Th… Third Aggravation of his trouble from God, v.—12, 13, is, That being thus broken, God had made him yet a Butt of his further indignation (alluding to what Eliphaz ſaid the wicked did to God, Ch. 15.26.) v. 12. and had made afflictions and tentations on all hands (from within and from without, from friends and foes, and from himſelf immediately) pierce him in ſo deadly a manner, and ſo imbitter him, as if his reins had been cleft by the Stone, and his very ga…l wounded and poured out.
Whence Learn,
1. Afflicted and broken men muſt not think to ſet up their reſt, as if they would meet with no more; but muſt ſtill lo…k out for more: For, the broken man is alſo ſet up for a mark.
2. It is very terrible to be the object of Gods anger; The ſenſe that godly men have of it may witneſs how ſad it will prove to the wicked; For, Job regrets this that he ſhould be his (or, Gods) mark
3. Afflictions do not hit men, and particularly Saints, by chance, but come by direction, according to the purpoſe of God; For, ſo is here imported, that they come as …rows, from Archers, to a mark. See 1 Theſ 3 3. 2 Sam. 16.10. And of the metaphor of Archers and Arrows, ſee Chap. 6.4.
4. When God hath Saints to try, they cannot turn them …ut they will find a tryal; For Gods Archers (or, the Inſtruments of Job's troubles, and the tentations wherewith they aſſaulted him) compaſſed him round about.
5. When God afflicts his deareſt Children, he will not have them ſtupid, but will make them ſenſible of the ſmart of the Croſs; For, Job found it like the cleaving of his reins, and pouring out of his gall.
6. It contributes to the imbittering of trouble, that whatever there be really in it, yet Saints, oft-times, can ſee no moderation, nor blenk of favour under it; For, ſo doth Job reſent, He cleaveth my reins aſunder, and doth not ſpare.
7. As God may have an eſpecial favour to them from whom it is hid; (as here it was from Job:) So he may aſſault them with very deadly difficulties, whom yet he will carry thorow; As he did with Job, notwithſtanding he thought his reins and gall were pierced.
Verſ. 14. He breaketh me with breach upon breach; he runneth upon me like a giant.
The fourth Aggravation of his trouble from God, and an amplification of the former, is, That God did all this to him, not at once, but renewed his ſtrokes again and again, like battering Engines againſt a Wall. And he not only thus renewed his ſtrokes, but was irreſiſtible in them; as theſe Engines do make breaches in a wall, and as a Giant wound run down a weak man.
Hence Learn,
1. Saints ought to ſix no periods to their exerciſes, but ſhould ſubmit till their tryal be ended; For, Job had frequently renewed aſſaults.
2. Change and variety of tryals addeth to the weight thereof; As it was ſad to have breach upon breach, or breach after breach.
3. Gods afflicting of his people may ſo cruſh them, and make ſuch an impreſſion, as they will be left open to all tentations, to ſ…iz upon them; For, it makes to them like a wall wherein there are many breaches, ſo that any Enemy that pleaſeth may enter in.
4. As Man cannot endure the aſſaults of Gods Power, ſo Gods end in exerciſing of his Power in afflictions, is, to make man know frailty: For, then Job ſe…th him like a Giant, running upon a weak man.
5. God can uphold cruſhed and weak Saints, even to admiration, under the ſtrokes of his irreſiſtible hand; as here Job was.
Verſ. 15. I have ſowed ſackcloth upon my skin, and defiled my horn in the duſt.
16. My face is foul with weeping, and on mine eye-lids is the ſhadow of death;
The Sixth Evidence of his afflicted condition, is taken from his carriage and behaviour to which it drave him. And it is not only a proof of his affliction and miſery, but of his being humbled thereby; and ſo it is alſo a tranſition, from the preceding purpoſe, to the aſſerting of his Integrity, in the following verſe. His carriage under affliction was,
1. His putting on of, ſack-cloth (an uſual practice of thoſe times) and that neareſt to his skin, whereby it came to paſs that the Sackcloth was ſowed upon his skin, or, ſtuck to it, by reaſon of his ulcerous ſores.
2. His defiling of his horn in the duſt, that is, his abaſing all his dignity and power (whereof an horn is the embleme, Pſal. 75.4, 10.) before God; whereof this was a viſible ſign, that he covered his head (which of late had been exalted) with duſt and aſhes, and ſate down upon the duſt and ground. See Chap. 1.20. & 2.13.
3. His weeping, and that ſo long and ſo ſore, that his face was all ſoul and clayed (where the Original word is doubled, to intimate how very foul he was) and his eyes were ſunk in his head (as if he were dead, or preſently going to expire) with tears and weeping.
