Exposition of Job, Exposition of Job · Chapter 5
CHAP. V.
In this Chapter Eliphaz yet continueth his Diſcourſe to Job; conſiſting (as was marked on Chap. 4.) of a reprehenſion, wherein he labours to convince Job of wickedneſs, or hypocriſie; and of ſome Exhortations to amend his life, and turn to God, conſidering the hand of God that was upon him. Now having in the former Chapter (after the Preface,) propounded three Arguments to prove his Charge againſt Job; In this Chapter. 1. He adds his fourth and laſt Argument to prove that Job was not a godly, but a wicked man; Namely, That no Saint was ever like him, or in ſuch a caſe, ver. 1. but he was very like the wicked, both in his carriage, ver. 2. and his caſe, ver. 3, 4, 5. 2. Unto this Diſpute he ſubjoyns two Exhortations unto Job, ſutable (as he judged) to his caſe, 1. That he would repent and turn to God, with ſubmiſſion and ſtooping; which, being uſhered in with a motive, taken from the conſideration of the cauſe and riſe of trouble, ver. 6, 7. and propounded, ver. 8. is further preſſed by many inſtances of Gods Providence in the world, ver. 9.—16. 2. That having repented and made his peace with God, he would be patient under affliction, conſidering the advantages and iſſue thereof, if he will be penitent and patient, ver. 17.—26. Unto all which the Concluſion of the whole Diſcourſe is ſubjoyned, ver. 27.
Verſ. 1. Call now, if there be any that will anſwer thee, and to which of the ſaints wilt thou turn?
THis laſt Argument is the ſame in ſubſtance with that Second Argument, Chap. 4.7-11. taken from Experience, and that there was never any like him but wicked men. And there is here alſo ſomewhat couched of his firſt Argument, as may appear by comparing ver. 2. with Chap. 4.5, 6. Only here he repeats this Argument in a new dreſs, with many new flowers of Eloquence, as putting much confidence in the ſtrength of it. And in this verſe he propounds the Argument negatively, That no Saint was ever like Job. If he ſhould call to all the Saints alive, or turn him to any of them that ever were, none of them would be of his opinion, or take his part; nor would the experience of any of them teſtifie, that ever they had been in a caſe like his, or (which may be gathered as a part of the charge, ver. 2.) had behaved themſelves as he did. As for Papiſts, who, from this Text, would gather that it is lawful to pray to Saints departed, and that we may expect the benefit of their Interceſſion; Beſide that this doth croſs the clear literal Expoſition already given, it would be conſidered,
1. This Text doth not affirm any ſuch thing, as that it would be to purpoſe to call on Saints, but doth inſinuate the contrary, that Saints will not anſwer any who call to them. For theſe affirmative Queſtions are to be expounded negatively, that there will be none to anſwer, though he ſhould turn to the Saints.
2. Their interpreting of this Text to this ſenſe doth over-turn their fancy of a Limbus Patrum, wherein they dream that the godly Fathers were kept till the Aſcenſion of Chriſt. And conſequently, they not being in Heaven (as they alledge) men could not in Jobs days, expect any benefit of their Interceſſion. Some do underſtand theſe Saints of Angels, and that upon other grounds then that fancy of their Interceſſion for men; as that Job had no Viſion by the Miniſtry of Angels, as Eliphaz had, Chap. 4. or Angels would all abandon him, if he ſhould contend with God. But this Interpretation is contrary to the oppoſition that is here made betwixt theſe Saints, and the wicked, or fooliſh man, ver. 2. which leads us to underſtand that by Saints are meant godly men.
For this Argument, as it hath been interpreted, I have ſpoken to the weakneſs thereof, on Chap. 4. That neither did they know (or, at leaſt, remember) the caſe of all the godly before them, as of Abel, and thoſe who (belike) were oppreſſed by Nimrod, that mighty Hunter, Gen. 10.9. though their caſe did not in all things, quadrate with Jobs. Nor is it a ſure Argument to conclude a man wicked, becauſe he had no pattern of a godly man ſo exerciſed before him. For the firſt ſufferer could not have any inſtances of ſufferers going before him: Nor ought the ſoveraignty of God be ſo limited, as that he may not deal with Saints otherwiſe then he hath dealt with others before.
