Exposition of Job, Exposition of Job · Chapter 42
CHAP. XLII.
This laſt Chapter contains a comfortable and ſweet Cloſe of all theſe hard Occurrents which have paſſed in this Book. And,
1. That previous debate betwixt God and Job, for humbling of Job for his miſcarriages, is cloſed with Job's Confeſſion of his faults; wherein God acquieſceth, without preſſing him any further, v. 1-6.
2. The Controverſie, ſo long debated betwixt Job and his Friends, is finally decided by God in Job's Favours, v. 7, 8, 9.
3. (Which is the fourth and laſt part of this Book) a Cloſe is put to Job's ſharp trials, by Gods returning of his Captivity, and continuing of him in a proſperous ſtate, for many years after this, till his death, v. 10-17.
Verſe 1. Then Job anſwered the Lord, and ſaid,
IT is to be remembred, that when God appeared to decide the Controverſie betwixt Job and his Friends, Chap. 38. before he enter upon the principal Cauſe, He (as Elihu had endeavoured before) deals firſt with Job, to humble him for his failings. And albeit Gods firſt Speech brought Job to ſome ſenſe, Chap. 40.3, 4, 5. yet the Lord not being ſatisfied therewith, he dealeth with him of new; which now produceth a fuller anſwer, witneſſing his through conviction and humiliation; wherewith God is ſatisfied, as appears by his inſiſting no longer on the Debate with him.
In this Verſe it is recorded by the Writer of the Book, that Job did anſwer, or return a ſatisfactory acknowledgment of his folly and miſcarriage. Whence Learn,
1. When God takes man to task, to humble him, by Word or Rod, or both; man muſt down to the duſt ſo low as is meet. God will carry his point one way or other, with all men whom he thus takes to task, and will cauſe them either bow or break; as here, the Lord never gives over dealing with Job, till he mould him to his mind: So that he who formerly raged at his Afflictions, is now calmed; he who looked only to his integrity to kindle his paſſion, looks now on his folly and weakneſs, to lay him low in the duſt. It is ſad when Gods Cures are not operative, and it doth ſpeak his Patients to be reprobate ſilver. And it is a folly to be long in ſtooping to God, ſeeing Jobs experience tells we muſt do it at laſt, one way or other. And it may humble men, though they ſtoop at laſt, as Job did, that theſe need ſo much pains to be taken upon them, before they be brought to it.
2. Whatever become of the wicked, who may be broken before they ſtoop; yet the Lords pains to humble his Children will not be in vain, but they will be throughly convinced at laſt: As here Job was. As it is a true evidence of pitty, to be eaſily convinced by God; ſo they who find that an hard work, ſhould not be diffident of what God can do, who brought Job ſo low after all his ſtiffneſs; and they ſhould look upon his continuing to take pains, as a pledge of what he is about to do, and that he purpoſeth to prevail at laſt.
3. Gods convincing of Job by his former Doctrine concerning Beaſts, Birds, and Sea-Monſters, (which, however it was moſt pertinent and ſuteable, to refute a proud man, who would comprehend Gods counſels, by theſe obvious thinges; yet he could have ſpoken infinitely more ſublimely, and of more ſublime things, to this purpoſe) may not only put us to try, if we reap ſo much by reading, or hearing of it, as Job did; But further, it may teach,
1. It is not Doctrine (how ſound ſoever; as it ought to be ſound) of it ſelf, but Gods preſence with it, that makes it effectual. God appearing with ſuch Doctrine, concerning plain and obvious truths, as the former Diſcourſes were, will convince men, and without that preſence no Doctrine will avail.
2. Men of weak parts and abilities may be bold to go forth in Gods hand, having his Gall; ſeeing he can bleſs their weak endeavours, as he bleſſed his own diſcourſe, about obvious things, to Job.
3. It may humble men to whom the Lord hath ſpoken of more ſublime Subjects concerning Chriſt, his Fulneſs and Righteouſneſs, &c. and yet they have not profited ſo much as Job did by this Doctrine.
Doct. 4. When men are convinced and humbled for their folly, it is their duty to bring it forth by confeſſion, when God calleth for it, and the nature of their miſcarriage requireth it; as here Job doth by this ſolemn Anſwer, wherein he made that Return, which God deſigned in all his Queſtions to him. See, Jer. 3.12, 13. Hereby,
1. Men do evidence their taking with; and repenting for, their miſcarriages, as is their duty.
2. They evidence the ſoundneſs of their Convictions, when they do, not only check them within, but make them willing to take ſhame to themſelves, by their free Confeſſion.
3. Confeſſion is a mean to fix mens Convictions yet more in their hearts, and to prevent a relapſe, when they have openly taken with their folly.
4. Hereby, alſo, they glorifie God, juſtifying him in all that he hath done to humble them, & in all his proceedings, which they carped at before they were humbled. See, Neh 9.32, 33. All which may give a check to them who are often convinced of their folly, and would paſs from it, but never do make conſcience to repent, or give Glory to God by Confeſſion; which occaſioneth many Relapſes.
Verſe 2. I know that thou canſt do every thing, and that no thought can be withholden from thee.
Followeth, to v. 7. the Anſwer it ſelf, or, Jobs Confeſſion; which may be reduced to theſe two Heads.
I. He gives an Account of three Principles and Leſſons which he had learned by this Speech and appearance of God, contrary to theſe Principles which had led him upon his Miſcarriages,, or, had appeared in them, v. 2, 3, 4.
2. He profeſſeth his Repentance for his Miſcarriages, which hath followed upon this new diſcovery made unto him, v. 5, 6
The firſt Principle, or, Leſſon, which he profeſſeth to have learned (in this v.) is, The Soveraign power of God to do all things, whatſoever he pleaſeth; and that this is ſo abſolute, that none of Gods purpoſes are controulable, nor can be hindered by men. Whence Learn,
1. True Convictions, Repentance, and Humiliation, do not conſiſt only in ſome pricking of the heart and affections, but muſt flow from ſound principles, firſt fixed in the Judgment and Underſtanding; for, Job begins at theſe hire, in profeſſing his Repentance. Thus the Prodigal is ſaid to come to himſelf, when he repented, Luke 15. And where Ignorance, or falſe Principles poſſeſs the Underſtanding, they will either hinder Repentance, or m… it prove like the morning cloud, or early dew.
2. Gods Power and Dominion is abſolute, to do whatſoever he willeth and purpoſeth; as here Job profeſſeth, Thou canſt do every thing; of which we have heard frequently in this Book. Hence, we ought not to doubt of his power, ſeeing nothing is too hard for him, Jer. 32.27. See alſo, Ezek. 37.11, 12. Neither is he to be called to an account for any of his matters, whoſe Will is a Law. Our voluntary ſubmiſſion to his Sovereignty would bring us much peace, and prevent many ſorrows; ſeeing we muſt come to that at laſt when we have ſtriven never ſo long; as here befals Job. And when we come to that, we may expect a more comfortable account of what is ſad in our Lot; as Job alſo found.
3. Gods abſolute Dominion and Power is not exerciſed in the world without ſome endeavours of m…n to controul it; while they either reſiſt, and ſtand (ſo much as they are able) in the way of his power, or do fret and repine at what he doth according to the pleaſure of his Will: For, it is ſuppoſed here, that there may be endeavours to withhold, or hinder his Thoughts and Purpoſes. Men ought to mourn for their frequent oppoſition unto God, their ſtanding in the way of his powerful operations, by croſſing what is good, ſo far as they can, and (when they can do no more) their fretting at every thing he doth, and being pleaſed with nothing.
4. Mens oppoſition unto, and endeavours to controul, Gods purpoſes, will not avail; for, no thought of his can be withholden, or, hindered. Oppoſition to his power, will but cruſh the Oppoſer, and oppoſition to the exerciſe of his Sovereign Dominion doth but evidence our ill frame, which needs to be croſſed, that it may be cured.
5. As men who would walk aright, or repent of former miſcarriages, ought to be well rooted in ſound principles; ſo, in particular, it is neceſſary that they know God with whom they have to do, in his Power, Dominion, and Soveraignty, as well as in his other Attributes: Therefore ſaith he, I know that thou canst do every thing, &c. Ignorance of thoſe thoſe things breeds us much trouble and needleſs pains. See, Pſal 9.10. Jer. 5.22.
6. If it be alledged that Job knew all this before, and doth largely commend the power and ſoveraignty of God in ſeveral of his Speeches; and therefore it may be enquired, how he comes now only, after God hath ſpoken to him, to ſay, I know this? The anſwer to this doubt may afford us divers Inſtructions concerning this knowledge of God; And,
1. He knew this before, but now he knew it in a greater degree and meaſure. Which paints out, That ſo much is ſtill to be known of God, that they who know moſt of him, ought to be ſenſible of their ignorance, and have need to be daily making proficiency in that Study. See, v. 5. And, that when afflictions are ſanctified, and God teacheth us under them, Pſal. 94.12. we will be making progreſs in knowing of God; as here Job did. And this may put men to try whether their growing knowledge of God doth evidence that their trials are bleſſed, and that they … with God in them.
