Exposition of Job, Exposition of Job · Chapter 29 – Chapter 30
CHAP. XXIX.
No reply being made to Jobs more general diſcourſe, in the two preceding Chapters; he ſubjoins (in this, and the two following Chapters) another diſcourſe, wherein he meddles no more with the geneneral Theſis, but deſcends to the Hypotheſis, and gives an account how himſelf had proſpered formerly, and was now afflicted, and yet ſolemnly aſſerts and proves that he was an upright man. All which he inſiſts upon, not to ſeek applauſe to himſelf, or to blow a Trumpet to his own praiſe; but partly, that he may clear the truth, and may from his own caſe and example, prove that a godly man may he ſadly afflicted; partly, that he may wipe off all aſperſions that were caſt upon him and his former walking, in the day of his calamity, and may diſcover to his friends how great an injury they had done to him; and partly, that he may make ſome Apology for his fits of impatience, by ſhewing how ſad a change had come upon him, which could not but have ſome impreſſion upon his weakneſs.
The diſcourſe contains, 1. An account of his former proſperous condition, with ſome hints of his integrity under it, Chap. 29. 2. A regret that his proſperous and flouriſhing condition was turned into calamity and contempt; wherein alſo ſomewhat of his integrity is noted, Chap. 30. 3. A ſolemn aſſertion of his integrity, confirmed by many imprecations and other arguments, Chap. 31.
This Chapter (after the preface, or, title, v. 1.) may be taken up in a deſcription of his former proſperous condition, which he deſcribes and points out, 1. From its deſirableneſs, v. 2. 2. From the fountain cauſes of it, namely, the care and kindneſs of God, which cleared all clouds, v.—2.3. 3. From the parts of his proſperity, both as a Parent and Maſter of a Family, v. 4, 5, 6. and as a Magiſtrate, v. 7-17. 4. From the confidence he had of the continuance thereof, and that becauſe it was ſo great, and appeared to be ſo well fixed, v. 18. —25. In moſt of which branches of the deſcription, we have ſome account alſo of his integrity, which he ſolemnly confirms.
Verſe 1. Moreover, Job continued his Parable, and ſaid,
THis Preface, or Title, is the ſame with that, Chap. 27.1. only that it is here repeated and prefixed to this new Diſcourſe, may teach,
1. A good conſcience is a laſting Spring, and will not diſappoint the poſſeſſours thereof in a day of ſtrait; for, here, after all that Job hath ſpoken, when he hath drawn his breath a little, waiting for their reply, and finds that they will ſpeak nothing, he hath yet a Parable or ſublime Diſcourſe to utter in defence of his integrity.
2. Mens ability to debate their cauſe in theſe, or to defend their integrity by general Arguments (wherein able parts may blind the Eyes, and overcome and put to ſilence weak opponents) will not ſupport them in troubles, unleſs they have ſolid ground of peace in the matter of their walk and converſation: Therefore Job is not content that he can prove by general Arguments, that godly men may be afflicted as he was, or that he can ſilence all their reaſonings, by ſhewing that Gods wiſdom in governing the World is incomprehenſible; but he ſhuts up all his Arguments and Defences with this ſtrong Reſerve, that he can give a particular account of his own integrity, though afflicted.
Verſe 2. O that I were as in moneths paſt, as in the days when God preſerved me.
3. When his Candle ſhined upon my head, and when by his light I walked thorow darkneſs.
In theſe Verſes, we have the firſt and ſecond Branches of Jobs Deſcription of his former proſperity. The firſt, v. 2 — doth generally point it out in its deſirableneſs, expreſſed in a wiſh, that it might be ſo with him yet, as it had been in the days and months paſt. By which wiſh (which is to be taken along, as repeated with all that followeth in this account of his proſperity) he doth not expreſs any fond doating upon proſperity; But, partly, by way of gratitude, he teſtifieth how deſirable ſuch a condition is in it ſelf; and partly, by way of vindication, he ſheweth that he behaved himſelf ſo in a proſperous condition, as he is not aſhamed when he reflects upon his life and walk in thoſe deſirable and tempting days. The ſecond branch of this Deſcription (v. —2, 3.) points out the fountain cauſe from whence all his proſperity did flow; which was Gods favour to him, and care of him. This is afterward ſpoken to alſo, when he gives an account of the parts of his proſperity, v. 4, 5. But here it is generally propounded, in two expreſſions; One is, that God did then preſerve him, v—2. which is not to be underſtood as if Job thought that God now had given over all care of him. For as God never forſakes his Children, Heb. 13.5. ſo Job denied not Providence. But it is to be underſtood comparatively, that then God kept him in his proſperous condition, free of any evil occurrent (as Satan obſerved, Chap. 1.10.) which had now broken in upon him. The other expreſſion is, That Gods Candle, or, Lamp ſhined upon him, v. 3. He had the light of Gods direction, Pſ. 119.105. and comfort, Iſ. 50.10. and was ſatisfied in his favour and the light of his countenance, Pſ. 4.6. and in the refreſhful iſſues he got of difficulties, Pſ. 118.27. Mic. 7.8. This is amplified,
1. From the meaſure of it; it was a bright light held over, or above his head in a dark place, to make him ſee well.
2. From the effects of it, By his light I walked through darkneſs: any cloud of difficulty or diſcouragement that came in his way, and did over-cloud his sky, he did eaſily diſpel and get through it, being guided by the direction, and ſupported by the conſolations of God, and refreſhed with ſweet and comfortable iſſues.
From v. …— Learn, 1. As the whole time of mens lives, ſo particularly, their proſperity ought to be meaſured by ſhort periods; As here, Job meaſures the time of his proſperity by Days and Months. Among other vanities accompanying our enjoyments within time, this is one, that we can promiſe our ſelves no long leaſe of them. It is true, ſome do imbitter their own proſperity, by vexing apprehenſions of ſudden changes, contrary to Solomons direction, that we ſhould enjoy good of our labour, Ecc. 5.18. Yet it is good ſtill to have ſerious thoughts of the uncertainty of all temporary things; and to know that we will get but days of our beſt enjoyments here; and that, whatever we think of it for preſent, yet proſperity will ſeem very ſhort (like days or months) when it is over: which may be the more eaſily digeſted, that our ſad times alſo will appear but ſhort when they are gone: For David outlived many of them, 1 Chr. 29.30. See, 1 Cor. 7.29, 30, 31.
2. A proſperous condition is, in it ſelf, a good gift of God, and a deſirable thing; for, here Job wiſheth it were reſtored to him again, though he wiſh for more than ſimple proſperity, as will be clear from the following purpoſe. By this wiſh he neither contradicts that command, that we ſhould be content with the things that we have, Heb. 13.5. Nor yet doth he expreſs an inclination contrary to that of Agur, who declined riches, Prov. 30.8, 9. But he doth only ſhew that (if it be Gods will to grant it) a moderate condition of proſperity is in it ſelf deſirable; that ſo God may be glorified in his bounty toward us; that others may be convinced of their miſtakes of us (as he was miſtaken by his Friends) becauſe of our adverſity; and, that we may more ſweetly and quietly ſerve God, without many tempting diſtractions, See, Pſ. 144.12, 13, 14, 15. Hence it is, that we may lawfully pray for proſperity, Pſ. 118.25. with ſubmiſſion to the will of God: But we may not pray for troubles, though God may make us bleſs him for the fruits of it. Only all this doth not warrant us to do at upon proſperity, or to ſay, What have we more? if we be deprived of it, or to decline the Croſs when God calls to it. But it ſhould ſtir us up to be humbled for our unthankfulneſs, and murmuring under proſperity, Deut. 28.47, 48. and for our ill improvement of ſo choice a mercy, whereby if we get hurt it is our own fault, and ought not to be charged upon our lot; and it calls us alſo to be afflicted and humbled under the diſadvantages of an indigent condition.
3. A proſperous condition is not only uncertain, and we ought to look upon it as ſuch, when we enjoy moſt of it; but, ordinarily, it actually abides not long within time, and we are put to give proof what our thoughts were of it, when we enjoyed it; for, albeit Job was a dear child of God, yet all his proſperity is gone, and nothing is left, but an exerciſing remembrance of it, and a wiſh for it. Not only have riches wings, and are that which is not, Prov. 23.5. and ſo may ſoon be gone; but Saints are actually exerciſed with ſuch a change, that God may give proof of his Sovereign Dominion, that he may chaſten them for the abuſe of theſe mercies, and may exerciſe and take tryal of their graces: Hence, we have cauſe to be humbled, if we ſuffer our ſelves to be ſurprized with any ſuch changes, and ſo make an addition to the weight of our troubles: and we ſhould not take it ill, though we outlive our proſperity and worldly contentments, whereby God takes a proof of us, what we have laid up in him as a portion.
4. The good and advantage of a proſpering condition is, ordinarily, beſt ſeen when it is gone; as here Job now commends it: ready we are all at reading our preſent condition; we deprive our ſelves both of the ſweet of our good condition, and of the uſe of our ill condition, by murmuring and fretting, and when they are over we are made to ſee our folly: which may afford needful caution to us, in our looking upon our preſent condition.
5. It is very ſweet and comfortable when a proſpering condition leaves no ſting behind it, when it is gone, to make men aſhamed of it, or grieved that ever they enjoyed it; for, that is the chief thing imported in his wiſh, that he could reflect upon no groſs miſcarriage in his former eſtate, to make him afraid to deſire the enjoyment hereof again: whereas it will be ſad and bitter, if men when they loſe their proſperity, have alſo the vexation of an ill conſcience for the abuſe of it.
From v.—2. Learn, 1. A proſperous condition is not ſo deſirable in it ſelf, to right diſcerners, as it is deſirable, becauſe much of God, his Providence, Love, and care, which they ſee in it; as here Job begins with an account of that, as the chief thing he aimed at in his wiſh to be in his former condition, that ſo he might again find God preſerving him, &c. This is a great tryal of ſincerity, if men muſt have and ſee God in every thing they enjoy, as the Promiſe runs, Iſ. 42.16. And where this is mens chief aim, they will ſubmit to ſaddeſt Lots, if ſo be they enjoy God in and with them, Iſ. 43.2. They will be afraid of the beſt condition without him, his preſence and favour, Exod. 33.15. and, they will not be mad upon deliverances from troubles on any terms, unleſs they may have them in Gods way, and with his approbation, Heb. 11.35.
2. God is the preſerver of his people, who is to be depended upon for that end, and acknowledged in what they find of it; for, ſo doth Job reckon here, that it was God who preſerved him, See, Pſ. 121.3, 4, 5, &c. and 125.2. Iſ. 27.2, 3. This is our great mercy, that God condeſcends to watch over us, and it gives us allowance to ſleep and be at eaſe, Pſ. 127.2. for if we once make ſure an intereſt in his favour, and keep his way, he will not be obliged to us that we cruſh our ſelves with anxieties about our preſervation.
3. This preſervation by God is ſo neceſſary, that without it we cannot be ſecure; for, ſo is here alſo imported, that he was ſafe, only in the days when God preſerved him; and ſo Satans aſſertion tells us, Chap. 1.10. See Pſ. 127.1. It is God who lengthens mens tranquility, Dan. 4.…7. and it is under his ſhadow and protection only that we can reſt ſecure, Pſ. 91.1. without which we lie daily open to all theſe laſhes of trouble, which at any time come upon our ſelves or others: And therefore men ought not to ſacrifice to their own Nets, when they are in ſafety; and when there comes a change in their condition, they ought to ſee a change of Gods dealing before that come, Deut. 32.30.
4. Hedges of protection may be broken down from about Gods people, and troubles let looſe to break in upon them, when yet they continue Gods people; as here it is with Job, who had days when God preſerved him, which he may well wiſh for, but doth not now enjoy them. By this God would teach his People to think little of the things of time, and to ſtumble at no lot which may conſiſt with love.