Doct. 1. The beſt way to refute aſperſions, is by contrary practices; As here, that calumny of being ſtout-hearted againſt God (wherewith Eliphaz, at leaſt indirectly, chargeth him, Chap. 15.25.) is refuted by his ſubmiſſive carriage. It is good when mens practices do refute calumnies; And when calumniators are let looſe, the Lord thereby calls men to ſee their walk. And whatever the evils be that are unjuſtly charged upon men, the Lord thereby points at the contrary graces or practices, either as having been formerly neglected, or as ſingularly excellent, to be ſtudied yet more.
2. It is to little purpoſe how much men have to ſay of their afflictions before God, unleſs they have alſo ſomewhat to ſay of their own good carriage and exerciſe under them; at leaſt, of their endevours after theſe things: For; Job counts it not enough, that he had all the former evidences of his afflicted condition, unleſs he have this alſo, and unleſs his being afflicted be ſeeen in his ſtooping and going to God with it, as well as in his ſtrokes. Without this, mens ſenſe of their many croſſes is but a dittay againſt themſelves; nor can their complaining thereof plead any thing before God, unleſs it be to inflict yet more upon them, till they be ſet on work to their duty.
3. Of all carriage under affliction, humiliation and ſubmiſſion (…lowing from faith) is the chief, and a root of all other good behaviour; This was ſignified by putting on of ſackcloth, and lying in the duſt. Here it is to be conſidered,
1. That afflictions are ſent to abaſe men, and to put them out of conceit with themſelves; becauſe, ordinarily, they eſteem too highly of themſelves in proſperity. See Pſal. 9.20. Ezek 28.9.
2. That affliction is the great Touch-ſtone of our hearts, and we do then prove really, either the prevalency of corruption, by proud ſwelling againſt God, or of our grace, by ſtooping to him. See Jer. 5.3. with 31.18.
3. That, till we be abaſed and lie low before God, we proclaim that affliction hath not done its errand, but that we need yet more of it.
4. That there can no uſe be had of affliction; till it firſt humble us.
5. That the humble man lies ſo low under the laſh of trouble, that the ſtorm blows over him, and he gets an out-gate by patient bearing of his croſs. This may make us lament that we are ſo much humbled, and yet become ſo little humble; that we are broken with trouble, but not bowed; and brayed, but not melted and purified. This doth evidence that we know neither our ſelves, nor God, as we ought: and it makes difficulties to ſlay us, which, otherwiſe, would prove medicinal. And if we were more acquainted with humility in our proſperity, it would be more eaſie in our adverſity; whereas, otherwiſe, it is long ere trouble bring us down.
Doct. 4. Such as abaſe themſelves before God, ought, in particular, to lay down all their excellencies before him, whether Grandeur and Authority, or ſpiritual Priviledges; Thus he defiled his horn in the duſt, and Iſrael were bid put off their ornaments, Exod. 33.5. Here Conſider,
1. Theſe very outward ſignes, of putting on of ſackcloath and lying in the duſt, whereby he witneſſed his abaſement notwithſtanding his dignity, doth ſhew that (although theſe Ceremonial practices be ceaſed, yet) men that are humble under trouble, ſhould look like it in their deportment. Thus Iſrael put off their ornaments when they ſinned. Which ſpeak, ſadly againſt exceſs in Apparel, and adorning of mens bodies, in ſad times; as looking rather like Jezebel, 2 King. 9.30. then Saints.
2. However God be pleaſed to exalt us above others, either in grace or other dignities; Yet, we are in our ſelves nothing before him, and ought to eſteem ſo of our ſelves, eſpecially when he humbleth us by afflictions.
3. Though we may keep faſt our ſpiritual Priviledges, to aſſure us of Gods favour; Yet, we muſt never make uſe of them to fight againſt him, or to quarrel his Providence and diſpoſing of us at his pleaſure; but we ought to lay them all at his feet, and put our hand upon our mouth. Otherwiſe, if our hearts do riſe againſt God, becauſe he afflicts us who have been made partakers of his grace, we may fall into that tentation, Pſal, 73. and do deprive our ſelves of the comfortable ſight of what God hath wrought in us.
4. When God ſtrips us of our outward dignity, we muſt not be imbittered, by reflecting upon what we were, and how we are now dealt with; but muſt ſtoop to be lifted up and caſt down at his pleaſure; as Mordecai, being honoured by the King, is content to return to the Kings gate again, Eſth. 6.11, 12. For men have the ſureſt grip of thoſe things, when they are caſt at Gods feet.