2. If we … to the manner of his knowledge, he know thi… … …w experimentally, at leaſt more ex… … h…h… knew it before. And whatever … …w, or do really know by common illumin… … God, or the things of God; yet they do not … as they ought, till they know them; …, ſo as may leave ſome impreſſion upon th… …. See Pſal. 139.14.
3. As for the Nature and Effects of this knowledge, he knew and did acknowledge this truth before; yet in his practice he walked not according to his knowledge; but his paſſion did over-drive him, and made him to ſpeak as if he thought otherwiſe, and as if he had judged that God is not abſolute in his power and dominion. And this teacheth, That practical Knowledge, or, Knowledge which appears, and is improved, in practice, is not eaſily attained, even by godly men, who are ſound in their Light and Principles. And, That, whatever men know, yet, nothing is rightly and fully known but what is improved in practice; not at ſometimes only, but in their greateſt exigencies, and when Tentations are ſtrongeſt to the contrary; as Job ought, when his paſſions were ſtrongeſt, to have acknowledged and improved this Truth, which he did not.
Verſe 3. Who is he that hideth counſel without knowledg? therefore have I uttered that I underſtood not, things too wonderful for me, which I knew not.
The ſecond Principle and Leſſon which he learns, is, Mans inability to dive into, or comprehend the counſels of God. Of this he makes profeſſion.
1. In Theft, or, in general, that man doth but obſcure the counſel of God, by his ignorant and ſhallow Conceptions and Expreſſions of it. Which he propoundeth by way if repetition of what God had ſaid, Chap. 38.2. As if he had ſaid, Lord I well maiſt thou ſay, Who is this &c? Or, ask, who is this that is ſo preſumptuous, as to obſcure thy deep Counſels, by their Babling? For I am now of the ſame opinion, that they do but hide Counſel without Knowledge, and I have the ſame low eſteem of any who ſhall attempt it, that thou haſt. As for the difference betwixt Gods Queſtion and Jobs, in that what God calleth Darkning, Job calls it Hiding; and whereas God ſaid, that man darkens counſel by words without knowledge, Job ſaith only, that he hides it without knowledge; all comes to one purpoſe. For darkning and hiding are both one, and this hiding without knowledge muſt be underſtood to be done by words, though it be not here expreſſed. Or it may be conceived that Job aggravates the fault, now when he is ſenſible (as is the way of godly men, when they come to ſee their folly) ſo, to be ſimply hid, is more than to be only darkned; and whereas God had mentioned only his fooliſh expreſſions, he reflects upon the ignorance from whence they flowed, and upon the folly which was in them, in that he ran ſo great a hazard by his preſumption.
2. He makes profeſſion in hypotheſi, or, in particular, That himſelf was the man who had vented his Ignorance, and had uttered his raw conceptions, of theſe marvellous and wonderful things which were above his reach.
This purpoſe having been before ſpoken to, on Chap. 38.2. we may here briefly Learn,
1. Whatever men think in their paſſion, yet when they come to themſelves, they will ſubſcribe to the Verdict of God in his Word; as here Job repeats and ſubſcribes to the truth of what God had ſaid.
2. It is a truth which cannot be contradicted, That there is deep counſel and wonderful wiſdom, in the providences of God about men, and eſpecially about the godly; as here is ſuppoſed. Which is both matter of encouragement to them, and of caution, that they ſeek not to pry into theſe things.
3. It is alſo a certain truth, That no man can reach the depth of Gods Counſels in his Providences; Particularly, in his ſingular diſpenſations toward the Godly; as here Job confeſſeth, that men do but hide counſel without knowledge, and that himſelf had uttered that he underſtood not, &c. when he ſpake of theſe things.
4. It is not enough that men do acknowledge, in general, that there is ignorance, and ſhort coming, in taking up the Counſels of God, unleſs they be ſenſible thereof in themſelves, and be affected with their own particular miſcarriages in that matter; as Job here ſubjoins his particular Confeſſion of his own miſcarriage, to the general Challenge; Therefore (becauſe I was one of theſe without knowledge) have I uttered that I underſtood not, things too wonderful for me, which I know not: Men may be clear enough in general Truths, who yet will miſcarry when they are under a particular Tentation; and it is in that caſe and time, eſpecially, that men ought to be upon their guard.
5. Though men, ordinarily, think but light of their miſtaking of God, and of their babling when they ſpeak of his Counſels; and particularly, do think lightly of what they have done of that kind, if they give it over for the future; yet when Saints are tender, ſuch miſcarriages will leave an humbling conviction behind them, even after they are abandoned; as here we may ſee in Jobs Confeſſion of the evil of that courſe, which now he hath given over.
Verſ. 4. Hear, I beſeech thee, and I will ſpeak: I will demand of thee, and declare thou unto me.
The third Principle and Leſſon he hath learned, is, to decline to be a Quarreller of God, and (in ſtead thereof) to betake himſelf to be a Diſciple and Scholar unto God. Thoſe words (however they ſound) are not a Preface …o any new purpoſe he is now to ſpeak or propound; But they are relative, (as v. 3. alſo was) to ſomewhat that had paſſed before. And for finding out his meaning, we are to reflect on Ch. 13.21, 22. Where Job had deſired to debate with God, and was content that God ſhould either be Purſuer, or Defendant as he pleaſed. In anſwer to which proud Propoſal, God had taken him at his word, Ch. 38.3. & 40.7. And, in the two preceding Speeches, had acted the part of a Purſuer, or, Demander. This Job now finds ſo hard for him, that he declines to defend any longer, and betakes himſelf to the propounding of Queſtions, that he may get Anſwers from God.
Queſt. But is not his offering to demand no leſs proud, than when he offered to anſwer; as being (as well as the other) one of theſe two Offers which he had proudly made to God? Chap. 13.22.
Anſw. That is not the demanding, or, queſtioning, formerly undertaken by Job in his paſſion, which here he means to inſiſt upon; for, when he gives over anſwering, he doth alſo give over to demand in theſe terms. But that which he intends here is only thi…, That hereafter he will give over all ſuch proud quarrelling and debates, and will now learn humbly to propoſe his difficulties unto God, that he may receive information, concerning his caſe, and his duty, from him.
Doct. 1. Such as know God aright, will decline to purſue and challenge him, or to call him to an account for his dealing; nor will they offer to teach him, as Carpers and Murmurers would do; for, this Job now declines.
2. Albeit men may no more purſue God, to ſeek ſatisfaction concerning every thing he doth, or the Reaſons thereof, than they can defend themſelves, if he purſue them; yet man is ſo great a Stranger to himſelf, and his caſe is oft-times ſo intricate, that he ſtill needs information from God, to help and remedy his ignorance, to make him know himſelf and his caſe, what it is, what to make of it, and how to improve it: For, when Job gives over all thoughts of debating with God, yet he hath need to demand of God, that he may declare unto him.
3 Sound and right Information muſt be had from God only, not from our own hearts, nor from ſuggeſtions, tentations, or outward probabilities and appearances; for, it is to him, that Job hath his recourſe, I will demand of thee, and declare thou unto me.
4. Such as employ God for Information and Inſtruction, ought to ſeek it earneſtly, knowing that many diſtempers, miſtakes, and fears, will be cured by his opening of his eyes; and humbly, learning to adore and truſt him when they are kept in the dark, and being ſenſible of their own ill deſerving, and unworthineſs to receive any good thing from him; for, ſaith he, Hear, I beſeech thee, and I will ſpeak; whereby he evidenceth his eſtimation of, and deſire after the thing he ſeeks, and his humility and ſubmiſſion to God.
5. It is an evidence that men are truly humbled under their ſad and humbling preſſures, when they renounce their own wit and skill, and to give up themſelves to be Scholars to God, in all things: as here Job doth, reſolving to be a Demander, and to take his anſwers from God.
Verſe 5. I have heard of thee by the hearing of the ear: but now mine eye ſeeth thee.