5. It is a ſad ingredient in Saints afflictions, that God ſeems to give over preſerving of them, and lets looſe trouble to overwhelm them; as here Job complains of this, as a ſad ingredient in his Cup, that the days when God preſerved him are gone, and he is left a naked man without protection from trouble. Thus alſo are Saints troubles heightned upon them, when they compare their priviledges by Covenant with their preſent lot and allowance, Pſ. 89.30, 31, 32, 33, &c. with v. 38, 39, &c. This puts us to try what it is that affects us moſt in our troubles, whether it be the trouble it ſelf, or the want of a token for good, and wonted proofes of God's care and love, in it. Only, whatever affect us, let us not, upon any pretence, looſe the rains to our paſſion; But let us ſeek after ſome other proof of God's love, when we want that proof of preſervation from trouble; let us admire his wonderfull preſerving of us, under trouble, 2 Cor. 4.8, 9. and 6.9, 10. When he doth not preſerve us from trouble; let us ſeek preſervation from the evil of trouble, Joh. 17.15. though we be not exempted from the trouble it ſelf; and, whatever befall us, let us ſeek to be kept unto ſalvation, though God ſhould make uſe even of trouble, to hemme us in from wandering out of the way that leads to it, 1 Pet. 1.5, 6.
From v. 3. Learn 1. The light of divine direction is very refreſhfull to a childe of God; as Job here intimates, that it was a deſirable mercy, to have this candle ſhining upon him; This he compares (as alſo the conſolations of God) to a candle, or, lamp, not becauſe it is a dimme light, as theſe are being compared with the bright Sun; But in reference to our dark condition, till this light come and enlighten our darkneſs, as 2 Pet. 1.19. See Pſ. 43.3. We ſhould beware of ſleighting his mercy, when we have it; and ſhould learn to be thankfull for it, if we know the minde of God concerning our duty, whatever we want beſide.
2. This mercy of divine direction is yet ſweeter, when it is joyned with conſolation, and the ſenſe of Gods favour; For, that is alſo imported in the ſhineing of this candle. Not that it is alwayes to be expected that theſe two will go together; For they may have their duty pointed out, who walk in darkneſs, and have no light of comfort, Iſaiah 50.10. Nor are we to reſpect or undervalue the one, becauſe we want the other. But it ſhould ſuffice us to know that there is ſuch a ſweet cordial, as enlightening and reviving conſolations, in Gods hand to diſpence it as he will; and that theſe two are thus joyned and comprehended in one expreſſion; partly, becauſe if the light of his direction be followed, it may aſſure us that we have ground and matter of comfort (however we be deprived, or deprive our ſelvs, of our allowance) and that it will end in the light of comfort at laſt, and will not prove like theſe ſparks of our own kindling, which will make us lye down at laſt in ſorrow, Iſ. 50.11. partly, if the light of comfort and encouragement in God be entertained, it will elevate our Spirits, to take up the light of direction more eaſily, in dark caſes; whereas diſcouragement doth darken and fill with confuſion. And therefore David in his diſtreſſed condition, began at encouragement in God, and then conſulted about his duty, 1 Sam. 30.6, 7.
3. G…ds mercies ought to be obſerved and prized, not onelyonly in their kinde, but in their meaſures; Therefore be obſerves that this candle ſhined upon, (above, or over) his head, to give him a fu…l and clear light it is true, a day of ſmall things is not to be deſpiſed, Z…ch. 4.10 Lam 3.22. And it is the duty of Saints, to be very humble and low in their own eyes, and v…y ſe…ſible of their ill deſervings, that thereby they may be helped to prize every mercy, Gen. 10.19. & 32.10. Ezr. 9.13. Yet eminent and ſingular mercies ought eſpecially to be obſerved and eſteemed. Leſſer comforts and dark directions ought to be acknowledged; yet when our way is very clear, and our comfort very full, our guilt will be greater if ſuch a mercy be not acknowledged and improved; For to whom much is given, much will be required of them, Luke 12.48.
4. Where God lets forth moſt proofs of his favour, he may yet ſuffer ſome darke and exerciſing caſes to continue; whether of tentations to ſin, that they may be avoided; or of dangers, deſertions and difficult caſes, which may afford needfull exerciſe and work; For Job, notwithſtanding the ſhining of this candle, had ſome darkneſs to walk through; yea, it was by means of theſe dark ſteps that he came to diſcern the mercy of having this candle. We muſt not quarrel our conditions, becauſe of ſome mixtures in them; For we muſt be fitted for enjoying much of God by much work and exerciſe, and our beſt condition muſt have ſome mixture to ballance it.
5. As it is the duty of Godly men (and their property, in ſo far as they are renewed) in all caſes, to ſeek their light, of direction, comfort and iſſues, from God; (For, it muſt be his candle that ſhineth, otherwiſe they are not ſatisfied) So, particularly, in dark caſes, their Integrity is tried by the light of direction and comfort to which they look under them: For, it was by his light, that Job walked through darkneſs. This is indeed a ſearching tryal, when troubles and difficulties are preſſing, and God is hiding his face, and hedging up our way, when other iſſues and comforts ſeem to be near at hand; Yet Piety will teach men to undervalue all theſe, and to wait ſtill upon God, Iſ. 8.17.
6. It is an acceptable ſervice to God, that men do not lye down and give over all activity, when their caſe is dark and d…fficult; but that they get up and be doing; For Job eſſayed to walk through darkneſs, when it came in his way. See, 1 Sam. 30.6, 7. Diſcouragement is a great enemy to Duty, and though men may pretend the conſcience of ſin in their fainting, yet it hinders any effectual courſe for the removal thereof. See Ezra 10.2, 3, 4.
7. When God gives directions to be followed, and communicates his comforts in following thereof, Saints will have little to do with their dark caſes; But the light of direction and comfort will quickly reſolve into the lightſome eſtate of iſſue and deliverance: For, ſaith Job by his light, I walked through darkneſs; He walked through to a ſpeedy iſſue, and in the mean time, it was an iſſue that he was ſupported in his walk, by Gods directions and conſolations. So that much of God is ſufficient for any d…fficulty wherewith we can encounter; and when we finde mercy to know the way of our duty in dark caſes, and can caſt our ſelves upon God, and encourage and comfort our ſelves in him, we may walk on chearfully, and not look ſad, as was the practice of Hannah, 1 Sam. 1.18.
8. To have much to do, and much of God, and of furniture from him, wherewith to do it, is a moſt deſirable and ſweet life, in a godly mans eſteem; For, here Job reflects on this as a deſirable co…d…tion, when he had darkneſs, and Gods light, whereby he might walk through it, when he had humbling ſteps, and God remembring him in his low eſtate, as Pſ. 136.23. Such a trade as that is the moſt enriching trade that a Saint can drive, and far beyond eaſe and idleneſs, with whatſoever refreſhment it ſeem to be attended.
9. Gods people muſt not expect that they will alwayes get eaſily and comfortably through their difficulties; or that they ſhall have a life-time of theſe ſweet proofs of Gods favour which they ſometimes finde; For now Jobs caſe is altered; He may wiſh for the Dayes when by his ſight he walked through darkneſs, but doth not enjoy them. In thoſe dayes ſee got eaſily through his difficulties, and could ſee through a thick cloud; but now he ſticks in the mire, and is involved in the clouds of thick darkneſs. Thus we finde the people of God walking in darkneſs, without any light, Iſ. 50.10. groping like blinde men, Iſ. 59.10. yea, fooliſh and ignorant, like very beaſts, Pſ. 73.22. This other life is no leſs neceſſary and needfull in its ſeaſon, as contributing to ſqueeze out our luſts and corruptions, to pluck up theſe weeds in us which are apt to abound when we receive ſhowres of refreſhfull influences, to diſcover us to our ſelves and exerciſe our faith, and to fit us for proofs of Gods care and love, when we are emptied, Pſ. 73.22, 23. And particularly Saints are not to miſtake, if, after they have got eaſily through trials for a while, they finde them ſtick faſter afterward. For hereby the Lord trains them on in his ſervice, till they be ſo engaged that they cannot retire, and then he miniſters ſtrong Phyſick, which will be more operative upon them. As they grow in grace, ſo their trials may grow in ſharpneſs and continuance: Whereas their Spirits were freſh and vigorous at firſt, they may cruſh them afterwards by diſcouragement, and then difficulties, which were eaſie before, become unſupportable burdens, and their Spirits growing peeviſh and bitter, they may make themſelves an uncomfortable life. And beſides, inſtead of lively tenderneſs, ſecurity and lazyneſs may creep upon them, and then they will take worſe with diſquiet and exerciſe than formerly they did. All which ſhould be adverted unto in this change of Saints lot and exerciſe.
Verſe 4. As I was in the dayes of my youth, when the ſecret of God was upon my tabernacle.
In the third Branch of this Deſcription (to Verſe 18.) Job gives an account of the parts of his former proſperity. And firſt (to verſe 7.) of his proſperity as a Parent and Maſter of a Family, wherein alſo he continues to point out the preſence and favour of God, as the fountain and cauſe of his good Condition. The good condition of his Family, is generally propounded in this Verſe, and inſtanced in two Particulars, v. 5, 6. In the general Propoſition, he wiſheth to be as he was in the dayes of his Youth, when the ſecret of God was upon his Houſe and Family. Where conſider,
1. By the dayes of his youth, we are to underſtand the time of his former proſperity, which began early in his youth, and was very ſweet then unto him. Some, inſtead of youth, read winter, as the word will alſo bear; And it points out that theſe dayes of his proſperity in his youth, were dayes of caſe, like a Souldier in his winter-quarters. Or, the words may alſo be read, the dayes of my reproach, or, Theſe dayes of his Proſperity, for which he was now reproached by his Friends, as if he had been a wicked man in them; but he would be content he had them again. All theſe Readings come to one purpoſe; but that which we have in our Tranſlation is cleareſt in this place.
2. By the ſecret of God, which was upon his tabernacle, we are to underſtand, both that ſpecial favour of God, which the World knoweth not, wherewith he was made acquainted in his youth, when God dwelt in his Family, as in his Church; and the providence of God, which protected his Family, and made it to proſper, Pſ. 91.1.
3. He calleth his Houſe and Family, his Tabernacle, not ſo much becauſe theſe Arabians dwelt ſometimes in Tents (for we finde here a City, where he dwelt, v. 7. and his Sons had Houſes, chap. 1.18, 19.) as becauſe he looked upon his Houſe, as but a Tabernacle, that might eaſily be pulled down when God would, and as the place of his pilgrimage, his conſtant Dwelling-place being above.
Doct. 1. Acquaintance with God in youth is a great mercy, and will prove comfortable to men when they come to old age; For, Job reflects upon the dayes of his youth, as deſirable dayes, not onelyonly for the proſperity thereof, but becauſe of the favour of God, from which that flowed. See Eccl. 12.1. Many have ſad reflections upon the ſins and follyes of youth, who did not begin to look toward God in time.
2. Rewards of Piety will begin as early as men can begin to be godly; For, theſe dayes were deſi…able, alſo, upon the account of proſperity that flowed from the favour of God. And albeit theſe temporal advantages do not alwayes accompany Piety; yet men, when ever they begin to ſeek God, ſhall finde they do it not in vain, Iſ. 45.19. And they who are long a beginning to ſeek God do loſe many precious opportunities and advantages they might have enjoyed, eſpecially when they had youth and vigour to have improved them.
3. Proſperity accompanying Piety is a mercy, eſpecially when men have youth, and health to make uſe of it, and it ſhould be improved as ſuch; For, Job accounts his former proſperous condition in his youth, deſirable. However Proſperity in it ſelf be ſtill a Mercy, yet to the wicked, who want piety, it proves a ſnare; and though it be a mercy at any time, yet eſpecially in youth, and when old age hath not taken away mens pleaſure in their dayes, Eccl. 12.1. And therefore ſuch as are made partakers of this mercy, ought to remember the account they muſt make to God for it.