With theſe cautions we may from this verſe Learn,
1. Among other encouragements of the people of God under trouble, this hath its own weight, when they find that others of the people of God have been in the like caſe before them; whereby they may be aſſured that ſuch a condition is conſiſtent with Gods love, and will have a good iſſue, here, or hereafter: For, Eliphaz ſuppoſeth it had been a great advantage, if Job had any to anſwer him, or, parallel his caſe, or could turn to any Saint, who had been like him. See 1 Pet. 4.12.
2. It may pleaſe the Lord ſo to order the tryal of a Saint, as his caſe may appear ſingular, ſuch as no other godly man hath been in the like; And that either, becauſe they are the firſt that are exerciſed in ſuch a ſort, or, if there have been any ſo afflicted, yet they do not know of it: or if they know of the ſad afflictions of others; yet they may be ready to cry up their own tryal as ſingular. Thus Eliphaz judgeth Jobs caſe to be ſingular, which might in ſome ſenſe be true, all circumſtances conſidered; nor doth Job in his Replies, ſtand on the diſproving thereof, but rather aggravates his own tryal, all he can. See Lam. 1.12.
3. Albeit to be ſo afflicted as never Saint was before, do not prove a man wicked (as hath been ſaid) whoſe ſtate and carriage are approved by the Word; yet it is a ſore aggravation of a tryal to a child of God, to be put in a ſingular condition from all the reſt of Saints; And though the exerciſe of others ought not to be the rule and ſtandart by which we muſt limit God in his dealing to us; yet it is a difficulty not eaſily got over, when we are ſo dealt with: For, albeit this reaſoning of Eliphaz be but weak; yet his making an Argument of it, implies that it is apt to be a tentation. And ſo the Saints have looked on it, Lam. 1.12. Dan. 9.12. And this may warn us,
1. Not to make too much noiſe, when our tryals are but ordinary, and ſuch as the people of God have eſſayed before us; See Pſal. 73.15. 1 Cor. 10.13. For it were preſumption in us to ſeek exemption from what hath been the ordinary lot of the godly; It is an evidence we are his people, when he deals with us as formerly with others beloved of him, Heb. 12.7, 8. and, in the experience of others, we may be helped to diſcern both cauſes of troubles, and ſnares in them.
2. It may warn us not to ſet our luſts, paſſion, ſelf-love, and love to eaſe, on work to aggravate our tryals above what they are in reality; For herein we are not only injurious to God and his dealing, but to our ſelves alſo by creating many diſcouragements and tentations, which ariſe upon our miſtakes.
Verſ. 2. For wrath killeth the fooliſh man, and envy ſlayeth the ſilly one.
Eliphaz proceeds to preſs his Argument, poſitively; That (as Job is nothing like the godly, So) he is very like the wicked. This he inſtanceth, firſt, (in this verſe) in the matter of his carriage under trouble, which relates (as hath been ſaid) to that challenge, Chap. 4.5, 6. Here, by wrath, we are not to underſtand the wrath of God, but mans own wrath. And the meaning, in ſhort, is; Eliphaz judging of Jobs complaint, Chap. 3. as teſtifying much wrath, or paſſion, and bitterneſs under Gods hand (ſo wrath is taken, Chap. 18.4.) and much envy, or reſentment (whereof Pſal. 73. is a large Commentary) that he was ſo afflicted, while others proſpered; and that, by ſo doing, he tormented himſelf. He doth, from this his carriage, inferr, that he was a fool, or wicked man; it being their way ſo to behave themſelves in trouble.
If this had been all true, it were by far the ſadder charge then that which followeth, of his outward caſe like the wickeds. But the miſtake lieth here, That, becauſe of ſome few fits of Jobs folly, flowing from his weakneſs, he chargeth upon him an habit of folly, and that he was a fool indeed; whereas Saints ſhould not be judged according to their fits of paſſion.