Doct. 5. When men are truly abaſed, they will be very tender before God; For, Job, in this condition, was put to weeping. Grief will draw tears from the ſtouteſt, and eſpecially from tender Saints, who are lying in the duſt, as Job was: unleſs ſometime their trouble be ſo great, that it goeth above tears and other expreſſions of it. And as the Lord approves of no external ſhews and expreſſions of ſorrow, unleſs a man be a mourner indeed; So, he approves not of tears which go before humility, which may be wr…ng out by pride, bitterneſs and diſcont…nt; but would have a man firſt humbling himſelf in the duſt, and then weeping, as Job did. This condemns them who, however they mourn (or, roar, as the word is) one toward another▪ Yet do not mourn and weep to God, Ezek. 24.23. And them, alſo, who evidence how little they are afflicted and humbled under the croſs, by their neglect of Prayer, and want of tenderneſs and ſorrow. This was not the way of Job here, nor of the godly in ſad times, Jer, 9.1. Pſal. 44.24, 25.
6. The Lord may ſuffer his humbled people even ſink to death (to their own ſenſe) in ſorrow, before they ſeem to be reſpected; For, his face is ſoul with weeping, and on his eye-lids is the ſhadow of death, and yet he is not only not delivered, but gets not ſo much as any evidence of pity and ſympathy, either from God or his Friends. Saints are, ſometime, under a tentation, and miſtake in this: and may have much ſorrow, when yet they need no real deliverance, but only open eyes to diſcern their good condition. But even when their afflictions and cauſes of ſorrow are real, the Lord may thus exerciſe them, as he did Job.
1. That all may be warned to lay their account how deep their tryals may draw; and that, when they are almoſt conſumed with ſorrow, yet, the tryal may go on.
2. That he may try what eſtimation men will have of duty, and of grace to go about it in trouble, though they get no outward deliverance. For it is indeed a mercy to get grace to cleave to God, and lament after him, whatever he do to us.
3. That he may try mens ſincerity, by their perſeverance and continuance in duty, though they ſeem not to be reſpected or noticed, As it was with Heman, Pſal. 88.1, 13, 14.
4. That men may be quickened to increaſe in diligence, and to be more ſeriouſly and ſolidly rooted in what they have attained.
5. That God may give proof under how much diſtreſs and preſſure, and under how many diſadvantages, he can uphold his people.
6. That he may give proof how he can recover that which ſeems to be irrecoverably loſt; as he did with Job. This may diſcover that it is no wonder others be ſleighted in their troubles, who come not near this length in ſorrow; when even the moſt tender Saints ſeem not to be noticed. And it warneth thoſe who are over-charged with ſorrow, and left (to their ſenſe) to ſink there, that, as they ſhould moderate their ſorrows, as not mourning without hope, and not ſuffer them to cauſe them forget all Covenant-encouragements; ſo, they ſhould not miſtake ſuch a condition, nor reckon that they have not an out-gate, ſo long as they get grace to mourn before God, and are not left to themſelves, to undervalue and caſt off the exerciſes of Piety (as it is, Mal 3.13, 14.) for that is a real deliverance.
Verſ. 17. Not for any injuſtice in mine hands; alſo my prayer is pure.
In this verſe we have the Second Branch of this part of the Chapter. Wherein Job aſſerts that, notwithſtanding all thoſe afflictions, he was not wicked, but a righteous man; being juſt in his converſation and practices toward men, and pure in his Religion and Addreſſes to God. Though Job did manage this debate and aſſertion about his integrity with too much heat and reflection, for which he is afterward cenſured by Elihu and God; Yet this Aſſertion is true, as to the ſubſtance of it, and doth teach,
1. A man may be ſadly afflicted, who yet is a righteous man; ſo that afflictions do not prove a man wicked, or that God is angry at his perſon, unleſs there be other Evidences; For, ſo much doth Job maintain here. His Friends inferred upon his being afflicted, that he was wicked; but he grants that he was afflicted, yet denies their concluſion, and aſſerts the contrary, that thoſe things befel him not for any injuſtice in his hands, &c. Thus tentations from Satan, about the good eſtate of Saints, may be faſtened upon true and real things which they cannot deny, and yet Satan draws wrong concluſions from them. This Truth is the main point debated in this Book; and it ought not be wreſted by every one who is in affliction, as if he might reſt upon a conceit of his integrity, notwithſtanding his afflictions, unleſs he can make it out upon ſolid grounds. Only it teacheth,
1. That men ought to ſtoop to Gods abſolute Dominion, who may, when he pleaſeth, afflict and exerciſe moſt holy and righteous men.
2. That we ſhould ſtudy the worth of inward Peace and a good Conſcience, which will ſupport, and afford a teſtimony, under greateſt difficulties; as may be ſeen in Job's experience.
3. That we may learn that Gods love is not tied to theſe things, with the want whereof Job was exerciſed; For, all thoſe tryals may come upon men, and yet they may be beloved.
