Exposition of Job, Exposition of Job · Chapter 17
CHAP. XVII.
In this Chapter, Job continueth his Reply to Eliphaz and the reſt of his Friends: And, Firſt, He proſecutes his deſire to plead his cauſe with God, which he had propounded, Chap. 16.21. Wherein, having premitted ſomewhat which might evidence his great diſtreſs and extremity, putting him upon this deſire, (namely, that he is very weak, ver. 1. and ill intreated by his Friends, ver. 2.) he renews his deſire to plead with God, ver. 3. and preſſeth it by ſeveral Arguments, taken from his Friends unfitneſs to determine in the cauſe, ver. 4, 5. from his great affliction, bl…ſting his Reputation, ver. 6. and waſting his body, ver. 7. and from the advantage that ſhould be reaped by ſuch diſpenſations toward a godly man, and Gods clearing of his Integrity notwithſtanding his troubles, ver. 8, 9. Secondly, He rejects all thoſe Conſolations, as vain, which they offered him upon his repentance. Wherein he condemneth them as unwiſe in the way of their dealing with him, ver. 10. And, to inſtruct this, he declares what is his preſent low condition, ver. 11, 12. and that he could not, in reaſon expect any thing but death to follow it, ver. 13, 14. and, conſequently, that the hopes they laid before him were groundleſs, ver. 15, 16.
Verſ. 1. My breath is corrupt, my days are extinct, the graves are ready for me.
AS it is uſual in ſome caſes, that in Courts of Judgment the purſuer giveth an Oath de calumnia, or, that he purſueth not his cauſe needleſly or maliciouſly, but becauſe he thinks it right; ſo Job, being to proſecute his deſire, that he might enter the liſts with God, doth premit an Aſſertion that he did not propound nor purſue this deſire out of a wicked diſpoſition (as Eliphaz ſeemed to inſinuate of all he ſaid, Chap 15.5.) but upon preſſing grounds and cauſes. And to clear this, he gives two grounds of his preſſing deſire; the firſt whereof (in this verſe, which alſo clears further what he had ſaid, Chap. 16.22.) is taken from the weak condition of his body. His breath which maintained his life, was corrupt; and that either in reſpect of its ſavour, being tainted with his inward diſeaſes, and ſavouring of waſting and being ſpent; Or, in reſpect of motion, his breath was ſo ſpent and over-charged, that he could not breath without great difficulty. Hence he concludes that this portended his days to be at a period, that his life was ready to be extinguiſhed, like the ſnuffe of a Candle, through the decay of natural moiſture; and that he was near ready to be caſt into the graves, or, ſome one or other grave. The conſideration of all which put him to it, to inſiſt ſo much upon this deſire.
In General, we may here Obſerve,
1. Job is careful to premit the conſideration of his great affliction to his deſire of pleading his cauſe, that he may clear how much he is preſſed to inſiſt upon it. Whatever was his miſtake, yet the General Doctrine teacheth, That men ought not to make too much noiſe about leſſer troubles. Unleſs the preſſure of their afflictions be anſwerable to their cry, they do but proclaim that they are unruly and unſubdued, and do need more trouble to tame them. It argues great moderation of ſpirit, and mortification, as not to be ſtupid, ſo, to ſuppreſs and digeſt, at leaſt thoſe afflictions that are but ordinary.
Obſ. 2. That Job inſiſts thus upon this ſubject, and having begun it, Chap. 16.22. he here dwells upon it, and that with ſo much Eloquence, it may import ſome, or all, of theſe,
1. That it is good for men to be acquainted with their own condition; For, this was ſo far commendable in Job, that he was not ignorant how much he was ſpent, and how near (in appearance) to death. Men ought not to be forgetful how much of their time is ſpent, what is their debility, and what it may portend; And, in a word, they ought not to be ſtrangers to themſelves, or their condition one way or other.
2. That ſome troubles may be ſo preſſing, as they will be Monitors of themſelves; For, it was Job's diſtreſs that put him to it, that he could not get his thoughts off this ſubject. So was he alſo continually haunted with the indignities done him by his Friends, v. 2. It is no ſtrange thing to ſee troubles ſo preſſing, that they continually haunt our minds, and are before our eyes where-ever we turn us. It is our mercy that ſuch a condition hath been eſſayed before us.
3. That the Conſcience of honeſty will make a man very ſweetly converſe with thoughts of frailty, of a decaying Tabernacle, mortality and death; For not only Job's preſſing neceſſity, but his affection, and aſſurance of his own integrity, made him dwell upon this ſubject, as ſweet to him, and as his hoped-for iſſue. So alſo, v. 14. and elſewhere. Others are, ordinarily, ſo far averſe from death, that they baniſh all ſuch thoughts.
4. That much poring upon ſad conditions doth, readily, beget many diſtempers about them; For, whatever neceſſity or ſweetneſs drew Job to dwell upon theſe thoughts; (as ordinarily tentations faſten themſelves on that which is good or juſtifiable, and uſher in themſelves under the Cloak thereof:) Yet they beget a falſe apprehenſion of approaching death, and paſſionate and unruly deſires to be cleared, before it came: Therefore,
1. We ought not to ſtudy what is ſweet only (as thoughts of death were to him) but what is our preſent work; and we ſhould ſet about that, however it relliſh; as, oft times, our preſent duty is leaſt pleaſant.
2. However we may be driven to pore much upon troubles, yet we ſhould endevour not to be taken up only therewith, but to mix all our exerciſes of that kind with ſome other diverſions, otherwiſe we will fall in a diſtemper.
3. In eyeing what trouble ſeemes to threaten, we ſhould alſo look to what God can do in extremities, and bring out of our troubles; As here, God was to give a ſweet iſſue of all thoſe troubles, and not to cut him off by them, as he apprehended.
Having premitted theſe Generals, we may from this verſe in particular, ſafely gather thoſe ſound Inſtructions,
1. Man is but a frail putrified creature, and will appear to be ſo, if God begin to deal with him; For, ſo are we here taught. Mans life hangs but upon a thread of breath, going in and out at his noſtrils. And albeit man draw his breath eaſily in ordinary, yet when God contends with him by affliction and pain, his breath will be ſo corrupt as he cannot draw it without difficulty. Yea, God can make it favour of his inward putrefaction, and proclaim what a rotten piece this beautiful ſtructure of Man is; and that he carrieth his death about with him, and can ſoon be made loathſome company to his deareſt friends. This,
1. Teacheth man to be out of conceit with himſelf, his conſtitution and life, Iſai. 2.22.
2. It teacheth him, that, whatever God pleaſe to do for his tryal, he ſhould beware, by his conceit or bitterneſs, to provoke God to contend, and give him a proof what he is. See Pſal 9 22. & 39.11. Iſai. 45.9.
3. It teacheth him, that, when God doth contend, he ſhould be thereby well inſtructed in the leſſon of Humility, and knowledg of his own frailty; which is the thing his diſpenſations inculcate.
Doct. 2. Affliction and debility of body ſhould cauſe men think on death and the grave, and make ready for them; For, from this, that his breath is corrupt, he concludes, that his days are extinct, and the graves for him, as it is in the Original; that is, he is ready or near to be buried, and thinks upon it as the only iſſue of his trouble. It is true, Job miſtook here, and his exceſs cannot be juſtified, as was ſaid before; Yet, thoſe are found Truths in this caſe,
1. Mortality is a ſtudy wherein men ought to be more frequent, as being born to die, and dying daily.
2. Though other tryals may ſurprize men; yet they ſhould beware of being ſurprized with death and the grave, ſeeing they are known to be unavoidable, and the time of their coming is uncertain.
3. Though men ought not peremptorily to determine what will be the particular event of every affliction that befals them; yet, every affliction and debility, either when they are under it, or got out of it, ſhould be looked upon as God… giving them the Alarm, and putting them in mind to conſider how they will look upon death. For however they eſcape at one time, yet that is a Summons which will be renewed.
4. At every ſuch Alarm it is the duty of all, and will be the endevour of ſincere Saints, to meet and welcome Death and the Grave, and to be as ready for thoſe as they are for them; as here Job was.
Doct. 3. Whatever be the external ſplendour of men, yet it will all be extinguiſhed at death, like a bright Candle ending in a ſnuffe. For, ſo the metaphor here doth import, My days are extinct. Mans life is in a daily decay, like a Candle burning to a ſnuffe. And when death comes, the vigour and comely complexion of the body doth all evaniſh. His Members, Organs, Arteries, Sinews, &c. are then ſwallowed up in ſilence and obſcurity, like a Watch when the ſtring is broken; and Man ſavours of putrefaction, and becomes duſt, which is his original. And not only ſo, but all his pomp and glory ceaſeth, Pſal. 49.17, 18. and his thoughts periſh, Pſal. 146.4. This doth exceedingly condemn theſe who content and pleaſe themſelves in their well adorned bodies, their feathers of honour and rides of amibitious thoughts; but do not ſtudy to have ſomewhat which will be proof againſt death.
Doct. 4. It doth point out, yet further, the vanity of man, that all his Patrimony, when dead, is a Grave, though ſome get not ſo much; Graves for me, ſaith he. This is his Earth, Pſal. 146.4. whom, many times, the Earth it ſelf cannot ſatisfie and contain. This we ſhould look upon as a ſenſible demonſtration of the vanity of men, who hunt after things which they muſt certainly leave at laſt, although (as it fares not with many) theſe things ſhould not forſake them all their lives; and who ſeek to bear ſo much bulk, and are ſo troubleſome upon earth, when yet a little Earth will contain them, and render them tame enough at laſt.