6. Wherefore I abhor my ſelf, and repent in duſt and aſhes.
Followeth Jobs practice of Repentance upon this new diſcovery; wherein we have,
1. The ground and Riſe of his Repentance; which is, a more clear ſight of God than formerly he had, ver. 5.
2. His practice of Repentance, reſulting upon this ver. 6.
For the firſt of theſe, v. 5. He ſpeaks of his preſent ſight and knowledge of God, by way of compariſon inſtituted betwixt what formerly he had, and now hath attained; and ſheweth, that this doth ſo exceed the other, as a ſight of God doth tranſcend mens hearing of him only by report. Where it is to be well obſerved, that he doth not inſtitute the compariſon betwixt Gods manifeſting of himſelf, and that ſight of him which is had, in and by the external means only; and that manifeſtation and ſight of Him, which is attained by the internal illumination of the Spirit, accompanying theſe means; which doth indeed ſurpaſs the other no leſs than ocular inſpection excelleth a flying report. For, if that were Jobs meaning, then he ſhould deny that ever he had known God before this, by the inward manifeſtation of the Spirit; which is not to be admitted, ſeeing he would never admit that to be called in queſtion, that he was regenerate (and ſo had known God ſavingly) in the midſt of his tentations, nor doth God allow him to make any ſuch Confeſſion, Nor yet doth he inſtitute the compariſon betwixt the ordinary means whereby God makes himſelf known to man, and this extraordinary appearance of God to convince him; to intimate that he had never the like before. For, however it may be true, that he had never any manifeſtation of God ſo ſolemn as this was; yet extraordinary Revelations were not unuſual, in thoſe times, to godly men (as Eliphaz ſheweth, Chap. 4.12, 13, 14, &c. and is intimated by Elihu, Chap. 33.14, 15.) and probably alſo to Job himſelf, before this time. And however, this ſight of God, here ſpoken of, may be attained by Gods bleſſing upon ordinary means. But Jobs ſcope in this compariſon is, not ſo much to ſpeak of different means, whereby men come to know God, as, of the different effects of means, according as men are diligent improvers thereof, and God bleſſeth them unto them. And particularly, his ſcope is to ſhew, That by Gods appearing in ſo great Glory and Majeſty, and by his Speeches to him, he had received a meaſure and degree of Illumination and Knowledge of God, as far beyond what he had before, as the ſeeing of a thing (which affords us more clear and certain conceptions of it) is beyond the hearing tell of it only.
From this v. Learn, 1. As it is a duty to know God; ſo Saints are not altogether ignorant, but do know ſomewhat of him; for, it is ſuppoſed here, that Job had heard of him.
2. It is not inconſiſtent with the real humility of Saints, or with the ſenſe of their many miſcarriages, that they do diſcern, and profeſs, what they know of God, though it be but little; for, Job, when he is profeſſing his humility and repentance, doth yet profeſs that he hath heard ſomewhat of God.
3. Albeit we are not to expect any new means of knowing God, while we are within time; yet there is ſo much to be known of God, and ſo rich and full will experimental diſcoveries, and ſenſible manifeſtations of God, be found to be, that the moſt knowing of Saints, when they attain to theſe, will be ſenſible of their ignorance and ſhort coming before; for, now, all that Job had before, was but as an hear-ſay, or, hearing of the ear, in compariſon of this, which was as if his Eye did ſee him. By this is diſcovered the fulneſs of God, and we are invited to preſs for theſe diſcoveries of him; and we may alſo try our nearneſs to God, by our growing in the ſenſe of our ignorance of him.
4. The more that God is known, he will be the more eſteemed; for, this is the riſe of his Repentance, and of all his right behaviour before God, that he ſeeth him at a nearer diſtance. It is otherwiſe with the Creatures, whoſe emptineſs is diſcovered by familiarity, and ſo the more they are known, the leſs are they eſteemed. But our eſtimation of God is a touchſtone of our nearneſs to him, and of what we know of him.
5. Here we may alſo, further, remark ſomewhat concerning our knowing of God.
1. That we ſhould not content our ſelves with Hear-ſays and Reports, unleſs we ſee and feel ſomewhat of what we hear. We ought, indeed, to take the Verdict of his Word concerning him, and reſt upon it, without ſeeking any Revelations, beſide, or above it; yet we ſhould ſtudy to have what is revealed in the Word brought into our hearts, and made lively upon them.
2 If Job do inſtitute this compariſon betwixt theſe two meaſures of Knowledge within time, that the one is but an Hearing, and the other a Seeing; much more may it be inſtituted betwixt the higheſt pitch of our Knowledge here, and that fight which we will get hereafter, 1 Cor. 13.12.
As for his practice of Repentance, following upon this ſight of God, v. 6. Wherein he abhors himſelf, and repents in a very humble paſture, uſual in theſe times, Chap. 2.8. It teacheth,
1. Manifeſtations of God, when they are in mercy, will be practically improved, and not gazed upon, or plaid with only; as here appears in Jobs practice.
2. When God is indeed ſeen, the moſt holy of Saints become loathſome and vile in their own eyes; ſo that they will not get leiſure to be puffed up becauſe of the manifeſtation: For, when Jobs eye ſeeth God, it followeth, wherefore I abhor, to wit, my ſelf, as is added in the Tranſlation. So was i… with Iſaiah, Iſa. 6.5. And ſo did God prevent Paul, 2 Cor. 12.7
3. Abhorrency of our ſelves, upon a ſight of God, ought to be more eminent, when we have miſcarried through our ignorance and miſtakes before; for, that was Jobs fault, for which he now abhors himſelf, when his eye ſeeth God. Whatever we think of theſe faults in the heat of tentation, yet they will lay us low in our own eyes when God appears; and they ought then to be looked upon as very ſinful, and not as ordinary failings.
4. I… is not enough that men be convinced of their follies and miſtakes of God, unleſs they alſo repent of them; for, Job adds that here, I abhor, and repent.
5. Repentance, particularly for ſuch faults, ought to be very deep and ſerious, and lay the penitent very low, for, he repents in duſt and aſhes, wallowing himſelf there in his ſorrow, and covering himſelf therewith, according to the cuſtom of thoſe times, Mat. 11.21. And it is no wonder that convinced men do thus repent of theſe ſins, when they reflect upon the injuries thereby offered to God, and what perſons they are who commit them.
6. Whoever ſee God aright, and moſt clearly, they will not run away from him with their guilt, but will humbly and penitently run to him, which is an act of Faith; for, ſo doth Job here, when he gets the cleareſt ſight of God, and of his own vileneſs; See, 1 Sam. 12.20. No ſight of God, in his Holineſs, Juſtice, Dreadfulneſs, &c. nor of our own ſin, in his injuriouſneſs to God, warrants us to run away; for that were (in ſtead of ſeeking a remedy) to adde that ſin to all the reſt, whereby the remedy is neglected, and they become incurable.
Verſe 7. And it was ſo, that after the Lord had ſpoken theſe words unto Job, the Lord ſaid to Eliphaz the Temanite, my wrath is kindled againſt thee, and againſt thy two Friends: for ye have not ſpoken of me the thing that is right, as my Servant Job hath.
Followeth to v. 10. the ſecond part of the Chapter, wherein (God having now ended what he had to ſay to Job about his particular miſcarriages) the great controverſie betwixt Job and his Friends is decided in Jobs favours, and upon theſe terms which were premitted in the Introduction to Chap. 4. and ſo the Diſpute ends. And this deciſion of the Controverſie may, in the entry teach us, That albeit God ſuffer Controverſies and Debates to ariſe, and continue, even among his people; yet, in due time, they will be cleared in Truths favours, Pſal. 94.15. And ſo the truth will, at laſt, ſet its aſſerters free, John 8.32.
This part of the Chapter may be taken up in three Branches; the firſt whereof (in this v.) is the deciſion of the Controverſie, held out in a Charge againſt Eliphaz and his Companions; wherein God teſtifieth his diſpleaſure againſt them, for their unſound Doctrine concerning Him. Here (for more diſtinct handling of the words) we are to conſider,
Firſt, The time when this Sentence cometh forth; After the Lord had ſpoken theſe words unto Job. Where no mention is made of Jobs ſpeaking to God, recorded in the former Verſes; not becauſe God did not accept it, or becauſe that, while Job is preparing to repent, and to make that Confeſſion mentioned in the preceding Verſes, God had, in his audience, ſent this Meſſage to Eliphaz, to encourage him yet more to repent. But this doth alſo take in his Repentance, as a fruit of Gods ſpeaking to him; wherein the power and efficacy of his Word did much appear. And this Circumſtance doth teach,
1. It is a ſweet property of godly men, that they are not ill to convince, but are ſoon brought to …e and be ſenſible of their faults; for, this immediate connection betwixt Gods former Speech to Job, and this deciſion of the main cauſe, doth intimate that Job was not long from ſetting about the duty of Repentance, and from bringing forth the former confeſſion, after God ſpake to him.
2. When God doth moſt ſharply reprove his people, he is not ſeeking their ruine, nor yet that they ſhould make an amends for the wrongs they have done, but only to humble them; for, after his former words unto Job, which he improves by humbling himſelf before him, he ſpeaks no more againſt him.
3. When the Godly have cleared what is betwixt God and them, they will ſoon get a comfortable account of their trials from others; for, It was ſo, that after (and not before) the Lord had ſpoken theſe words to Job, and he is humbled thereby, the Lord ſaid to Eliphaz. &c. and began to clear his cauſe with his Friends. Whence the people of God may obſerve how far they ſit in their own light, by their neglecting of this Method.