Doct. 2. Not only may righteous men be afflicted; but they may attain to be aſſured of their own integrity in the midſt of their afflictions: For, ſo Job here is aſſured that he is afflicted not for any injuſtice in his hands, &c.
Here we are to conſider,
1. Trouble will try and ſearch men, what they are; As here Job, in his affliction, is put to it, to ſee whether he was righteous or not. Trouble will be a furnace to diſcover whether we have built upon the foundation or not, and what we have built upon this foundation, in our ordinary walking.
2. Men ought not to quit a good Cauſe, the Truth of God, or the teſtimony of a good Conſcience, for any trouble; as Job cleaves to his integrity here. Troubles are ſent to humble us, but not to drive us from any of our Rights and Priviledges.
3. Saints may attain to ſee the favour of God, and their intereſt in him, through the thickeſt of clouds; as here Job doth. See alſo Chap. 10.13. & 23.8, 9, 10, 11. Rom. 8.35, 36, 37, &c.
Doct. 3. Such as would be approved of God as righteous, muſt teſtifie their integrity by their reſpect to both Tables of the Law; For, ſo doth Job here, who was free of injuſtice in matters of the Second Table, and looked well to his Prayers, in obedience to the Firſt Table. Where, Prayer includes all other religious performances and duties to God (being that which draws forth furniture for them, and makes us lively in them); as injuſtice includes all Tranſgreſſions of the Second Table. Where thoſe two are conjoyned (as the fruits of faith in Chriſt) men are indeed righteous; neither mere Civilians, who mind only the duties of the Second Table; nor yet Hypocrites, who look only to ſome performances of the Firſt Table. And when men are wanting in either of theſe, it will meet them in a ſtrait: As Job in his trouble is put to look to both.
4. Though Prayer be a chief exerciſe of Religion (and therefore only named here, and frequently Saints are deſigned by their calling upon the Name of the Lord. See Joel 2.32. Acts 2.21. Rom. 10.13.) Yet it will not prove mens integrity, unleſs it be rightly qualified, eſpecially with purity; For, ſo Job avows his integrity as to this, my Prayer is pure. Without this, Prayers may be very hateful to God. See Pſal. 109.7. Prov. 28.9. 1 Tim. 2.8. And here purity is required.
1. Of the perſon praying, that he be waſhed in the blood of Chriſt, juſtified and reconciled, Prov. 15.8.
2. Of the matter of Prayer, that the things ſought be agreeable to the will of God, 1 Joh. 5.14.
3. In the manner of Prayer, that it be offered up through faith, James 1.5, 6.
4. In reſpect of the condition of the perſon who prayeth, that he be pure in his walking, 1 Tim. 2.8. not unjuſt, as it is here in the Text. See Matth. 5.23, 24. Iſai. 1.15. The want of this obſtructs the ſucceſs and acceptance of the Prayers of godly men, Pſal. 66.18. and renders the Prayers of the wicked yet more abominable, Prov. 21.27.
5. In reſpect of the end, that Prayers be not made to be ſeen of men, Matth. 6.5. nor to be a cloke of wickedneſs, Matth. 23.14. And that good things be not ſought in Prayer for ſinful ends, James 4.3.
Verſ. 18. O earth, cover not thou my bloud, and let my cry have no place.
In this, and the two following verſes, we have the Third Branch of this part of the Chapter, Wherein Job confirms the former aſſertion, by three Arguments. The firſt (in this verſe) is, by way of imprecation; wherein (ſeeing he cannot be cleared otherwiſe) he aſſerts the teſtimony of his good conſcience, by aſſenting that all the creatures (particularly, the earth) bear witneſs againſt him, by not concealing his injuſtice, or bloudy crimes, if he were guilty of any; and conſenting that his cry and prayer be not heard, if it be not pure.
As for this way of proving his integrity, whatever was Job's diſtemper, when he reflected upon his Friends obſtinacy, who would not give credit to him; Yet the thing it ſelf is not to be condemned, as being practiced by Saints in the caſe of malitious ſlanders, Pſal. 7.3, 4, 5. It is far from that ſinful diſpoſition that prompts men to curſe themſelves or others; and doth only import, That he is convinced that wickedneſs deſerveth ſuch puniſhments▪ That his Conſcience could not but ſubmit to them as juſt, if he were what they called him; and, That he was ſo ſure of his own integrity, that he declined no puniſhment, if it were found he was wicked.
Whence Learn,
1. Innocent Saints may be ſo oppreſſed and over-clouded with ſlanders and unjuſt aſperſions, that their innocency cannot be got cleared in an ordinary way;, Therefore is Job put thus to appeal to the creatures as afterward he appeals to God.
