Exposition of Job, Exposition of Job · Chapter 23
CHAP. XXIII.
In this and the following Chapter, we have Jobs reply to Eliphaz his Diſcourſe. In this Chapter he defends himſelf and his integrity, which Eliphaz had aſſaulted; and in the next Chapter he refutes that common Argument, taken from the experiences they had obſerved of the calamities of wicked men, whereby Eliphaz and the rest endeavour to prove him wicked.
In this Chapter his ſcope, in general, is, to regrate, and check them for, their carriage toward him, as may be gathered from his deſire to quit them, and betake himſelf to God, and from his pointing out of his own miſeries whom they did ſo hotly purſue. And, in particular, his ſcope is, to vindicate his own integrity, and to justifie his own complaints, who was ſo ſeverely afflicted every way, being a godly man. And in this Diſcourſe, though there be many evidences of his ſincerity, and of the grace of God in him; and many complaints of a ſenſible and tender man; Yet his weakneſs and paſſion did much tranſport him, and we will find here many things for which he is afterward reprehended.
I ſhall take up the whole purpoſe in a Complaint (which is Jobs own ſtrain, and will take in all the particulars of his defence) conſisting of ſeveral branches. 1. That his lot was very grievous and bitter, and ſadder than that he could expreſs it by any complaints, v. 1, 2. 2. That he was denied audience, or, acceſs to God, where he know he would be aſſoyled, however he was condemned by men, v. 3 —9. 3. That though he was a godly man, v. 10, 11, 12. yet God plagued him as a wicked perſon, and was inexorable to his deſires, notwithſtanding all his miſeries, v. 13, 14. Unto which, 4. He ſubjoynes an account of his fears and perplexities, and a complaint that God had not prevented theſe ſad dayes, v. 15, 16, 17.
Verſe 1. Then Job anſwered and ſaid,
2. Even to day is my complaint bitter; My ſtroak is heavier than my groaning.
IN theſe Verſes, Job begins his complaint in general; Shewing, that however they cenſured his complaints, and judged them to be rebellion, (as ſome read the words, Is my complaint rebellion?) Yet, he had ſad and bitter cauſe of complaining continued and augmented to that day. And however they quarrelled his complaints as exceſſive and immoderate; yet he felt more grief than could be expreſſed by any complaints or groans. By all which he not only points out the greatneſs of his trouble from the hand of God; but inſinuates alſo, that his Friends, by their diſcourſes, had added to it: And that he could not attain to that peace which Eliphaz had commended, Chap 22.21. ſo long as he was ſo ſharply afflicted by God, and they proved ſo miſerable comforters.
Doct. 1. As ſincerity and integrity will enable men to endure many aſſaults, ſo men may miſcarry even in defending their own integrity: For, Job anſwered and replyed again, nor will he take with their challenges for faults of which he is free, though he vindicate himſelf with too much bitterneſs and ſharpneſs. Men muſt not weary in ſtanding to the defence of truth; yet they ought to goe about it with much fear and caution, that they do not miſcarry.
2. So frail is man, that he is able to do nothing for himſelf under over-charging afflictions, but vent his diſtreſs in complaints and lamentations; For, here Job inſinuates his weapons had been, and yet are, a complaint, It doth indeed argue ſtupidity not to feel ſtroaks, that we may make uſe of them; but when we do feel them, even the ſtouteſt is ſo frail, that he can but complain of them. And God thus ordereth the condition of his own children, that they may get an errand to him, to pour out their grievances in his boſome, and that he may be much ſeen in their tryals, and in their ſupport under them.
3. Complaints of Saints may be, and oft-times are, very bitter; As he profeſſeth his complaint was bitter; Not that he judged his own frame in complaining to be bitter (for he doth not condemn himſelf for that, till God convince him of it) but that the evils he complained of were very bitter and grievous to him. It is the will of God, that our afflictions, for the preſent, ſhould be grievous, Heb. 12.11. and we, by reaſon of our diſtempers, may make them yet more bitter to our ſelves, and turn our own Spirits into a frame of rebellion, as the word will alſo read. And therefore, whatever bitterneſs God put into our cup, we ſhould guard againſt our being imbittered thereby (which is our ordinary way) and againſt ſuch a way of complaining as overwhelms us (Pſal. 77.3.) or makes us bitter. It will not be found eaſie to complain, and yet keep off this rock; only it is good if yet we pour out our bittereſt complaints unto God, rather than complain of him, 1 Sam. 1.15.
4. The bitter complaints of Saints may be of long continuance; For, that his complaint was bitter, even to day, imports that it had continued from the beginning till then. God may continue the afflictions of his people ſo long as he pleaſeth, as having Soveraign Dominion; Their own bitterneſs under trouble may contribute to lengthen their ſorrows and complaints, And the diſcovery and purging of their droſs (even when trouble hath touched upon their ſores) may be ſo long in working, as may continue their exerciſe long upon them.
5. Endeavours to comfort and relieve the afflicted, may, ſometimes, adde to the bitterneſs of their tryall; For, even to day is my complaint bitter, imports, alſo, that his bitterneſs was not a little augmented by the cures they applyed to his ſores, ſo that every ſpeech of theirs did for that time awake all his ſorrows and bitterneſs upon him. As it is not an eaſie task to deal with troubled and afflicted Saints, ſo they themſelves ought to guard againſt ſupervenient irritations when they are afflicted.
6. Stroaks may ſo confound the afflicted, that they can hardly ſo much as make diſtinct complaints of them, but only groan; or, at leaſt, when they have vented never ſo much by complaining, there will be much more left to be uttered by inexpreſſible groans; For, with his complaint, he had groaning. As this points out the emptineſs of the creature, that a man dare not ſo much as promiſe to himſelf to be able to eaſe himſelf by d…ſtinct uttering of his caſe; So Saints, in ſuch a condition, ſhould be comforted, by conſidering how much a groan may ſpeak to God, if it be uttered by his own Spirit, Rom. 8.26, 27.
7. It is a great eaſe to Saints in trouble. to get leave to vent their grievances and complaints, were it but even by groans; For, here Job complains that his ſtroak is heavier than his groaning, or, that it could not be uttered even by groans. Where the word rendred my ſtroak, in the Original is, my hand; So alſo Pſal. 77.2. Whereby we are to underſtand his ſt…oak coming from the hand of God, and it gets the name of, his hand, or, the hand upon him, to ſhew that this is the right ſight of our afflictions, when we eſpecially eye the hand of God in them. This point may teach them to be thankful who get if it were but the mercy of ſuch an eaſe. And when it is wanting, we muſt look to him who ſeeth our condition, as well as he hears our complaints about it.
8. It is an evidence of a ſinful diſtemper, when men complain more than they have cauſe, and when their cry is louder than their ſtroak is ſmarting; For, Jobs defending of his complaint, by ſhewing that his ſtroak is heavier than his groaning, doth import, that it could not be juſtified, if his groaning were heavier than his ſtroak. It is the duty of Saints to ſtudy to be moderate in their reſentments, and not to aggravate their ſorrows and ſtroaks. And for this end, they ought to remember how much they deſerve above what they feel, Ezr. 9.13. to obſerve any moderation and mercy that is in their lot, Lam. 3.18.22. and to be content with whatſoever affliction God will enable them to bear, 1 Cor. 10.13.
9. Saints in their diſtempers are unfit Judges of themſelves and their way; For, Job did indeed exceed In his complaints, but doth not diſcern it. As men ought not ſimply to truſt their own knowledge of themſelves, as having to do with God who knoweth them farr better, 1 Cor. 4.4. So, in particular, they ought to be jealous of themſelves, when they are in any diſtemper or trouble.
Verſe 3. O that I knew where I might find him! That I might come even to his ſeat!