Doct. 5. He names Graves, in the plural number, not only becauſe dead men have, as it were, Grave above Grave, their Winding-ſheet, Coffin (if they were in uſe then) and the Grave it ſelf. But further,
1. As Jephthah is ſaid to have been buried in the Cities of Gilead, (as it is in the Original, … Judg. 12.7.) becauſe he was buried in ſome one or other of them; So this may import ſome one Grave or other. And Job ſpeaks ſo, as not caring which, or where it were, ſo it proved a Grave. For, albeit ſome be ambitious to make themſelves famous by their very Monuments; and decency in burials and burial-places, according to mens quality, ought not to be condemned: Yet that is not a thing to be much regarded. If men get a Grave to hide their bodies from violence, and take them out of ſight, it is little matter what a grave it be, for ſtate or magnificence. The ſtately Monuments of many do only ſerve to continue the memory of their naughtineſs, who did not live holily, nor have left ſavoury Monuments of their Piety and Charity, as Doreas did, Acts 9.39. And on the other hand, the duſt of the godly is reſpected by God, and their memory ſmells well in the noſtrils of Saints, though they got but courſe burial; and, it may be, only the aſhes of a fire, or the belly of a wild Beaſt.
2. It may point out that his afflictions and preſſures were ſo great and many, that every place preſented him with Death and a Grave. Thus was Paul in deaths often, 2 Cor. 11.23. For albeit there be but one way of entering into this world, yet there are many ways of dying and going out of it. So that men ſhould look upon their life as daily ſurrounded with Deaths and Graves.
Doct. 6. The godly, under their ſad exerciſes, may be much miſtaken, about the iſſue of their tryals; For, albeit all thoſe things, formerly marked, be good Exerciſes and ſound Truths, and this will be the iſſue of mans life at laſt; Yet for preſent, Job, notwithſtanding all his weakneſs, was ſupported and preſerved, till he got a more ſweet iſſue then he expected.
Hence,
1. When we have looked on our conditions at the worſt, (and we are not to deceive our ſelves, by undervaluing of them) we ought yet (as is ſaid before) to leave a latitude to what God can bring out of them.
2. We ought to believe that God not only can, but uſually doth, diſappoint the fears and expectations of his own Children under trouble, and makes them recal their haſty concluſions, Pſal. 31.22. So that their thoughts are not the Rule whereby he walks.
3. We are to believe that it is poſſible and uſual for God to extricate Saints out of deadly difficulties, and to give glorious iſſues from deadly extremities, when he ſeeth it good for them ſo to do. See Iſai. 26.19. Ezek. 37.11, 12.
Verſ. 2. Are there not mockers with me? and doth not mine eye continue in their provocation?
The Second Ground of his preſſing deſire to plead with God, is, That, being thus afflicted and near unto death, his Friends ſpared not to miſtake, cenſure, and mock his condition, and his diſcourſes and carriage thereupon; which did ſo imbitter him, that it deprived him of nights reſt. This both added to his affliction, that, when he was a dying, he was thus dealt with; and it helped on his bodily weakneſs, portending his death. And therefore he deſires to betake himſelf to debate his cauſe with God, having ſuch cruel Friends to deal with upon Earth.
Of this ſee further, Chap. 16.20. Here Learn,
1. It is great cruelty to add affliction to the afflicted; as here they did to Job, when they mocked him who was ſo low. See Pſal. 69.25, 26. Job 19.21, 22.
2. Saints in their troubles may expect to meet with this meaſure, of having tryal heaped upon tryal upon them; as here Job found. One tryal will not be a ſhelter from another, when there is need of it; their tryal muſt be complete, to ſearch them throughly; others alſo muſt be tryed, in their compaſſion and ſympathy, by the greatneſs of their tryal; and, God delights to give proof under how much tryal he will ſupport his people.
3. Afflicted men have, oft-times, cauſe to aſcribe much of their death to the cruelty of their Friends under their affliction, as to an inſtrumental cauſe; For, Job ſubjoyns their cruelty, as no ſmall cauſe of his weakneſs (v. 1.) portending his death. Vnfaithful friends in a ſad time, are guilty of many degrees of murder.
4. Friends prove very cruel in trouble, by their want of tenderneſs, and mocking of the afflicted; (See Chap. 21.3.) When they look lightly upon their afflictions, Lam. 1.12. When they read them wrong, as if they were evidences of wickedneſs; and do weaken the hands of the godly afflicted man under them: For, Job finds provocations, or imbitterings, in their mocking, which deprived him of reſt.
5. He aſſerts this by way of Queſtion, Are there not mockers with me, &c? or by way of grave Aſſeveration and Oath, If there be not mockers, &c. whereby he purgeth himſelf of prejudice and calumny, in aſſerting this: and expreſſes his regret that his caſe was ſo little conſidered, that he muſt ſo ſtrongly aſſert it, and excite others to notice it. It teacheth, That Saints may get that to bear which is really very ſad, and yet get little credit or pity under it. It will not eaſily be believed how deep ſome troubles will draw upon them▪ and how much they will wound and imbitter them. They who are cruel to them may be ſo little ſenſible what hurt they do, that they will rather be ready to juſtifie themſelves. And others may be laid by, and the afflicted left alone without pity, for their tryal
6. Saints may be ſo afflicted, that nights reſt would be a great mercy, and yet even that be denied unto them; For, ſaith he, Mine eye continueth, or lodgeth, in their provocations. Not only was this injury not done behind his back, but to his face, and in his very ſight and eye; (a tryal which Saints may look for;) but he was kept waking in the night thereby, no… could he get off his eye from poring on it.
7. Whatever injury was here done to Job, yet his own weakneſs bred his diſtemper; in that he was firſt imbitttered by theſe provocations, and then, being ſo, he could not reſt for it, which was contrary to that Precept, Epheſ. 4.26.
It Teacheth,
1. How ſad ſoever our condition be, yet our own diſtempers thereby give the immediate riſe to our vexations.
2. To be, at ſome times, diſtempered and imbittered, even to the want of reſt, though it be a groſs fault, and a fit of impatience for the time; yet it will not conclude one be an impatient man, who approves not of thoſe ſits, and wreſtles againſt them; For, Job, who is ſo commended for his patience in this tryal, James 5.11. fell in ſuch a fit here.
Verſ. 3. Lay down now, put me in a ſurety with thee; who is he that will ſtrike hands with me?
In the Second Branch of this part of the Chapter (contained in this verſe) Job ſubjoyns, to his former preſſing grievances, his renewed deſire to plead his cauſe with God, which he propounds to God himſelf. Thoſe words, of ſtriking hands with him, are borrowed from their way of cloſing and engaging in bargains, particularly in Suretyſhip, Prov 6.1. And as it was their practice that Parties ſhould ſtrike hands in other Covenants; So, it ſeems, it was their practice alſo, when they engaged to anſwer in Law, which is the buſineſs here in hand. As for the firſt part of the verſe, where he ſpeaks of laying down, and of a ſurety with God, ſome read it thus; Appoint, I pray thee, my ſurety with thee, that is, Appoint Chriſt to be my Surety; and then, Who is he that will ſtrike hands with me? that is, upon theſe terms, I decline no man, who will engage to enter the liſts, to debate againſt me in the matter of my integrity. It is, indeed, certain, that Job durſt not boaſt of his integrity but in a Mediator. And I would very willingly put this favourable conſtruction upon his wiſh, if I found not God and Elihu paſs a more ſevere cenſure upon it. Others underſtand it as a deſire that God would appoint a common Surety, or, Umpire, to himſelf and Job, who might diſpute againſt his Friends for that cauſe which was common to them both, ſeeing both God and he were wronged by their doctrine. This interpretation hath a truth in it, That they who are imba…qued in a common cauſe with God, may expect that he will ſee it pleaded for both. But it agrees not with the latter part of the verſe, where Job deſires that ſome might ſtrike hands with him, as a party in the debate, and not as one whoſe cauſe was to be pleaded by a common Umpire. Therefore I underſtand it to import his renewed deſire that he might have acceſs to plead his cauſe with God, or, at leaſt, with ſome who would appear on Gods behalf in this quarrel. And the form of ſpeech is taken from the practice of thoſe times, where Parties did give in ſurety, or pledges, that they would ſtand to the determination of the Judge, and perform what was judged. And ſo the words will run thus; lay down now, a pledge; and if thou do not that (for it muſt be read disjunctively) then appoint me a ſurety (not, for me, or on my behalf, to be forth…coming for me, but for my behoof and ſecurity in this debate) with thee. The meaning is, in ſum, as if Job had ſaid; Give me ſome aſſurance that thou wilt not judge me according to thy perfect Righteouſneſs, nor deal with me according to thy tranſcendent Greatneſs; And then, it followeth, Who is he that will ſtrike hands with me? that is, upon theſe terms, I care not who enter the liſts with me, to debate on thy behalf, or where ſhall I find any who will undertake to plead for thee, on theſe terms?
This wiſh, in the ſubſtance thereof, agreeth well with his former regrets and deſires, Chap. 9 32, 33, 34, 45. & Chap. 13.20, 21, 22. And it is in anſwer to this, and the like wiſhes, that Elihu offers him ſo fair quarters in the way of debating, and yet undertakes to convince him of ſinful raſhneſs, Chap. 33.6, 7. And in this his Propoſal, as we may read the ſtrength of faith and of a good Conſcience; as alſo his weakneſs and preſumption, in his way of managing the ſame under tentation, (both which have been ſpoken to formerly;) So here we may further Learn,
1. It is the great mercy of injured and miſconſtructed Saints, that they have God to whom they may appeal, who looks upon them otherwiſe, then men, ofttimes, do; Therefore doth be ſo frequently deſire to reaſon the matter with God, when his Friends miſconſtructed him.
2. It is not ſimply unlawful for Saints to plead their own integrity with God, and to plead with him concerning his diſpenſations to them, when they are hard put to it; For, the ſum of Job's deſire was lawful, if it had been well managed. See Jer. 12.1. For,
1. Faith is allowed to plead with God, againſt the verdict of Senſe, and when he ſeems to reject.
2. We may plead an intereſt in his love, and our own integrity, notwithſtanding any croſs diſpenſations, tentations, or miſconſtructions. Whatever tryal or exerciſe of faith there may be in any of theſe; yet, they give us no warrant or allowance to quit our grips.