2. A man that is reconciled to God through Chriſt, and hath a good Conſcience in the matter of his walk, may reſt ſecure that no teſtimony or diſcovery, from Heaven or Earth, will make againſt him, and that, however he may be belied and ſlandered, yet, he will never be condemned as wicked; For, Job declines no evidence againſt him here, from the earth, or from Heaven in ſending a return to his cry. This points out the great advantage of having the heart ſprinkled from an evil Conſcience. See 1 Joh. 3.21.
3. Truly-godly men do ſo much hate ſin, and adore the Holineſs and Juſtice of God, that they will ſubſcribe to all the judgments due to wickedneſs, as juſt; For, ſo much doth this way of arguing import, that none can decline this as the due reward of wickedneſs and hypocriſie. And this the Conſciences of the very wicked will be forced to acknowledge at laſt.
4. Cruel and bloudy crimes will not be got hid kept ſecret, let men palliate and cloke them as they will; For, this aſſent of Job is ſounded upon a Truth, that the earth will not cover blood, or, blood will not hide, were there nothing but the very earth to diſcover it, Gen. 4.10, 11. Iſai. 26.21. See, alſo, in the matter of oppreſſion, Hab. 2.10, 11. So that an ill Conſcience and unpardoned guilt will prove bad company; and it will be to no purpoſe to bear down the the oppreſſed, that they dare not complain, ſo long as every creature hath a tongue to cry, and bear witneſs againſt the oppreſſour.
5. Whatever men think of it in the day of their caſe, when they neglect Prayer, or ſuperficially go about it; yet it is the ſaddeſt of ſtrokes, not to be heard of God in a ſtrait, For, Job aſſents to that, as a very ſad judgment, if his cry have no place. See Numb 16.15. 1 Sam. 28.6. Hence it is that Saints pray ſo much for audience, Pſal 20.3. and rejoyce ſo much in the hope of it, Micah 7.8.
6. Albeit the wicked do, ordinarily, neglect Prayer; and albeit, ſometime, God may reward their hypocritical Prayers with temporal advantages, 1 King. 21.27, 28, 29. Yet this miſery is abiding the wicked, that the moſt profane of them ſhall be convinced of the uſefulneſs of Prayer, and when they ſet about it in their greateſt ſtraits, they ſhall not be heard; For ſo much is here imported, that a wicked man may cry, and that it ſhall have no place. See Job 27.9. Prov. 1.28. Micah 3.4. Joh 9.31. And no wonder this befal them, conſidering that their perſons are not reconciled, that they have ſleighted Gods call, and, that they are not ſincere in their Prayers, nor ſet on work by the Conſcience of ſin, but only from the ſenſe of troubles, Hoſ. 7.14.
Verſ. 19. Alſo now, behold my witneſs is in heaven, and my record is on high.
The Second Argument, confirming his Aſſertion, is taken from Gods teſtimony and witneſs-bearing to his integrity; which he points out to be admired, and repeats it here in divers expreſſions, to confirm the certainty thereof.
Whence Learn,
1. As God is the Judge of all men, ſo he is a witneſs and obſerver, alſo, of their ways; For he is a record and witneſs. He is a witneſs whoſe teſtimony cannot be declined, Jer. 29.23. Mal. 3.5. And as this aſſures us that his procedure cannot be unjuſt, ſeeing he proceeds upon his own infallible knowledge; ſo it ſhould excite men to walk as before ſuch a Witneſs and Obſerver, Rom. 1.9. Phil. 1.8. and ſhould perſwade upright walkers, to be comforted in his teſtimony.
2. Mens Conſciences, or their Profeſſion that they have a good Conſcience, will not bear them out, unleſs, alſo, God bear witneſs unto what they ſay; For, ſaith he, Alſo (with the former proof, v. 18) my witneſs is in Heaven. Where this is not, it is heinous impiety for men to pretend, or make their boaſt of their Conſciences.
3. Innocent Saints may be brought to that low condition; that (beſide their own Conſciences) they will not find any on earth to witneſs for them, but all ſpeaking againſt them, both friends and foes, yea and Gods diſpenſations, and their own inward tentations alſo; For Job can find no witneſs among men, till he aſcend to a witneſs in Heaven. It is good for us to know how low Saints may be brought, that we ſtumble not when it is our lot.
4. God will be a witneſs to his ſincere Saints, were there never ſo many againſt them. His teſtimony waits not for the concurrence of others, no not of Saints; nor will it proceed according to what his own ſad diſpenſations ſeem to ſpeak of his mind: For, he is a witneſs for Job, whom his godly Friends did condemn, yea, whom himſelf (as Job thought) had ſet up as his mark, v. 12, 13. and that even now, while he is dealing ſo ſeverely with him.