4. I would order my cauſe before him, and fill my mouth with Arguments.
5. I would know the words which he would anſwer me, and underſtand what he would ſay unto me.
In the ſecond branch of his complaint (to v. 10.) he regrates that he could not get acceſs to God, where he was ſure to be abſolved, though he was condemned by men. And in this, his ſcope is not only to eaſe himſelf by complaining of his ſad condition; But withall,
1. To aſſert his own integrity, in that he expected to be aſſoyled by God.
2. To inſinuate that his Friends had dealt cruelly and unjuſtly with him, which makes him ſeek to another Judge, and complain that he gets not acceſs. In all which, albeit his honeſty, and the ſtrength of the grace of God in him, do appear; Yet it is further to be marked,
1. That while he ſtudies to avoid and repell their unjuſt cenſures, he runs to another extremity in the way of aſſerting his confidence of his integrity. Which ſheweth, that even a good cauſe may prove an occaſion (though not a cauſe) to a man to manage it ill, when he is tempted by the injuries of others.
2. That being ill uſed by his Friends, and ſo irritated and put in a diſtemper, he reflects too much upon God, who gave him not that ſatisfaction which he deſired. Which alſo warneth us, that when paſſions are aloft, they are madd steers-men, and will readily drive us upon a rock.
This branch of his complaint, and the grounds of it, may be taken up in four particulars.
Firſt, His earneſt deſire to meet with God, to argue his cauſe with him. ſince he found ſo little help or comfort among his Friends, v. 3. Where if we look upon the matter abſtractly, it is ſound and right, that a man deſire to draw near unto God in his trouble, eſpecially when he is miſtaken and ill guided by his Friends. But if we look to the way of his deſire, and his particular ſcope in it, he will be found paſſionate and faulty, and therefore he is checked for his eſcape in it by Elihu; For his ſcope here is, to deſire, that, ſince he miſſed of comfort and ſatisfaction in his addreſſes to God by faith and prayer; therefore God would (not ſo much help him to appear before him in Heaven, by taking away his life, as ſpeaking after the manner of men) ſet up ſome viſible Tribunal, before which he might plead his cauſe. The whole Diſcourſe alludes to ſuch a finding of God as this, which was granted to him afterward, in the perſon of Elihu, and by Gods own interpoſing in the debate, though not ſo much to his advantage as he expected.
The ſecond Particular in this branch of the complaint (contained alſo in theſe Verſes) is, an account of the uſe he would make of this liberty and opportunity of finding God: Namely, That he would boldly approach to God, being ſet upon ſuch a Tribunal, v. 3. That he would propound and argue his cauſe, and plead in defence of his integrity, v. 4. and would anſwer all exceptions againſt it, v. 5. and ſo formally deduce and manage the proceſs.
Here there are great evidences of his integrity, but vented without that modeſty and reverence that were requiſite, and therefore he is afterward reproved for this. However, it may afford us uſeful inſtructions. And,
Firſt, From his deſire, v. 3. Learn,
1. A mans good conſcience is a ſure friend in tryal; For, it was this that prompted him to make this confident (though too bold) addreſs. It is good to have this friend made ſure, for it is that only which will ſpeak to a mans comfort in diſtreſs, as Hezekiah found when he received a ſentence of death, Iſ. 38.1, 2, 3. See alſo, 1 Joh. 3.21.
2. God is the only ſure Friend, Judge and Witneſs of a good conſcience; For, it is to him that Job would appeal in this cauſe. It is not enough we ſay we have a good conſcience, unleſs God judge ſo alſo, Iſ. 38.3. 2 Cor. 10.18. And his letting looſe others to traduce us (or even tentations more immediately from himſelf, as he did to the Woman of Canaan, Matth. 15.22, 23, &c.) is no evidence that he doth condemn us, if his Word do abſolve us.
3. When godly friends do miſconſtruct us, it may be a check for our leaning to their approbation, and certainly is a call to goe to God, to ſeek, and be comforted in, his approbation: For, the carriage of Jobs Friends puts him to ſeek where to find him, that is, God, whom he thus deſignes, becauſe they knew well enough of whom he meant, and to ſhew how much God was in his mind. See Pſal. 142, 4, 5. As our negligence, and reſting upon the applauſe of men, is often challenged and puniſhed by ſuch a meaſure as Job found from his Friends; So it is ſad when hard uſage here doth not call and ſend us to God, and when we have ſuch an exerciſe, and yet are not put ſo much the more to ſeek God, but do ſit his call.
4. Men may have much need, and an earneſt deſire after God, when yet they are at a loſs where to find him; As Jobs deſire, O that I knew where I might find him? doth import, and as is expreſly regrated, v. 8, 9. Though our own miſtakes have, oft-times, a hand in this (of which afterward) yet God doth order it, that it may breed us exerciſe, diſcover our graces, make us ſee and mourn for our former negligence, and teach us that our approbation is not alwayes to be judged by our ſucceſs.
5. When we are at a loſs in finding of God, our affections and deſires ſhould be quickened thereby, to act more ſtrongly; For, ſo Job is at vehement deſires about this matter, O that I knew where I might find him. So is it alſo with the Church in the Canticles frequently. Such exerciſes are ſent to be a touchſtone of our love, whether it will grow in abſence, or not.
6. God is, oft-times, miſſed by his people, becauſe they do miſtake, and follow not the right way of finding him, which is by faith cloſing with him as he reveals himſelf in his Word; For, Job, not being content with this, but ſeeking after a new, or, at leaſt, a more ſenſible way of, meeting with God (as hath been cleared) may well wiſh he might find him, but comes no ſpeed.
Secondly, From the uſe he would make of his liberty, if he knew where to find God, Learn,
1. Needy Souls, who are caſt upon God, will decline no pains to be at him; For, Job would come near, where-ever he were to be found.
2. Uprightneſs hath great boldneſs, however men may miſcarry in managing thereof; For, whatever was Jobs weakneſs, yet it argues his great confidence, that if he knew where to find God, he would come even to his ſeat. It argues a childes diſpoſition, when we ſtill draw near to God, provided we ſeaſon our approaches with due reverence. See Heb. 4.16.
3. As men who deal with God ought to know their own condition, ſo they muſt not dally, but deal ingenuouſly with him; For, Job ſuppoſeth that he ought to order his cauſe before God, when he cometh unto him; which preſuppoſeth his diſtinct knowing of himſelf, that he may clearly propound it to God. And when it is otherwiſe, confuſion will prove a great enemy to confidence in trouble.
4. God allows that his children do argue and plead their intereſt in him, againſt the ſuggeſtions of troubles and tentations; Not to perſwade God, farr leſs to quarrel him becauſe he deals ſharply with them (which was Jobs fault) but to perſwade their own hearts, and to evidence the ſtrength of their own faith, which hath the promiſe of a good iſſue: Therefore, Job would fill his mouth with arguments. See Matth. 15.22, 23, 24, &c.
5. God hath furniſhed his people with variety of evidences, whereby they may ſtrengthen their faith, and prove their own good eſtate, notwithſtanding the ſtrange lots that befall them: For, Job hath variety of Arguments, wherewith he may even fill his mouth in this plea. And though it be ſweet when theſe abundant evidences are all clear to us at once; yet we are not to deſpiſe any one of them (as that we have ſenſe of need, do ſtill adhere to God, do run to him with every grievance, &c.) though other evidences be over-clouded.
6. Gods people may expect that ſometimes God may ſeem to oppoſe their faith, and to repel all their eſſayes to cleave to him, and to muſter up objections to ſhake their confidence; For, ſo doth Job ſuppoſe, that God would anſwer him, and ſay ſomewhat to him, by way of exception to his evidences. Thus did Chriſt deal with the Woman of Canaan, Matth. 15. And they are not all unſound, the evidences of whoſe good eſtate are pleaded againſt.