3. We may alſo, if we keep within bounds, ſeek light how to reconcile his love and his dealing toward us, his Diſpenſations and our Priviledges; Wherein Job had not failed, if he had been moderate. Yea, thoſe pleadings are ſo acceptable, that, ordinarily, they are worſe imployed in trouble, who are not ſo taken up: And ſome under tentation and trouble do quit their integrity, and the teſtimony of a good Conſcience, as ſinfully, as Job maintained it, while, at every aſſault, they are ready to look on all they have received, and all the Evidences of the grace of God in them, as nothing.
Doct. 3. Pleading with God, in the matter of our integrity, and his afflicting of us, had need to be gone about with very much caution and fear; For, Job here, and elſewhere, premits cautions, before he dare be confident in the challenge, and yet he uſed not caution ſufficient; and therefore others may debo…d much more. And becauſe it is ordinary for people to miſcarry in their thoughts and apprehenſions of God and his dealing, in ſad times, I ſhall ſpeak ſomewhat to needful cautions about this matter. And, not to inſiſt in ſpeaking of the Atheiſt, who, by reaſon of trouble, loſeth ſight of God, and denieth his Providence, Ezek. 9.9. or of the mad man, who ſeeth God in afflictions, only that he may blaſpheme him, Rev. 16.9. or of the paſſionate man (though even a Saint) who, in his heat, ſtands not expreſly to contradict Gods verdict▪ Jon 4 9. I ſhall only, from Job's cautions, and from his defects in not adding cautions ſufficient, give theſe Rules.
1. It is our only ſafe courſe to go to God in our troubles, and to look for an iſſue by debating and clearing matters with him, as it were at the Fountain; Therefore doth Job betake himſelf to God here, and this at laſt cleared all his clouds. Hence it is, that they are reproved who in trouble mourn, or roar, one toward another, but do not mourn to God, Ezek. 24.23.
2. However, in our troubles, we cleave to our integrity, as to the ſtate of our perſon and our righteous cauſe; Yet we ought ſtill to be ſenſible of the tranſcendent Purity and Power of God, with whom we have to do; For, in this Job was right, who durſt not ſtrike hands with any to debate his cauſe, but upon ſome ſurety, or, aſſurance, that God would not judge him according to his tranſcendent Holineſs, nor deal with him according to his great Power. Hence,
3. We muſt guard that our righteouſneſs be not an occaſion to make us ſwell with pride; becauſe we are afflicted; For, herein Job failed, notwithſtanding all his caution, in that he handled his good cauſe too violently. See Pſal. 73.10, 11, &c. The beſt of men have ſo much in them as deſerve ſharpeſt rods, as we will find Elihu teaching him; and when godly men do thus miſcarry under cleanly tryals, God is provoked to ſend rods dipped in their own guilt. See Pſal. 51.4.
4. We ought, alſo, to guard that we manage not our complaints, or defences of our integrity, with reflections on God; neither taxing his Righteouſneſs who afflicts, nor bearing any grudge at him: For, herein alſo Job failed, Chap. 40.8. See Jer. 12.1.
5. We ought ſo to plead our integrity before God, as we forget not his abſolute Dominion; that he gives not any account of his matters, and that things are therefore righteous becauſe he, who can do no wrong, doth them: For, in this Job was not ſufficiently cautious, who deſired to plead with God on equal terms, and on equal ſecurity, as if he had been a creature like himſelf. And for this he is taxed, Chap. 33.12, 13.
6. When we ſeek out reaſons of Gods dealing with us, we ought to do it with much ſubmiſſion; ſuſpecting our own eyes and diſcerning, and not his righteouſneſs; when we cannot perceive them; and adoring what we cannot comprehend nor dive into: For, this the Lord points at in theſe many puzzling queſtions, in the end of this Book, whereby he convinceth Job of his preſumption and folly, in debating with him who is ſo infinitely wiſe.
Doct. 4. Job is often wiſhing that thoſe ſecurities and cautions might be granted to him, in order to his debating of his cauſe with God, and is ſorry that he cannot obtain his deſire; And yet, when it is granted in Elihu's perſon, Chap. 33.6, 7. however he did indeed carry his main point, and was cleared at laſt to be a righteous man; Yet, he carried it not as he expected, but was much humbled and abaſed. It teacheth, That godly men may have longing deſires after ſome things, which will not prove ſatisfactory, when they get them. We, oft times, ſee ſo little mercy in our preſent condition, that we promiſe to our ſelves but too much in future things, or in any thing beſide that which is preſent. We are ſo little verſed in the ſtudy and belief of Gods Infinite Wiſdom about us, that we fooliſhly think we could carve out better lots to our ſelves, then he allows. And we may, ſometime, be ſo taken up with our ſincerity in the general tenor and ſcope of our life, that we forget our humbling failings in the by. And this was a chief cauſe of Job's diſappointment, when he got his deſire; that though he was approved of, as to the ſtate of his perſon, yet there was a neceſſity to humble him for his ſinful miſcarriages.
Doct. 5. Their form of proceeding in judgment, here alluded unto, may alſo teach us ſomewhat. The Parties entering of ſecurity, or pledges, that they ſhould ſtand to, and perform, what was determined, May condemn them who make it their work to fruſtrate juſtice, by drawing out of contentions (even after ſentences pronounced) to an endleſs length; and may teach Judges not only to determine well, but to take care that there be effectual execution according to the ſentence. And their entering of this ſuretyſhip, or concluding of bargains by ſtriking hands one with another, doth commend their plain and ſincere ingenuity, in that a bargain ſo cloſed would bind them; whereas many ties and obligations will not bind many in this age.
Verſ. 4. For thou haſt hid their heart from underſtanding: therefore ſhalt thou not exalt them.
Followeth the Third Branch of this Part of the Chapter, wherein Job fortifieth and preſſeth his deſire to plead his cauſe with God, or, with ſome in his Name, by a threefold reaſon. The firſt is taken from the incompetency of his Friends to determine, or Umpire, in this buſineſs; and therefore ſome other was needed. Of this he gives two Evidences: Firſt (in this verſe) that they were unfit and unable Agents for God, as being deprived of light and underſtanding in the point debated; and therefore they ſhould not be exalted, or, ſhould have no honour by appearing in this cauſe, and, particularly, ſhould not have the honour to prevail in the debate; but when God ſhould appear and determine in the cauſe, he ſhould paſs ſentence againſt them, and they ſhould want approbation, and be aſhamed.
Doct. 1. Even wiſe and eminently pious men may err and want light, in many Truths and Controverſies; For, ſo did Job Friends, who were very godly men. The beſt of men, (unleſs they be extraordinarily inſpired by God) ſhould not arrogate to themſelves a priviledge of being infallible, or that they cannot be wrong; but ſhould be afraid of ignorance and errour, as well as others.
2. It is not to be looked on as an injury, though men, in defence of Light and Truth which is on their ſide, do declare even good men, who are oppoſite to them, to be in the dark; For, Job ſticks not, nor looks upon it as an injury, to aſſert that all thoſe three godly men wanted underſtanding in this matter. Falſe Prophets did indeed take it ill, to have deluſion and errour charged upon them, 1 Kings 22.23, 24. But godly men ſhould make another uſe of it, and ſhould rather try whether the charge be true.
3. Men, who would rightly judge of Gods ſtrange diſpenſations toward his people, ſhould not content themſelves with a ſuperficial view thereof; but ought to have hearts fraughted with ſolid underſtanding, whereby they may penetrate (ſo far as is lawful and attainable) into thoſe myſteries of his Providence: For, this doth Job deliderate in his Friends, that they had not an heart of underſtanding. See Pſal. 41.1.
4. The knowledge of Truth, or light in difficult Caſes, is of Gods giving or with-holding, as he pleaſeth; For, Thou haſt hid their heart from underſtanding, ſaith he to God. See Deut 29.4. Pſal. 119.18. And as this calleth upon men to abide near God, that they may get light, as they need it, from him, So, they who would not want light, or be left in the dark or an errour, ſhould,
1. Beware of living unfruitfully and contentiouſly, under, and againſt light, Iſai. 6 9, 10. Luk. 19.41, 42, 43.
2. They ſhould beware of that great ſin, of not receiving the Truth in love, when it is revealed, 2 Theſ. 2 10, 11, 12.
3. They ſhould beware of Intereſt, engaging or bribing the Affections to blind the Judgment; which is more dangerous then ſimple Ignorance, and may be imported in this, that their heart is hid from underſtanding.
4. They ſhould beware of Pride, and conceit of their own Abilities, or a proneneſs to be proud of any ſucceſs they have in carrying on of their Opinions: For, this marred thoſe Friends ſucceſs, in their dealing with Job, as Elihu tells them, Chap. 32.13.
Doct. 5. As God (and not mens own ſelf-love) is the Supreme and Impartial Judge of men, and what they are; So men may be really ignorant, and looked on as ſuch by God, who yet do not believe it, not will be convinced of it: Therefore Job ſpeaks this, not to themſelves, but to God, who is impartial in his Judgment, and knew that what he ſaid was true, though themſelves would not acknowledge it. Thou, ſaith he, haſt hid their heart, &c.
6. Exaltation, Eminency, and Advancement, is of God only, Pſal. 75.5, 6, 7. And as his Providence is to be adored therein; ſo whoever attempt to exalt themſelves againſt him, or his Rods, or by ſinful ways, he can abaſe them, Da…. 4.37. Mal. 1.4. Therefore he ſpeaks of Exaltation as Gods works only.
7. It is the knowledge and owning of Truth only that makes men precious, and truly eminent; For, not to be exalted, followeth upon, hiding of their heart from underſtanding. To call erroneous men, precious men, is a Soloeciſm in Scripture-dialect.
8. When the Lord is to debaſe perſons or parties, ordinarily he makes uſe of themſelves, and their want of judgment, to bring it about; For, ſo much, alſo may be imported in the connexion betwixt theſe two, that men want underſtanding when they are not be exalted. Thus Princes and Counſellers turn fools, when Kingdoms are to be ruined, Iſai. 19.11, 12, 13.