5. Gods Teſtimony and Approbation is not only deſirable, but ſufficient, were there never ſo many againſt it; as being on high above all that can oppoſe it: For, however ſelf-ſeekers cannot be content to want the praiſe of men, and do prefer it to the praiſe of God, Joh. 12.41, 42. Yet Job accounts it enough that his witneſs is in Heaven and his record on high. See Rom. 8.31.
6. Such as rightly eſteem of Gods teſtimony, will look upon it as an admirable favour; They will admire his condeſcendence to own them, whom all are ready to condemn, and will glory in it over all miſconſtructions from men: For, ſaith he, by way of admiration and gloriation, Behold, my witneſs is in Heaven, &c.
7. Such as do rightly value this approbation of God, will be careful, alſo, to feed much upon the thoughts of it, as a ſoul-refreſhing ſubject, to be much conſidered, meditated upon, and tenderly cheriſhed, that it be not over-clouded, eſpecially when they are miſconſtructed in the world; For theſe cauſes doth he twice mention it, in divers terms, My witneſs is in Heaven, and my record on high.
8. Such as do ſeek to have this teſtimony of God, will be careful to entertain high thoughts of God, that thereby they may be excited to ſincerity, that ſo they may not be deluded in boaſting of it; Therefore doth he mention this witneſs, as being in heaven, and, on high, or, in high places, not only to expreſs how ſufficient a witneſs he is, but to ſhew what thoughts he had of him, when he endevoured to approve himſelf unto him.
9. Gods approving of ſincere Saints will not make them inſolent before him, nor diminiſh their reverent and high thoughts of him; Therefore, alſo, when he claims to this teſtimony, doth he look on his witneſs as in Heaven, and on high.
Verſ. 20. My friends ſcorn me: but mine eye poureth out tears unto God.
The Third Argument, confirming the Aſſertion and the former Arguments, alſo, is taken from his practice and carriage under trouble; That however (and even while) they were ſcorning him; yet he was humbly mourning to God, and continued in that practice, notwithſtanding that diſcouragement. As for their ſcorn, we need not reſtrict it to what is ſaid, Chap. 15.4. where he is challenged for caſting off of Prayer, though he was very tender in going about that duty. Nor need we ſearch their diſcourſes to find any expreſs and palpable way of mocking him. But the thing he points at in this, is, That with much Oratory, and fine Expreſſions (as the word alſo ſignifieth) they ſet themſelves to undervalue him, and decry his integrity and piety, and all the defences whereof he made uſe to juſtifie himſelf: and they were ſo far from uſing him tende…ly, that they grated upon his ſores, and reflected upon his piercing afflictions, as badges of his wickedneſs: all which he looks upon as an inſolent and ſcornful deportment.
Doct. 1. Scorn is a very ſad tryal, eſpecially when it is added to other afflictions; For Job reſents it as ſuch. Thus David often complains of it, Pſal. 35.21.40.15. & 70.3. and God looks upon it as perſecution, Heb. 11.36. Gen. 21.9. with Gal. 4.29.
2. Saints, under affliction, muſt not expect to get through without contempt and ſcorn; That this may be (as it were) the ſharp point, to carry in the dart of afflictions to wound the ſpirit, and ſo their tryals may be complete: For, Job was here eſſayed with it. See Pſal. 123.4.
3. Men may be guilty of ſcorning the afflicted, who yet ſeem to be very ſerious; And all thoſe are guilty of it who, by prejudices and miſconſtructions, weaken the hands of afflicted godly men, and do ſleight their afflictions, and under-value them and their Piety becauſe of their afflictions; let them conveigh it under never ſo ſpecious pretences, and in never ſo fine and eloquent terms: For, Job finds ſcorn in their deportment toward him.
4. Albeit ſcorn and contempt be a ſharp tryal to godly men in affliction, come from whom it will; Yet it heightens the tryal, when it comes from friends, and godly friends, who ſhould be tender and compaſſionate to friends in affliction: For, it added to his tryal, that his Friends ſcorn him, or were his ſcorners.
5. As afflicted Saints ought to be well exerciſed before God, that they may be approved of him; So this will aggravate their guilt who ſcorn them whom God approves, For, Job in his affliction was pouring out tears to God, and this heightens their fault that they ſcorned him who was thus exerciſed. See Pſ. 69.10, 11.
6. Scorn and diſcouragements ſhould not deter Saints from Prayer, but rather to excite them to go about it; For, ſo is here implied, that not only they did ſcorn him who was praying, but he prayed on, notwithſtanding their ſcorn. To do otherwiſe, gives Satan great advantage.