7. It is the duty of ſincere Saints to implead all exceptions againſt their eſtate, and even to wreſtle with God, till they prevail, Gen. 32.26, 27, 28. Hoſea 12.3, 4. For, ſo doth Job reſolve, if he had acceſs, I would know the words which he would anſwer me, and underſtand what he would ſay unto me. Where, by knowing, is not to be underſtood, that he would approve what ſhould be excepted againſt him (for Job minds no ſuch thing here) but that he would ſee if there were any thing could be excepted againſt his integrity, which he could not implead. And (whatever his miſcarriage was) it is certainly the godly mans duty not to lye by, or ſuccumb, when he is thus aſſaulted, but to rouze up himſelf to plead with God; as the child of God will do, when he hath a lively ſenſe of his neceſſity under ſuch a condition, and is indeed humble before God.
8. Mens confidence of their integrity, being joyned with much diſtreſs, may over-drive them, and make them forget themſelves in their addreſſes, and pleadings with God; For, ſo Job is irreverent and preſumptuous in his undertakings. And though there was, indeed, nothing to be objected againſt the truth of his grace, yet there was ſo much to ſay againſt him (as himſelf confeſſeth elſe-where, though now he doth not ſo diſtinctly mind it) and which deſerved ſo much, if God ſhould deal in ſtrict juſtice (Pſal. 130.3. and 143.2.) that it became him not to reſolve to ſpeak ſo paſſionately in defence of his integrity before God, nor to inſinuate that God could reveal nothing againſt him which he knew not before, or which he could not anſwer and repell.
Verſe 6. Will he plead againſt me with his great power? No, but he would put ſtrength in me.
7. There the righteous might diſpute with him; ſo ſhould I be delivered for ever from my Judge.
The third Particular in this branch of his complaint, is, an account of his encouragements which make him ſo earneſtly deſire to plead his cauſe with God. One (v. 6.) is, That he would thus (if he could have acceſs) come unto God, becauſe God would not employ his great power againſt him in the debate, but would even ſtrengthen him to plead and prevail. Or, God would not deſtroy him when he appeared to debate his integrity, but would only produce Arguments (if there were any) againſt him, (as ſome read the latter part of the Verſe) and ſtrengthen him to anſwer, if he had any thing to ſay. And it is indeed true, That God will not employ his power to cruſh men, if they be able to anſwer what may be excepted againſt them; Yet if any come preſumptuouſly to plead, they deſerve that he ſhould put forth his power to cauſe them know themſelves. Another ground of encouragement, (v. 7.) is, That, at the Throne of grace, the righteous may plead their cauſe with God; and by that debate, and the ſentence upon it, he ſhould not only be delivered from their ſlanders who took upon them to be his Judges, but from Gods condemnatory ſentence in the day of Judgement, and from the judgement and ſentence which he might paſs by vertue of his tranſcendent Soveraignty.
From v. 6. Learn, 1. If God proceed in juſtice, or exerciſe his Soveraignty over the beſt of men, and put forth his power againſt them, they cannot ſtand; For, Job declines to have God ſo pleading with him.
2. God, in his dealing with Saints, doth not proceed according to their perfection, but their ſincerity, nor doth he employ his Soveraign power to cruſh them; For, Will he plead against me with his great power? No. See Job 37.23, 24. Pſal. 99.4. This is a great encouragement to humble Saints, though Job did juſtly fore-fault his priviledge (if God had pleaſed to deal in ſeverity) by his pride and paſſion.
3. God not only with-holds his great power in pleading with his people, but he ſtrengthens his people when he pleads with them, to make them prevail; For, He would put ſtrength in me, or, would put in me (for ſtrength is not in the Original) that which would bear me out in this plea. Thus did he ſtrengthen Jacob to wreſtle and prevail with himſelf, Gen. 32. And thus doth he deal with his people, even when he leaves them to be purſuers of him. Pſ. 63.8.
4. As Saints, who know the great power of God, will not hazard to make it their party; So they dare not lean to their own inherent ſtrength, as ſufficient to bear them out, even when God condeſcends to plead moſt gently and tenderly with them: For, Job needs that strength ſhould be put in him, even when God makes no uſe of his great power in pleading.
From v. 7. Learn, 1. Albeit God allow not quarrellings (ſuch as many of Jobs pleas were) yet he approves of the pleading of Faith at the Throne of grace; For, there they may dispute with him, if they manage their plea in a right way.
2. God allows his Saints even their righteouſneſs and integrity, though they be conſcious to themſelves of many imperfections; For, the righteous might there dispute with him. But hypocrites, who are neither perfect nor ſincere, ſhould not dare to appeal to him.
3. Godly men, in their pleading, may lawfully challenge the effects of Gods goodneſs, and plead againſt his harſh uſage of them, and deſire him that he would reconcile his preſent dealing with their priviledges and the teſtimony of their conſciences; providing they do all this modeſtly and reverently: For, ſo much is imported in this disputing, or, arguing, which is indeed allowed to the righteous, if they do not miſcarry in the managing of it.
4. Saints, notwithſtanding their integrity, are obnoxious to the miſconſtructions of men, and lyable to the Juſtice and Soveraignty of God, if he pleaſe to put it forth to call them to an account for every miſcarriage; For, theſe are to be underſtood by that Judge, which Job deſires to be delivered from.
5. Saints, by pleading and prevailing at the Throne of grace, are liberate from theſe Tribunals and Judges: Gods approbation there fortifieth them againſt all ſlanders, and anſwers all the accuſations of the Law: For, ſo (by pleading my cauſe at the Throne of grace, and disputing there with him) I ſhould be delivered from my Judge.
6. When God aſſoyles his people at the Throne of grace, he aſſoyles them for ever; ſo that (however the godly man may, in his tenderneſs, mind his faults often, and God may put him in mind thereof, to excite him to more tenderneſs and caution, yet) the ſentence paſſed there will ſtand valid and ratified in the great day: For, ſaith he, ſo ſhould I be delivered for ever from my Judge.
Verſe 8. Behold, I goe forward, but he is not there; and backward, but I cannot perceive him:
9. On the left hand, where he doth work, but I cannot behold him: he hideth himſelf on the right hand, that I cannot ſee him.
The laſt Particular of this branch of the complaint, is, the Complaint it ſelf, wherein he regrates, that, though he had this earneſt deſire to find God, that he might plead his cauſe with him, and had theſe grounds of hope to be abſolved; yet, let him turn himſelf where he will, upon all hands, he cannot get a ſight of God, nor acceſs to him, to plead his cauſe. For clearing whereof, Conſider,
1. Jobs ſcope in all this is, not to deny Gods Omnipreſence, or that he is to be ſeen in his works upon every hand: But only to aſſert that he could not find nor diſcern him in ſo ſenſible (if not alſo a viſible) way of preſence, as he might plead his cauſe with him, as one party doth with another.
2. While he mentions his going forward and backward, to the left, and to the right hand, in his ſucceſsleſs queſt, the meaning is only this, that no where, and by no means, could he meet with God; And as to what he ſpeaks of the left hand where he doth work, ſome do underſtand it of the Northern parts of the World (which are on a mans left hand, when he ſtands with his face toward the Eaſt, the Weſt being behind him, the South on his right hand, and the Eaſt before him, which was the way of deſigning the quarters of the World among the Hebrews) where Gods working is more conſpicuous, as being more inhabited than Southern Climates. But (however the Jews did indeed ſo deſign the quarters of the World, and Job alludes to it) this is too ſubtil to be looked on as Jobs ſcope here; For, though he ſpeak of his working only here, yet it is not to be doubted but that he ſaw him in his works on every hand, though he was ſtill hid to him, as to that way of preſence he deſired.