9 It is a Truth which men may foretel without Propheſie, that a wrong Cauſe, or Errour, will not always prevail, nor be exalted in the end, nor will the followers thereof have any honour by their undertaking; For, becauſe they are wrong, it followeth, Therefore thou ſhalt not exalt them.
Verſ. 5. He ſpeaketh flattery to his friends, even the eyes of his children ſhall fail.
The meaning of the words in this verſe is clear and obvious, That who ſo flatter their Friends, their poſterity ſhall be diſappointed of their hope and expectation; But Job's ſcope in them is not ſo well agreed upon. I do not think that Job ſubjoyns this by way of Apologie for his ſharp language of his Friends, v. 4. ſhewing that he durſt not flatter them for fear of judgments. Nor yet that his ſcope is to prevent an Objection of his Friends, who might be ready to ſay, that ſince he would not admit of their free cenſures, as ſound, he deſired to be ſlattered; and therefore he refuſeth that, and diſſwades them from flattering him under the pain of judgments to come upon them and their Poſterity. But I take the words to contain a ſecond Evidence of his Friends incompetency to determine in this buſineſs, that (as they were unfit, v. 4. ſo) they were unſound and unjuſt in this cauſe. For they were but flatterers, both of God, by condemning him unjuſtly that they may juſtifie God (of which, ſee Chap. 13.7, 8.) and of himſelf alſo; for though they dealt hardly with him in ordinary, yet they did ſometime flatter him, with vain hopes of reſtitution and favour, upon his repentance. Yea, while they made Proſperity a ſign of Gods favour, they flattered the wicked in their evil ways. By all which miſcarriages, they provoked God to afflict, not only themſelves, but their Poſterity, with diſappointments. He propounds this Challenge as to one, in the ſingular number, he that ſpeaketh flattery, &c. not ſo much pointing at any one of his Friends, as ſingularly guilty of this evil above the reſt; as to let them ſee that this is a certain Truth, which will be verified upon all who are guilty of it, and therefore he propounds it in indefinite terms.
Doct. 1. Among other means of ſweetening mans vain life, the having of friends, and the expreſſions of their friendſhip, are none of the leaſt; For, Job ſpeaks here of this relation, of being a friend to any man, as a relation from which ſomewhat uſeful might be expected. See Prov. 18.24. Theſe Bonds would be well cheriſhed and entertained, and it ought to be matter of regret, when they are violated, Mic. 7.5, 6.
2. Faithful freedom is a ſpecial bleſſing, and an evidence of friendſhip; when men ſpeak only Truth to their friends, and ſpeak it freely, without flattery; For, ſpeaking flattery to a friend is here marked as a fault, and an unfriendly act.
3. No Pretences can juſtifie men in following Errour, or other wrong courſes; For, all they ſaid is here accounted but flattery. Though they pretended to plead much for the righteouſneſs of God; yet, it was not a fruit of their faithfulneſs or zeal, but real flattering of him, to offer to defend it in ſuch a way. And though they apprehended that they hold out to Job the very Conſolations of God, Chap 15.11. Yet, really they did but flatter him with falſe hopes; and did harden the wicked by their erroneous Principles.
4. Flattery is a very provoking ſin, and whatever friendſhip it ſeem to acquire among men, yet, it makes God the flatterers party; For, the flatterer of his friend is here threatened.
5. Sinners, and, particularly, flatterers, may leave ſad fruits of their way, to be reaped by their Poſterity, whether themſelves be ſpared, or not; Therefore are the flatterers Children eſpecially threatned.
6. As it is a great judgment upon men, to be fed with hopes, only that they may get a diſappointment, and to be left to abound in hopes, that their diſappointments may be the ſadder; So diſappointment of hopes is a very juſt reward of flattery, whereby men do delude and deceive others: Therefore is this ſubjoyned as the juſt and ſureable recompenſe of ſuch, that as they ſpeak flattery to their friends, and ſo deceive them, ſo the eyes of their Children fail, and miſs of their expectation.
Verſ. 6. He hath made me alſo a by-word of the people, and aforetime I was as a tabret.
The Second Reaſon, fortifying his deſire to plead with God, is taken from the greatneſs of his affliction and diſtreſs; whereof alſo he gives two Evidences. The firſt (in this verſe) is the blaſting of his Reputation, and his falling under a general contempt, and becoming a Proverb and a By-word to all. Thus the ſenſe of the firſt part of the verſe runs clear enough. As for the latter part of it, Becauſe the Verb rendered I was, is in the future time in the Original, I ſhall be, and the word rendered, a Tabret, is, Topheth, the name of a place in the Valley of Hinnom; 2 Kings 23.10. which alſo is ſometime given (with alluſion to that place) to Hell, or, the ſtate of the dead; Therefore ſome do give odd readings and gloſſes upon it: Which I need be the leſs careful to conſider, that the by-paſt and future times of Verbs are frequently uſed one for another in this language, and for the preſent time alſo (frequently expreſſed by the future) which this language wants; And that Topheth in the Land of Canaan was not known to Job, nor probably to any in his time, under that name, which was not given it till after Joſhua's days, when the Children of Iſrael made their Children paſs through the fire there, and (whence it had the name of Topheth) did make a ſound with Tabrets and Drums; that the cries of the Children might not be heard by their Parents. Others do, with more probability, make this part of the verſe to contain only an exegetick amplification of what is ſpoken in the former part; That he is not only a by-word of the people, but before them, in their open view, he is as a Tabret, or rather, as a Tabring, and beating upon a drum, or Tabret; that is, Not only did they ſpeak Proverbs in deriſion of him, and made him a common Proverb, becauſe of his afflictions; but they made Songs of his miſeries, which they ſung and played upon the Tabret and other muſical Inſtruments, as was uſual in the calamities of famous men. Or, they made ſuch a noiſe and ſport of his calamities, as if they had been beating upon a Tabret; the noiſe of Tabrets beaten upon, was no lowder, then was the ſtir they kept about his condition. Others (deriving Topheth, from the ſame root with, Mopheth, a Prodigie) do read it thus, that he is a wonder or, prodigie, before them, which is indeed ſometimes the lot of Saints, Pſal. 71.7. Iſai. 8.18. and God threatens that it ſhall befal his ſinning people, to be a Sign and a Proverb, Ezek. 14.8. Either of theſe two readings would agree fairly with the context, if the word rendered, aforetime, might be rendered before them, that is, in open and publick view of all. It is true, the word, in a conſtruction with other words, doth oft-times (though not always) denote that which is preſent, in view, and before the face of perſons, or things; but then it hath the perſon or thing, before which it is preſent, expreſly named; whereas here no ſuch thing is named, but the Relative, them, muſt be ſupplied in the Tranſlation. But the word, when it is uſed abſolutely by it ſelf, (as here it is) doth always expreſs that which is anterior in time to that whereof the Writer is then ſpeaking; as will appear to any who ſhall conſider thoſe paſſages in the Original, where the word is uſed in that form; Deut. 2.10.12, 20. Joſh. 11.10. & 14.15. & 15.15. Judg. 1.10, 11, 23. & 3.2. Ruth 4.7. 1 Sam. 9.9. 1 Chron 9.20. 2 Chron. 9.11. Job 42.11. Pſal. 102.25. Iſai. 41.26. All thoſe paſſages do evidence that the word here muſt be rendered, aforetime, and (conſequently) that this part of the verſe contains an account of ſomewhat formerly enjoyed by Job, which ſerves to aggravate and imbitter his preſent deſpiſed condition unto him. Namely, That before, in his proſperous condition, the world ſounded his commendation, as if they had met him, where ever he came, with Pipes and Tabrets, 1 Sam. 18.6. or made publick noiſes of joy in ſpeaking of him, as men do by playing upon a Tabret. The remembrance whereof contributed now to the imbittering of his preſent condition, when he is made a common Proverb to all by reaſon of his affliction. And therefore he would be cleared by God, that he is an honeſt man.
Doct. 1. When the Lord ſends afflictions upon his people, they may expect that they will not come ſingle, but attended with many ſad and imbittering tentations, or conſequents, For, Job, when he is afflicted, hath this following upon it, that he is made a by-word thereby. See Lam. 2.22.
2. Among other ſad conſequents of affliction, this is one, that the afflicted is made a common Proverb, or the common ſubject of mens diſcourſe to his diſadvantage and diſgrace, eſpecially if the affliction be great, and the perſon who is afflicted be eminent; For, Job reſents it, as a ſad tryal, that he is a by word of the people. This imports,
1. That Saints may have tryals which they cannot hide, but they will be notour to all that know them; and it is an evidence of a ſad and remarkable ſtroke, when it is thus publick.
2. This, of being made a Proverb, or by-word, being threatened in the Law againſt impenitent ſinners, Deut. 28.37. Jer. 24.9. & 29.21, 22. it cannot but be ſad to a godly man, to lie under that laſh which ſeems to ſpeak diſpleaſure: And therefore it is much regreted by Saints; Pſal. 44.13. & 69.10, 11, 20. And yet Job's experience here tells us, that even thoſe external afflictions wherewith the wicked are threatned, as the reward of ſin, may be inflicted upon a godly man, in mercy.
3. Godly men may expect to have ſhame and ignominy attending their croſs, and that is a ſad ingredient in it; For, Job here reſents it as ſuch. See Heb. 12.2. And it ſhould teach Saints to be mortified and dead to their credit and reputation.
Doct. 3. It evidenceth the naughty diſpoſition of the multitude, and adds to the tryal of the godly, that their afflictions do rather make them a deriſion and by-word, then are made uſe of by the beholders, or any tenderneſs ſhewed to them under them; For, he marks it, as an addition to his tryals, and to the other ſad Ingredients of his reproach, that the people made a by-word of him, and did not ſympathize with him, nor pity him.