4. Such as do make right uſe of Proſperity, they do look upon it as an uncertain paſſing thing; As Job calls it here his Tabernacle: See, 1 Cor. 7.29, 30, 31. Undervaluers of Gods bounty in a proſperous lot do proclaim their ingratitude, and their immortified luſts, and that they are ſeeking happineſs in temporal enjoyments; which becauſe they cannot finde, they are therefore diſcontented, and deprive themſelves of that good which is really to be found in the good things of this life. As Solomon, miſſing of happineſs, and finding only vanity (as to any felicity the creatures can bring to man) in his purſuits after pleaſure and delights, falls a diſpairing and hating of all his labour, and hates his very life, till he recollect himſelf, and acquieſce in that good thing which God allows in the uſe of the creatures, though they cannot make man happy, Eccl. 2.1, 2, &c. 11.17, 18, 21, 24. And, upon the other hand, when men have over-weaning thoughts of proſperity, it is an evidence their hearts are bewitched, and that they make an Idol of it, and will not improve it aright.
5. A godly man is ſo conſciencious and careful of his concernments and relations, that mercies to his family, and theſe under him, do much refreſh him; as Job looks back upon the mercy of God to his Tabernacle, as a very deſirable mercy. And here many are defective, in not ſeeing unto, and praying for, the the good of their Families, who yet are otherwiſe blameleſs, as to their own perſonal walk.
6. Godly perſons and their families are acquainted with mercies and favours, which the world doth not know, nor can diſcern; For, in many reſpects, there is a ſecret of God upon their Tabernacle. See Pſ. 25.14. Rev. 2.17. There is no way to know the rich advantages of piety, unleſs men will come and ſee.
7. Gods ſecret and inſenſible bleſſing is ſufficient to cauſe godly men to proſper; as, on the contrary, an inſenſible curſe, like a moth, is ſufficient to blaſt their enjoyments againſt whom he hath a quarrel, Hag. 1.6:9. For, the ſecret of God upon his Tabernacle was enough to make it happy and proſperous. This godly men are to believe in their difficulties, That God can put a great bleſſing in very little means, as he ſometime gave proof, even by a miracle, 1 King. 17.14, 15. 2 King. 4.3. — 6.
8. Godly men do ſo highly eſteem of Gods favour and bleſſing, that they will not ſatisfie themſelves with a general intereſt therein, but will be careful to find proofs and evidences thereof in every ſtep of their way; For, after that general remark of Gods favour toward him, v. 2, 3. he doth here, and v. 5. obſerve it in the particular mercies that he received in his family, which is alſo to be extended to the reſt of the particulars after mentioned.
9. As ſome godly men may be afflicted from their very youth up, Pſ. 88.15. So, ordinarily, the comfortable and eaſie allowances of youth are not laſting; For, Job hath only a longing wiſh after theſe favours he enjoyed in the dayes of his youth. Some may get eaſe enough in youth, who have much trouble before their hand, e're they get out of time, Joh. 21.18. And though men be ordinarily very raſh in their youth, and dream of much eaſe and ſatisfaction; Yet they would ſee cauſe to be ſober, if they knew what Time were indeed, and what were before them to be endured, even in ordinary, albeit they ſhould never meet with any ſingular diſaſters. And young Profeſſors, who for preſent are only taſting the ſweets and comforts of piety, ſhould be reſolving for another taſte of it: As David had a ſweet life in his younger dayes, while he followed his Fathers ſheep, and no doubt ſung ſweetly to God; but afterward he was called to (a more honourable, but yet) a more difficult and toſſed life.
Verſe 5. When the Almighty was yet with me, when my Children were about me.
Job proceeds to give a more particular account of the proſperity of his houſe and family, in two inſtances; The firſt whereof (in this verſe) was in the matter of his Children, That he had divers of them, and thoſe living in peace and ſafety, and very obſervant of him, who were now all gone. The mercy he amplyfieth from this conſideration, that it was ſweet, becauſe it was an evidence of Gods preſence with him. Which is a truth, though it was but his weakneſs and ſenſe, that was apt to judge, that God was not preſent with him, becauſe they were taken away. The word rendred Children, ſignifieth Youths, or Young-men, as including his Servants, who were now alſo (for moſt part) cut off. And it is true, they were alſo a mercy in their own kind; And godly men, who regard the lives of their very beaſts, Prov. 12.10. will certainly be afflicted for the loſs of Servants, eſpecially dutiful Servants. Yet it is chiefly to be underſtood of his Children (the Daughters being alſo comprehended, though the Young-men be only named) who like Youths, or Servants, were ſo ready in attending him at all occaſions. And ſo the word is taken, Chap. 24.5. at leaſt for a whole family, whereof the Children are a chief part.
Doct. 1. Communion with God, and the enjoyment of his preſence, is the firſt and chief part of a godly mans proſperity; As here Job imports, it was the thing chiefly deſirable in his former proſperity, that the Almighty was with him. It is true, God (who fills heaven and earth, Jer. 23.24.) is with all men, in ſome reſpects, to conferr favours upon them, Mat. 5.45. To mark and obſerve their wayes, Pſ. 33.13, 14. To maintain them in their beeing, Act. 17.27, 28. To over-rule them, &c. Pſ. 76.10. But he is preſent with godly men by a ſpecial preſence of grace, to preſerve them, 1 Tim. 4.10. To direct and lead them (as of old he did Iſrael, Exod. 13.21, 22.) To aſſiſt them in doing good, Joh. 15.5. Exod. 4.12. And in bearing of trouble, Iſa. 43.2. To give them ſucceſs, &c. Gen. 39.23. And to enjoy this preſence, is the great deſire of godly men, Gen. 28.20. Exod. 33.15. And it is the matter of their gloriation, when they find proofs of it, Pſ. 46.7, 11. And it is a good evidence, that men enjoy this preſence, if they be with God, by a continual dependance upon him, and keeping of his way, 2 Chr. 15.2. Pſ. 139.17, 18.
2. It may encourage men to ſeek after, and delight in Communion with God, that he is the Al-ſufficient God, who can never be exhauſted; whereas they will ſoon drink all other puddles dry; For, this made that condition the more deſirable, that it was the Almighty, or Al-ſufficient, who was with him, and ſo infinitely above all other portions. See Hoſ. 2.6, 7. Jer. 2.12, 13. Yea, it is an evidence that men do enjoy God, when they have high thoughts of him, Gen. 14.19, 20, 22. and of his fulneſs, Pſ. 4.6, 7. For Job calls him the Almighty and All-ſufficient, when he enjoyed him, or with an eye to the time when he did enjoy him.
3. Gods favour and preſence is teſtified to godly men, even by common and ordinary favours; For, Jobs Children, and other contentments in his family, were proofs to him, that the Almighty was with him. It is comfortable to godly men, that their moſt common enjoyments flow from ſpecial love, and they ſhould be improved as proofs thereof; whereas wicked men have their beſt bleſſings curſed to them, and they may be ſaddening to him, if they would conſider, what are the thoughts of the giver of theſe benefits, toward them.
4. Men may have a proſperous condition, and yet enjoy Communion with God; as Job had God with him, in all this his proſperity. Which may make them aſhamed, who are debauched by their proſperity, from any Communion with God they did enjoy, or thought they enjoyed; and who muſt have their proſperity overturned, leſt they ſhould make an Idol of it.
5. As Servants and Attendants in a family, are in themſelves a mercy; So, particularly, Children are a ſpecial bleſſing, and the chief part of a mans wealth; Therefore Job begins at them, as the chief part of the proſperity of his family. See Pſ. 127.3, 4, 5. We ſhould eſteem of them, and improve them as ſuch, leſt otherwiſe they prove ſpecial croſſes to us.
6. As it is a great advantage to have Servants, and eſpecially Children, preſerved unto us; So it is yet an addition to the mercy, if we have them under our own breeding and education, and the bleſſed fruits thereof appear in their being dutiful; For, that he had them about him, imports not only that they were then preſerved, but that himſelf had the overſight of them, and that they were obſequious, and ready at his hand, to obey his commands. As Parents ſhould improve this opportunity, of being continued with their Children and Families, and they with them, Gen. 18.18, 19. Deut. 6.7. So their Children (and Servants alſo) ſhould be careful that they be not a grief to them. See Prov. 30.17. Gen. 26.34, 35.
7. God may exerciſe godly men, not only with the loſs of Servants, but of all their Children; For, now Job hath none of theſe dayes, when his Children, or Youths, were about him. This is a very ſharp tryal, Jer. 31.15. yet we muſt be ready to bear it, if God make it our lot. There is nothing muſt be ſo dear to us, as that we will not reſolve to yield it up to God, when he calls for it; Otherwiſe we prove that it is an Idol, which he will not ſpare, that ſo he may keep his own room in our hearts. Particularly, in the removal of Children, godly men are to reckon, that God may be taking them away, that they may be kept from evils and ſnares to come, and that they may not leave them behind them with many fears for them in evil times. And withall, God can ſoon be better to them than many Children (as Elkanah ſaid to Hannah, of himſelf, 1 Sam. 1.8.) Iſ. 56.4, 5. For there is no want which a godly man cannot get made up in God.
8. As the Lord may ſometime give his own children all that ſenſe can crave, to aſſure them of his preſence and favour; So ſuch a condition doth not ordinarily continue, but their ſenſe muſt be croſſed, and put to diſcover it ſelf; For, Job, who formerly had all he could deſire, to aſſure him that the Almighty was with him, is now deprived of theſe ſenſible and refreſhful ſupports of his faith. Since our life here is by faith, and not by ſight, 2 Cor. 5.7. we muſt reſolve to be often put to give proof of our proficiency at that trade. And though God ſometime give proof, how able he is to give ſenſible ſatisfaction, when it is for our good; Yet the continuance thereof is not to be expected.
9. It is an evidence of weakneſs to queſtion Gods preſence and favour, becauſe of the want of ſenſible ſatisfaction, eſpecially in temporal enjoyments; For, it was Jobs weakneſs, which made him inſinuate that the Almighty was not yet with him, now when he is thus ſtripped. See, Exod. 17.7. Judg. 6.13. Whereas the contrary is made ſure by promiſe, Joſh. 1.5. Heb. 13.5. Iſ. 43.2. In tryals, he is with his people as a Father correcting his children, for their profit, Heb. 12.5, 6. Yea, it is fit they become ſometime weak, and be ſharply aſſaulted, that God may manifeſt his tender ſympathy, and give proof of his preſence in their ſupport. And therefore we ſhould guard againſt this weakneſs, conſidering that ſenſe is very quarrelſome, and apt to miſtake, if it want ſatisfaction; Eſpecially, if it be deprived of that ſatisfaction it ſometime enjoyed.
Verſe 6. When I waſhed my ſteps with butter, and the rock powred me out rivers of oyl.
The ſecond particular inſtance of the proſperity of his family, is in the matter of his wealth, which flowed upon him in great abundance; Having abundance of Cattel, which yielded him ſuch plenty of milk for butter, as he might (though no doubt he was not ſo prodigal) have waſhed his feet at every ſtep in butter, as men waſh their feet in water; And ſuch abundance of Olive-trees on theſe rocky grounds (as honey alſo was to be found there, Pſ. 81.6.) that they yielded him no leſs plenty of oyl, than if there had been rivers of it, like thoſe brooks of water which run among theſe rocks at ſome ſeaſons. See Deut. 32.13. and 33.24. Theſe are hyperbolike expreſſions, intimating, that he had great plenty of theſe things; And under theſe two particulars (wherein much of their wealth conſiſted in theſe dayes) all other ſorts of wealth are comprehended.
Doct. 1. Riches have their own room among the favours of God, in a godly mans eſteem, who, as he will not doat upon them, nor impatiently thirſt after them, Prov. 30.8. ſo he will not deſpiſe them; and as he will not ſeek to purchaſe them at the rate of an ill conſcience, ſo he will not undervalue nor waſte them, when God brings them into his hand: For, Job reflects upon the wealth he formerly enjoyed as a deſirable mercy in its own kind. It is no proof of grace or tenderneſs in men, to undervalue, or not to be thankful for, ſuch a mercy, when God brings it to their hand in his way, and when God ſtrips ſuch undervaluers of their enjoyments, he makes their caſe to be no other than what they made it to themſelves, by their unthankful undervaluing of what they had.