With this caution, we may here Learn,
1. Wicked men, how wiſe ſo ever they ſeem to be, are really the only fools and ſilly men in the world; not only upon the account of their miſcarriage under trouble, (of which after) but in regard they do not ponder things ſeriouſly, but are taken up only with what is preſent and before their eyes; nor do they prize or ſeek their own real good, ſo they be deluded with a preſent ſhew or appearance of good, Pſal 4 6. And they do walk at random, without any right end, o… mending any right means for attaining their end. Upon this account it is that they get the name of ſilly men, and fools, both here, and ver. 3. & Pſal. 14.1. & 49.13. & 73 3. and frequently.
2. The Child…en of God, giving way to their own weakn…ſs in trouble, may fall in ſome miſcarriages, which look more like the practice of the wicked, then of the godly; For, in ſo far his charge is ju…t, though it prove not Job to be wicked. Theſe practices godly men ought to avoid, conſidering that they are a foul ſpot in a fair face, and ſo much the more ugly, as they are in them. Eccl. 10.1. And what will they leave the wicked to do, under trouble, when they carry ſo ill?
3. Bitterneſs, murmuration, and diſcontent with our condition (whither conſidered in it ſelf, or as it is compared with the more quiet condition of others) are uſual diſtempers of heart under trouble; and the ſparks which fly from unrenewed nature, or from the godly in ſo far as nature prevaileth; For, that, in particular is the diſtemper reprehended in Job here, that he had wrath and envy, Such paſſions are more eaſily raiſed by afflictions, then repentance, humility and ſubmiſſion are attained. The one need no Prayer to obtain them, but are the product of our corruptions, but the other muſt come down from above.
4. To give way to thoſe diſtempers is an evidence of great folly in men; As not only proving that they are (in ſo far) ignorant of God, what he is, and of themſelves, that they are but creatures: But being a way very prejudicial and hurtful. For to murmur and fret will not help nor eaſe a man of his trouble, Chap. 18.4. Yea, it is the only way to ſlay him; his own bitterneſs and paſſion being more grievous and cruſhing then the ſimple trouble in it ſelf; and provoking God alſo to deſtroy him for his preſumption. Upon theſe conſiderations, are men called fooliſh and ſilly, even becauſe, by their wrath and envy, they kill and ſlay themſelves. And this is true, even of the godly, in ſo far as they engage in thoſe courſes.
Verſ. 3. I have ſeen the fooliſh taking root: but ſuddenly I curſed his habitation.
4. His children are far from ſafety, and they are cruſhed in the gate, neither is there any to deliver them.
5. Whoſe harveſt the hungry eateth up, and taketh it even out of the thorns, and the robber ſwalloweth up their ſubſtance.
In the next place, He aſſerts that Job is like the wicked, in his caſe and outward condition. This is inſtanced in ſome experiences of the wickeds caſe, very like unto Jobs, which Eliphaz had obſerved; That however they had proſpered for a time, yet their proſperity was but momentany, and ended in viſible judgments, as had befaln Job. It is not to be doubted but Eliphaz had ſeen ſuch paſſages of Providence in his time, as others alſo, before and after him, may have ſeen the like: And conſequently, a ſound uſe may be made of this doctrine. Yet it doth not prove his Concluſion againſt Job; For neither do all the wicked fall under theſe temporal rods, nor do they only drink of that cup, as hath been already cleared. With this caution, I proceed to the verſes in order.
The ſuddain ruine of the wicked is ſpoken to in general, ver. 3. That though he ſaw the fooliſh, or, wicked, taking root, or, ſeeking to fix and ſettle himſelf in his proſperity, and ſeeming to be ſettled, like a well planted tree; (which is a ſimilitude to which the Scripture frequently alludes, in ſpeaking of the proſperity of the wicked, Pſal. 37.35. Dan. 4.10, 11, &c.) yet ſuddainly he curſed his habitation, or, ſtate and family. Not that he prayed for a curſe upon him (though it be no leſs true, that he could not pray for a bleſſing upon him, while he continued in that ſtate, Pſal. 129.8. Which is no ſmall matter, how little ſoever men regard the Prayers of Saints.) But that either in the height of the wickeds proſperity, he, without needing any great deliberation pronounced him accurſed; and therefore was not taken with his way, nor would imitate him. Or, having ſeen a ſuddain curſe come upon him, he ſubſcribed to it as juſt, abominating him and his way. This laſt Interpretation is agreeable to that experience of the Pſalmiſt, Pſal. 37.35, 36. and to his own Commentary here, ver. 4, 5. though we are not to exclude the former, as a concluſion gathered by him from experiences of the like kind. And though it be not univerſally true, that the wicked are ſo ſuddenly curſed, Pſal. 73.3, 4, 5. Yet that it is verified on ſome, may afford inſtruction to all.