4. When God is about to try his people, they may expect bitterneſs according to the meaſure of ſweetneſs they have formerly taſted of; and that great mercies will be followed with great tryals: For, ſo Job found: He who aforetime was as a Tabret, is now a by-word of the people.
5. Unleſs men be upon their guard, afflictions will be ſo much the ſadder, that mercies have gone before them; For, Job not only complains of this affliction, that he was a by-word, conſidered in it ſelf; but aggravates it from the change thereby made in his condition, that he ſhould become a by-word, who aforetime was as a Tabret. Many ſad lots would not be ſo grievous to men, if they had not been tenderly dandled before. So Job inſinuates in his diſcourſe, Chap. 29. compared with Chap. 30. It is not eaſie to learn that leſſon which Job obſerved in the beginning of his tryal, Chap. 2.10.
6. The multitude is very unconſtant, and popular applauſe is neither to be hunted after, nor to be reſted on when we have it; For, Job found that their Opinions were variable, while they applauded him in his proſperity, and contemned him in his adverſity. The multitude, ordinarily, do not value men according to their intrinſick worth, but by their external condition.
7. How bitter ſoever our afflictions be, or our diſtempers under them; Yet it is our ſafety and advantage to ſee God, and fix our eye on his hand, in all of them: For, ſo doth Job here, He (ſpeaking of God) hath made me a by-word, &c.
Verſ. 7. Mine eye alſo is dim by reaſon of ſorrow: and all my members are as a ſhadow.
The Second Evidence of his great Affliction (and an effect alſo of the reproach formerly mentioned, v. 6) is, the waſting of his body thereby His eye was dim, by reaſon of the ſorrow of his mind, which took away his ſprightly looks, or by reaſon of his weeping, Chap. 16.16, 20. And his whole body was become a Skeleton, or Anatomy, or a ſhadow of it ſelf.
Whence Learn,
1. Tryals and Exerciſes, were they never ſo many, yet, are no tryals, ſo long as they do not afflict nor affect; For, whereas many may ſleep, thorow great ſufferings, Job makes out his Argument, that he is in deep diſtreſs, by telling not only what were the effects of his troubles among the people, v. 6. but, eſpecially, what effects it had upon himſelf, in waſting his ſtrength.
2. Great outward troubles may be got more eaſily borne, if bitterneſs and indignation at the diſpenſation do not put an edge upon them; For, it was ſorrow or, indignation (as it is in the Original) that afflicted and ſpent him.
3. When trouble pierces the mind with ſorrow and bitterneſs, it will not hide, nor will the body be able to bear it, or ſubſiſt under it; For, by this his body is waſted. A ſound mind is good medicine; and albeit men cannot always get themſelves kept free of vexations of ſpirit, under trouble, yet they ſhould be careful to purge the Conſcience from guilt, freedom from which will moderate and ſweeten all the vexations of the mind.
4. Where grace hath any hand about our ſorrow and trouble, a waſted eye and a ſpent body will go together; For, both went together in Job, whoſe eye was dim, and all his members as a ſhadow. Upon the one hand, tenderneſs and true godly ſorrow will be ſeen upon the body, if it be long continued in. And, upon the other hand, a waſted body with afflictions, and with trouble and vexation of mind, is to little purpoſe, if there be not a mournful eye to God with it.
5. Saints, in their troubles, may be ſo hemmed in, and deſolate on every hand, that they are entirely left upon God, to get proofs of his ſupport; For, ſo was it with Job: when God had ſmitten him, his Friends were unfaithful to him, v. 4, 5. And as if that were not enough, he was alſo (as it is v. 6.) a by-word of the people: And here another tryal is, alſo, joyned to that, that his mind is broken, and his eye and body ſpent.
Verſ. 8. Ʋpright men ſhall be aſtonied at this, and the innocent ſhall ſtir up himſelf againſt the hypocrite.
9. The righteous alſo ſhall hold on his way, and he that hath clean hands ſhall be ſtronger and ſtronger.
Theſe Verſes contain a Third Reaſon fortifying Job's deſire to have his cauſe pleaded with God, and determined by him; And it is taken from the advantage to be reaped by ſuch diſpenſations toward a godly man, and by Gods clearing of his integrity, notwithſtanding all the troubles and aſſaults he had endured. Namely, That not only himſelf ſhould be confirmed, but other Saints alſo comforted by ſuch a determined experience of a godly man, who had been afflicted and traduced, and yet was found to be righteous and godly. For he being thus afflicted, and reproached by his Friends, and yet maintaining his integrity; and being approved of God in ſo doing: as godly men would be aſtoniſhed at his lot and exerciſe; ſo they might alſo admire at the ſupport of a good Conſcience: and they might, from his experience, learn not to be driven from the teſtimony of their integrity, whatever hypocrites blaſpheme againſt them, or whatever be their real afflictions from the Lord; but, having ſeen him wade this foord ſo deep, they might be encouraged to go on in their way, and to gather ſtrength againſt every difficulty they meet with in it.
This Argument ſhould be the more narrowly pondered that, by it, it appears Job had (at leaſt, at ſometimes) ſome tranſient ſight given to him of the uſe God intended to be made of his tryal and exerciſe, to the end of the world, Namely, that his experience ſhould ſtrengthen other godly men in the like exigents, Jam. 5 11. And that I may a little dip into the ſenſe and uſe of the words, I ſhall in them, Conſider,
Firſt, Job's ſcope in this Diſcourſe, and the force of the Argument in it; which is, not only to reprehend his Friends ignorance (to which he ſpeaks, v 10) who could ſee no other cauſe, or end, of his afflictions and exerciſe, but only this, that God was plagueing him for his wickedneſs and hypocriſie; whereas all this that befel him was, otherwiſe, very uſeful, to clear up a precious experience for the good of others: But his ſcope further, is, upon this ground and conſideration, to plead that God would determine and clear this caſe, concerning his being afflicted, and his Friends miſtakes, that ſo others might come to reap this benefit from his experience, which could not be till God cleared the matter.
Whence Learn,
1. Very gloomy and bitter diſpenſations may be attended with ſweet and refreſhful Cordials; For, Job ſeeth much good to flow out of this affliction, exerciſe and debate. God hath meat to give, when he will, even out of an eater, and can make the fruit and remembrance of affliction as ſweet, as the feeling thereof is bitter, Heb. 12 11. And, in the height of our troubles, we ſhould remember that we may yet reflect upon thoſe our ſad hours, with refreſhment.
2. Not only may ſweet fruits grow out of the bitter root of trouble; but a right diſcerner, in the throng of his affliction, and of exerciſe about it, may ſee its uſefulneſs, and it is his duty to ſtudy it: For, here Job doth not only feel his preſent caſe, what it is, but he ſeeth, alſo, what rich advantages are in it. This, would be more eaſily attained, If,
1. We were not peeviſh, to refuſe encouragements, and dwell only upon the thoughts of our troubles; but would make this alſo a part of our ſtudy, to ſee what mercy is in them.
2. If we would not truſt in our own ſenſes, as if we of our ſelves were ſufficiently able to diſcern what is our condition, and what it will tend unto; but would ſeek light from God in thoſe things, being ſuſpitions of our ſelves.
3. If we would not eye ſo much what our condition of it ſelf promiſeth, as what God can, and by his Promiſe hath undertaken to make out of it.
4. If we were not ſelfiſh, as if nothing were really uſeful, but what is ſatisfactory to our ſenſe, or good to us in our apprehenſion; though, otherwiſe, it honour God and tend to the good of others. Of this afterward; Only ſuch a ſelfiſh diſpoſition may miſrepreſent that unto us which is moſt really uſeful.
Doct. 3. How bitter ſoever diſpenſations be; yet, as the ſight of Gods hand in them ſhould allay our bitterneſs at them, ſo, it ſhould calm our minds, when we ſee our lot is in any way uſeful, or bringeth forth any good fruit: For, Job is ſo taken up with the thoughts of the uſefulneſs of this diſpenſation toward him, that he deſires to have that premoved, by Gods appearing to clear the whole buſineſs. Saints may lie under a tentation that their affliction is uſeleſs, and to no good purpoſe, nor will have any good iſſue, Iſa. 26.18. But this is but a tentation, and is ſent to make them prize the uſefulneſs of it the more, when they find it. They may alſo hinder and obſtruct the uſe and fruit of their trouble, by want of exerciſe under it, Heb 12.11. And yet, even in that caſe, the continuance of their trouble is uſeful to break their ſtubbornneſs, which declines affliction, and makes them mind the ſatisfaction of their humour, more then their profit. In oppoſition to all thoſe tentations, we ought to believe that the godly are afflicted for their profit, Heb. 12.10. And ſhould make uſe of the faith of this as a Cordial under trouble. Remembering that the fruit of trouble it ſelf, when it cometh, will be ſweet and ſatisfactory; and, in the mean time, that it ſpeaks mercy, that God will take ſuch pains on us: and will convey his mercies even by ſuch unexpected means, and fraught his moſt bitter diſpenſations with ſuch proofs of his love.
4. Sincere Saints are ſo publick minded, that, if their afflictions and exerciſe prove uſeful to others; they look upon it as a ſingular encouragement and refreſhment to themſelves; For, Job is here refreſhed with looking to the fruit which the godly in all ages, might reap by his exerciſe, As the Lord is pleaſed, oft-times, ſo to order matters, that ſome do ſow, and others enter upon their labours (as Chriſt ſpeaks of the Miniſtry of the Prophets and his Apoſtles, Joh 4.37, 38.) ſo this ought to be well remembered in times of affliction, wherein we ſhould be content to ſow in tears, if ſo be others do reap the harveſt in joy. And it is a ſad matter when trouble rendereth men ſelfiſh, without any reſpect to the publike, or the good of others.
5. When ſad dark caſes are cleared by God in the experience of others, it concerns ſuch as come after, to walk the more cheerfully and profitably under ſuch diſpenſations and lots; For, ſo Job ſuppoſeth other godly men will improve his experience, and Gods clearing of his caſe. For when ſome have thus broken the ice, and paved the way, it becometh others not to ſhrink nor ſtumble, Heb. 12.1.