2. God hath abundance of outward proſperity to give his people, if it were for their good; As here he gave proof to Job. So that if we could truſt God, we might be at reſt about our lot.
3. The moſt that men will get of riches, is but their ment, and means to ſubſiſt, though in more plenty, and greater variety, than theſe who are poorer; For, therefore (among other reaſons) doth Job comprehend all his wealth under theſe two particulars, of Butter and Oyl, things neceſſary and convenient for mans body; becauſe theſe, and others the like, are all the advantages that men will reap of greateſt richeſt. See Eccl. 5.11,
4. Experience hath proved, that men may have much wealth, and yet not abuſe it, nor be diverted from the wayes of holineſs hereby; For, Job is here an inſtance of that truth, who was both rich and pious, and did manage that condition ſo, as he is not aſhamed to wiſh for it again, if it were Gods will to reſtore it. So that when men do miſcarry under proſperity (or adverſity either) they need not blame their lots, but their own luſts, ſo it.
5. Godly men may be deprived of wealth, after they have enjoyed it, and may be exerciſed with wants and difficulties; As here Jobs wealth is gone, and he is left in a poor condition, ſo that he is afterwards ſupplyed by his friends, Chap. 42.11. Hereby the Lord looſeth the roots of his peoples affections from off the Wo…ld, chaſtens their abuſe (at leaſt of ſome of them) of wealth, takes a proof of their grace, and how their hearts will be lifted up, in the enjoyment of his favour, above theſe loſſes; Leads them to know him better, who became poor for his peoples ſake, that he might make many rich, 2 Cor. 8.9. And, by theſe experiences of what befalls ſome of his people, he teacheth all to be very ſober, as little knowing what ſtrange changes may befall them. As the Shunamite little dream'd that ſhe would ever need friendſhip at Court, and yet was put to it, 2 King. 4.13. with Chap. 8.3.
6. Albeit godly men will not (if they be in a right frame) be too much affected with temporal things, yet they may expect it will be a tryal to be ſtripped of their wealth; partly, becauſe the very change of their condition will breed them ſome exerciſe; and partly, their low condition will readily expoſe them to ſome anxieties and tentations; For, Jobs wiſh to have that condition reſtored, implyeth that the want of it did affect him, and was a tryal to him.
Verſe 7. When I went out to the gate, thorow the City, when I prepared my ſeat in the ſtreet.
8. The young men ſaw me, and hid themſelves: and the aged aroſe, and stood up.
9. The Princes reframed talking, and laid their hand on their mouth.
10. The Nobles held their peace, and their tongue cleaved to the roof of their mouth.
Followeth, to v. 18. an account of Jobs proſperity, as he was a Magiſtrate, which office and dignity he had and exerciſed, having no leſs honour than wealth. And here,
1. He gives an account of the great reſpect that was paid to him, v. 7. — 10.
2. He declares what was the teſtimony and approbation given him by all, v. 11.
3. He ſubjoyns an account of the grounds and reaſons of his reſpect and teſtimony, v. 12. — 17.
In theſe Verſes we have an account of the great reſpect that was paid to Job, by perſons of all ranks, and by both young and old; That when he went to the place of publick Judgement (which was kept at the gate of the City, in the open ſtreet) v. 7. the young men did goe out of the way, and hid themſelves (out of modeſty, and reverence to him, and leſt they ſhould do any thing, for which he might reprehend them) and the aged men roſe up, out of reſpect to him, as he paſſed by in the ſtreet, or entred into the place of Judgement, v. 8. And when he ſate in judgement, the inferiour Princes and Nobles were utterly ſilent; partly, out of reſpect to him, as the chief Magiſtrate (as it appears he was King among them, v. 25.) and partly, becauſe his eloquence and prudence were ſo eminent, as none would preſume to ſpeak, till he had firſt delivered his opinion, v. 9, 10.
Doct. 1. Magiſtracy, with the due Prerogatives and Dignities attending the ſame, is an Ordinance of God that is very ancient in the World; For, here Job was a Magiſtrate, and had his ſeat of dignity, and his Princes and Nobles about him. This Ordinance hath been held up, and ſubmitted unto, in all ages, after that all mankind could not be governed by Parental Authority; And Magiſtrates are appointed of God to be the Pillars and Cementers of humane Society, the Shield of the innocent, the Terrour of evil doers, the Defenders of peace and order, and of the peoples properties and liberties. Hence it is, that Jeremiah compares a Magiſtrate to the very breath of a peoples noſtrils, Lam. 4.20. To intimate how much of their happineſs in this life depends upon the Magiſtrate, as an Inſtrument of God. Yea, very Devils have ſome ſome ſort of Government, and a Prince of Devils over them, Mat. 12.24. So that they muſt be ſtrangely poſſeſſed, who are of Anti-magiſtratical and Level…ing principles and humours, deſpiſing Dominion, and ſpeaking evil of Dignities, Jude, v. 8. Though indeed, many do but pretend to theſe principles, till themſelves be once poſſeſſed of power, and then they are as oppoſite to them as any.
2. It is the will of God, that Courts of Juſtice be patent and open to all who have to do there; As of old (not only among the Iſraelites, but) in Jobs Country, they kept Court in the gate and ſtreet. It is matter of a ſad controverſie, when the courſe of Juſtice is obſtructed or fore-ſlowed.
3. It is not inconſiſtent with true piety, that men have and exerciſe the Office of a Magiſtrate; For, Job, a godly man, was a Magiſtrate. This is not ſo to be underſtood, as if every godly man were fit for every Office; Farr leſs, that becauſe men are godly, or reckon themſelves to be ſo, therefore they may uſurp and aſſume Power, and the Office of a Magiſtrate, to themſelves. Such principles and practices are contrary to the Scripture, and do but ſerve to bring up an ill report upon godlineſs, and do leave men only a ſhew and ſhadow of it, inſtead of ſubſtance, if ever they had any. But the meaning is,
1. That Magiſtrates, who have Gods call to that Office, are bound to be godly (as Job was) and men of truth, fearing God, and hating covetouſneſs, Exod. 18. Otherwiſe, they will be ready to abuſe their power, and employ it ill; and their bad example will have much influence upon their inferiours, which will make their account ſad, in the day of the Lord.
2. That, albeit the Office of a Magiſtrare be attended with many diſtractions; Yet, Jobs experience doth witneſs, that men may be pious and tender in ſuch an employment. Which will be a teſtimony againſt theſe, whoſe high places wear Religion out of faſhion with them; and againſt all thoſe, who are eaſily (even in their petty employments) diverted from piety and tenderneſs.
Doct. 4. It is one proof of a Magiſtrates piety (if ſo be other evidences do concurr) when he declines no pains or diligence in the diſcharge of his duty; As Job went out to the gate, through the City, and lay not ſtill, loytering within, as if Authority had been conferred upon him only for his caſe. And it were good, if all ſorts of people would give proof of their piety in the duties of their reſpective callings; and did not pretend to it only in the acts of immediate worſhip, that thereby they may palliate their unfaithfulneſs in their particular ſtation.
5. Reſpect and honor is due to lawfull Magiſtrates; As here Job was reverenced by private perſons, both old and young, and by inferiour Magiſtrates, Princes and Nobles. Where (not to inſiſt on the ſeveral degrees of Magiſtrates here implyed, that there were Princes and Nobles, and Job above them all, and that the word rendered, Nobles, ſignifieth, Leaders, and ſuch as ſhould go before others, and therefore had need to take heed to their actions, which are, oft-times, made the rule of their Inferiours actions) there is nothing practiſed by them, but what was afterward enjoyned by the law of God, Exod. 20.12. And again preſſed, Exod. 22.28. which Paul expounds to be due, even to the wicked High-Prieſt, being in a lawfull Office, Acts 23.5. And as fear and reverence toward this Ordinance of God is naturally imprinted upon the hearts of all men; So piety will teach men to improve theſe impreſſions aright; As Davids carriage towards Saul, the Lords Anointed, even when he was injured by him, doth bear witneſs.
6. It is a commendable Vertue in young men, to be modeſt and baſhfull, and to reverence the aged, eſpecially when they are in authority; For, ſo did the young men, here, they ſaw him, and hid themſelves. See Lev. 19.32. Iſ. 3.5.
7. No priviledge or advantage, of age, experience, &c. warrants men to contemne Gods Ordinance of of Magiſtracy; For, even the aged aroſe, and ſtood up before Job. Experience will teach men how good it is to reverence and ſubmit to order; and it is good when the Aged are, in this, examples to the younger, in Church or State; For Age contemning Authority, and breaking Order, is a great Soleciſme.
8. No advancement or power ſhould hinder men from paying that homage to others which God requires of them, in their ſtation; For Princes and Nobles, being his Inferiours, reſpected him. And this alſo is a document to all Magiſtrates (even thoſe who are Supreme) of their Subordination to God, and of the duty they ought to pay to him upon that account, as inferiour Magiſtrates do to them.
9. As reſpect is due to Magiſtrates, becauſe of their very office, which is the Ordinance of God; So eminent graces and vertues in a Magiſtrate, expreſſed in a right carriage and faithfull diſcharge of his office, will enforce men to approve of them and reſpect them, even albeit, otherwiſe, they were prone enough to take a liberty to themſelves; For, it was not onelyonly Jobs authority, but his prudence, eloquence, zeal, fortitude, and activity in diſcharge of his Office, that did conciliate this reſpect to him, even among the raſh young men, and that made all ſo ſilent, when he appeared and ſpake. Thus alſo even Herod was enforced to obſerve and reverence John the Baptiſt, Mark 6.20. Which ſhould teach Rulers, whether in Church or State, to ſeek after much of the Spirit of their Calling, eſpecially in times when men are prone to turn licentious, and contemn authority.
10. It is a character of wiſe and diſcreet men, to be ſwift to hear, and ſlow to ſpeak, and to love to hear others who can profit them, rather than to take all upon themſelves; For though thoſe Princes and Nobles, or inferiour Magiſtrates, were accounted worthy to bear office, as well as Job, yet they give great proof of their wiſdom in that, out of reſpect to his ability and parts, they chooſe rather ſilently to hear him, than to appear much themſelves. Which may condemn theſe who envy the eminent parts of others, and can think nothing well done, unleſs themſelves be eminently ſeen in doing of it.
11. Higheſt dignities, and greateſt reſpects in the world, are very uncertain; For, Job is now ſtripped of all this, and may well wiſh for it, but cannot finde it, but rather is deſpiſed, Chap. 30.1. See Eccl. 10.6, 7. This overturning and contempt of men in authority comes to paſs, for their own ſins (as befell Nebuchadnezar, Dan. 4.) ſometimes alſo for the ſins of the people (as God can ſeverely puniſh them in the matter of their Rulers, Prov. 28.2.) and oft-times both theſe concurre. And yet ſometimes God may ſend this affliction for a trial and exerciſe to a godly Magiſtrate; As Jobs experience doth witneſs. The conſideration of all which may,
1. Warn men not to graſp too eagerly at Power, eſpecially by unlawfull means, ſeeing their advancement may but contribute to make their fall the greater.
2. It may warn them not to confide in their eminency, or the reſpects which are payed them by men, if either they provoke God, or God have them to try and exerciſe.
3. It teacheth godly men not to look upon their abaſement (were they brought even ſo low as Job was) as inconſiſtent with a reconciled eſtate and God… love.
4. It teacheth others not to ſtumble, when ſuch Cedars are ſhaken and fall, but rather to make ready for the like lots themſelves, if it pleaſe God to call them to endure them.
Doct. 12. It is a very ſweet Cordial to a man in diſtreſs, when be may with peace of conſcience, refl…ct upon his former exalted eſtate, and the diſcharge of his duty therein; As Job here doth. No croſs can be unſupportable to a man whoſe conſcience is not bearing witneſs againſt him; And even where that is, there is yet acceſs to the blood of ſprinkling, for pacifying and purging of the conſcience.
Verſe 11. When the ear heard me, then it bleſſed me: and when the eye ſaw me, it gave witneſs to me.