4. Whatever change be wrought in Gods people, antecedent to his appearing for them in their trials; yet the glory of all that is done to them, or for them, is to be aſcribed to God only; ſo much may be imported in this, that no mention is made of Jobs confeſſion, but only of Gods ſpeaking to him, antecedent to Gods paſſing ſentence in his favours. Whence we may gather, that his Confeſſion and Repentance were no cauſe of Gods appearing for him; but the glory of all is to be aſcribed to God, whoſe free love prevented him, by ſpeaking to him, when he was in his paſſionate and ſtiffe humour; whoſe efficacious grace and power made theſe words work upon him; and whoſe graciouſneſs, in a Redeemer, appeared in taking that Confeſſion off his hands.
Secondly, Conſider the perſons who are challenged; Eliphaz, and his two Friends, who are alſo expreſly named with him, v. 9. Where it is to be obſerved, that Elihu is not comprehended in this Charge, as having ſpoken amiſs of God. So that his Doctrine may be admitted without any ſcruple, as hath been cleared in the Introduction to his Diſcourſes. It is alſo to be obſerved that, though all the three Friends were guilty, yet the Lord directs his ſpeech to Eliphaz concerning them all; and that becauſe he was (as appears) the oldeſt and moſt eminent among them, and had firſt breached thoſe Errours in the Diſpute, wherein the reſt did follow and concur with him. This teacheth, That, however all be guilty who engage in an ill courſe; yet, the more eminent perſons be in themſelves, and the more eminently they appear in that evil courſe, their fault is the greater; for which cauſes Eliphaz is here chiefly ſpoken unto.
Thirdly, Conſider the ſentence paſt in the Cauſe; Ye have not ſpoken of me the thing that is right, as my Servant Job hath. Where the Sentence is pronounced.
1. Abſolutely; Ye have not ſpoken of me the thing that is right. Not that they had not ſpoken any thing right of God, but that their Principles, which they managed in the diſpute, were injurious to God, as Job alſo had told them, Chap. 13.7.8. For they ſet limits to his Soveraignty, preſcribed rules to his Juſtice in his proceedings with men, judged amiſs of his diſpenſations, repreſented him as terrible, and dealing in wrath with an afflicted godly man, aſſerted that God did always in this life viſibly reward men according to their ways, &c. In all which they ſpake not of God the thing that was right, as hath been cleared in the progreſs of the Diſpute.
Doct. 1. Right Thoughts and Interpretations of Gods ways and proceedings are good in trying times; ſo, here they are miſſed.
2. Thoſe right thoughts of God ſhould be ſpoken out, as we have a calling and opportunity, for glorifying of God, and edifying of others; for, they ſhould have ſpoken of him the things that are right.
3. They may ſeem to be much for God, and for his Holineſs and Juſtice, whom yet God will find to be otherwiſe employed; for, theſe Friends made it their chief Plea, to plead for God againſt Job, and yet, ſaith he, Ye have not ſpoken of me the thing that is right. So that fair pretences, if there be no more, will not avail before God.
4. In particular, we may from this cenſure conclude, That ſuch Principles as are maintained by theſe Friends (wherein Job oppoſed them, and which have been marked in the progreſs) will never be approved of God, let men ſet them off as they will; for, of theſe God ſaith, Ye have not ſpoken of me the thing that is right.
2. The Sentence is pronounced comparatively, Ye have not ſpoken—as my Servant Job hath. Whereby an Objection is obviated; for, they might be ready to ſay, If we be wrong, ſo alſo may Job be. In anſwer to which, he aſſerts that they had not ſpoken right as he did. The Compariſon is not inſtituted betwixt Job and them, with an eye to what Job had lately ſpoken in his Confeſſion, to convince them that they had not repented of their Errours and Miſtakes, as he had lately done. But it is inſtituted betwixt Jobs Principles and theirs in the diſpute; wherein, albeit Job be not ſimply aſſoiled, for he had ſpoken raſhſy of God in his paſſion; yet, in the main cauſe he is declared Superiour, and that his Principles concerning God were ſound, in what he had maintained againſt them.
Doct. 1. Godly men are right at all times, when they cleave to God, and his love and an intereſt in him, whatever befall them; for in this Job is aſſoiled and approved.
2. Mens being in the right ought not to be called in queſtion, notwithſtanding any ſtream of Providence, or oppoſition from godly men, againſt them; for, here, Job is approved in ſpeaking out his intereſt in God, againſt all theſe.
3. Men may be right in their main cauſe, who yet have their own failings; as Job alſo had, who, though he be commended above them, and declared to have ſpoken right of God in the main cauſe, yet he is not ſimply aſſoiled, as may be ſeen in Gods challenging of him, in the preceding Diſcourſes. God would have us to look not only to faults, but to degrees of our acceſſion to them; that we may neither pleaſe our ſelves in groſs evils, becauſe others are, ſome way, involved in them; nor yet ſatisfie our ſelves that we are more right than others, when yet we are not right as we ought to be.
4. When we do rightly conſider and compare faults, we will find that unſound Principles (ſuch as the Friends had) are worſe than ſinful and raſh expreſſions in a Fit of Paſſion; which were Jobs fault, wherein he is aſſoiled in compariſon of his Friends. For unſound Principles are like a corrupted Fountain, which doth ſend forth corrupt waters; whereas raſh Expreſſions do only evidence weakneſs, and not a corrupt diſpoſition, and mens ſound Principles will help them to retract them.
5. Whatever be the failings of Gods poor people, and whatever God do or ſay to them for their faults, yet the reconciled eſtate of their perſons is not altered thereby, as they will find when they take with their faults; for, Job here is his Servant ſtill, as at the beginning, Chap. 1.8. & 2.3. and this is again thrice repeated here, v. 8.
Fourthly, Conſider how God pronounceth in the merits of the Cauſe; or, how he reliſheth this their miſcarriage. My wrath is kindled againſt thee, and againſt thy two Friends, for ye have not ſpoken, &c. Whence Learn,
1. It is not enough that men know their way, what it is, and whether it be right or wrong, unleſs they ponder alſo the hazard of it; which here is intimated to them.
2. It is ſad enough, and imports hazard enough in a way, if God be angry at it, whatever he do further upon it; for, however, ordinarily, men regard this little, yet God propounds it as a certification ſad enough, that his wrath is kindled againſt them for their fault. See 2 Sam. 11.27.
3. Even Gods Children may fall in miſcarriages whereby they will incur his diſpleaſure, though their perſons be juſtified; for, his wrath is here kindled againſt thoſe godly men.
4. It is a mercy when God, by his Word, doth evidence that he is diſpleaſed, and doth not keep it up, till ſome Judgment intimate it; as here he tells them that his wrath is kindled againſt them; and ſo doth he by his Word daily, to them who hear it, if they would be attentive.
5. It is alſo a mercy, when God diſtinctly points out, and makes his people know, the ſin he is angry at, and doth not leave them under diſpleaſure and confuſion at once; as here, he tells them the quarrel. Such diſtinct Convictions are a ſingular mercy.
6. Maintaining of Errours, and, particularly, Errours concerning God, and the cruſhing and diſcouraging godly men under their troubles, are evils which provoke God to anger; for, here his wrath is kindled becauſe of theſe faults in Jobs Friends.
Verſe 8. Therefore take unto you now ſeven Bullocks, and ſeven Rams, and go to my ſervant Job, and offer up for your ſelves a burnt-offering, and my ſervant Job ſhall pray for you, for him will I accept: leſt I deal with you after your folly, in that ye have not ſpoken of me the thing which is right, like my ſervant Job.
In the ſecond Branch of this Part of the Chapter, we have God preſcribing a way to theſe Friends of Job, for preventing the hazard which they incurred by their ſin; namely, That they ſhould bring Sacrifices to Job, as a Prieſt, whom he would accept, in his ſacrificing and praying for them, as a godly man, and eſpecially as a Type of Chriſt. Here we have to conſider,
Firſt, The general Connexion betwixt the former Challenge and this Direction. Which teacheth,
1. It is ſuppoſed, as the duty of all, and the property of godly men, that when God paſſeth ſentence againſt them, and tells them he is angry, they will take with their faults, for, this Direction, ſubjoined immediately to the Challenge, doth intimate that they would not, nor did ſtand out, excepting and diſputing againſt Gods Challenge. It is not eaſie to make ſome guilty (as the Original hath it, Hoſ. 5.15.) or to make them give over to ſay that they are innocent, Jer. 2.35. But it is an evidence of a good diſpoſition, to give over all ſuch pleas and reaſonings.