Secondly, We have to conſider who the perſons are that will get this uſe of his exerciſe, carriage, and iſſue; They are the godly, who are deſcribed to be upright, Innocent, Righteous, and men of clean hands.
Whence Obſerve,
1. True Piety is a very comprehenſive thing; So much, in general, is implied in all thoſe Names and Characters. Piety comprehends ſo many duties, toward God and Man, and that in ſeveral relations, capacities and conditions, and doth engage a man to ſo much, both within and without; as may teach us not to look upon Piety, and a profeſſion thereof, as an eaſie task, to be learned without difficulty▪ but as a ſerious undertaking, which may take up the whole man: and may reprove them who place all their Religion in ſome one particular duty or other, not having a reſpect to all …he Commandments, Pſal. 119.6.
Obſ. 2. In Particular, not to inſiſt upon the Epithets and Deſignations given elſewhere in Scripture to godly men; This one place affords us theſe Characters of them, and Duties incumbent to them.
1. They ought to be ſingle, ſtraight and downright in their way; without a crooked byaſs, or deſign, in their ſcope and aim, or ſubtle and nimble conveyances in their deportment and way: For, ſo much doth uprightneſs import, in the Original.
2. They ought to be Innocent; that is, both blameleſs and harmleſs, as it is, Phil. 2.15. Men of innocent harmleſs tempers, and carriage; not boiſterous, outragious, violent and injurious; and men who have innocency to ſupport them, and to refute all calumnies.
3. They ought alſo to be Righteous by imputation, (without which all their moral vertues will not avail them) and to evidence their Communion with Chriſt by a righteous behaviour.
4. Whatever failings they have daily to mourn for, and to make uſe of the open Fountain to waſh them; yet they ſhould beware of groſs practices, to blot their Profeſſion; For, they muſt have clean bands. See Chap. 16.17.
Thirdly, We have to conſider the uſe which the godly will make of Job's exerciſe and experience, when it ſhall be cleared hy God. This is held out in four Branches.
1. Upright men ſhall be aſtoniſhed at this; not only at his afflictions, of which he hath been ſpeaking in the preceeding verſes, but at the whole complex buſſineſs. When godly men ſhall look at his afflictions and ill uſage from his Friends, it will ſurprize, confound and aſtoniſh them for a time. But when they ſhall look again to his carriage under all this, and to Gods determining in his favours, (as he deſires and expects) they will be as much aſtoniſhed, and made to admire at the ſupport of a good Conſcience, and the iſſue of his trouble. Both thoſe may be included here, without any violence to the Text. And it teacheth,
1. The diſpenſations wherewith the godly are exerciſed, may, for a time, even aſtoniſh themſelves, and other godly men; as bere is imported. And no wonder, Conſidering,
1. That, oft-times, godly men are not upon their watch and guard; and therefore are ready to be ſurprized with what is ſtrange and unexpected.
2. Though godly men lay their account to meet with much trouble; yet, their real exerciſe may be more then any thing they apprehended; For, though Job was not at eaſe, Chap. 3.26. Yet, it ſeems, his great affliction, and the cruelty of his Friends under it, went beyond any thing he expected.
3. Though godly men may, ſometime, be more vexed with trouble, when they do but apprehend it, then when they feel it; becauſe they look for more then is inflicted, and do not mind the ſtrength to be given with the tentation: Yet, there is no tryal, which they are thinking upon before hand, but they will find it, in it ſelf, more ſearching, when it is their preſent exerciſe, then when they did only contemplate and meditate upon it: And therefore it may aſtoniſh them, though they were thinking upon it beforehand.
4. A right ſight, and a right way of reading Gods diſpenſations, when they are ſad, is not ſoon attained, nor can be had till it be gifted from above; and therefore, till God interpoſe, they will be ready to be confounded.
5. Sad and ſtrange diſpenſations toward the godly may put themſelves and others to ſtrange thoughts of heart; concerning the purity and holineſs of God, his purpoſes in his diſpenſations, &c. beyond what, at other times, they had; which may be ready, for a time, to over-charge them. See Jer. 12.1. Hab. 1.12, 13, &c.
6. God uſeth to diſcover his peoples weakneſs and humble them, before he let them ſee what grace can do in them, and for them, in ſuch ſtrange conditions. This may guard mens hearts from being diſcouraged, when they find themſelves thus, for a time, laid by with their own or others troubles. For ſo we find in the Lamentations and elſewhere, the people of God very often aſtoniſhed in trouble; as appears from theſe many queſtions, Lam. 1.1. & 4 1, &c.
Doct. 2. It is the duty, and will be the practice, of godly men, when they are right, not to ſtumble or be ſcandalized at Gods dealing, however they be aſtoniſhed or overwhelmed for a time; For, they are but aſtoniſhed, and the following words clear that they betake themſelves to their feet again. See Jer. 12.1. And though godly men may even ſtumble for a time; Yet it is good they bear down ſuch tentations, and do not let them break forth.
3. The afflictions of the godly are no more admirable, than their ſupport, and the proofs of Gods love toward them, are; And admirable proofs of Gods favour, in their preſent ſupport and future iſſues, are to be expected upon the back of their admirable tryals: For they ſhall be aſtoniſhed at the one as well as the other.
2. The godly man ſhall ſtir up himſelf againſt the hypocrite: that is, he ſhall rowze up himſelf to maintain his integrity againſt all the calumnies of hypocrites, who queſtion his Piety becauſe of his afflictions. Or, he ſhall not be tempted, by his own afflictions, to joyn iſſue with proſpering hypocrites; but ſhall abhor their way ſo much the mo…e, as he finds the worth of a good Conſcience in trouble, and the teſtimony of God pronouncing in his favours.
Here, Obſerve,
1. The godly mans party, is, the Hypocrite. It is not to be concluded that, by this deſignation, Job in his paſſion reflects upon his Friends who condemned him, as judging them to be hypocrites. For, they were inde…d godly men, and Job would not readily fall raſhly to judge of their eſtate (whatever he might think of their cauſe, and their hypocritical way of managing it) when he is reproving them for the ſame fault, in their dealing toward himſelf. And beſide, there were others who reproached him, v. 6. of whom, and ſuch as they, this may be underſtood. Neither is hypocriſie to be taken in a ſtrict ſenſe here, as it is oppoſed not only to true grace, but to open prof…nity and neglect of all religious performances; but more largely, for all ſorts of wicked men who are polluted, as the word alſo ſignifieth. And this deſignation of an Hypocrite, is made uſe of in this place, where he is ſpeaking of all the oppoſers of his integrity, and ſuch as harden themſelves in their evil way by reaſon of his afflictions;
1. Becauſe frequently in Scripture Hypocrites are taken for impious and polluted men, as the word will bear; and ſo the name is comprehenſive of all (or, generally, of the moſt part of) wicked men. And it teacheth, That even the worſt of wicked men are (for moſt part) Hypocrites, in ſo far as they are yet worſe then they have the impudence to profeſs themſelves to be: And though, in many things, they proclaim their own vileneſs; Yet in other things, they ſtill walk under ſome vail. And though their works proclaim them Atheiſts, and ſuch as acknowledge no Lord over them; yet they do ſtill profeſs the contrary.
2. Becauſe hypocriſie is the worſt of wickedneſs, and an evil life is ſo much more abominable before God, that it is covered with ſpecious pretexts and ſhews of better things; therefore all wicked men are deſigned by that as a moſt odious name.
3. This deſignation is more eſpecially made uſe of in this place. To ſhew that no external Profeſſion, nor vail of hypocriſie, ſhould hinder godly men to oppoſe and reject the bad courſes and Principles of men. For were men never ſo pious, as to the ſtate of their perſons; yet a bad courſe carried on with ſpecious pretences (as his Friends had fair pretences for their condemning of him) is hypocriſie, and they may be oppoſed as Hypocrites in that,
Obſerve 2. The godly mans marriage in oppoſition to this party, is, he ſhall ſtir up himſelf againſt ſuch; or ſhall oppoſe all their calumnies, and the tentations to follow their courſe, by conſidering Job's experience. It teacheth,
1. Sincerity and true honeſty is warranted zealouſly to bear out it ſelf againſt unjuſt imputations.
2. And to ſtir up and encourage it ſelf, when diſcouragements and tentations would ariſe upon ſuch imputations.
3. The advantage of true Piety, which is found in a time of affliction, may encourage men, with more zeal and vigour, to abhor a proſpering wicked, or, hypocritical courſe; For, thus alſo a godly man ſtirs up himſelf against the hypocrite, not only fortifying himſelf againſt his calumnies, but againſt all tentations ariſing upon the ſight of his proſperity. If men were finding more of the advantage of Piety under trouble, they would ſtumble leſs at the proſperity of others in an evil courſe; and when it is otherwiſe, tentations may prove very ſtrong.
3. He ſhall hold on his way, or, perſevere in his courſe of godlineſs, notwithſtanding all theſe diſcouragements. It teacheth,
1. Piety is the godly mans choice, and the way wherein he delights; For, it is his way. See Pſal. 119.30, 137.
2. No Arguments or Profeſſions will vindicate a mans integrity; unleſs his walk do witneſs it, and his perſevering therein, whatever diſcouragements and tentations he meet with; For, thus he oppoſeth hypocrites, by holding on his way.
3. A man may plead his own integrity, who yet is convinced that he needs to make progreſs; For, he is for the preſent, an upright, innocent, and righteous man, who yet muſt hold on his way.
4. The way of Piety is ſo difficult to fleſh and blood, and environed with ſo much oppoſition and ſo many tentations, whereby Satan would drive men out of their way; that they will not perſevere, unleſs they put forth their ſtrength effectually, to lay hold upon, and keep, their way: For, the word ſignifieth to lay faſt hold and grip to his way; which is neceſſary for all, eſpecially when afflictions and calumnies do oppoſe them.