In this Verſe, Job gives an account of a further degree of reſpect paid to him, in the teſtimony and approbation that was given him by all men, Who, when they ſaw or heard him, did pronounce him a bleſſed man, and wiſhed him to be ſtill bleſſed, and did bear witneſs to him, that he was a godly man, and faithful Magiſtrate. As for this ſeeing and hearing of him, which gave a riſe to this bleſſing and teſtimony, we may conceive the matter thus; That when they ſaw him paſs by on the ſtreet, or enter in the place of Judgement, v. 7. and heard him ſpeak in judgement, they did thus applaud unto him; Or, (becauſe here their hearing is put before ſeeing) when they heard him ſpeak (for which they waited, v. 10, 21.) and pronounce ſentence, and then ſaw him execute it, they bleſſed him, and teſtified that he was an honeſt and couragious man: Or, it may be underſtood, more generally, that where-ever men ſaw or heard him, or even heard of him (for the Original hath only ſaw and heard, and me is a ſupplement) they give him a teſtimony.
Doct. 1. Albeit reſpect and honour from men ought not to be hunted after; yea, in ſome caſes, it is formidable (as one feared that he had done ſome ill turn, when a wicked man commended him) Luk. 6.26. Yet a good report, upon the account of vertuous actions, is honourable, and to be deſired; For Job here reflects upon it, as a very ſweet time, when the people bare witneſs to him, and bleſſed him; not authoritatively (for ſo Superiours bleſs Inferiours, Heb. 7.7) but by way of acclamation, and declaration that he was a bleſſed man. So that they who are thus well reported of, ought to prize it as a mercy, and improve it accordingly.
2. It is a very ſweet thing, to ſee Magiſtrates ſo diſcharge their truſt, as they have the hearts and aff…ctions of the people, and they are encouraged to wiſh and pray for a bleſſing upon them; For, ſo was it with Job in the dayes of his proſperity; And thus was David reverenced, and highly eſteemed of among his ſubjects, 2 Sam. 3.36. And, on the other ſide, it is ſad, and cannot but prove bitterneſs in the latter end, when Magiſtrates do, one way or other, become an unſupportable yoke and burden to people.
3. Approbation, and a good report of men, are due from others, where there is cauſe for them; As here they held it their duty to bleſs, and bear witneſs unto Job. It is a breach of the Ninth Commandment, and cruel perſecution, to deny that teſtimony which is due to men, and either openly to reproach them, or ſecretly to maligne and backbite them. See Pſ. 69.20.
4. Such as would be approved in their commendation of men, ought to be ſincere in it, neither being ſwayed with a reſpect to the perſons of men, nor yet flattering them onelyonly to their faces; For ſo much may be imported in that it is ſaid, onelyonly that they heard and ſaw (me, being a ſupplement, as hath been ſaid) when they bleſſed him, and bare witneſs to him. They did not look chiefly to his Perſon (as ſome, out of hatred of mens perſons, do malign and traduce their beſt actions; and out of a prepoſterous love to others, will commend their greateſt failings, and lick up their very excrements) but to what they heard and ſaw, abſtracted from the conſideration of the perſon, when they bleſſed and commended the perſon. And they were as ready to approve and bleſs him, when they heard of him (as the words will alſo bear) behind his back, as when they were in his preſence, and heard him ſpeak. Flattery is a very hateful ſin, eſpecially when the Flatterer is ready to backbite them whom he openly flattereth. A faithful friend will not be like Joab with Amaſa, 2 Sam. 20.9, 10: Nor like Davids falſe friends, Pſ. 55.21. And he is a good back friend to them he loves.
5. Magiſtrates will not be commended in Gods ſight, nor do they deſerve a teſtimony among men, for their fair language, and their good laws, and juſt ſentences; unleſs the due and ſpeedy execution of them do follow thereupon; For, it was not only upon the account of hearing what Job ſaid, but of ſeeing what he did, that they bleſſed and bare witneſs to him.
6. Such is the inconſtancy of men (eſpecially when perſons are under a cloud of trouble, or upon other ſelfiſh accounts) and ſo it pleaſeth God, in his wiſe providence, to order, that godly men may loſe all their reſpect and good report among men, and they may be buried under calumnies; For, now all this applauſe is gone, and Job is traduced, as an unjuſt perſon, and an Oppreſſour, Chap. 22.5, 6, 7. Here we are to conſider,
1. That men ought to go through good report as an uncertain thing, and a tryal, no leſs than an ill report, 2 Cor: 6.8. which they will find to be true when it is gone, whatever may be their thoughts of it while they enjoy it.
2. Men ought to be ſparing to raiſe ill reports upon others, eſpecially upon intereſt (as now, no doubt, they cryed out upon him, as an Oppreſſour, whom he had reſtrained from oppreſſing others, v. 17.) leſt they become Schollars at their own ſchool, and be made to drink of that cap which they have held to the head of others.
3. Men ought not fondly to look after a good report from others, leſt it make them ſail many contrary winds to attain it. It is enough for honeſt men, that they may have divine approbation, yea, and a teſtimony in the conſciences of their greateſt enemies, when yet they are denied approbation among men.
Verſe 12. Becauſe I delivered the poor that cryed, and the fatherleſs, and him that had none to help him.
13. The bleſſing of him that was ready to periſh, came upon me: and I cauſed the widows heart to ſing for joy.
Job having ſpoken of the reſpect paid to him, and the teſtimony he had among men, doth now ſubjoyn an account of the grounds and reaſons of this reſpect and teſtimony; which were, his righting of poor afflicted perſons, v. 12. — 16. And his cruſhing of their Oppreſſours, v. 17. Whereby alſo he proves his integrity, albeit he was now afflicted, and vindicates himſelf from the aſperſions caſt upon him by his friends. As to his fidelity, and tender care of the poor and oppreſſed, He firſt, gives an account of what he did for them, v. 12, 13. Next, He vindicates this his practice, from all imputations of partiality, or vain-glory, v. 14. And laſtly, He gives an account of the pains he took in this his righteous adminiſtration and procedure, v. 15, 16.
In theſe Verſes, Job gives an account who they were of whom he had a care in his publick Office; Namely, the poor, the fatherleſs and helpleſs, thoſe who were ready to periſh (by reaſon of many miſeries, and particularly, of Oppreſſion in theſe Cauſes which came before him) and the widow: And what was his care of them. Which is ſummarily comprehended under this, That he delivered them (as from their other miſeries, which is not ſo much to be underſtood here, ſo particularly) from the oppreſſion of the mighty, v. 12. This deliverance is amplyfied from the effects thereof, v. 13. That he did ſo appear for theſe afflicted ones, who were ready to periſh, as made them bleſs him; And he made the widow (whoſe ſtate is a ſorrowful ſtate, and farr from joy) to rejoyce, and that not in ſhew only, but from the very heart.
Doct. 1. As men ought not to commend or bear teſtimony unto others, but upon juſt grounds and reaſons; ſo they who are commended, ought to be a furnace to their own praiſe, Prov. 27.21. And to ſee that there be real ground for that good report that goeth of them; without which they ought not to ſleep ſecurely, becauſe they have a gale of approbation, and a teſtimonial from every one: Therefore Job is careful to remark the grounds of that teſtimony given him, v. 11. And that it was becauſe he delivered the poor, &c.
2. It pleaſeth God to exerciſe the children of Adam with variety of tryals; There being poor, … a-the leſs, helpleſs widows, and thoſe ready to periſh, among them; as here we are taught. This the Lord ordereth, partly, for the puniſhment of ſin; partly, that they may be publick documents to all of mans miſery, and objects to try the compaſſion of others. And God doth alſo ſo order this variety of tryals, that the tryal of every one is fitted to their condition, temper and ſtrength (though they be apt to judge otherwiſe) and that none have all ſorts of tryals upon them at once.
3. Men in an afflicted condition, may not only look to be deſerted, and left helpleſs (as is inſinuated, v. 12. that they had none to help) but to be oppreſſed alſo by thoſe, who are ſtronger than they; For, the poor, and fatherleſs, and widows, need to be delivered, and are ready to periſh. When the Lord doth afflict any, he not only tryes themſelves thereby, but he doth alſo try all others, who have to do with them, whether or not they will take advantage of their afflictions, to deſert them, or afflict them yet more. And afflicted perſons are hereby taught, not to expect that one affliction will hide them from another, when God hath them to try exactly.
4. Albeit Magiſtrates ought to do juſtice to all; nor ought they to countenance poor men indifferently in whatſoever cauſe they have, Exod. 23.3. Yet it is their Duty, by vertue of their Office, to protect the poor in their juſt rights, For, Job delivered the poor that cryed (or, from crying, ſo that they needed cry no more) and the fatherleſs, &c.
5. Albeit Magiſtrates, in protecting and delivering the poor, can look for no reward from them, and may expect to be much maligned and hated by Oppreſſours; Yet it is a bleſſed work ſo to do, and a mean and way to be bleſſed of God, Prov. 24.11, 12. And ſuch Magiſtrates ought to be bleſſed by theſe who are helped by them; For, in all theſe reſpects, it is true, that the bleſſing of him that was ready to periſh came upon Job.
6. It is the duty of the afflicted, when God raiſeth up Inſtruments to do for them, to be comſorted in his providence and care, even though their condition be otherwiſe ſad; For, even the deſolate and ſad widows heart did ſing for joy, by Jobs means.
7. It is no ſtrange thing to ſee compaſſionate men meet with miſery themſelves; As here befell Job, who had been a compaſſionate man to the afflicted. Hereby the Lord, in his wiſe and holy providence, layeth ſtumbling blocks in the way of many, as no doubt many took advantage of Jobs miſery, to reproach him, and his juſtice and tenderneſs, as we have heard from Chap. 22.5, 6, 7. And hereby, alſo, God teacheth godly men to be ſober and denied to all the good they are enabled to do, that they may not alwayes expect viſible advantages thereof, but may be ſatisfied in the teſtimony of a good Conſcience.
Verſe 14. I put on righteouſneſs, and it cloathed me: my judgement was as a robe and a diadem.
Leſt any might object, that Job did all this for the poor, out of an affected deſire of vain-glory and popularity, or as being byaſſed with pity; He, in this Verſe, vindicates his practice, and clears, that he did all this juſtly, and in righteouſneſs; which he perſevered in, and gloried in it above a robe and diadem, and all other ornaments of his magiſtracy and dignity.
Whence, Learn, 1. No action can he rendred acceptable by any pretences, unleſs it be good in it ſelf; Nor will pity to the diſtreſſed, render a Magiſtrate approved, unleſs his actings be juſt, and he ſo relieve them, that he do no wrong to others; For, therefore doth Job clear, that his actings for the poor and fatherleſs, &c. v. 12, 13. were in righteouſneſs and judgement. Where the two words, righteouſneſs and judgement, may ſignifie one and the ſame thing; Or, judgement ſubjoyned to righteouſneſs, may import, that he did not alwayes judge according to the ſtrict rigour of the Law, but did obſerve moderation and equity, when the cauſe required it.
2. It will not commend a Magiſtrate, nor be comfortable to him, that ſometime he is juſt, unleſs he be conſtant in it, againſt all oppoſition, For, Job put on righteouſneſs, and it cloathed him, his judgement was as a robe and a diadem; Righteouſneſs and Judgement were no leſs conſpicuous in his adminiſtrations, and habitual to him, than his very garments; and they did cover him, on his head as a diadem, and on his body as a robe, ſo that there could be no acceſs for injuſtice at any paſſage; and being ſo, it proved indeed warm and comfortable, as mens garments are to their bodies; that good practice being indeed commendable, wherein men are habitual and conſtant, and from which they are not driven by any tentations.
3. As Magiſtrates have their badges of honour, and eminent perſons have that allowance in their apparel, to which inferiour perſons ought not to aſpire (as Job had his robe and diadem) So to a godly diſcerning Magiſtrate, the faithful diſcharge of his Office, is his chief crown and ornament, without which, he is but a Statue in all his robes and ſplendour; For, Jobs righteouſneſs and judgement, were, in his eyes, a robe and diadem. Yea, vertues are the chief ornament of any perſon, without which, their gorgeous apparel doth but ſerve to cover ſo many monſters. See 1 Pet. 3.3, 4.