Doct. 1. The wicked may be plagued with ſome proſperity, before they reap the final reward of their wickedneſs; As here Eliphaz obſerved the fooliſh taking root, or, ſomewhat ſettled, in appearance, in their proſperity. Hereby, the Lord doth try the godlies faith and patience, and doth ripen the wicked for ſadder plagues, Pſal. 92.6, 7. Mic. 4 11, 12.
2. It is the property of the wicked, when they get any proſperity, to ſet up their reſt upon it, ſeeking to root and eſtabliſh themſelves on the earth; Whereas the godly (being in a right frame) do labour to be ſtrangers, in the abundance of all things; Otherwiſe, they may ſurely expect to be ſhaken, Pſal. 30.6, 7. For it is an evidence of their folly, that they are taking root, and ſettling themſelves.
3. The Lord ſeeth it, ſometime, ſit ſuddainly to over-turn the wicked and their families; that he may vindicate his juſtice in the view of the world; may give warning to all the wicked of what they deſerve, that they abuſe not his forbearance, Rom. 2.4. and may encourage the godly to keep his way, and truſt in him, whoſe Providence is not aſleep in the world, Pſal. 58.10, 11. For, it is true Eliphaz ſaw this verified on ſome, that their habitation was ſuddainly curſed.
4. Albeit the Lord do not ſuddainly and viſibly plague every wicked man; yet there is ſtill ſo much of divine diſpleaſure lying upon all of them, even in their proſperity, as may make godly men look upon their beſt eſtate as deteſtable and not to be deſired; For, in ſo far this is true of all the wicked, that their habitation may be ſeen to be accurſed, by right diſcerners. And theſe inſtances of viſible and ſuddain judgments, obſerved by Eliphaz are evidences to diſcover how matters ſtand with all the reſt. It is true, Saints may be tempted to judge otherwiſe, when they look on their proſperity, Pſal. 73.2, 3, &c. Yet when they go to the Sanctuary, they will find that tentation to flow from their own brutiſhneſs, Pſal. 73.16, 17, 21, 22. And though no viſible evidences of diſpleaſure appear againſt every one of them; Yet there is ſtill a clear cauſe why their way ſhould not be affected, but their condition abominated, even becauſe they fear not before God, Eccl. 8.11, 12, 13.
5. This is an evidence of the deplorable condition of the wicked, that whatever their condition be, it is a curſe to them; whether it be adverſity, or proſperity, Pſal. 69.22. & 106.15. For, that he ſaw of them ſuddainly curſed, in their habitation, or, beautiful eſtate, as the word will bear, doth, evidence that all of them are under, and obnoxious to the curſe; and that viſible curſe is but a Declaration of what they are under before. And this ought to be more adverted unto then any outward lot, ſeeing the curſe of any condition, whether it be proſperity or a croſs, is worſe then any thing beſide.
6. As God doth very ſuddainly plague ſome wicked men; So it becometh the godly to be very clear in their judgment concerning the deſerving of all, and in their affections to be far from liking of their way; For, this ſuddain curſing, as it relates to Eliphaz, imports that in his judgment there held no long debate to conclude them miſerable, and that his affections do no otherwiſe reliſh their way and ſtate, then as under a ſad curſe. And indeed, It is the wiſdom of the people of God not to hearken much to any debates and ſuggeſtions concerning the proſperity of the wicked, nor to ſuffer their hearts to abate any thing of holy zeal and abhorrency of their way, leſt the abating of their affection, and tampering with tentations, prove inductive to a ſnare.