7. Men ought to be very tender in Prayer, eſpecially when afflictions and injuries are let looſe, to drive them to it; For, in this caſe, Job did not only pray, but his eye poured out tears (or dropped) unto God. And albeit tears, which are external evidence of tenderneſs, are not always at command; yet tenderneſs it ſelf would not be wanting. Thus David was (ſo to ſay) only Prayer in trouble, as it is in the Original, Pſal. 109 4.
8. To continue in Prayer and tenderneſs, notwithſtanding trouble, ſcorn and diſcouragements, is a ſure evidence of honeſty; and will prove a ſweet Cordial, though others do not notice it: For, it is a proof of Job's honeſty, that when his Friends ſcorn him, his eye poureth out tears to God; and he comforts himſelf in this againſt all their ſcorn.
9. A ſincere and tender man, perſevering to ſeek God under all diſadvantages, may yet be ſuſpended from comfort, and from getting an anſwer; For, though Job was thus exerciſed, yet his tryal went on. Which teacheth us not to judge of ſupplicants or their ſupplications, by their preſent ſucceſs.
Verſ. 21. O that one might plead for a man with God, as a man pleadeth for his neighbour!
Followeth the Third Part of the Chapter wherein Job proſecuteth his former deſire and wiſh, that he might plead his cauſe with God, in this verſe. And preſſeth it from the conſideration of his preſent condition, being (as he thought) near unto death, v 22. And though this deſire be another Argument confirming his Aſſertion, v. 17 taken from his confident undertaking (if he could) to plead his integrity before God himſelf; and therefore it is joyned with the former Arguments by the copulative, and, which is expreſſed in the Original: Yet I have taken it up as a new purpoſe and part of his diſcourſe, becauſe it is ſo largely inſiſted on and proſecuted in the following Chapter.
As for his deſire, in this verſe. There is a difficulty how to underſtand his way of expreſſing it, that one might plead for a man with God This ſome underſtand, not of his pleading for himſelf, becauſe of that which followeth, as a man pleadeth for his neighbour; (where the word, pleading, which is not in the Original, is repeated from the former part of the verſe) but of the pleading of ſome other for Gods approbation to him in this debate. And, indeed, it is a ſpecial work of Charity, to help a diſtreſſed man in his Prayers and Deſires to God. But this Interpretation agrees not with Job's practice elſewhere, where he deſires to plead his cauſe himſelf. Others do underſtand it of Chriſt the Interceſſour, and do read the end of the former verſe, and this whole verſe by way of confident Aſſertion, from the Original, thus: Mine eye poureth out (or droppeth) unto God. And he (who is true God, and doth now ſubſiſt to exerce his Office) ſhall plead for a man (that is, for Job himſelf, ſpoken of in the Third Perſon, to ſhew that it is a common priviledge of all godly men, ſuch as he was) with God; and the Son of Man (as Chriſt was to become true Man alſo) for his friend. So the meaning of this will be Chriſt, who is God and will become Man, ſhall plead with God on my behalf, who am at friendſhip with him. This Interpretation hath thoſe Truths in it, That Chriſt the Mediatour was then known, as in his Offices, ſo alſo, what he was or would be, as to his Perſons and Natures; That it is in Chriſt only that godly men can think to ſtand, or have their integrity approved; and, That Chriſts pleading and interceſſion is a ſweet Antidote againſt the ſcorn and miſtakes of deareſt friends; As he ſubjoyns this to what he ſaid of them, v. 20. But this doth not ſo well agree with Job's ſcope here, who (as formerly) doth aſſert his integrity, rather by wiſhing he might plead his cauſe with God, if it were poſſible, then by believing it was pleaded; as is alſo implied in the repetition of this wiſh, Chap. 17.3. And withal, this verſe ſo interpreted, will have no connexion with the reaſon ſubjoyned, v. 22. Therefore I had rather underſtand it (according to his former practice) of his wiſh that himſelf might plead his cauſe with God And for the Original Text, which ſeems to favour the former reading, it would be conſidered, that the copulative particle, and, may be variouſly …endered, either, and, or, as, or otherwiſe, as may beſt fit the ſcope; Likewiſe, the particle rendered, for, in both parts of the verſe may be rendered, for, or, with, or, to, as frequently it is. And if we render the verb which ſignifieth pleading, not only in the Optative mode, by way of wiſh, (as here it is) but Imperſonally alſo, not that he, or one might plead, but that there might be pleading; if, I ſay, the verb be thus rendered, the Text will run fairly thus; O that there might be pleading for a man (that is, that a man might have leave and opportunity to plead) with God, as a man pleadeth with his neighbour, or friend. And ſo the words contain a deſire that he might plead his Integrity as familiarly with God, as one man pleads with another who is his friend.
I ſhall not inſiſt on the particular weakneſſes that may be marked in this deſire, of which, ſee Chap 9 34, 35. & Chap. 13.20, 21, 22.