2. When men do rightly take with their faults, and are ſenſible of Gods diſpleaſure, it will be their ſerious ſtudy and endeavour to get out from under the preſſure of guilt; for, ſo much alſo doth this Direction, ſubjoined to the former Challenge, import. It is dangerous for men to lie ſleeping under convictions, without renewing of Repentance and Faith in the Meſſiah, or to habituate themſelves with a cuſtom of neglecting and treading upon their light.
3. The true remedy, for purging and pacifying of guilty Conſciences, muſt be deſcribed and taught by God; for, he preſcribes it to them here. No device of our own (wanting the ſtamp of divine inſtitution) will ſatisfie, or ſerve the turn; nor will the penitent decline whatſoever the Lord ſhall be pleaſed to preſcribe.
4. It may encourage us to ſet about thoſe means which may free us of guilt, if we conſider that God, when he reproves and threatens, intends not to drive us away, but is willing to be reconciled, and to pluck us out of the ſnare; as this Direction, after the former Challenge, doth intimate.
Secondly, Conſider the remedy and duty here preſcribed to them, for taking away of their guilt, and putting an end to the quarrel. Where we are to obſerve,
1. What the remedy is; namely, a Sacrifice, or, ſeven Bullocks, and ſeven Rams, offered up for them in a burnt-offering. Whether theſe were to be offered for them all jointly, or ſo many for every one of them, is not ſo clearly expreſſed, though the firſt ſeem moſt probable. And for clearing hereof, conſider,
1. Albeit by the Law of Moſes, a Sin-offering, or a Treſpaſs-offering, was to be offered for particular faults, according as they were committed in ignorance, or againſt light through infirmity, Lev. 4, & 5, & 6. and a whole Burnt-offering was added to them, to expiate mens ſinful diſpoſitions, evidenced by thoſe particular eſcapes: Yet here only a Burnt-offering is commanded, becauſe, it ſeems, the reſt were not yet inſtituted.
2. Albeit by that Law, Lev. 4. a leſſer Offering than what is here, is required for the Errours and Ignorances of one or more perſons; yet here a number of perfection, ſeven Bullocks and ſeven Rams, is appointed, to point out the hainouſneſs of their ſin, as being an injury offered to God, and to his afflicted Servant, and that it was ſo much the greater, that it was committed by them, who were great, wiſe, and holy men.
Doct. 1. Since the fall of Adam, there is no expiating of ſin but by Sacrifices, or by Chriſts blood typified thereby; as here, this Injunction, even before the Law, doth intimate, no forgetting of ſin, or Gods forbearance towards ſinners; yea, no ſorrow for ſin, or abandoning of it, can ſecure the ſinner, or make him happy, unleſs the ſin be pardoned through the blood of Chriſt, Pſal. 32.1, 2.
2. Chriſt is to be made uſe of with an eye to all the aggravations of our ſin; as here, the Sacrifice, pointing at the hainouſneſs of their ſin, doth intimate.
3. Sins, which ſeem to be very ſmall, may, yet, be very great in Gods eyes; for, their Errour, whereby (as they thought) they pleaded for God, doth need this great Sacrifice. Gods Verdict concerning our ſin may be very far different from our thoughts of it. And, particularly, Errours in Judgment, and unſound Principles, are more abominable in the ſight of God, than erroneous perſons, ordinarily, judge them to be; eſpecially if they be eminent, wiſe, and holy men.
2. By whom this Sacrifice is to be offered; even by Job, who is alſo to pray for them all, as the man whom God will accept. If we conſider Job as a Prieſt, He was a Type of Chriſt, who hath offered up himſelf a Sacrifice for the ſins of his people, and maketh continual interceſſion for them; into whoſe hand all our Offerings and Services muſt be put, ſeeing without him we can have no acceſs unto, nor acceptance with God, Heb. 4.15, 16. If we conſider Job in this as a godly man, drawing near to God for himſelf or others, it points out, That Acceptance muſt be looked unto in our ſervices, without reſting on the work wrought; for, this is the motive to perſwade them to employ Job, ſeeing, otherwiſe, they would not be accepted, and without that, their ſervice would afford them no comfort: And, That, in order to the acceptation of our ſervice, our fa…e (as it is in the Original) or perſon, muſt firſt be accepted; (for, he ſaith, Him will I accept. See, Heb. 11.4.) And Prayer muſt be joined with any other ſervice we go about; as Job is to join it here, when he offers up the Sacrifice. But further, the ſcope here points out,
1. They who would have Gods peace, and their ſervice accepted, muſt firſt be reconciled with their Neighbours, whom they have injured; for, ſo muſt they go to Job, and be reconciled with him. See Mat. 23.24.
2. Godly men are ready to forgive Injuries, when thoſe who have injured them are ſenſible of their miſcarriage: For, it is ſuppoſed here, that Job will offer the Sacrifice, and pray for them. See, Mat. 18.21, 22. Col. 3.12, 13.
3. God will, in due time, put honour upon his reproached people, who cleave to their integrity; for, not only doth God, here, thrice call Job, my ſervant, but (according to the cuſtom of thoſe times; wherein the chief perſon of a Family, or Society, was the Prieſt to the reſt) he is made Prieſt to them; and declared to be the man whom God will accept. See, Zeph. 3.19.
Thirdly, Conſider the Certification ſubjoined, to preſs this Direction; wherein he intimates that, conſideering their Errour in the Debate (which he again repeats) he will deal with them after their folly (or, attribute folly to them, in ſad effects) if they flee not to this remedy. It teacheth,
1. True Penitents ſhould be ſerious, in looking again and again upon their ſin, and the hainouſneſs thereof; for therefore is their ſin laid here again before them, ye have not ſpoken of me the thing which is right, &c.
2. The folly that is in ſin ſhould be ſeriouſly laid to heart; what vain comforts it promiſeth; what folly men evidence by following it, and expecting to proſper in it; and, what ignorance and folly men bewray in their unſound opinions: Therefore doth he put them in mind of their Folly in this their way.
3. It ſhould, particularly; he looked upon as an act of mans folly, to think to meaſure Gods deep counſels by their ſhallow conceptions; for, that was their folly in particular.
4. When men have their ſin diſcovered to them, and they do not flee to Chriſt, they lie under great hazard of reaping the fruit of their folly; for, ſo is here intimated, that if they will not do as he directs, he will deal with them after their folly, in that they have not ſpoken of him the thing that is right, &c.
Verſe 9. So Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite went, and did according as the Lord commanded them: the Lord alſo accepted Job.
The 3. & laſt Branch of this part of the Chap. contains an account of their obedience to the former Direction, with the iſſue of all. Both they and Job do obey what was commanded, and God accepts Job offering and praying for them, and, conſequently, accepts them alſo. It is not needful to enquire how this acceptance was evidenced, whether by Fire from heaven conſuming the Sacrifice (as was uſual at other times, Lev. 9.24. Jud. 6.21. 1 King. 18.38. 1 Chron. 21.26. 2 Chron. 7.1.) or otherwiſe, ſeeing the Scripture is ſilent.
Doct. 1. It is a Character of godly men, that they are eaſily convinced, and do tremble when God threatens; as here, they lay aſide all their height of Spirit, and do ſtoop, and go to Job, according as God had commanded. And albeit it be hard to draw off men, when they are engaged in a courſe; yet if God interpoſe, the ſtiffeſt will be made to ſtoop.
2. God is ſtill as good as his word to his people; for, he promiſed to accept Job, v. 8. and here he performs accordingly.
3. It ſufficeth to aſſure poor ſinners of acceptance with God, if their Interceſſor, Chriſt, be accepted in their ſtead and name; as here Job is accepted for them.
Verſe 10. And the Lord turned the captivity of Job, when he prayed for his Friends: alſo the Lord gave Job twice as much as he had before.
Followeth, the third part of the Chapter, and the laſt part of the Book; wherein a Cloſe is put to Jobs ſharp trials, and an account is given of his proſperous eſtate afterward, till his peaceable death. This reſtitution of Job is ſpoken of in general, in this Verſe, and then it is branched out in ſome particulars, v. 11-17,
In this general ſum and account of his Reſtitution, we have to conſider,
Firſt, The ſubſtance and ſum of the mercy; The Lord turned the Captivity of Job. Where the term, Captivity, doth not import (as ſome of the R…bbins dream) that all Jobs loſſes, of Children, Servants, and Goods, were only an Illuſion of Satan, blinding the eyes of the Meſſengers who brought him word of theſe Loſſes, which they thought they ſaw really loſt according as they repreſented to him. And that thoſe Perſons and Goods were only carried away by Satan and his Inſtruments, and kept in ſafety, till now they are reſtored again. But the plain meaning is, That, whereas Job had been delivered up to Satans power to afflict him, Chap 1, & 2. who held him under the preſſure of troubles, as in a priſon (as himſelf complains, Chap. 13.27. And David in the like caſe, Pſal 69.33.) Now the Lord did liberate him, and ſet him at freedom. And albeit this General be afterward inſtanced only in his Reſtitution, as to his external ſtate; yet it include… more, That his bodily ſickneſs was healed, that he was reſtored to ſerenity of mind after his perplexities, that the aſperſions of his Friends were wiped off, and he was delivered from their bitter encounters. Theſe are all ſuppoſed here, if not principally intended in this General.