3. From what hath been ſaid, it is eaſie to conceive, that while he ſpeaks of going backward and forward, &c. it is not to be underſtood of any local motion from place to place to ſeek and find out God, but only that, turn him where he pleaſed, there was no ſeeing of God, and though he ſhould travel all the World over, and leave no quarter of it unſearched, and take never ſo much pains, it would be to no purpoſe.
Doct. 1. Such godly men as are really diſtreſſed and needy, will be careful to look on all hands where there may be any hope to meet with God, and will be ready to try all foords where they think they may come ſpeed; For, ſo Job intimateth concerning himſelf, that he was ready to goe forward, or, backward, &c. if he knew where to ſpeed in his queſt.
2. Godly men under affliction may alſo be convinced that it is not ſo much the change of their condition, as a ſight of God, to clear his mind and their eſtate in trouble, that will ſerve their turn; For, a ſight of God, for theſe ends, is the thing that Job would be at.
3. They may be the dear children of God, who are yet ſhut up on all hands from any imaginable hope of out-gate, or of a ſight of God, and any token of love; For, here Job is ſhut up on all hands, and hath no hope to be cleared by God. This ſad caſe, as it floweth, oft-times, from former guilt, from our prejudged minds in coming to God, which makes our ſucceſs agreeable to our prejudices, from our doating upon ſenſe, without which we cannot be ſatisfied, and from our haſte, which concludes our condition irrecoverable becauſe we are not preſently ſatisfied: So in Job here, it flowed from his deſire to ſee God in an odde and ſingular way, as hath been cleared on v. 3. So that they who would be comforted in affliction, ought to ſubmit to the ordinary means and way of it; which they will never want, if they can diſcern it, 1 Cor. 10.13.
4. In particular, a ſight of God in his working, will not alwayes comfort needy ſinners; For, Job looked where he doth work, and ſeeth his work, but finds no comfort. For (beſide that no work of God is appointed to give ſuch a ſight of him as Job deſired) Gods common working and providence will not alwayes clear a diſtreſſed Soul, unleſs God give a ſpecial manifeſtation of himſelf; Whatever be in his common operations (as they are full of deep inſtructions, and therefore are looked unto by Saints in their deepeſt diſtreſſes, as Pſal. 74.16, 17. and elſe-where) yet they are ſo blind-folded that they cannot diſcern it; What is done by God to themſelves, may, to their ſenſe, ſpeak againſt them; God may be working much about them, when they do not ſee it; They are apt to judge of his working, not according to his purpoſe of free grace in it, but by their own ill deſervings; or by their own wit and skil, not minding the depth of his wiſdome, as is the practice of the wicked, Pſal. 92.5, 6, 7. And when they reflect on their own former experiences, and Gods working about others of his people, they are apt to ſtart ſo many exceptions as may hinder their preſent comfort in that ſtudy. All which may ſerve as cautions to afflicted Saints in their reflecting upon the works of God whatſoever; And particularly, may warn them not to look to his works without the Commentary of his Word, otherwiſe they may be involved in darkneſs and ſorrow.
5. Such a diſpenſation as this, when Saints can no where get a comfortable and ſatisfactory ſight of God, is very ſad and afflicting to them, and it is a proof of their honeſty to be ſo affected; Therefore Job prefixes a behold, to all this, to ſhew how he is affected with it.
6. It is to be obſerved, that after Job hath ſaid of God, be is not there, he adds, I cannot perceive, nor behold, nor ſee him; Whereby he not only clears (as hath been ſaid in the entry) that he denied not God, omnipreſence, however he could get no comfortable ſight of him; But further teacheth, That though ſenſe be an ill judge of Gods preſence or abſence, yet, oft-times, he is judged not to be preſent when the only fault is in our ſight, that cannot diſcern him; And if Saints cannot perceive him in trouble, they are ready to conclude that he is not there, when yet God may be very preſent in the thick darkneſs.
7. It is alſo another addition to Job's grief, that not only he cannot ſee God, but that God hideth himſelf, that he cannot ſee him. Which teacheth, That ſad ſtroaks, and even want of a refreſhful ſight of God, are not ſo ſad in themſelves, as in the apprehenſions Saints may have of Gods thoughts and heart in dealing ſo with them; And that it is not their darkneſs and blindneſs that aileth them, but Gods hiding of himſelf, that they ſhall not ſee him. Therefore godly men ſhould guard that they do not foſter groundleſs miſtakes about Gods love; And particularly, that they meaſure not his love by ſuch odd evidences and manifeſtations as Job here deſired.
Verſe 10. But he knoweth the way that I take; when he hath tried me, I ſhall come forth as gold.
Followeth to v. 15. the third branch of Jobs complaint; Wherein he regrates that, though he was a godly man, yet, God had afflicted him, and was inexorable to his deſires in his diſtreſſes. The ſubſtance of this complaint is the ſame with the former, and in it he giveth a reaſon of his confident deſire to plead with God, taken from his integrity, that ſo he may aggravate his former complaint, that God denied him acceſs to himſelf. His ſcope may be thus conceived; Since the Lord denied him acceſs to plead his cauſe in the way he deſired, he is bold to paſs a ſentence in his own favours; and doth aſſert and give evidences of his own integrity, v. 10, 11, 12 upon which he inferrs an aggravation of his former complaint, that God ſhould deal ſo hardly with him a godly man, v. 13, 14.
In this Verſe we have a more general aſſertion and evidence of his integrity; which he propounds by way of oppoſition to Gods dealing with him, ver. 8, 9. Containing this in ſumm; That however he could not find acceſs unto God; yet God knew his way to be ſuch as, after all trial taken of it, he ſhould come out as Gold, which is ſo much the brighter as it hath been purified in the furnace. For further clearing whereof, conſider
1 As for this way which Job takes, we are thereby to underſtand, not ſo much the way of affliction and trial wherein he was made to walk and to endure it (though indeed, it be ſweet to conſider, that God ſeeth his own children and their diſtreſſes, when yet they cannot get him ſeen, v. 8, 9. and Faith may judge that it is ſo) as the way of his duty, and that courſe of integrity that he followed.
2. By Gods trying of him, after which he will come forth as Gold, we are not to underſtand only, or ſo much, his being tryed by afflictions, and that God, after he had tryed him, had a mind to bring him forth and deliver him; For Job oft-times judged that God minded his ruine, rather than his tryal, by this affliction, and he had no hope of ever coming out of that Furnace in this life. But the meaning chiefly is, that if God would let him have a judicial tryal (which he had before deſired) he was ſure to be approved, and that his integrity ſhould ſhine the brighter, the more it ſhould be ſearched into. And in this Job aſſerts a truth (had he ſpoken it reverently and modeſtly) as to the ſtate of his perſon, though he forgot that he was guilty of many failings, even ſince he was put into the furnace of affliction, which after tryal would be found to be blemiſhes in him. But however it be as to his miſtakes concerning his failings, or the way of tryal he deſired, this is a general truth, That a ſincere godly man, after all tryal taken of him, by affliction or otherwiſe, will, here or hereafter, ſhine brightly, notwithſtanding any Cloud he may be under.
Doct. 1. Men may be ſincere and truly godly, who not only are under tryals (Pſal 142.3.) but are deſerted by God, to their ſenſe, and cannot get a ſight of him in their way; For, Job aſſerts, But he knoweth the way that I take, though he could have no acceſs to God, v. 8, 9.
2. Not only men may be truly godly, but themſelves may be by Faith aſſured that they are ſo, who yet are kept under a Cloud, as to any comfortable ſight of God; For, in this caſe, Job is confident that God knoweth the way that he takes.