Verſe 15. I was eyes to the blind, and feet was I to the lame.
16. I was a Father to the poor: and the cauſe which I knew not, I ſearched out.
In theſe Verſes, Job gives a further and more particular account of his pains, and the active aſſiſtance which he gave to the afflicted, in judging their cauſe. That he was any thing to them that they needed, to ſet their cauſe right. He helped ſuch as had no skill in legal proceedings, with his counſel, and ſo was as eyes to the blind. He was feet alſo to the lame, not only in ſupporting thoſe who were weak, and like to be cruſhed, and their righteous cauſe ready to be loſt, by the violence of potent Adverſaries; but in directing and helping them to act and ſtrirr in defence of their cauſe; and (it may be) going about it himſelf. And he was, in a word, not only a Judge, but a Father to all the poor, and ſearched out the cauſe which he knew not; that is, he took pains to ſift it to the bottom, that he might find out what truth and juſtice was in it; Or, he ſearched out cauſes, which otherwiſe he could not know, as not being brought before him (becauſe either perſons were unwilling, or durſt not complain) that ſo he might prevent contentions, and remove ſecret grudges and diſcontents among the people; Or, he ſearched out every cauſe that came before him, even the cauſes of theſe perſons whom he knew not, as well as the cauſe of his acquaintances.
Doct. 1. It is not enough, that Magiſtrates do judge juſtly in cauſes, as they come, and are preſented before them; But they muſt have a care (eſpecially if they be ſuperiour Magiſtrates) that righteous cauſes be not cruſhed in the very entry (and either hindred from being preſented in judgement, or miſguided and miſ-repreſented in judgement) through the ſimplicity, weakneſs or poverty of the party wronged; but that all theſe defects be ſupplyed: For, Job was eyes to the blind, and feet to the lame, &c. He either acted all that was needful himſelf, or cauſed others do it, and ſaw that it was done, and did not leave all to his inferiour Officers.
2. As variety of cauſes and perſons come before Magiſtrates, and innocent perſons may lye at many diſadvantages; So Magiſtrates muſt be ready to do all that the poor need who are oppreſſed, and for any poor oppreſſed perſons who need their help, and that never ſo often; For he was eyes, or feet, or whatever they needed in any cauſe, and he was all thoſe to the blind and lame indefinitely; and he was thoſe things to them, not at ſome times only, but very often and habitually, as their condition required. It is good not to weary in well-doing, or to ſit down and pleaſe our ſelves with doing ſome few acts only of charity or juſtice.
3. It is not ſufficient, that Magiſtrates do good to the poor in their righteous cauſe, if they do it out of vain-glory, or give them ſurly looks or checks, though they do their buſineſs; But they muſt do for them with fatherly affection: For, Job was a Father to the poor. He owned their cauſe affectionately, and with that ſame ſolicitude that a Father hath for his Child. As men are bound to do all acts of charity, not by conſtraint, but willingly, and from a principle of love, 2 Cor. 9.7. So Magiſtrates owe this affection to all their ſubjects, eſpecially to the poor, as being bound to be Fathers and Mothers to them, which is the common deſignation of all Superiours, as well as of Parents, Exod. 20.12.
4. As Magiſtrates ought to know cauſes well, before they give out ſentence in them, (for the Law requires, that men ſhould hear before they judge, Joh. 7.51. though many, even of all ranks, are ready to condemn that, out of prejudice, or reſpect to the opinion of others, which they underſtand not; and others are ready to ſpeak of things, when they neither underſtand what they ſay, or whereof they affirm, 1 Tim. 1.7.) So there is need of narrow ſearch and enquity, to find out the truth in cauſes, if either they be dark or intricate of themſelves, or darkned through the ſubtilty of Adverſaries: Therefore Job ſearched out the cauſe which he knew not. See Deut. 13.12, 13, 14. Prov. 25.2. and 29.7. And though this ſeem to be the genuine interpretation of this place, yet the other interpretations, formerly mentioned, may put us in mind alſo of other duties o… Magiſtrates, which are elſewhere commended in Scripture. Namely, That Magiſtrates ſhould be careful to prevent Contentions and Law-ſuits, ſo far as may be, by looking into, and ſtudying to compoſe, theſe differences which are not yet brought before them; That they ſhould be careful to try if there be any ſo cruſhed with oppreſſion, that they dare not have recourſe to Magiſtrates for redreſs, through fear of their potent Oppreſſours: And, they ſhould have a care, that judgement proceed not according to their acquaintance with perſons, and that juſtice be not wreſted to gratifie their Kindred, Friends, or Allies. See Deut. 33.9.
Verſe 17. And I brake the jawes of the wicked, and pluckt the ſpoyl out of his teeth.
In this Verſe, Job gives an account how he took courſe with theſe Oppreſſours, who had wronged the poor; and made …hem reſtore their ill purchaſe, and diſabled them, that they ſhould not oppreſs afterwards.
Doct. 1. Oppreſſion of the poor is a beaſtly bruitiſh wickedneſs, and the Oppreſſours are more like ravening beaſts, than like men; For, Job deſcribes them, that not only they are wicked, but that they are like beaſts tearing and devouring a prey with their teeth. See Pſ. 58.6.
2. It is the duty, and will be the care of faithful Magiſtrates, to protect the poor againſt Oppreſſours, and to cauſe the poor be reſtored to their right; not turning Oppreſſours themſelves, Zeph. 3.3. Nor colluding with Oppreſſours for a part of the ſpoyl, Mic. 7.3. For, Job pluckt the ſpoyl out of the wick…d's teeth, and gave it to the righteous owners. See Rom. 13.3. 1 Pet. 2.13, 14.
3. Not only ſhould Oppreſſours be made to reſtore what they have unjuſtly taken, but they ſhould be puniſhed, and cut ſhort of their power, that they may not be able again to oppreſs: For, Job brake the jawes of the wicked, when he pluckt out the ſpoyl, that ſo they might tear no more. And where this duty is neglected by theſe in Authority (as ordinarily petty Thieves are puniſhed, and great Oppreſſours, and grinders of the faces of the poor goe free) God interpoſeth, by his own hand, to deſtroy theſe Oppreſſours, and root them out.
Verſe 18. Then I ſaid, I ſhall dye in my nest, and I ſhall multiply my dayes as the ſand.
In the fourth and laſt branch of this deſcription of Jobs former proſperity, he gives an account of the apparent ſtability thereof, and of the confidence he had it ſhould continue, it being ſo great and well fixed. In this Verſe, he declares, what his confidence was, unto which he ſubjoyns the grounds of his confidence, in a new account of his proſperity. Shewing, That it was well rooted and ſpread abroad, and watered with the bleſſing and influences of God, v. 19. And that his honour and power were in the prime, and ſtill growing upon his hand, v. 20. All men having a great opinion of his wiſdome, v. 21, 22, 23. And keeping a great diſtance, even when he converſed familiarly with them, v. 24. And his Authority being very eminent among his people, v. 25.
His aſſertion of his confidence, in this Verſe, contains this in ſumm; That, being ſo ſetled, he expected that, after a contented life, and a life of long continuance, (or, of many dayes, like the ſand without number) he ſhould have dyed quietly and peaceably at home in his own houſe, as a Bird in its neſt, and not have been made a prey of, as he was. Concerning which confidence and expectation, it may be enquired,
Firſt, Was not this a fruit of his carnal diſpoſition, thus to pleaſe himſelf with the thoughts of a long continuance of his proſperity?
Anſw. As Job is not altogether to be condemned in this his confidence; For he is not only thinking on death, when he is at the height of it, but he might juſtly be free of diſtempering ſlaviſh fears of a change, having laid ſo good a foundation of peace and ſecurity, through Gods bleſſing, in Gods favour, and a good Conſcience; yea, it proved thus with him in the end, Chap. 42. And no doubt Job would never have mentioned this, in this ſo calm an Apology for himſelf, if he had not been certain that (at leaſt) there was ſomewhat juſtifiable in it: So he is not altogether free of exceſs in it, and his confidence was mixed, and had ſome tincture of the fleſh, and unrenewed part in it. For his very complaint about the diſappointment of his hopes, and the encouragements he looked to as ſupports of this his confidence, v. 19, 20, &c. do evince ſo much; Eſpecially if we compare this with a parallel practice of David, for which God did chaſten him, Pſ. 30.6, 7.
Secondly, It may be enquired, How this aſſertion, that he had been confident of the continuance of his proſperity, doth conſiſt with his own profeſſion, Chap. 3.25, 26. that he had feared what was come upon him, and was not in ſafety nor quiet, even before trouble came?
Anſw. This difficulty hath been touched on Chap. 3. And it will not ſuffice to clear it, that we aſſert, That Job might have been looking out for ſome trouble, and yet have expected to dye in his neſt for all that, as never expecting that his tryal ſhould have come to ſuch an height. For, Chap. 3.25. He ſeems to ſay, that he feared the very thing that was come upon him, though, no doubt, the feaver of paſſion, in which he then was, made him ſpeak as largely as might be of his former ſol…citudes, to aggravate the ſadneſs of his condition. But they are to be reconciled thus; In ſo farr as his confidence was right and allowable, it might well conſiſt with a godly ſolicitude about his duty, eſpecially when his Children feaſted, Chap. 1.5. to which that paſſage, Chap. 3. ſeems chiefly to relate. And in ſo farr as this confidence was culpable, it is to be conceived, that ſometime that godly ſolicitude, and ſometime this pleaſing expectation, was his exerciſe. And as when he was moſt tender, and looked moſt accurately to the hazards that accompany a proſperous condition, he was ready to apprehend there might be ſome faults committed, which might provoke God to ſend a change: So, when, at other times, he was taken up with his great proſperity, and the apparent ſtability thereof, he began to dream of caſe, as David did, Pſ. 30.6, 7.
In this purpoſe, Obſerve 1. If we conſider what is right and allowable in this expreſſion of Jobs confidence, we may Learn,
1. As this is a vanity in all temporal proſperity, that if it do not leave us, yet we muſt dye and leave it; ſo whatever proſperity a man have, or whatever be his thoughts about it, yet it ſhould not hinder his thoughts of dying: And a godly man (when in a right frame) will not forget death, in the height of his proſperity; For, his thoughts, when he abounds in proſperity, are, I ſhall dye. Thoughts of mortality and death are a neceſſary and uſeful exerciſe, Pſ. 39, 4. and 90 12. And it is a good evidence, that we are not quite abuſed and debauched with our proſperity, when it doth not baniſh thoughts of death and mortality, as a burden to us, nor cauſe us dream of an eternity of it.
2. Albeit godly men dye with Gods favour in general calamities, and when they are cut off in evil company (as Jonathan fell with Saul) And a wicked man may dye under Gods wrath at home, and when he hath no bands in his death, Pſ. 73.4. Yet, in it ſelf, it is a mercy to dye at home in peace, and not to be hurried out of the world in general confuſions and calamities; For, Job looks upon dying in his warm neſt, as a deſirable mercy. It is a ſad tryal when it is otherwiſe, and may be the fruit of mens ill improving of their houſes and families in their lives. Yet if men ſee Gods ſalvation before they dye, Pſ. 91.16. with Luk. 2.29, 30. it is no great matter where they dye, or what be the particular way of it. And it becometh Saints, whatever be the way of their death, not to be thereby chaſed out of the world, Job 18.18. but to be ſtill ready and willing to goe, when, or whereſoever he calls them. Only this may warn theſe who ſee their friends dye at home beſide them, that they have leſs cauſe to complain, than if they had dyed another way.