Doct. 1. Whatever affection the Lord bear to the perſons of his own Children, and whatever be his ultimate deſign in afflicting them, yet their afflictions will be ſharp in their ſeaſon, and will hem in their ſpirits and humours, and ſhut them up on every hand; for, Jobs Trouble was a Captivity. See, Job 36.8. Heb. 12.11. This is the way to make afflictions operative; ſo that the ſharpneſs thereof is no evidence that God doth not own his Children under it, or that he will not deliver them from it.
2. There is no ſharpneſs in the affliction of Saints but God (how long ſoever he continue it) doth notice and ponder it; for here, after all this long tract of trouble (wherein Job was ready to think he was forgotten) the Lord noticeth that it was a Captivity. His Sympathy doth not weary, though we weary to look to it; nor is his ſympathy ſo fond as we deſire, but he can let them lie long under trouble, with whom he doth ſympathize all the while.
3. As the Lord will give all his people proofs of his ſympathy, by putting an end to all their troubles, ſooner or later, Pſal. 34.19. So, ſometime, he ſeeth it meet viſibly to deliver them in this life: As here Job, who had been a pattern of ſharp trials, is now made a publick and viſible monument of Gods kindneſs, and Gods dealing to him is a pledge to all, that a good Cauſe and a good Conſcience will ſtill have a good iſſue. See, Jam. 5.11. And the Lord is pleaſed thus to deal with ſome of his people, not that all of them ſhould always expect the like; But,
1. To give ſome publick Documents to the world of the advantage of Piety, Pſal. 58.10, 11.
2. To humble them who obſtruct the manifeſting of ſuch kindneſs to themſelves, by their not walking fruitfully under trouble.
3. To excite us to guard againſt miſcarriages, and diffidence under trouble, ſeeing God may humble us, by refuting all thoſe by his gracious dealing, ſuch as he ſhewed to Job.
4. To aſſure tender walkers that, whatever the Lord do for them in their particular trial, yet he wants not power nor good will to do for them as he did for Job.
Doct. 4. Men are not warranted to caſt away their confidence, becauſe there is no probable mean of their deliverance, to which they may look; for, the Lord turned the Captivity of Job, when nothing elſe could promiſe it. See Eſth. 4.14. Dan. 3.16, 17, 18.
5. Albeit unbelief be the great fault of Saints; yet God is ſo gracious, as to ſend deliverance when they little expect it; for, Job looked for no ſuch thing as this, Chap. 17.13, 14. It is of the Lords great mercy that he paſſeth over the unbelief of his people, Pſal. 77.7, 8, 9, 10. Iſa. 40.27, 28, &c. & 64.3. Yet we ſhould not preſume, becauſe of this, to cheriſh unbelief, nor ſuffer our ſelves (through want of hope of deliverance) to be driven on ſuch courſes as may make us aſhamed when deliverance cometh.
6. The more ſober men are in their expectations, the more near are they to deliverance; and the leſs weight they lay upon proſperity as a reward of piety, they are the more like to get it: For, not only did Job, in his ſi…s, lay his account never to be reſtored but cut off; but he reaſons ſolidly againſt h…s Friends, when they ſpake of temporal proſperity as the reward of piety, and maintains that God may cut off a man, who yet is truly godly and approved of him, Chap. 9.22 & 13.15, 16. And here we ſee a man of ſuch a temper reſtored. When men have too high an eſteem of worldly enjoyments, they do thereby declare that they are their Idols; and therefore it were no kindneſs to beſtow them upon them.
Secondly, Conſider the time of his Reſtitution. As for the time of the continuance of his Trouble and Trial, ſome of the Jews have limited it to a year. Others have made it three, others, ſeven years: But without any grounds for their Aſſertions. This is certain that at the very beginning of the Diſpute there had moneths of Vanity already paſſed over him, Chap. 7.3. But how long time was ſpent in the ſubſequent Debates, betwixt all parties, is not determined in Scripture. Here it is certain that his reſtitution tryſted with his praying for his Friends. And it teacheth,
1. A time of bleſſed and ſanctified deliverance is a praying time; as here it was with Job. See, Zech. 12.9, 10. Ezech. 36 37. And when God prevents our prayers with his Mercies, we ſhould be he more buſie afterward, that they may be bleſſed unto us.
2. As even godly Friends may be ready to act unfriendly toward a godly man in his trouble, that his trial may be compleat; (as they did to Job.) So it is an evidence of Grace, eſpecially marked by God, to paſs over theſe Injuries; as here, God marks that Job did ſo to his Friends; who are called his Friends, notwithſtanding their miſcarriages toward him. (See alſo, Chap. 6.15. & 19.21.) Not only becauſe they were of his Kindred, but becauſe he, in love, thought them Friends, and becauſe they minded to expreſs friendſhip in all they did, however they miſtook the way.
3. It is not enough that men ſeem to paſs over injuries, that ſo they may more cloſely purſue a revenge; but they ſhould pray for them who have injured them; as here Job prayed for his Friends. See, Mat. 5.44. Rom. 12.14. If Conſcience w…re made of this duty, it might be a mean to reclaim thoſe who wrong us, from their evil courſes; and however, it would bring much peace to our ſelves, Pſal. 35.13.
4. As our forgiving of others is an evidence that our ſelves are pardoned by God (which malicious vindictive ſpirits do little mind) Mat. 6.14, 15. So when men are in a tender frame, and ready to pardon Injuries, it is a pledge that their deliverance is near, and that it is bleſſed to them, when it cometh: For, the Lord turned the Captivity of Job, when he prayed for his Friends. So that, as thoſe who have done wrong to others ſhould imitate Jobs Friends, in taking with their faults; ſo, they who are wronged, and would evidence that they are approved of God, and that their deliverance is bleſſed to them, ſhould imitate Job, in their tender paſſing over of injuries; which alſo was not only the practice of David, 2 Sam. 19.21, 22, 23. but even of Saul before the Lord departed from him, 1 Sam. 11.12, 13.
Thirdly, Conſider the meaſure of Jobs proſperity, now when he is reſtored; it was twice as much as he had before. And albeit this be inſtanced only in his goods, v. 12. where a remark like to this is premitted to the particular account of his ſubſtance, and there we may ſpeak to it; yet the Original hath it, God added to all that Job had, to the double. Where the Univerſal All, may be reſtricted to all of that kind, or, to all the particulars of his wealth, mentioned, v. 12. Or it may, alſo, be further extended, and taken more abſolutely. What was verified of this in the matter of his Children, will come to be conſidered, on v. 13. Only here it may ſafely be extended both to his body and mind, That the Gifts and Graces of his mind were notably improved by this trial; and ſuch Gifts of body and mind as he had before, and he was now repoſſeſſed of, were double mercies in his eſteem. And ſo it teacheth,
1. Saints reſtitution after trouble will be with advantage; as here Job …ound. So that they ſhall have no cauſe to repent, or to quarrel, that they were in trouble. See, Pſal. 1 19.71. Iſa. 61.7,
2. Whatever other advantages men reap by trouble, yet they are great gainers, if they learn to prize mercies, as double mercies when they are reſtored; and if the Gifts and Graces of their minds be thereby improved: In which reſpects Jobs mercies were now double to him.
Verſe 11. Then came there unto him all his Brethren, and all his Siſters, and all they that had been of his acquaintance before, and did eat bread with him in his houſe, and they bemoaned him, and comforted him over all the evil that the Lord had brought upon him: every man alſo gave him a piece of money, and every one an ear-ring of Gold.
Followeth, to the end of the Chapter, a more particular account of his proſperous condition after his reſtitution. By which is intimated, That the Providence of God toward his people ought not to be ſuperficially viewed, but diſtinctly marked. Here, this account of his proſperity is branched out in five particulars; the firſt whereof (in this v.) is, his reſtitution to his Honour and Reputation among his Friends and Kinſmen. Where it is declared that all his Kinſfolkes (called Brethren and Siſters) and his Acquaintance (who had formerly forſaken him, either becauſe of his poverty, or their ſuſpitions of his Hypocriſie) do now flock unto him; and do eat and drink, and ſympathize with him, and comfort him over all his ſorrows. They do alſo give him ſome money (which hath its name from a Lamb, which, it ſeems, was ſtamped upon the Coin, as we call ſome pieces of Gold, Angels, for the like reaſon) and Jewels; which they did, both in teſtimony of their Love and Kindneſs, and (it is likely alſo) toward the reparation of his ruined eſtate. For albeit we read not that in loſt what Gold or Wealth he had in the Houſe; yet that could not ſo ſoon have purchaſed ſo much wealth as he had again, v. 12. And if he had many Friends, every ones Mite might contribute ſomewhat to ſet him up again. It is further here to be conſidered,
1. This eating of Bread with him, doth not only import that they were familiar with him, but hath ſome hint alſo of thoſe Feaſts of Conſolation, which of old Friends were wont to give to the afflicted, Jer. 16.7, 8.