3. Mens honeſty muſt be tryed, not by what they are at fits, but by what they are conſtantly; Therefore Job aſſerts this as a proof of his honeſty, that his way, or, conſtant tenour of his walk, is known, or, approved by God. Which, as it refutes them who are ſatisfied with ſome fits of doing good in themſelves; ſo, it aſſures theſe whoſe conſtant endeavour it is to pleaſe God, that God will not reject them, becauſe they have ſome fits of diſtemper and failing.
4. Men will not be approved ſimply, becauſe they follow a way that is good, unleſs their hearts be ſeriouſly engaged in it; For, Job ſaith of his courſe, it is the way that I take, or, the way that is with me (as it is in the Original) that is, the way which his heart ſetled upon as his choice and ſtudy, and therefore did cloſely follow it in his practice. See Pſal. 119.30, 173. Without this, men may follow a good way, becauſe of company, or becauſe it is their preſent intereſt, or becauſe of croſſes lying upon them, who yet are not approved of God, and will, ſooner or later, weary and give it over. But where the heart and affections are engaged in the way of God, it will plead much in the midſt of many failings, Rom. 7.22, 23, 25.
5. Mens pleading of their own integrity will be to no purpoſe, if themſelves only ſay they are ſincere, and God do not know and approve of them as ſuch; For, Job builds upon this, He knoweth the way that I take. See 2 Cor. 10.18. Pſ. 139.21, 22, 23, 24.
6. Godly men do need to be tried in the matter of their ſincerity, both for the diſcovering of their graces, and for diſcovering and purging out of their humbling weakneſſes; For, ſo doth Job ſuppoſe there, that an approved man may be tried. And albeit he underſtand it of a peculiar and odde way of judicial trial; yet it is of general verity, that God uſeth to try his approved children, by outward afflictions, or by calling them to a ſtrict account in their conſciences, in times of deſertion and tentations. Hence,
1. They do but deceive themſelves who dream of idleneſs, and that they ſhall not be ſearched and tryed, even though they be ſincere.
2. They cannot but be deluded in the matter of their ſincerity, who dream that they are perfect, becauſe they are ſincere, whereas a ſincere man may need trials and diſcoveries. And, upon the other hand, they are no leſs miſtaken who queſtion their ſincerity, becauſe they finde imperfections.
3. If trials be for diſcovering both of graces and infirmities, they are acceptably employed who give proof of their graces when they are tryed; and, upon the other hand, it is no good token when trial doth diſcover and purge out no droſs, Ezek. 24.6, 13. And herein Job failed, who diſcerned ſo little his infirmities, when they appeared in the furnace of affliction.
Doct. 7. It is God who tryeth his people, and taketh proof of what is in them, by every exerciſe to which he puts them; For, ſo Job ſuppoſeth, that he muſt try him. Hence,
1. We ſhould ſee him watching about our furnaces, that he may try us; and that inſtruments of our tryal will not get their will. See Iſ. 48.10.
2. We ſhould be afraid, under any exerciſe, to dallie with God, who knoweth us, and is taking a tryal of us.
3. We may believe that in our trials he takes pleaſure to try and bring forth our graces, and to let ſee how his grace will ſhine in frail and ſinful duſt.
Doct. 8. The trial of Saints will not ſoon be perfected; For, when he hath tried me, imports that, notwithſtanding all his afflictions hitherto endured, his trial is not yet done. And (to paſs the way of trial which he deſired) it is certain we are ill to know; patience, and other graces, do not ſoon attain to their perfect work, Jam. 1.4. and length of time is an addition to the trial.
9. Whatever God do to Saints, for meaſure or continuance of exerciſe, yet it is but ſtill their trial, and not an evidence of their rejection; For ſo Job looks upon it as trying. And however he mean of a peculiar kind of trial; yet all that God did to him proved but a trial in the iſſue. See Iſ. 27.9. And when Saints ſuſpect any other thing, it breeds them much needleſs diſquiet, and retards them in their work; But when they look upon their lot as a trial, it will put them to look well what they bring forth, when God takes a trial of them.
10. Tried Saints will at laſt come out of their furnace, when their trial is perfected; For, whatever was Job's peculiar expectation in this, yet it ſtill holds true, here or hereafter, when he hath tried me, I ſhall come forth.
11. That tried Saints will come forth as gold, doth not import that God will try them ſo exactly as gold or ſilver is tried in the furnace, for he tenders them becauſe of their weakneſs, Iſ. 48.10. But it teacheth,
1. Saints, in the iſſue, will reap advantage by every trial, as gold is the better of the furnace.
2. It is a ſpecial advantage of trial, when we come more refined out of it; As Gold leaveth its droſs in the furnace.
3. Saints, after their trials, and their profiting by them, will ſhine the brighter, as purified and refined Gold when it cometh out of the furnace.
4. When trials have given Saints a proof of the grace of God in them, it will be more precious in their eyes, and they will eſteem of it above refined Gold and Silver, 1 Pet. 1.7.
Verſe 11. My foot hath held his ſteps, his way have I kept, and not declined.
12. Neither have I gone back from the commandment of his lips, I have eſteemed the words of his mouth, more then my neceſſary food.
In theſe Verſes Job inſtructs his integrity by more particular evidences; Shewing that however Eliphaz had adviſed him to begin his acquaintance with God and his word, Chap. 22.21, 22. yet he had been no ſtranger to that practice. But had cloſely cleaved to Gods way and Commandments, and had eſteemed Gods word more than his neceſſary food.
From v. 11. Learn 1. General aſſertions will not avail to prove mens integrity, unleſs they be able to give particular and diſtinct evidences of it; Therefore Job ſubjoyns theſe particular evidences to that general aſſertion, v. 10. And who ſo would attain this, ought to be well acquainted with themſelves, and frequent in ſelf-examination.
2. Our way, wherein we ſeek to be approved, muſt be Gods way, otherwiſe, our greateſt diligence is but wandering; For, the way that Job takes, v. 10. is the ſame with Gods ſteps, wherein he did trace and imitate him (ſtudying a conformity with God, Mat. 5.44, 45. 1 Pet. 1.15, 16.) or, his ſteps, a alſo his way, which he preſcribes and chalks out for men to walk in.
3. It is not enough that men ſpeak much good of piety, unleſs their practice do commend it; For, ſaith he, my foot hath held his ſteps.
4. Men who would be ſincere and conſtant in their courſe, have need to be earneſt and painful, and to hold, or, lay hold on Gods ſteps, becauſe of the many difficulties in that undertaking; As Job here profeſſeth to have done. Which points out that an eaſie way of Religion is not the ſureſt way, and that the difficult and ſtrait way is not to be ſuſpected.
5. Theſe who would be ſincere need, alſo, much tenderneſs and vigilancy, to take up the way of God in every ſtep, to watch for, and take hold of, opportunities of being helped on in it, and to keep them conſtant in the purſuit of it, For, ſaith he, I have kept, or, obſerved his way.
6. Sincerity muſt appear in conſtancy and ſteadineſs in our courſe, and that we do not decline to the right hand, or to the left; as Job here profeſſeth he alſo ſtudied to do. Not but Saints may decline ſomewhat in an hour of tentation and trial, and yet be ſincere: But the meaning is,
1. It is their duty to be free of a byaſs, and to look ſtraight forward in the courſe of piety, Prov. 4.25.
2. They ſhould not only beware of open Apoſtaſie, but of declining, or, turning aſide in the leaſt, to any hand.
3. They ſhould not gadd nor wander, as if there were not work enough for them in the courſe of Piety, but ſhould keep themſelves throng at it.
4. Whatever their declinings may be, yet it ſhould be their ſtudy and endeavour to do otherwiſe, and to hold Gods paths, and to mourn for their ſhort-comings; and if they thus purſue after the wayes of God, Pſal. 119.20, 131. they will reap the bleſſing of an enjoyer.