3. A long life is alſo, in it ſelf, a good deſirable thing; Eſpecially, if it be attended with proſperity; For, ſo doth Job reckon it, to multiply his dayes as the ſand; which is an Hyperbolical expreſſion of many dayes, as alſo of other things, Gen. 22.17. and 41.49. Thus we find long life promiſed as a bleſſing, Exod. 20.12. And the contrary is threatned as a curſe, Pſ. 55.23. For godly men who live long, receive many proofs of Gods love, and many experiences and times which paſs over them, may, through Gods bleſſing, promote the work of mortification in them. This ſhould not cauſe men be impatiently fond of long life, and not to be full of dayes, whenever God calls them; Yet it may condemn them who weary of life; and do not improve long life as a mercy and advantage, but even in old age they dye children.
4. Godly men lay the ſureſt foundation, that any man can lay, of proſperity and long life, and the tenure of their holding of theſe mercies is ſurer than any other: For, in ſo farr Jobs confidence and expectation was right and ſound, Godlineſs having the promiſe even of this life, 1 Tim. 4.8. See alſo Deut. 28.1, 2, 3, &c. Pſ. 34.12, 13, 14. 1 Cor. 3.21, 22, 23. And as godly men need not to be tormented with the fear of that wrath which hangs over the wicked's head; So, theſe promiſes are put in their Fathers hand, to diſpenſe the good things that are contained therein, according as he knoweth they will be food, and not poyſon to them: So that undoubtedly they take the wrong courſe, who abandon piety, that they may enjoy any of theſe mercies.
Obſ. 2. If we conſider Jobs exceſs in this, It teacheth, That when godly men do proſper, they very readily exceed in their hopes and confidence about outward mercies; For, even Job was not free of ſecurity in this. And if we narrowly conſider his carriage in this, we may obſerve a few particulars.
1. Such is the weakneſs, even of godly men, that they can hardly live in a proſperous condition, and not be overtaken with ſome ſecurity, carnal confidence, or other miſcarriage. So was it here with Job, and ſo was it with David, Pſ. 30.6, 7. And we find Paul in hazard to miſcarry, even after he was caught up to the third Heaven, 2 Cor. 12.6, 7. And the Church falling aſleep at a feaſt, Cant. 5.1, 2. Experience hath taught, that proſperity is ill to guide; For David was in a better frame, when driven to the Wilderneſs by Saul, than when he is lying at home and dallying with Bathſheba. And this may taech us, how needful changes are, to keep us from ſetling upon our lees; and how gracious God is, when he continues ſomewhat in our lot, that may be as pricks in our eyes, and thornes in our ſides.
2. As wicked men exceed in their carnal confidences, that their proſperity ſhall continue, Pſ. 10.5, 6. Eſpecially becauſe they bottom their confidence upon their wit and policy, their power, the ſtability of their eſtates, the friendſhip they have, and other the like unwarrantable grounds; So a ſleep of ſecurity is dangerous, though it pretend to a better ground of confidence; As David pretended to Gods favour, and the experience of his kindneſs, when he ſecurely dreamt that he ſhould never be moved, Pſ. 30.6, 7. And Job, no doubt, looked higher than to what he afterward expreſſeth, when he was thus confident. It is not much to be regarded, how ſpecious the grounds of our confidence are, if we fall aſleep upon them.
3. It is a bad ſymptome when mens enjoyments are looked upon as very ſweet and warm, and do bulk much in their minds; For, here Job accounts his houſe, his nest, not for frailty, but for warmth and ſweetneſs. When we take too well with our good condition, it is a token we are ſecure, and near to be ſhaken: As when David would not leave his houſe, and goe to the fields, when God called him, 2 Sam. 11.1. he was afterward made to quit his houſe with ſorrow, 2 Sam. 15, 16, 17.
4. Albeit it be the property of wicked men to put thoughts of death farr away, and out of their mind; Yet even godly men, in their ſecurity, may fail in putting theſe thoughts a good way off from them; For, it was ſome evidence of his ſecurity, that (though he forgot not death, yet) he expected a long life before it came.
5. When men are too well pleaſed with their life, becauſe of proſperity, they are readily as much diſſatisfied with it in adverſity; For, as Job formerly looked on long life as a favour, ſo now he is ſometime weary of his life in trouble; Though yet he be ſerving God in his generation, though with leſs eaſe to himſelf.
6. It is hard for the beſt of men, when ſurrounded with proſperity, to keep conſtantly in one good frame; For, though Job had ſometimes godly fear and ſolicitude, Chap. 3. yet here we find, that now and then he falls a ſleep. Godly men muſt not truſt to the good condition wherein ſometime they are, when their tentations are ſtrong, and God will not judge of the truth of their piety by theſe bad fits which ſometime may overtake them.
Obſ. 3. If we conſider Jobs diſappointment, and that now all his expectation is overturned, at leaſt to his ſenſe, It teacheth, That godly men may meet with theſe tryals they ſometime little look for, and that is an addition to the tryals themſelves; As here is imported; that theſe hopes, which Job ſometimes cheriſhed, are now for a time cruſhed, and the contrary evils come upon him. God may exerciſe his people with more troubles than have been expected, either by enemies, Lam. 4.12. or by themſelves, Jer. 14.19. So is he alſo pleaſed to favour them with unexpected mercies, Gen. 16.13. Iſ. 64.3. the ſweetneſs whereof may ſwallow up the bitterneſs of the other lot. And this alſo may perſwade us to be ſober in our expectations, and not to ſtumble, though we meet with difficulties we never dream't of.
Obſ. 4. If we conſider the iſſue of all this buſineſs, and that at laſt Job was not diſappointed of this his hope and confidence, though now, to his apprehenſion, all is gone; It teacheth, That, however God approve not of ſecurity in his people, yet, after he hath exerciſed them, he may be pleaſed to fullfil all their expectations and deſires that are lawful, which themſelves give up as loſt: As after this tryal, all that Job formerly looked for came to paſs. This may open a door of hope to Gods people, that, after many diſappointments, and overturnings of their expectations after good things, God may yet do great things for them. For expected mercies may come, when there is many a dark ſtep, and many a croſs to cruſh preſumption, and rowze us up from ſecurity, betwixt us and them, Mic. 4 9, 10.
Verſe 19. My root was ſpread out by the waters, and the dew lay all night upon my branch.
Job ſubjoyns a further account of his former proſperity, as the grounds of his confidence formerly mentioned: Wherein, though he ſpeak of ſuch things as were great mercies, and pledges of Gods love to him, and aſſurances that God would continue to do what was beſt for him; yet, they could not aſſure him of the continuance of his proſperity, as experience had now taught him.
In this Verſe, he gives a more general account of his proſperity (which is chiefly to be underſtood of his proſperity as a private man, and a Parent and Maſter of a family, though not excluding his Grandeur as a Magiſtrate, to which he ſpeaks more expreſly afterward) and illuſtrates it by a ſimilitude; That as a tree which is planted beſide a water, and hath the branches thereof watered with dew, cannot chooſe but grow and continue long; So his proſperity was ſo well rooted in Gods favour, in a good purchaſe, and in his great power and reſpect among the people; and ſo great and enlarged (like the ſpreading branches of a tree) in Children and Poſſeſſions; and all theſe ſo attended with the bleſſings and influences of God, that he did expect the continuance thereof. It is here to be adverted, That however ſuch a ſimilitude be made uſe of to expreſs, chiefly the ſpiritual flouriſhing condition of a godly man, Pſ. 1.3. yet here it is ſafer to underſtand it of his temporal proſperity, of which he is ſpeaking.
Doct. 1. Such as would enſure a good condition (whether ſpiritual or temporal) ſhould look well to its foundation and root; For, if there be a worm at the root of it (a worm of Hypocriſie in the profeſſion of Piety, and of ill purchaſe, or the like, in worldly Poſſeſſions) it will ſoon goe to wrack: Therefore Job looks firſt to his roots, in his flouriſhing proſperity.
2. It is not any thing men can do, without the favour, influence and bleſſing of God, that can make them proſper, or be eſtabliſhed in it; For, this is meant by the waters and dew which made him grow and flouriſh. Without this men wither like the heath in the Wilderneſs, Jer. 17.6. See Pro. 10.22.
3. The bleſſing and influences of God muſt be on every ſtep of mens way, to bleſs, and continue, and bleſs a bleſſing; For, he needed waters at his roots, and dew upon his branch. Thus alſo, in exerciſes of piety, God muſt give to will, and to do, after he hath made willing, Phil. 2.13.
4. Men may be well rooted in a proſperous condition, and much bleſſed of God, who yet may be overturned for a time, as here Job was.
Verſe 20. My glory was freſh in me, and my bow was renewed in my hand.
In this Verſe, He gives an account of his proſperity as a Magiſtrate (which he inſtanceth and enlargeth in the following Verſes) That his glory, or honour and reputation as a Magiſtrate, was not withering, but in the prime, and increaſing, and ſtill freſh, or new, in the peoples eſteem; and his bow, or his power to maintain his Authority, and cruſh Oppoſers, did increaſe.
Whence, Learn, 1. Power is needful to uphold Authority, without which it is but a ſhadow; Therefore Job marks the conjunction of his glory, and his bow, or power to maintain his glory, as neceſſary for a man in his ſtation.
2. Mercies are not ſure, unleſs they be freſh and daily new, and be ſeen to come daily by a new gift from God; For, that helped Job to confidence, that his glory was freſh, or, new, and his bow renewed, or, changed, as if a new one had been daily gifted him.
3. Abundance of honour and power is a very taking and enſnaring condition; For, here this made Job fall aſleep, ſometime, in ſecurity, and made him dream that his proſperity would continue.
4. Honour, and reſpect and power, may flow upon men, who yet may have as great an ebbe of all theſe; For ſo Job can onelyonly now ſay it was thus and thus with him. Which may warn all what they ought to be preparing for.
Verſe 21. Ʋnto me men gave ear, and waited, and kept ſilence at my counſell.
22. After my words they ſpake not again, and my ſpeech dropped upon them.
23. And they waited for me, as for the rain, and they opened their mouth wide as for the latter rain.
Job proceedeth more particularly to inſtance the greatneſs of this his glory and power: And Firſt, (in theſe Verſes) he inſtanceth it in the great opinion all had of his wiſedom; ſo that they waited for his counſell, and gave ſilent attention when he ſpake, v. 21. And when he had ſpoken, they acquieſced in his opinion as good and profitable, v. 22. And finding it ſo profitable as rain is to the dry ground, they greedily waited for more of it, v. 23.
Doct. 1. As it is a great mercy to be ſharp-ſighted in affairs, and able to give advice and counſell unto others; So Magiſtrates ought, in a ſpecial manner, to be endowed with abilities, that they may direct and adviſe the people committed to their charge: For Job was a man able to give counſell. It is an evidence of Gods love to a people, when he gives them ſuch Rulers, 2 Chr. 2.11. And it is an evidence of his diſpleaſure, and a fore-runner of many miſeries, when it is otherwiſe. See, Prov. 11.14. Eccl. 10.16, 17. Iſ. 3 4.
2. It is the duty of men, eſpecially of theſe whom God hath placed in a publick ſtation, to communicate unto others the gifts and talents which are beſtowed upon them; For, ſo did Job here. Men will finde that it is no thrift to be ſelfiſh, and lay up their abilities as in a napkin.
3. Good and faithfull counſell and advice is ſo precious and great an advantage, that right diſcerners will prize it; For, they counted it no loſt time to give ear, and wait, and keep ſilence at his counſell. Whereby they witneſſed, that they were free of that careleſneſs whereby men do proclaim their contempt of precious truths and inſtructions, and of theſe who impart the ſame.
4. As it is commendable in men to keep ſilence in many caſes, Jam. 1.19. Prov. 10.19. eſpecially when men better and wiſer than themſelves are ſpeaking; So, much more, is it commendable, when men do not contradict truth and ſound counſels, merely out of an humor of contradiction, and that they may decry others: For, their ſilence, and that after his words they ſpake not again, was their commendation, in that hereby they witneſſed their own prudence, their reſpect and high eſteem of Job, and that they were not ambitious to contradict all advices (how ſound ſoever) whereof themſelves were not the moſt eminent authors.