2. If it be enquired, what need there was of their ſympathy and comfort, now when the Lord himſelf had appeared for him?
Anſw. However it was now with Job, yet they teſtified their good will; and what they did, might help to confirm him, and heal any ſcars that were left, eſpecially when they confeſſed their fault, in abandoning him in his trouble.
Doct. 1. Godly men may expect to be ſtripped of all comfort from their friends, in the day of their trial; as here is ſuppoſed, that Jobs Brethren and Siſters, and all they who had been of his acquaintance before, had forſaken him in his trial, of which he complained, Chap. 19.13-18. Of this alſo Heman complains, Pſal. 88.18. And David frequently. This is great inhumanity, and contrary to the Law of Friendſhip and Kindred, Prov. 17.17. Eſpecially when godly men are deſerted in a trial, when they maintain a righteous cauſe, or are quitting a bad cauſe. For otherwiſe, even godly men cannot expect to be owned in a wrong cauſe; though yet love to their perſons ſhould make us careful to take them off their ill cauſe. However, in this that uſually befals godly men, in their moſt cleanly trials, they may read, partly, how little friends are to be truſted in, who may fawn upon them in their proſperity (as here they do) and yet fail them in their adverſity. Partly, That God will ſtrip them of all means of comfort, that they may depend upon himſelf, and that he alone may have the glory of ſupporting them.
2. Whatever God take away from his people, for their trial; yet thoſe things are not loſt, but when God returns, they will be reſtored alſo; as here, when God turned Jobs Captivity, all theſe came unto him. Yea, very enemies will prove friendly, if it be for our good, when God ſhines upon us, Pſal. 106.44, 45. Jer. 42.12.
3. Sober godly men will not reject their Friends, when they amend their faults; albeit themſelves be now in proſperity, and need them leſs than when they abandoned them. For, Job meekly admits of them to eat bread with him, and doth not reject them now when God reſtored him, as they abandoned him in his diſtreſs.
4. It is mens duty to comfort godly men in trouble, as they are able; and for that end, they ſhould ſympathize with them, that they may comfort them thereby, when they can do no more, and they may adminiſter any other comfort, they are able to afford, with more tenderneſs; for, they bemoaned him, and comforted him. See, Chap. 2.11.
5. Gods being a party in trouble needs not obſtruct comfort, nor hinder others to adminiſter it; for, they comfort him, even over all the evil God had brought upon him.
6. Even after long and ſore trouble is gone, ſome ſcars and prints of trouble may remain, which need comfort ſtill; for, Job needs to be comforted, even now when he is delivered. The dregs of ſharp trouble may continue long after a deliverance, and we will find, after eminent deliverances, that time is but time ſtill.
7. Godly ſober men are not above any lawful mean of comfort; for, though God had comforted him, yet he rejects not their comfort.
8. True Love and Compaſſion cannot be proved by words only, without deeds, as there is ability, and others have need; for, every man gave him a piece of Money, and every one an Ear-ring of Gold. See, Jam. 2.15, 16. And if words without deeds will not avail, much leſs will Complements ſuffice, where there is not ſo much as reality in theſe.
Verſe 12. So the Lord bleſſed the latter end of Job more than his beginning; for he had fourteen thouſand ſheep, and ſix thouſand Camels, and a thouſand yoke of Oxen, and a thouſand ſhe-Aſses.
The ſecond particular in this account, is, his outward wealth, or Cattel (wherein their wealth conſiſted moſt in theſe times) which is, both in general, and by particular reckoning, found to be double to what he had before. Compare Chap. 1.3. Not that he had all thoſe at firſt (as it was but after a time alſo, that he had all theſe Children, v. 13.) but in proceſs of time he acquired all this wealth.
Doct. 1. God may ſometime reſtore his afflicted people with advantage, even in the matter of wealth, as well as in other things; as here, his latter end, is bleſſed more than his beginning, as the induction of particulars doth witneſs. And albeit Bildad preſſed that promiſe too peremptorily, Chap. 8.7. Yet now it is verified to Job; not as a conſtant Rule, but to make him a viſible monument of mercies, who had been ſo remarkable for his miſeries: Not that Job needed this, to make him happy; but to point out,
1. That temporal mercies are, in themſelves, good things, and not incompatible with piety; ſo that they ſin who are unthankful for them, or abuſe them; and the more ſignal ſuch mercies are, the abuſe is the more h…inous.
2. When theſe outward mercies are beſtowed on godly men, they are rewards of piety, and proofs of love, as well as other mercies; and ought to be acknowledged and improved as ſuch, to further, and not to hinder, piety.
3. In thoſe days, when Goſpel-promiſes were not ſo fully revealed, theſe temporal favours were liberally diſpenſed, as ſhadows of better things; whereas, in the want of theſe, we ſhould labour to make up all thoſe wants with ſpiritual things, now clearly revealed, and more plentifully diſpenſed.
4. God hath abundance of temporal mercies to beſtow upon his people, were it for their good; as ſometime he inſtanceth in his dealing with ſome of his people, to ſilence the quarrellings of all.
5. Though God do not ſtill follow this way; yet it is ſure that God will always reſtore his people out of trouble with advantage, Rom. 8.28.
Doct. 2. Whatever means God make uſe of in furniſhing his people; yet that ſhould not obſcure his own hand and bleſſing; for, though Jobs Friends gave him gifts, v. 11. and himſelf was induſtrious; yet it was God who bleſſed his latter end.
Verſe 13. He had alſo ſeven Sons and three Daughters.
14. And he called the name of the firſt Jemima, and the name of the ſecond, Kezia, and the name of the third, Kere… happuch.
15. And in all the Land were no women found ſo fair as the daughters of Job; and their Father gave them inheritance among their brethren.
The third particular in this account, is, his Children, whom probably he had by his former Wife, returning to her wonted dutifulneſs (wherein ſhe had failed, Chap. 2.9. & 19.17) now when his trial is ended. Here we have recorded,
Firſt, The Number and Sexes of his Children, v. 13. He had ſeven Sons and three Daughters, juſt as many as he had before, Chap. 1.2. And therefore that General, v. —10. of his getting double of what he had before, muſt either not be extended to his Children, but underſtood only of his Wealth; or the former Children muſt be reckoned as not loſt to Job, ſeeing they were with God, and ſo thoſe he had now, and thoſe that were removed, was a double number; or thoſe Children he had now were a double mercy in his eſteem.
Secondly, Something is particularly marked concerning his Daughters, as,
1. Their Names, v. 14. which were given them upon the account of their ſingular beauty, above any Women in the Countrey about them, v. 15.— For the Name of the firſt ſignifieth one fair and bright as the Day; the Name of the ſecond imports one ſo ſweet as Aromatick Caſſ…a; and the Name of the third implieth, that ſhe was one ſo fair, as if an Horn (or, large meaſure) of Paintry, or, Varniſh, had been powred upon her, to make her appear beautiful.
2. Their Eſtate and Portions; and that they were made joint heirs with their brethren, of their Fathers Lands and Eſtate, v.—15. Which doth not import that they were never married; but that their Father was careful to ſettle them near himſelf and his Sons, that ſo they might have a Society among themſelves for Gods Service, becauſe of the many Idolaters that were about them, who might be ready to infect and corrupt them.
Doct. 1. Children, in themſelves, are a …leſſing, as continuing us in them, to ſerve God, even when we are gone; for, here they are ranked among Jobs Bleſſings. See, Pſal. 127.3. & 128.3. So that it is a ſin to murmure at this mercy, or not to improve Children a… a Bleſſing.
2. It is, in ſpecial, a Bleſſing to them who have Wealth, to have Children, who may ſucceed to them in their Eſtates; for, this mercy of Children is ſubjoined to Jobs wealth, v. 12. to intimate that his wealth would not have been ſo ſweet, if he had wanted Children to enjoy it after him. So that it is the fault of men of great Eſtates and Power, if they breed not their Children well who are to ſucceed to their Eſtates and Dignities; whereby they not only wrong their own Families, but their Countrey alſo, wherein their poſterity may have power. And they are alſo culpable who, having great Eſtates, do not marry, that ſo themſelves may have a care of educating their Heirs, if God give them any; but do ſuffer thoſe who ſhall ſucceed them to be bred by they cannot tell whom.