5. While Saints do otherwiſe, their Integrity will not afford them ground of Comfort.
From v. 12. Learn 1. Gods approved way is to be ſearched for in his Word, and not elſewhere; For, his steps and way, verſ. 11. are here called his commandment and words
2. Such as would ſubject themſelves to Gods Word, muſt look upon it in its due authority, and as his commandment; as Job doth here.
3. That Commands do come from Gods lips and mouth, and that he hath ſpoken them, will be reaſon enough to a ſincere man, to make him ſubmit to them; Yea, it renders them ſweet to him that they come from Gods mouth, whoſe Love they believe; As Job's deſcription of theſe Words and Commandments here imports.
4. Having ſaid, v. 11. I have not declined, here he adds, I have not gone back, to point out, Partly, that declining tends to Apoſtacy; For, if he had declined in the leaſt, he might readily alſo have gone back. Partly, that it is alſo an evidence of mens ſincerity, when, whatever wreſtlings they are put to with their declinings and ſlidings; yet they are kept from open defection and Apoſtacy, which is a very dreadful evil, when men, after they have ſpoken of much bleſſedneſs in the wayes of God, do quite abandon them.
5. None will thus ſincerely cleave to the directions of the Word but thoſe who have much affection to it; Therefore he adds, I have eſteemed the words of his mouth. This eſteem of the Word (whereof this in an evidence as the word in the Original ſignifieth, when men do hide, or, lay it up, and ſuffer it not to ſlip, as Heb. 2.1. Jam. 1.23, 24) will quicken us to the obedience thereof, and witneſſeth our ſincerity, while we are not forced to our duty, but do willingly delight in it, and in the Law that preſcribes it, and do bewail our daily failings, Rom. 7.
6. It is the duty of the ſons of men to be content with neceſſary food; as is here ſuppoſed, that his neceſſary food, or, his daily appointed portion was a ſatisfying mercy to him. See Prov. 30.8. 1 Tim. 6.8. And when men do not acknowledge mercy in this, it is juſt they be deprived of it.
7. When men diſcern aright, they will prefer the Word, not only to delicates, but, to their very food that is neceſſary to maintain their life; For, I have eſteemed the words of his mouth more than my neceſſary food. The Word doth maintain a more noble life than that which is maintained by bodily food; and is more neceſſary and ſweet than any creature-comforts, Pſ. 4.6, 7. and will ſweeten all other cold and ſcant entertainments, and therefore ſhould be eſteemed accordingly.
Verſe 13. But he is in one minde, and who can turn him? and what his ſoul deſireth, even that he doth.
14. For he performeth the thing that is appointed for me: and many ſuch things are with him.
In theſe Verſes we have Job's complaint, that notwithſtanding his Integrity (whereof he hath given ſo many evidences in the preceding Verſes) yet God was inexorable to his deſires, and regarded not his miſeries, and would neither hear him plead his own Innocency, nor yet forbear to plague and afflict him. This Complaint he utters in ſeveral expreſſions, whereby he evidenceth the greatneſs of his grief and vexation, becauſe of his lot.
1. But he is in one minde, and who can turn him? v. 13. Where, whatever may be ſaid of theſe general truths, that God is unchangeable in himſelf, and in his minde and purpoſe of Love toward his own Children, however he may change his way of diſpenſations and dealing with them; Yet, the meaning of theſe words, and Job's ſcope in them, is only to regrate that, however he be innocent, and deſire to be cleared and delivered from his trouble; Yet, God continues conſtant in his purpoſe of afflicting him, and of letting his Integrity lye under a Cloud; and that ſince that is Gods purpoſe, none can impede him in it, or cauſe him alter it.
2. What his ſoul deſireth even that he doth, v. 13. that is, God carries on the pleaſure of his own will, by his efficacious Providence without controlment. This being a general, he therefore adds,
3. For he performeth the thing that is appointed for me, v. 14. Which applyes that general to his own caſe; and imports his regrate that God goeth on to execute his purpoſe concerning him, without any reſpect to his grievances or deſires.
4. And many ſuch things are with him, verſ. 14. Which ſome underſtand thus, that it is Gods ordinary way to deal with others alſo. And albeit this ſhould have mitigated his ſorrow, and moderated his complaints, that ſuch a lot was common; Yet Job's paſſion ſtartles at it, that being thus common and ordinary, there was the leſs hope that God ſhould change his way of dealing with him: As it is uſual for pride and paſſion to gather grounds of diſcontent, where prudence and meekneſs would find ground of caſe. But the words ſeem rather to look another way, and to import that from what he already felt, verſ. 14. he apprehends there are many more purpoſes of the ſame nature yet to be performed and executed againſt him. Now concerning theſe complaints of Job, it is to be adverted, that, albeit they were true upon the matter; yet, they ought to have perſwaded him to ſubmiſſion under the hand of God, and not to looſe the reins to bitterneſs, or to diſcouragement and diffidence, as if it were to no purpoſe to be ſincere or able to plead his integrity, as he would inſinuate. And ſo his complaints cannot be juſtified.
From v. 13. Learn, 1. Senſe, in a time of tryal, is very apt to judge that mens integrity is not reſpected by God; For, after all he hath ſpoken of his own integrity, v. 10, 11, 12. he ſubjoynes this, by way of oppoſition, But he is in one mind. This ſheweth that Senſe is a very blind and partial Judge, and doth little underſtand what is good for Saints; For Gods very trying of him, was, indeed, a dignifying of him, and made way for putting of much reſpect upon him.
2. It is no ſtrange thing to ſee the mind of God differ from the deſires of his troubled Saints, in their diſtreſſes; For, here Job apprehends an unchangeable purpoſe of God, oppoſite to his deſires. By this not only doth God bring down the ſtout hearts of his people, while he croſſeth their deſires; but they evidence how low their thoughts creep, and how blind they are in their diſtempers, that they cannot diſcern, and ſo acquieſce in, his high and wiſe thoughts about them, Iſ. 55.8, 9.
3. God may, at leaſt for a time, prove inexorable to the deſires of his own children; For, whatever Job deſire, yet he is in one mind (or, ſtill at one, as the word is) without change or alteration. Some of our deſires are paſſionate, and dictated by our ignorance; ſo that it is our mercy they are not anſwered. And when they are right, yet we may be too haſty in them, and ſo conclude them inexorable, if he do not preſently grant them.
4. The tenour of Gods dealing may continue long the ſame with his people in trouble; For, he is ſtill at one. This is becauſe we have not ſoon done with our work under trouble, nor do we ſoon attain to that which trouble is ſent to work. And if we be coming ſpeed in our work, the trouble may yet continue, that we may give proof of our proficiency, and may be well and ſolidly rooted in it. Withall, it is many times our mercy (when our deſires are irregular) that our inceſſantneſs and importunity doth not draw out an anſwer to our mind, though not to our profit; Such as Balaam got. Numb. 22.12.19, 20, 22.
5. However Prayer, being put up in a right way by Saints, will ſtill get a good account of Gods dealing; yet, as God is unchangeable in himſelf, ſo, his purpoſes about his creatures cannot be altered by them, nor will they gain any thing by ſtriving with him about them: For, When he is in one mind, who can turn him?
6. Though it be a ſad lot to be concluded under an unchangeable purpoſe of God to afflict us; yet this ſhould preach ſubmiſſion and ſilence to us: For, it was Jobs fault to complain and quarrel, and not to ſubmit, when he apprehended this was the unchangeable mind and purpoſe of God. See Job 34.23. Submiſſion is a choice out-gate, for which we need not be beholding to our lots, or inſtruments of our trouble; but, by the grace of God, it may be attained even in the midſt of trouble.
7. God is abſolute and Soveraign to do what he pleaſeth; even whatever his Soul deſireth. See Pſal. 115.3. So that none ought to preſcribe Laws, or ſet limits and bounds to him in his operations.