5. God will not reject his own, who wreſtle with many difficulties in following him, and ſo are much humbled in their walk, if ſo be they keep their grip; For, he is righteous, and approved, who thus grips to his way, amidſt all difficulties.
4. He ſhall be ſtronger and ſtronger, or be more encouraged in his walk, under thoſe diſadvantages and preſſures. It teacheth,
1. There is ſtrength and encouragement allowed in Gods way, and it is needful both in the beginning and progreſs of our courſe; As here is imported.
2. This ſtrength is a growing ſtrength, and will encreaſe on their hand who wait on God; For, he ſhall be ſtronger and ſtronger. See Iſai. 40.29, 30, 31.
3. Trouble and outward diſcouragements will be ſo far from obſtructing this ſtrength, that God can make ſtrength increaſe under all thoſe preſſures, and can lay up much furniture againſt ſuch a time; For, in ſuch a caſe as Job was in, the godly man will be ſtronger and ſtronger. See 2 Cor. 12.9, 10.
4. Godly men, by their oppoſing of themſelves unto tentations, and going on in duty, do promove their encouragement; For, by ſtirring up himſelf againſt the hypocrite, and holding on his way, he ſhall be ſtronger and ſtronger.
Verſ. 10. But as for you all, do you return, and come now, for I cannot find one wiſe man among you.
Followeth the Second Part of the Chapter, wherein Job rejects all thoſe Conſolations which his Friends offered to him upon his repentance; by ſhewing that he was to die ſhortly, and therefore it was in vain to expect any ſuch reſtitution and proofs of Gods favour, in this life, as they ſpake of.
In this verſe by way of concluſion to the former, and tranſition to the following purpoſe, he propounds a General Aſſertion, which he endeavours to prove in the following Diſcourſe. In this Aſſertion he ſaith that to his Friends which he had ſaid of them to God, v. 4. Namely, that none of them proved wiſe in this matter, wherein they ſpake ſo much; neither in the main Controverſie concerning his integrity, nor yet (in particular) in adviſing him to quit his integrity, in hopes of future reſtitution upon his repentance. And therefore he exhorts them to return and come, that is, to quit their Opinion, and come hear the truth from him, and cloſe with him; or to come to themſelves, out of that labyrinth of Error, wherein they were involved.
As for the truth of this Aſſertion, Job himſelf did indeed miſtake in the matter of his approaching death, and in rejecting their Conſolations upon that ground that he would die ſhortly; Yet, in the general, it holds true, that they gave no proof of wiſdom in that method of proceeding with him, while they adviſed a ſincere godly man to renounce his former integrity, upon any hopes whatſoever.
Whence Learn,
1. True Wiſdom is a gift far more rare then moſt part of men think; For, ſaith he, there is not one wiſe man among you. Conceit and a ſhew of wiſdom doth blind very many, and prejudices and heat in debates will run, even men who are otherwiſe no fools, out of breath.
2. Men may be wiſe, and godly alſo, who yet prove great fools in judging of diſpenſations of Providence, and in dealing with afflicted and troubled minds; For, it was in this particular, that he could not find one wiſe man.
3. Whatever conceit men may have of themſelves (as readily their ſelf-love will hide thoſe defects from them, which others will perceive;) or however they may ſatisfie others who have little to do; Yet needy ſouls will ſoon find out their emptineſs; For, ſaith he, I (who am in diſtreſs, and put to it, to need real comfort) cannot find one wiſe man among you, or no ſolid wiſdom in your flowers of Diſcourſe. Such as are in trouble, may, indeed, be in a Fever, and ſo apt to miſtake in many things; Yet they will ſoon miſs that in a Comforter which others will not.
4. Albeit godlineſs teach men modeſty and ſobriety, and to be tender of the reputation of others; yet that doth not hinder them to tell men what they are, when they are called to it, in the defence of Truth, and that they may give a check to their proud conceit of themſelves; For, Job here ſpares not to tell his Friends Friends freely of their want of wiſdom.
5. Tenderneſs will not prompt men to tell others their faults, that they may inſult over them, or daſh and diſcourage them, but out of love to reclaim them; For, he tells them this, that they may return, or, change their Opinion, and come now, to themſelves, or, to cloſe with him, and learn of him.
6. It is the duty and commendation of men, when they are found to be wrong, not to perſiſt in it becauſe of their reputation, but to quit it, and come and learn truth; As Job's Exhortation to them imports.
Verſ. 11. My days are paſt, my purpoſes are broken off, even the thoughts of my heart.
In the reſt of this Diſcourſe, Job proceeds to prove their folly and want of wiſdom, in giving him any hopes of reſtitution; by ſhewing how low he was brought, and how hopeleſs his condition was in it ſelf, v. 11, 12. how he could in reaſon expect no iſſue out of it in this life, v. 13, 14. and (conſequently) how groundleſs their offers were, v. 15, 16.
In the firſt place, to prove that his health or reſtitution, was hopeleſs in it ſelf; he not only declares that his trouble gave him to underſtand that his days were near an end, (in the beginning of this verſe) but, further, he gives two Evidences of his low and waſted condition. One (in the reſt of this verſe) is, That, by reaſon of his miſery, pain and trouble, all his purpoſes were broken off, even thoſe thoughts which had been the long poſſeſſions (as it is in the Original) of his heart. Whereby we are to underſtand, not ſo much thoſe particular thoughts of his reſtitution and deliverance from this trouble, to which he ſpeaks afterward (for it appears not he had any ſuch thoughts ſince his trouble came upon him, whatever thoughts he ſometime had of the continuance of his proſperity, when he enjoyed it, Ch. 29.18.) As, in general, that all his well ordered purpoſes, and exerciſes, wherewith he had been ſo long acquainted, and all his refreſhful thoughts in the days of his proſperity, were plucked up by the extremity of his trouble, and other exerciſe put in his hand, as it is in the following verſe.
Leaving Job's miſtake about his approaching death, and the end of his days, we may here Learn,
2. The days of men are but paſſing, and will at laſt come to a period; For Job's apprehenſion, that his days are paſt, ſuppoſeth this as a General Truth, that mans days will paſs.
2. The Lord may, in deep wiſdom, bring men to the gates of death, and exerciſe them with thoughts thereof; that they may give a proof how they will look upon it, and may find what grace will do in ſuch an exigent, and that he may evidence his power in delivering from it: For theſe, among other cauſes, is Job brought to apprehend approaching death, My days are paſt.
3. Man, being a rational creature, and not at his reſt in this life, hath his mind full of purpoſes, reſolutions and projects, whereby (eſpecially when he proſpereth, and is in vigour) he refreſheth and delights himſelf, and endeavours to add to the ſatisfaction of his actual enjoyments; For, ſo is ſuppoſed that Job had purpoſes, and thoughts, which were ſo delectable and habitual to him, that they became the poſſeſſions of his heart. Men had need to look well what thoſe thoughts, are which haunt their hearts; for thereby they will know themſelves better then by their actings.
4. Not only will death make the thoughts and projects of moſt men to periſh, Pſal. 146.4. But even ſore afflictions in this life will break, over-turn and interrupt, many of their ſweet thoughts and purpoſes; For, ſaith he, My purpoſes are broken off, or plucked up, even the poſſeſſions of my heart. Not only can the Lord make ſore afflictions batter down all mens thoughts and expectations of good things within time, even after they have long ſtood out under ſome meaſure of tryals, and have had poſſeſſions of heart, and ſettled thoughts that it ſhould be otherwiſe, Mat 1.4. (And when afflictions ſeem thus to over-turn our expectations, it is our duty to quit and yield them up to God; as Job in this diſcourſe doth, apprehending he was to die.) But even Saints are not to think it ſtrange, if the Lord, by ſore affliction, over-turn their orderly ſweet thoughts and exerciſes under proſperity, and about the improvement of it to his glory; and, in place thereof, fill them with reſtleſs confuſion; as it was with Job. And as from this Truth, in general, men ſhould learn to curb their vain thoughts and purpoſes, which time (and even a croſs before the end of their time) can over-turn, and to labour after other purpoſes and deſigns, which affliction can never overthrow, however it interrupt them: So the godly, in particular, ſhould take warning to improve their time well in ſpiritual thoughts and purpoſes, while they have eaſe, conſidering that affliction may put an interruption unto them.
5. Unto a godly man it is not only a ſad exerciſe, but an evidence of his very low condition, when his troubles do drive him from all his ſweet purpoſes and reſolutions; For, Job propounds it, not only as matter of lamentation, but, as an evidence of his low condition, and that his days were paſt, that his purpoſes are broken off, &c. As, indeed, however he miſtook the matter of his death; Yet, as it was no ordinary, but very deadly trouble that could drive him, a godly man, off thoſe Principles and thoughts which were ſo delectable to him: So, it could not but waſte and ſpend him much more, that he was deprived of them.
Verſ. 12. They change the night into day: the light is ſhort, becauſe of darkneſs.
Another Evidence of his low and ſpent condition is taken from his reſtleſs anxious thoughts; And that, in ſtead of his former ſweet thoughts and purpoſes, his preſent calamities, and his anxious thoughts about them, did ſo toſs him, that he got not the nights reſt; but night was as day to him, and his dark condition through trouble made the day ſeem ſhort, or nothing at all.
Whence Learn,
1. Anxious thoughts are very frequent in trouble, and have a ſtrange Empire and Command over the afflicted; For, ſaith he, They (that is, my purpoſes and thoughts, which before were ſweet, v. 11. are now ſo changed that they) change the night into day, &c. or, ſo haunt me, that they take up all my time, by night and by day.
2. An afflicted ſpirit is ſo reſtleſs, that it will deprive the wearied body of reſt; ſo that ſuch would eſteem ſleep a mercy; For, ſaith he, They change the night into day, or keep me as buſie and throng, as if it were day-light, and not the time appointed for mans reſt.