3. Even the multitude of Children is a bleſſing; as here it heightens Jobs mercy that he had ſo many. And albeit Job was a rich man, and had enough to give them; yet they are indefinitely a bleſſing to poor or rich; Pſal. 127.5. not to be murmured at, though not to be doated upon either.
4. Every ſex of Children, ſons or daughters, is a mercy; as here is diſtinctly marked, though we ordinarily doat upon thoſe we want, whether ſons or daughters.
5. Though Favour be deceitful, and Beauty vain, Prov. 31.30. and God may compenſe want of Beauty with excellent qualities; nor muſt men caſt off their Children becauſe of deformities; yet, beauty is, in it ſelf, a mercy, not to be abuſed with a polluted life, or wi…h pride becauſe of it; for, therefore is the ſingular beauty of Jobs Daughters marked.
6. It is a great bleſſing, both to Parents and Children, when Children are dutiful and obedient; for ſo were Jobs Daughters, as appears from his care to provide for them, and his delight to have them near himſelf; and this is marked as one of his mercies.
7. It is a great bleſſing, and an evidence that Children are dutiful, when they live in love one with another; as here, the ſons and daughters delight to live near together. See, Chap. 1.4.
8. It ſhould be a ſpecial part of Parents care, and an evidence of their love to their Children, to ſtudy to prevent their infection in the matter of Religion, and ſo to ſettle them, that they be not caſt upon tentations; ſo much did Job evidence, by ſetling his Daughters among their Brethren.
Verſe 16. After this lived Job an hundred and forty years, and ſaw his ſons, and his ſons ſons, even four generations.
The fourth Particular in this account, is, his long life, after his reſtitution, even for the ſpace of 140 years; ſo that he ſaw four generations come of him before he died. If we apply that General, v.—10. to this alſo, and make this ſum double to what he lived before his trial, we may conclude that he was 70 years old (which is the half of 140) when his trial began; and lived in all, 210 years, beſide the time of his trial. Which (if there were not ſomewhat ſingular in it) might help to prove to the antiquity of this Hiſtory, and that Job lived before theſe days wherein mens lives began to be ſhortned, as Moſes ſheweth, Pſal. 90.10. But this ſuppoſition, of the doubling of his years, not being ſo certain, we may only here, Learn,
1. Albeit our life on earth be but a warfare, yet long life is a mercy in it ſelf, and to godly men a reward of piety, and a benefit to the Church with whom they are continued; for therefore is Jobs long life marked as one of his mercies. See, Pſal. 34.12, 13. It is true, godly men have ſome loſs by their long life, being ſo much the longer kept from heaven; yet death being, in it ſelf, a fruit of ſin, the deferring thereof is, in it ſelf, a mercy. And a long life may be full of rich advantages to godly men; while they ſee Gods goodneſs in the land of the living before they go hence, Pſal. 27.13. while they have opportunity to honour God, and do him much ſervice, Phil. 1.23, 24, 25. while they get many proofs of Gods love; Gen. 48.15. 1 Kings 1.29. while they have opportunity to ſow largely for a rich harveſt, 2 Cor. 9.6. and get leiſure to ripen for death, which is their difficult ſtep and great trial. All which doth not import that we ſhould doat upon long life; but it ſerves to condemn the Godly, who are weary of their life, and all thoſe who make little good uſe of a long life, but do thereby render themſelves obnoxious to a ſudden ſtroke, Pſal. 68.21.
2. It is yet a further proof of kindneſs, when God ſweetens our long life with mercies, particularly, of poſterity; as here, Job ſaw his ſons, and his ſons ſons, even four generations.
3. Our long life is then eſpecially ſweet, when we ſee the Church well, and are doing good therein, in our ſtations; as Job here had opportunity to train up, and ſee a Church of his poſterity. See, Pſal. 128.5, 6.
Verſe 17. So Job died being old and full of days.
The laſt particular in this account, is, his happy death, when he is full of days. Whence learn,
1. Did men live never ſo long, and in great proſperity, yet they muſt at laſt die; as here Job did. See, Pſal. 49.6, 7, 8, 9. Heb. 9.27.
2. It is a mercy in it ſelf, when men are ripe, to be taken away; for, it is ranked among Jobs mercies, that he died, being old, It is true, young perſons do doat upon time, expecting an happineſs in it; but when men come to what Job attained of years, or any thing proportionable to it, they will count it their mercy to get their Paſs to be gone, if they be godly.
3. Were men never ſo old when they die, yet to be full of days, and ſatisfied with the time they have lived, is a mercy and gift of it ſelf; for, it is here marked, as a diſtinct mercy, that he was not only old, but full of days, when he died. And this is a mercy beſtowed upon the godly, Pſal. 91.16. even though they die young, Iſa. 65.20. And this ſatisfaction is begotten by a ſight of Chriſt, Luke 2.29, 30. But the wicked have it not, Pſal. 55.23.
Having now ended this whole Book, ſo full of rich matter, I can ſubjoin no Concluſion ſo pertinent; as to ſum up the whole of it in that uſe which James makes of this whole Hiſtory, Jam. 5.11. Behold we count them happy which endure. Ye have heard of the patience of Job, &c. Wherein we may obſerve,
1. Albeit Job was ſo ſingularly afflicted as never any one meer man was (for Chriſt is to be excepted) yet his trials are not to be forgotten by the Church in any age: For, therefore doth James put afflicted Saints, in his time, in mind thereof. Hereby we are taught, That none ſhould ſeek exemption from the Croſs, ſeeing ſuch a one was exerciſed; That we ſhould not quarrel leſſer trials, when we reflect upon his eminent ſufferings, but ſhould rather be preparing for, and ready to ſubmit to more; and, That we ſhould expect that our leſſer trials will exerciſe and try us, conſidering our ſtrength, no leſs than his greater ſufferings tried him; and that God doth conſider this; for, therefore is Jobs caſe propounded to all afflicted Saints.
2. Saints under their afflictions may reap great advantage by the ſtudy of the Scriptures, and the experience of others recorded therein; therefore doth James remit his afflicted Brethre… to what they have heard of Job. Whereby he not only intimates that they were acquainted with the Scriptures; but that there they might find, That afflictions are not inconſiſtent with true piety, nor with the favour of God; and, that the Fords of trouble ſhould have been tried before them by others; which is the great advantage of thoſe who live in the latter times of the world.
3. It is not enough that men contemplate what they obſerve in the Scriptures, unleſs they find it ſweet in their own practiſe; for, he inſinuates, That when they heard of the patience of Job, and ſaw the end of the Lord, they were ready to count them happy who endure, and to look upon Job as a bleſſed man; and yet they might be ready to count themſelves miſerable, when the ſame Lot fell to their ſhare.
4. Patience is a moſt excellent Grace under trial, and will make Saints famous after their trials are over; for, ſaith he, ye have heard of the patience of Job, as his ſingular commendation in all ages. Of which frequently in this Book.
5. Saints, who deſire to walk meekly under the hand of God, and do not approve themſelves in, but do mourn for, their paſſions, and ſcum which appear in the Furnace, may believe that God will not judge of them by their Fits of impatience; for, therefore is Job commended for his Patience, notwithſtanding his many fits of paſſion.
6. Patient Saints may expect a ſatisfactory and comfortable iſſue of all their troubles; the experience and obſervation whereof ſhould encourage others in the like caſe: For, Job got an end, or, iſſue, of all his troubles; and that they had ſeen this, or known that it was ſo, might quicken them alſo to patience. See, Pſal. 9.18. Prov. 23.17, 18.
7. This iſſue is called the end of the Lord.
1. Becauſe it was the iſſue which God preſcribed and allowed. And his ſalvation (which he carves out, and thinks good for his people) may be near, Pſal. 85.9. when our ſalvation we would be at, may be ſo far off, as, in mercy to us, we ſhall never ſee it. And withal, if he allow great ſalvation (Pſal. 18.50.) upon any of his people, as he did to Job; why ſhould they ſcruple to receive his bountiful allowance, though they be unworthy to receive it.
2. Becauſe no worth in Job procured this iſſue, but all flowed from Gods mercy, who thereby proved himſelf to be very pitiful, and of tender mercy. And as the moſt tender Walkers under trouble ought to aſcribe all their deliverances only to Gods mercy, ſo this may invite the moſt wretched and miſerable, and the moſt unworthy (if they be ſenſible that they are ſo) to look to him in their diſtreſſes.
3. Becauſe his Almighty power brought about this deliverance, when Job did not expect it, and there was no probability that it ſhould be; as he can command deliverances, Pſal. 44.4. when nothing in us, or in ſecond cauſes can promiſe them. Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be Glory in the Church by Chriſt Jeſus, throughout all ages, world without end, Amen. Epheſ. 3.20, 21.
FINIS.
End of the text · George Hutcheson, Exposition of Job (1669)