8. Whatever God pleaſeth to do, he bringeth it eaſily to paſs by his efficacious Providence; For, what his Soul deſireth, even that he doth, no impediment being able to ſtand in his way.
9. The Soveraignty of God, in afflicting when he pleaſeth, is not eaſily ſubmitted unto, even by Saints; For, here Job makes a complaint of it. To which alſo this may be added, That it grieves him to think that Gods Soul deſireth, or, taketh pleaſure thus to uſe him. For Saints can more eaſily digeſt hard lots, than their apprehenſions that God takes delight to inflict them; and conſequently (as they interr, but falſly) that Gods aff…ction towards them is changed.
From v. 14. Learn, 1. The…e are purpoſes of God about the lots of his children, ſo that not ſo much as the hairs of their head are expoſed to blind chance, or to the wills of men; For, Job inntimateth that his lot was appointed for him.
2. Gods purpoſes will not be fruſtrated, neither by enemies, nor by the peeviſhneſs of his children; For, he performeth the thing, that is appointed for me. It were ſad, if we, in our froward humours, got leave to be our own carvers; And Gods inexorableneſs to his peoples deſires is, oft-times, in great mercy to them.
3. The purpoſes of God, when they are revealed, ought to be ſubmitted unto; For, this ought not to have been complained of, but he ought rather to have ſaid, The will of the Lord be done.
4. As Gods Soveraignty is univerſal, not over one, but all perſons, and caſes, (For, in this ſenſe it is alſo true, that many ſuch things are with him, to deal with others as he dealt with Job) So when the Lord hath tryed any of his people much, he is ſtill Soveraign and abſolute to try them yet more: Thus Job apprehends, that many ſuch things are with him, to be yet performed againſt himſelf. And it is true, we ſhould not think to ſhelter our ſelves under one tryal, as if that ſhould exempt us from another, Amos 9.4. But God, when he pleaſeth, may ſend many tryals, one upon the back of another, or all of them together, Lam. 2.22.
5. As God hath variety of tryals to ſend, as he pleaſeth, upon the Sons of men; So he hath variety of wayes & means whereby to bring about their tryal and exerciſe: Even many ſuch things, whether tryals, or wayes and means of trying. Therefore we ought not to boaſt, that, becauſe we have endured one kind of tryal, therefore, we can ſtand in whatſoever aſſault. For Hezekiah ſtood firm in adverſity, who yet ſuccumbed in proſperity.
6. It is an evidence of the weakneſs of Saints, that when they get not their will in being delivered from preſent trouble, they are ready to fear there are yet greater troubles to come upon them; For, ſo did Job conclude here, that becauſe God would not eaſe him, nor grant his deſires, therefore many ſuch things were yet abiding him. It is our duty in trouble to hold our ſelves at our preſent work (which is oft-times interrupted by theſe fears) without either preſumption or anxiety about what may befall us for the future. And as we are not to judge of Gods purpoſes about our future lot by what is preſent (ſeeing he can ſoon change his way of dealing) nor yet by the thoughts of our own hearts, when they are cruſhed and diſtempered by preſent troubles: So neither are we to judge how we will be able to endure future tryals (if it pleaſe God to ſend them) till they be our tryal; at which time we may expect grace to help as being a time of need: Provided that for preſent we be not aſleep, but ſelf-denied, and living in a continual dependance upon God.
Verſe 15. Therefore am I troubled at his preſence: when I conſider, I am afraid of him.
In the laſt branch of Jobs complaint, he ſumms up all his former complaints in a new complaint; Wherein he ſheweth how grievous theſe things formerly mentioned were unto him, and what matter of fear, perplexity and regrate, they miniſtred unto him. In this Verſe, he propounds in general, That the conſideration of God, as he had taken him up in the former complaints (Namely, that he had not only ſmitten him with ſad ſtroaks, v. 2. but would not be found of him, v. 8, 9. was inexorable and unchangeable in his purpoſe of afflicting him, v. 13, 14. and particularly, ſeemed to be about to afflict him with more plagues, v. 14. The conſideration, I ſay, of all this) did perplex and affright him. Whence, Learn,
1. The ſadneſs of mens afflictions ought not to be meaſured only by the weight of the ſtroak inflicted upon them (for much trouble may be made eaſie to ſome) but by the exerciſe of Spirit which it produceth in the afflicted: For, Job aggravates all his former complaints, and the cauſes of them, from the effects thereof, that he was troubled and afraid. This is ſeriouſly to be conſidered, that men may be pitied, when God makes leſſer troubles prove heavy to them; and that he may be acknowledged and commended, when he makes a heavy burden prove very eaſie to the afflicted.
2. It is a ſad and humbling effect of afflictions when they ſo perplex and confound men, that they know not what to do, and do keep their minds in a perpetual reſtleſsneſs, and toſſed with confuſions; and when they are accompanied with fears and terrours, which break the courage of mens Spirits: For, this is the matter of Jobs ſad complaint, that he was troubled, or, perplexed, and afraid, by reaſon of his troubles. Men ſhould expect to be thus exerciſed in trouble, that they may neither lean to their own wits nor courage, and when their Spirits are not broken by trouble, they ought not to complain of any ſharp tryal.
3. Sad ſtroaks in themſelves will not ſo eaſily put Saints to perplexities and fears, as their apprehenſions of Gods thoughts in the ſtroaks he inflicts; For, ſaith he, I am troubled at his preſence, and afraid of him. Hence it is that wicked men prove ſo ſtout-heatred in outward troubles, which may be ready to cruſh godly men, becauſe they do not look to God, nor regard his thoughts, in their afflictions, as the godly do.
4. Saints do much augment their own perplexities and fears, by their dwelling much upon the conſideration of their condition; For, ſaith he, Wh…n I conſider, I am troubled at his preſ…nc…, and afraid of him. As the wicked want exerciſe through want of conſideration of their own wayes, and of what God is doing to them; So the godly do beget it through too much poring upon their condition. And therefore they ſhould be ſober and cautious in ruminating upon their tryals.
5. As God is terrible and d…eadful in himſelf, and in his purſuing of wicked men; So a ſight and thoughts of him may be affrighting, and breed perplexities, even in Saints, when they are in trouble; For, ſo was Job troubled at his preſence, and, afraid of him. So that godly men ought not to queſtion their own ſtate, becauſe of theſe apprehenſions of God.
6. Looking unto God through a wrong Perſpective, will, readily, breed Saints more perplexity than is allowed; For, ſo was it with Job here. His looking upon God (not as his revealed will declares it to be our mercy that we are in his hand in trouble, and that he minds the good of his children thereby, but) as his paſſion and preſent diſtreſs miſrepreſented him; his poring upon his own ſad condition, and his miſſing of theſe out-gates, and wayes of appearing to plead his integrity, which he deviſed, breed him all this trouble and fear, and not any thing God minded to his prejudice by this tryal, if he could have diſcerned aright.
Verſe 16. For God maketh my heart ſoft, and the Almighty troubleth me:
17. Becauſe I was not cut off before the darkneſs, neither hath he covered the darkneſs from my face.
In theſe Verſes, Job expreſſeth his complaint and grievance more diſtinctly, together with the cauſe thereof. His grievance and ſad caſe (v. 16.) is, That God did not only trouble and confound his ſpirit and judgement, but did make his heart ſoft; not ſo much ſoft by reaſon of tenderneſs, as by taking away the ſtrength and fortitude of his Spirit; So that it was apt, like wax, to take any impreſſion of fainting and terrour. A particular cauſe and reaſon of this his dejected condition, is ſubjoyned, v. 17. Namely, That God had made his life bitter with ſorrows, and had not prevented theſe his ſorrows, either by taking of him away by death before they came, or by with-holding them from coming upon him, or taking them away when they had come. Concerning which, we are to conſider, that though this be, indeed, a ſad grievance and diſtreſs; yet, it is a fault that he ſhould complain of it by way of quarrel againſt God.