Here we may Learn,
1. Mens ſcorn and miſconſtructions ſhould put men to ſeek to have their condition cleared betwixt God and them; For, this Job would be at, when ſcorned by his Friends.
2. There is no ſmall diſadvantage on the creatures part, in ſeeking to plead with God, conſidering the diſtance that is betwixt God and them, For, that Job can wiſh this only, imports that God cannot be pleaded with as with a neighbour, or friend. And this ſhould be minded, not only to terrifie thoſe who preſume to enter the liſts with God as a Party, but to make us ſober and humble in all our approaches to him.
3. Integrity doth not fear Gods Tribunal in Chriſt, oppoſe it who will: For, this wiſh (whatever weakneſs be in it) imports, alſo, the ſtrength of his faith, that at all diſadvantages (of ſcorn from Friends, and afflictions from God) he is content to plead, if he might.
4. Men who have a good Conſcience have need to guard well, under afflictions and miſconſtructions, that they miſcarry not; For, Job did over-drive in the raſhneſs and preſumption of his offer. It is not enough men have a good Conſcience, unleſs they bear it fair and ſoberly.
5. Weakneſſes may very often recurr and prevail over Saints, in an hour of tryal; As Job falls again and again upon his paſſionate wiſh. This ſhould humble us, but not cruſh us as if we had no grace, when we are thus aſſaulted and borne down.
6. Saints may be long exerciſed with wiſhes and deſires, which are not ſatisfied; For, ſo was it with Job, who not only is not ſatisfied, as to the paſſionate and preſumptuous way which he propounds for clearing of his integrity, but even the ſubſtance of his deſire (which was, to have his integrity made manifeſt) is not granted, till his tryal was perfected. And, in general, it holds true, that many deſires of the godly are not ſatisfied, either becauſe they deſire not good things in a right way, or becauſe it is unſeaſonable to grant their good deſires, or becauſe God hath a mind to try them yet more.
Verſ. 22. When a few years are come, then I ſhall go the way whence I ſhall not return.
In this verſe we have the reaſon preſſing this wiſh, taken from the certainty (as he judged) of, his near approach unto death, which makes him deſire to be cleared before he be removed. In this he ſeems to reflect upon what Eliphaz had ſaid of the wickeds being without hope to be delivered from trouble, Chap. 15.22. For he expects no iſſue from his trouble but by death. Only he is under no ſlaviſh fear, as the wicked are, nor will he grant that he is wicked, though he have thoſe apprehenſions.
Doct. 1. Saints, in their troubles, may be in a great miſtake, concerning their condition, and the iſſue thereof; For, albeit this General be true, that mans life is but ſhort, being meaſured by a few years, or years of number, (any time that can be numbered being ſhort, in compariſon of Eternity) yet he is miſtaken in that he thought to die ſo ſhortly; which that it is his mind in this expreſſion (though he ſpeak of years) appears from Chap 17 1.
2. Men had need to have their condition cleared againſt death come; it being a dark paſſage in it ſelf, we have need of no clouds beſide; For, upon this ſuppoſition that he is to die ſhortly, he deſireth to plead his cauſe, that he may be cleared beforehand.
3. Men ought ſo much the rather to have all clear againſt death, that after it there is no helping of our condition, if it be wrong, as it is in other turns of our life; For, if once a man go that way, he ſhall not return, and this conſideration made Job the more ſolicitous to be cleared
4. The more near men apprehend death to be approaching, they ſhould be the more buſie; For, ſo was Job here, ſuppoſing that death was near.
5. Reproach and unjuſt imputations are, in ſpecial, a tryal whereof Saints would deſire a good account before they die; ſeeing other outward miſeries end at their death, but reproach will live after them, as a blot upon their name: For, it is upon this account, in part, that he would be cleared, that his Friends might ceaſe to ſcorn and reproach him as a wicked man.
6. The Conſcience of mens integrity will not be quelled, even with approaching death; For, Job proves his integrity by this, that he dare plead his cauſe with God, even when he thinks he is going to die.
7. Saints ought to ſubmit to go out of the world uncleared, and under a cloud, if it be Gods will; For, this was Job's exerciſe, wherein for a long time he ſaw no iſſue, though at laſt it came: And by this delay God exerciſed his ſubmiſſion; as, indeed, a man that hath a good Conſcience may commit the ordering of all theſe things to God.
8. Whatever debates Saints may have with God about his dealing; yet at laſt they may find that they get all their will, For, whereas Job thought that ſince he could not be admitted to plead with God, he would die ſhortly, and ſo go out of the world uncleared, the Lord at laſt gave him his will before he died, though not in his way, nor yet ſo ſoon as he deſired, ſeeing he died not ſo ſoon as he expected.