5. Good counſel, and every precious inſtruction, is refreſhfull to diſcerning hearers, as the rain is to the dry ground; For, ſaith he, my ſpeech dropped upon them. Much more ſhould we try whether Divine inſtruction, in matters which concern our eternal happineſs, be ſo eſteemed by us: See Deut. 32.2.
6. Such as have experimentally found the good of Inſtruction, will finde their deſire and appetite increaſed after more of it; For, ſince his ſpeech dropped upon them, They waited for him as for the rain, and they opened their mouth wide as for the latter rain. See 1 Pet. 2.2, 3.
7. Not onelyonly mens eſtimation among others, but even their eminent parts and uſefulneſs, bottoming that eſtimation, are not a ſure enough foundation upon which they may build; For, all theſe failed Job in the matter of his confidence and expectation, v. 18. Yea, it is a wonder if ſuch a tide do not turn upon men, for their tryal.
Verſe 24. If I laughed on them, they believed it not, and the light of my countenance they caſt not down.
Next, in this Verſe, Job inſtanceth the greatneſs of this his glory and honour in the great diſtance that others kept at with him, even in his relaxations of minde, and his condeſcending affability. They did ſo reverence him, that when at any time he gave a relaxation to his Spirit, and ſeaſoned his gravity with ſome chearfulneſs, They not onelyonly were ſo glad to ſee him merry, that they ſcarce believed it was ſo, but they could ſcarce believe but he was ſtill ſerious, and were ſure that his mirth proceeded from no levity of Spirit. So that, although he condeſcended, ſometime, to be familiar and merry among them; yet, they had not the confidence to grow familiar with him; as with an Equal; nor did they ſo encroach upon him as might give him cauſe to think that his familiarity had rendered him contemptible, and ſo make him bluſh and be aſhamed that he had condeſcended to it.
Doct. 1. It is lawfull, even for godly and grave men, and men of authority, ſometime to be chearful, and give a relaxation to their own Spirits from their ſerious and weighty affairs; For, Job ſometime laughed upon them, or was cheerfull and affable in his carriage, laying aſide auſterity. There is a faculty of laughing given to men, which certainly is given for uſe, at leaſt at ſometimes; and diverſions are ſometime needfull for men who are ſerious and employed in weighty affairs, It is true, we read not that Chriſt, who bare our ſins and ſorrows, did ever laugh, (though ſometime he rejoyced in Spirit) that ſo he might fill his peoples mouths with laughter; and we finde laughter condemned, Luke 6.25. And ſome ſort of it declared to be madneſs, Eccl. 2.2. Namely, When we think to cure all our evils, and diſpel all our ſorrows, by carnal mirth, and to finde an happineſs in it, Eccl. 2.1, 2. When our laughter is untimous and unſeaſonable; For there is a time to weep, as well as to laugh, Eccl. 3.4 When we pleaſe our ſelves with laughter, while the conſciences gnawing within, as not being purified by the blood of ſprinkling, Pro. 14.13. And, when our laughter proceeds from carnal levity and ſenſuality, Amos 6.4, 5, 6. from prophane Atheiſm, 2 Chr. 30.10. or from unbelief, Gen. 18.12, 13. Yet laughter is lawful, in the expreſſion of joy and thankfulneſs for mercies received, Gen. 21.6. Pſ. 126.1, 2. In expreſſing holy confidence, Job 5.22. and, in lawful recreation, as here. And particularly, Laughter is ſometime lawful for Magiſtrates and others in publick charge, not only that they may recreate themſelves, but that, thereby, and by the like inſinuating carriage, they may gain the affection of the people. So that it is not to be accounted Religion and Piety for men to become Stoicks, for Religion doth teach no ſuch thing. Nor need men to ſcarre at Religion for fear of that; Seeing Religion warrants and allows unto men all lawful liberty in theſe things, and furniſheth them with ſurer grounds of chearfulneſs, than they can find any where elſe.
2. Godly and grave men will be very ſparing and moderate in the uſe of mirth and recreation; For, Job inſinuates, that it was his ordinary to be grave, and that he was ſo ſparing in his laughing, that they believed it not, and were ſurprized with it. Our life muſt not be ſpent in continual mirth and revelling, nor ought that to be made our conſtant trade, which ſhould be but a diverſion and recreation.
3. Grave men will alſo be very cleanly in taking of their recreations; ſo that their mirth will not be farr from ſeriouſneſs, and they will ſo manage it, as it may not hinder their being profitable; For, ſo much alſo is inſinuated in that when he laughed, they believed it not, but apprehended there was ſomewhat ſerious, and in earneſt, even in his jeſts and mirth. See Eph. 5.4. Col. 4.6.
4. As it is mens duty not to take needleſs offence at any, but to be of gentle and innocent diſpoſitions; ſo eſpecially, they ought to be glad of the welfare of their Superiours, which tends ſo much to their own advantage; and not to take advantage of their familiarity, to deſpiſe them; but ſtill to reverence and keep a diſtance with them: For, ſo did they to Job, They believed it not, if he laughed upon them, they were ſo glad to ſee him ſatisfied, and they believed it not ſo as to do any thing which might caſt down the light of his countenance, or make him aſhamed of what he had done. It is a great ſin in people to reſtrain any (and eſpecially their Superiours) in the uſe of their lawful liberty, by carping at, and taking advantage of, their moſt innocent carriage, or charging them with levity, who are of known gravity. In which caſe, it is mens wiſdom rather to forbear many things, as Job would have done, had they not thus reſpected him.
5. As it is a fault in people to vilifie the Authority of their lawful Superiours, and bring them into contempt (as here they dealt not with Job) So it ſhould be the care of Superiours to maintain their reputation, and keep up their Authority, for a right end: For, Job inſinuates it would have caſt down the light of his countenance, and made him aſhamed and ſorrowful, if he had expoſed himſelf to contempt. See 1 Sam. 2.17 with 3.13. Tit. 2.15.
6. Godly men may find ſo great a change, that where their carriage was wont to be a Law to all, they may be cenſured and carped at by all; For, ſo was it with Job, He was wont not to be miſtaken in his very mirth, now he is carped at in whatſoever he doth.
Verſe 25. I choſe out their way, and ſate chief, and dwelt as a King in the Army, as one that comforteth the mourners.
Laſtly, He inſtanceth the greatneſs of his glory and power, in his eminent Authority, and that he was not only reverenced becauſe of his place and dignity, but beloved becauſe of his tenderneſs therein. How he was privately and publickly honoured, becauſe of his dignity, is pointed out in two expreſſions. One is, That he choſe out their way, and ſate chief, which imports not only that he took place of all, whether in walking or ſitting, but that he preſcribed to every one what was to be done by them. The other is, That he dwelt as a King in the Army, which not only imports, that he was chief Magiſtrate among them (as it ſeems he was ſupreme) But that his injunctions were obeyed as the orders of a King are obeyed in an Army, where there is ſtrict diſcipline, and ready obedience given by all. Or if we joyn the two expreſſions together, the firſt may import, That in times of peace he ſate in the chief place, and ordered all affairs; and the ſecond, That in times of warr he was followed by all, as their King and General. As for his tenderneſs in the height of this dignity, it is added in the cloſe of the Verſe, That though he ſate chief, and was a King in the Army, yet in all this eminency he was as one that comforteth the mourners, or he was ſteadable to all in diſtreſs and ſorrow, comforting and eaſing them, and helping to ſolve their ſcruples and doubts.
Doct. 1. It is a great mercy when pious men, and men of abilities, are inveſted with Authority; As here God made Job to ſit chief, and be King, who was ſo godly, and able to diſcharge that truſt faithfully. It is true, an Abſolom may pretend fair, that he may carry on his rebellious deſign, 2 Sam. 15.2, 3, 4. But it is a mercy when men really pious and faithful have power with Gods approbation. See Iſ. 3.12.
2. Godly men who are in power are bound to improve their eminency for the publick good, and not for promoting their own intereſts; For, Job, when he ſate chief, put forth himſelf to chooſe their way, and was with them in all hazards, in warr as well as in peace. He was not like many, who aſpire to places of dignity, not for the peoples good (for whatever they pretend of that, the people cannot ſee it) but for their own ends and advantage.
3. Publick employments need be no hindrance to piety, if men be ſingle and ſtreight in going about them; For, Job continues a godly man in higheſt Authority, in greateſt toyl, and moſt ſerious conſultations, and not only in peace but in warr (wherewith they were exerciſed, as well as now) for Jobs ſpeech, at leaſt, alludes to warr, as a known thing among them. And this may ſadly reprove many, who, inſtead of bettering the places to which they are called, and making them more comfortable and refreſhfull to the people, do themſelves rather become worſe by reaſon of their dignity, and do wear out of tenderneſs and familiarity with God, by reaſon of their many diſtractions. God hath not called theſe who would be godly, to be Eremits; and therefore they muſt be far wrong, whoſe practice ſaith, That Piety cannot be entertained amidſt the diſtractions of a lawfull Calling.
4. As Obedience is due to Magiſtrates, ſo their Faithfulneſs in their charge is a ſpecial mean to beget and cheriſh it; For this faithfull Magiſtrate, (as he is deſcribed, v. 12, 13, &c.) did chooſe out their way, and dwelt as a King in the Army. Faithfulneſs will keep up a Magiſtrate's authority better than if he ſhould ſerve mens humours to maintain it.
5. Mourners and afflicted perſons, (whether through trouble of minde, or other croſſes) are not wanting in all ages, but all times, and all conditions alſo, have their own croſſes and ſorrows; For, even in Jobs time there were Mourners to be comforted. See alſo, Chap. 4.3, 4. So that theſe Foords of trouble have been already tryed; and however men are apt to complain of preſent times, compared with former times, (See, Eccl. 7.10.) yet, let Times change never ſo often, there will ſtill be ſuch lots befalling the ſ…ns of men.
6. The eminency of Magiſtrates ſhould not hinder them to ſtoup to comfort and ſuccour their people in diſtreſs; But they ſhould reſpect them, and manage their Power tenderly, as Phyſicians and Paſtours, that ſo they may walk worthy of their places, and gain the affection of their people. For Job, in all this his eminency, was as one that comforteth the Mou…ners; all that had any grievance reſorted to him, and he reſolved their doubts, and comforted them, chapt. 4.3, 4:
7. God may expoſe them to trouble, without comfort from any, whom he hath employed, and made tender, to comfort others; For Job, who had been a comforter of Mourners, is now left without comfort from others in his diſtreſs. By this diſpenſation of providence God leads his People to encourage themſelves in him, when theſe Conduits of comforts run dry, and he tryes their Faith, whether they will believe his approbation of their Services, when yet he with-holds a viſible reward thereof in this World.
CHAP. XXX.
This Chapter contains the ſecond part of Jobs Diſcourſe; Wherein he ſally regrates the change of his former Proſperity (of which he hath spoken Chap. 29.) into Contempt and Calamity, and gives alſo ſome hints of his Integrity.
The whole Chapter may be taken up as a pathetical enumeration of his preſent afflicting grievances and preſſures: which may be reduced to theſe Heads. 1. Reproach and inſolent contempt, which were caſt upon him by the younger ſort of People, verſ. 1.— who were perſons deſcended of baſe parentage, verſ. 1, 2, 3, 4, 5, 6, 7, 8. and who did very inſolently contemn him, verſ. 9, 10. now when God had afflicted him, verſ. 11. 2. Violent oppreſſion, now when he is brought low, verſ. 12, 13, 14. 3. Terrours upon his Soul, verſ. 15, 16. 4. Pain and filthy diſeaſe upon his body, verſ. 17, 18, 19. 5. His ſenſe of God's anger and heavy hand, in and under all theſe preſſures; whereof h… gives theſe evidences, the ill ſucceſs of his Prayers, verſ. 20. God's cruelty and hoſtility (as he apprehended) in his diſpenſations towards him, verſ. 21, —24. And, that he, who had been ſo tender to others in trouble, verſ. 25. was (contrary to his expectation) plunged in an abyſſe of evils, verſes 26,—31.