From v 16. Learn, 1. God is too hard a party for any whom he undertakes, in any particular; So much is intimate here, in that in this conteſt Job calls him, God, or, (as the word imports) the ſtrong God, and, the Almighty. See 1 Cor. 10.22. Stooping before him, and pleading pity in conſideration of our weakneſs, is our ſafety, when afflicted, Job 13.25. Jer. 10.24. And we ought to acknowledge his great mercy, when he puts not forth his power againſt us. See ver. 6. Job 34.23. Pſal. 99 4.
2. Saints may be much humbled and laid by, in times of diſtreſs and difficulty; as here Job was ready to faint and ſuccumb. This comes to paſs, partly, by Saints caſting away of their confidence and ſtrength, and their undervaluing what they have, becauſe they think it not enough, or ſufficient to bear them through without any toyl or vexation at all: Partly, becauſe God emptieth them, that they may learn not to truſt in themſelves, 2 Cor. 1.9. And that he may give proof what he can make of them when their ſtrength is gone, Pſal. 73.26. 2 Cor. 12.8, 9. And, indeed, Gods children are but beginning to be ſtrong in the Lord, when they become weak in themſelves, and look up to him, Iſa. 40.29, 30, 31. And they have reaſon to ſuſpect their own condition, whom trouble never empties nor humbles, and they may fear, that, as it proves not medicine to them, ſo, they ſhall not find proofs of Gods power and love in it.
3. Saints may be ſo farr emptied by trouble and Soul-exerciſe, as to have all their courage and reſolution ſpent; For, ſo was Job emptied here, God maketh my heart ſoft. As ſin makes the heart of the wicked weak, Ezek. 16.30. and 22.14. So trouble may enfeeble the godly, Pſal. 22.14. and 73.26. and 109.22. Which, as it is a reaſon why we ſhould not be ſo fooliſh, as to truſt in our own ſtrength of heart, and ſhould give a check to all proud boaſters; So, when it is the lot of any Saint, it pleads pity before God, Iſ. 57.16. Only they are to know that he is not ſo ſparing of their exerciſe, as their own ſelf-love would be, and that he can pity, and help and ſupport them, when yet he keeps them infirm in themſelves.
4. When Saints are deprived of courage, and the peace of their minds is broken, they will ſoon be confounded with any troubles; For, upon the ſoft heart it followeth, that he is troubled. If we diſcern aright, we will find that it is not ſo much the greatneſs of our troubles, as our own weakneſs, which over-drives us, multiplies our fears and ſorrows, and waſtes us every way, Pſal. 22.14. with 15. and 102.3, 4, 5. and 109.22, 23. Therefore we ſhould ſeek fortitude of mind from God to meditate terrours, Iſ. 33.18. and that will bear us up under greateſt preſſures, and give us a more comfortable ſight of them.
5. Much trouble and perplexity may conſiſt with the aſſurance of our intereſt in God; And as peace and quietneſs of mind is not alwayes accompanied with true peace of conſcience, (For not only the wicked may cry peace and ſafety to themſelves, but even the godly, for a time, may ſleep ſecurely in their ſin, as David did after his adultery and murther) So there may be trouble and perplexity of mind (both in the godly and wicked) where yet there is no trouble of conſcience; but either it is aſleep, or dead, or enjoyeth ſound peace, in the midſt of theſe perplexities: For, Job is here troubled and perplexed in his mind, when his conſcience is in peace, and aſſured of his own integrity before God. And though it flow from the godly mans weakneſs, who hath ſound peace of conſcience, that he ſhould be thus perplexed in mind; yet we ſhould diſtinguiſh betwixt theſe two, that we take not the one in ſtead of the other. And when our minds are any way perplexed, it ſhould put us to ſee what the Conſcience ſaith to it; and if we have peace here, we ſhould improve it for our own comfort, in the midſt of all our other ſorrows.
6. Whatever we find or apprehend in trouble, yet it is good to ſee God in all of it, and that we are not out of his hand; As here Job ſeeth God, and, the Almighty, doing all this. Though, in ſome reſpect, it be ſad to ſee h…m our party; yet all would goe further wrong if we ſaw not his hand. For that will preſs both ſubmiſſion and hope upon us, and allow us to leave him a latitude, as to what he may intend by, or bring out of, the ſaddeſt condition wherein he puts us.
From v. 17. Learn, 1. Trouble will prove a very dark condition to them that are under it; Therefore it is here called, Darkneſs, and Iſ. 50.10. and frequently. Which may warn men, To have their light clear before they engage in it; To beware of confuſion, and feaveriſh diſtempers, under it; To cleave by faith to the Word, if confuſion come upon them, Iſ. 50.10. And, To bleſs God if he continue light with them, whereby they may ſee through the dark clouds of trouble.
2. It is a great addition to the ſadneſs and darkneſs of trouble, when all iſſues from it, which we imagine, are hid from our eyes; As here Job regrates that he was not cut off before the darkneſs (and ſo it had been prevented) neither was the darkneſs covered from his face, either by with-holding, or ſpeedy removing of it. So that it is a great mercy, and we have no cauſe to complain of ſaddeſt troubles, if there be hope concerning them, Jer. 30.7. and 31 15, 17. It is here to be conſidered, that albeit the negative Particle, Not, or, Neither, be not expreſſed in the Original, in the latter part of the Verſe, yet it muſt be repeated from the former ſentence, to make the ſentence compleat and clear, as is uſual in this language. As for thoſe who read it affirmatively, He hath covered the darkneſs from my face, to wit, till it came upon me and ſurprized me, they do not conſider how that reading doth contradict what Job ſaith of his not being ſurprized, Chap. 3.25, 26.
3. It is the great preſumption and folly, even of Saints, that they would think to guide God, and direct him how to guide them; For, Job here preſumes to complain, that he got not his will in the matter of trouble, which flowed from his folly and weakneſs.
4. It is, in particular, an evidence of weakneſs and diſtemper in Saints, when they are ſimply againſt it that they ſhould be afflicted; and when they deſire to be cut off, that they may not ſee trouble: For, ſuch was Jobs ſinful frame here; his quarrel and complaint is, that ever he ſaw this darkneſs, and that he was not cut off before it came.
5. Saints do therefore miſtake and quarrel their own condition, becauſe they are blind, and cannot diſcern all out-gates that God hath in his hand, or will not ſtoop to any of them, but ſuch as they pleaſe; For, Job ſeeth, or will be ſatisfied with, no iſſue, but either that he ſhould have been taken away from trouble, or it with-held, or, ſpeedily removed from him; And doth not conſider that when God doth neither of theſe, he can give ſtrength to uphold, which ought to ſatisfie, 1 Cor. 10.13.
6. When Saints have carped and quarrelled never ſo much, Gods way is ſtill better than any they can preſcribe; For, albeit ſelf-love, and love to eaſe, would judge Jobs overtures to be beſt; yet God was more honoured by the way he took. Yea, it was better, both for Job and others, in the iſſue, that God did as he did, than if Jobs deſires had been granted. None of a ſound judgement, who ſhall now reflect upon the whole procedure, will preferr what Job deſired to theſe man…fold advantages Job himſelf reaped (and godly men, to the end of the World, do reap) by the pains God took upon him.
7. God will not judge of his own children by the fits of their infirmity, which break forth in trouble; but will judge them patient and ſubmiſſive, who yet have many ſits of paſſion: For, Job here proves weak and peeviſh, and yet is commended for his patience, Jam. 5.11. They muſt not be caſt away, as altogether droſs, in whom ſome droſs appears while they are in the furnace.