3. However men in trouble, and vexed in mind, are ready to wiſh a change of what is preſent, as expecting ſome eaſe thereby: Yet, no chage of their outward condition will change their exerciſe, till their minds be cured: For, albeit perſons that are troubled by night, may long for the day, Deut. 28.67. yet neither night nor day brought any eaſe to Job: But as his vexations changed the night into day, ſo they made the light ſhort, or near, to wit, to go down. For ſo the word, near, ſignifieth that which is of ſhort continuance, Chap. 20.5. in the Original.
4. Godly men may have ſome taſte of the wickeds vexing lots; for their exerciſe and tryal of faith, and that they may be made ſenſible, by experience, how great the miſery is from which they are delivered: For, Job here hath ſome taſte of that reſtleſneſs which is threatned againſt the wicked, Deut. 28.67.
5. The condition of Saints may be very dark in trouble, and that is it which makes it ſo ſad and vexing to them, that it deprives them of reſt; For, it is becauſe of darkneſs that he is thus anxious and reſtleſs. The meaning whereof is, not only that the darkneſs of the night, and his toil in it, took away all the comfort of the light of the day, and made it ſhort, (Though it be likely that, however neither night nor day afforded him eaſe, yet, comparatively, the night was more troubleſome then the day, which makes him complain that it was ſhort in compariſon of darkneſs, as the words alſo may bear) But, alſo, that his dark and involved condition did vex him both by night and day. This tells, what a mercy it is to ſee through a thick cloud of trouble, and how neceſſary the Word is for that end.
6. Saints may be aſſaulted with continual reſtleſneſs, even till they be made to deſpair of life, who yet may come thorow and get a good iſſue; For, ſo was it with Job here, who, by reaſon of theſe vexations, laid his account to die, and yet was preſerved.
Verſ. 13. If I wait, the grave is mine houſe: I have made my bed in the darkneſs.
14. I have ſaid to corruption, Thou art my father: to the worm, Thou art my mother, and my ſiſter.
In the ſecond place, Job, having given an account how low and hopeleſs his condition was, in it ſelf, doth now declare how hopeleſs alſo he was of it, and what he was expecting to follow upon it. Namely, That ſhould he wait never ſo much (as they deſired) for reſtitution in this life, yet he was ſure to go to his grave ere it came, where he ſhould have a dark bed, and rottenneſs and worms, in place of all his deareſt Friends, Relations and Acquaintances.
Here Job ſeems to point at ſomewhat ſpoken by Eliphaz of the wicked man, or hypocrite, Chap. 15.22. as nothing doubting of his own integrity, though he were like them, in not expecting any reſtitution in this life. And albeit he did miſtake, in his certain expectation of death and the grave; (For though it followed probably, on his afflicted and vexed condition, v. 11, 12. that he might die: yet he ought not certainly to have concluded, that he would die; ſeeing God might interpoſe, as he did:) Yet, the General Doctrine teacheth,
1. When mens actual enjoyments, are gone, their hopes are left to uphold them; As here is ſuppoſed, that when for preſent he is low, his next work is to ſee if he may hope, and wait for any better lot to come. 1 Cor. 15.19.
2. Hopes exerciſe is patient waiting for the performance of what we hope for; For, here, he that hopes is ſaid to wait. The word may ſignifie both, waiting being the fruit of hope. 1 Theſ. 1.3. Rom. 8.25. And here, we are to take heed of refuſing to tarry Gods leiſure, who hath times and ſeaſons in his own hand, and knoweth what is beſt for us; We ought, alſo, to beware of being angry at our afflictions, or at God for afflicting us, and of diſtruſting his power, to perform what we have warrant to expect, and, in the mean time, to make our waiting uſeful to us. For all theſe diſtempers will interrupt our patient waiting.
3. Death will, at laſt, cut off all our temporal hopes, by cutting the thread of our life upon which they all hang; For, ſo he argues, that his approaching death proved all waiting for temporal reſtitution to be vain.
4. It is a very ſad exerciſe when men are filled with hopes and expectations, and then are diſappointed; For, ſo he imports it would be to him, if he waited for reſtitution, and then the grave came in ſtead of it. See Jer. 14 19. This ſhould teach men to be ſober, mortified and well grounded, in their expectations, leſt otherwiſe, they add to their own miſeries.
5. Death brings a man to a low condition outwardly; For, then he gets the grave for his houſe, his bed (and then a bed only, or a place wherein his body lieth, ſufficeth him) is in darkneſs, and corruption, or rottenneſs, and worms are in place of all his Friends and Relations, of Father, Mother, or Siſter: This may teach men how little cauſe they have to glory in their worldly pomp and ſplendour, whereof this will be the reſult at laſt. See Pſal. 49.11, 12, 13, 14.
6. Albeit death, in it ſelf, be an Enemy; and albeit godly men may have tentations to fear death, Heb. 2.15. and, in ſome caſes, they may deſire to live for a time, till their condition be cleared; Pſal. 27.13. & 39.13. Yet, they are allowed not to fear death, but to be familiar with it, when it cometh; and their happineſs is ſo ſure, that they may undervalue and reject all the comforts of time, and triumph over the wrack of all their worldly hopes: As here Job gives over all expectations of what they ſuggeſted to him, and hath familiar thoughts of death.
7. It is the duty of Saints, before death come, and when they are alarmed with it, to become familiar with it before hand; As here Job turns his back upon his hopes, and reſolutely looks upon death, and what it would bring him to; I have made my bed, ſaith he, I have ſaid to corruption, &c. as a man that is reſolved before hand.
8, It commends the power of grace, that Saints are made ſo familiar with death, and yet it hath nothing beautiful or deſirable in it ſelf; For, it is darkneſs, worms, and corruption, and yet it is lovely to him, even in thoſe its worſt colours.
Verſ. 15. And where is now my hope? as for my hope, who ſhall ſee it?
16. They ſhall go down to the bars of the pit, when our reſt together is in the duſt.
In the laſt place, from what Job hath ſaid, he concludes that they fed him with groundleſs hopes; and that it was in vain to bid him (who was ſo near to death) hope for a viſible reſtitution in this life. For, there was no ground for any ſuch hopes, nor ſhould ever any man ſee the accompliſhment thereof, v. 15. But all thoſe hopes ſhould be found to be irrecoverably gone (as ſhut up with barrs in the pit) when he and they do lie down together in the pit: Or, any man that looks to ſee his hopes accompliſhed, muſt go down to the grave with him, to ſee what becomes of them there, v. 16. This laſt Interpretation of this verſe makes it depend upon the end of the former verſe by way of anſwer to that queſtion, Who ſhall ſee my hope? And it not only implies that both he and they ſhould be dead and in their graves, before ever they ſaw ſuch a reſtitution, as they ſpake of; But it may import, further, an intimation that he had other hopes beyond death and the grave, which men ſhould ſee accompliſhed, after they are come to death and the grave with him: And that this might ſweeten the loſs of worldly hopes to him. But the word rendered, to go down, being of the Feminine Gender in the Original, & ſo relative rather to his hopes, then to other perſons I adhere to the other Interpretation of the verſe, that no man ſhould ever ſee the accompliſhment of theſe hopes, but they ſhould ſhortly be buried in the grave with himſelf. And whereas he had ſpoken of hope, in the ſingular number, v. 15. all the Promiſes they held out being ſummed up this one encouragement, that he ſhould have a glorious and comfortable reſtitution upon his repentance: Here he ſpeaks of them as many, they ſhall go down, &c. that he may point at the ſeveral branches of that promiſed mercy which they would have him hope for; ſuch as, health of body, eaſe of mind, proſperity, honour, &c. not one of which be expected, but all ſhould be buried with himſelf.
From the General Doctrine, and Job's miſtake, Learn,
1. It is the duty of men to guard againſt deluſion in the matter of their hopes; Therefore doth Job reaſon ſo ſtrongly againſt the admitting of what duplicate page duplicate page he thought ill grounded, that ſo he might not deceive himſelf.
2. Whatever God may pleaſe to do in outward things; yet it is in vain to comfort men only with temporal hopes; ſeeing they may die, and at laſt will die, and leave them all: For, upon this ground doth he reject all their offers and grounds of hope, that he and they are about to lie down in the grave together. And albeit he was miſtaken; yet they are but poor hopes, of which at any time it may be ſaid, Where are they? Who ſhall ſee them? and which the duſt will bring to nothing.
3. Whereas other tryals, within time, do but cut off ſome of our hopes, and that not without a poſſibility of recovering them, or ſomewhat in their ſtead; death doth cut off all worldly hopes, and that irrecoverably: Fo…, it is a pit, that hath bars to ſhut in men and their hopes.
4. Whatever death deprive the godly of; yet in this it is ſweet, that then they come to reſt from all their outward toil and vexation, as well as they loſe their temporal hopes; For, there is a reſt in the duſt, which, in ſome reſpect, is true of all men, Chap 3.17, 18. but eſpecially and completely, of the godly.
5. As many are but too eager upon worldly hopes and expectations; So others (however they do well to be taken up with the hope of glory, and to keep a looſe grip of worldly expectations, yet they) come ſhort in that confidence and expectation they ſhould have, even about temporal mercies and difficulties; For, Job came ſhort here, in not expecting (at leaſt, with ſubmiſſion) what the event proved God intended for him. I grant it is not ſafe to urge men to entertain temporal and worldly hopes, eſpecially in their own particulars; Yet,
1. It is a fault when men, under great troubles, are only for dying, not minding any other thing to which God calls them, nor ſubmitting, if it pleaſe God otherwiſe to diſpoſe of them; For, in this Job exceeded.
2. It is a fault when men weary of needful exerciſe, and ſo caſt away all deſire or hope of life, becauſe they account it intolerable to live; which was alſo Job's weakneſs, as appears from ſeveral paſſages in this Book.
3. It is, alſo, a fault to quit hope, becauſe of any difficulty, or improbability of the thing hoped for; As Job, from his preſent hopeleſs-like condition, concludes certainly he will die; not minding how God was able to interpoſe, when he pleaſed. See Rom. 4.19, 20, 21.