Eliphaz proceeds to branch out the particulars of this ruine of the wicked; which are like the plucking up of ſo many branches of their roots. In ver. 4. he ſpeaks of the condition of their Children, who bear the prints of Gods judgments, in that they are left in an unſafe condition; being cruſhed and burne down, without pity and relief from any. That they are cruſhed in the gate, may import, either, that they are condemned by publick Judicatories, which uſually met in the gates of the Cities, Ruth 4.1, 2, &c. Or further, that their afflictions (whether immediately from God, or from men) were ſeconded with publick acclamations of all men (for in the Gates alſo were the publick concourſes of people, Gen. 34.20.) as juſtly and righteouſly inflicted, and deſerved by them. Not to inſiſt on the common defects of this branch of his Argument; Nor how it may be the ſad exerciſe of godly men, to have their tryals repreſented (by their own hearts, or others) in their blackeſt colours; As here this reflection on Jobs Children could not but be ſad and grievous to him: We may further, Learn,
1. A chief part of a man wealth and proſperity, is, his Children, who are a part of himſelf, in whom he liveth after he is gone; and, they being pious, it is his happineſs to have been a parent to ſuch heirs of glory: Therefore, doth Eliphaz begin at the ruine of Children, as the ſaddeſt of the wickeds ſtroke, See Pſal. 127.3, &c. And this ſhould teach Parents to eſteem of Children, and to emprove that mercy, according as they are of worth in themſelves.
2. Albeit none will periſh eternally, but for their own ſins, Ezek. 18.2, 3, 4. And albeit the Lord do puniſh none, even in this life (were they only Infants) but ſuch as are guilty of ſin: Yet wicked Parents are, ordinarily, great ſnares and Plagues to their Children: Partly, while the Lord is provoked to puniſh Parents by afflicting their Children in their Bodies or Eſtates, which they have from their Parents. So Exod. 20.5. Thus Gods quarrel for the ſins of Manaſſeh, continued in the days of good Joſiah, 2 King. 23.26. Thus alſo godly Children may bear in their bodies the fruits of their Parents uncleanneſs or intemperance; and their Eſtates, which they had from their Parents, may moulder away in their hands. Partly, while the Lord (who is debtor to none) doth leave their Children to themſelves, to imitate their ſins; and ſo they ſerve themſelves heirs to their Parents ſin and puniſhments, Matth. 23.31-35. For theſe cauſes, the Plagues that come upon Children are marked as the fruit of wicked Parents ſins. See Deut. 28.32. And this may teach Parents, as they love their Children, to beware of leaving ſuch ſad debts upon the heads of their poſterity.
3. To be in an unſafe condition, oppreſſed and trode upon by every one, is, in it ſelf, a great affliction; and, being the lot of wicked men, it ought to be looked on as the juſt fruit of their inſolent ſpirit toward God and his Law, and toward others, as they had power: For, this is the ſtroke drawn on by ſin, His children are far from ſafety, they are cruſhed. See Deut. 28.29, 33.
4. Albeit godly men, in a righteous cauſe, may be oppreſſed by Judicatories on Earth; and, in that caſe, they are to look up to an higher Tribunal, Eccl. 5.8. Yet in it ſelf it is a ſad ingredient in trouble, to be condemned by an Aſſembly of Gods Vicegerents, (which ſhould perſwade all to pray much, that Judicatories may be directed of God in judgment) and when ſuch do paſs a ſentence againſt wicked men for their crimes, they ought to look upon it as the ſentence of Him who ſitteth among the Gods (Pſal. 82.1.) purſuing them for their ſins, and who will purſue them further, if they repent not: For, this is an addition to the ſtroke that they are cruſhed in the gate.
5. This ancient practice of meeting in the Gates for adminiſtration of Juſtice, doth oblige all ages in the moral equity thereof; Nam…ly, That Juſtice be patent to all, and Courts of Juſtice eaſily acceſſible; and that the proceedings of Courts be ſo juſt and impartial, as if every one of their proceedings and actings were done in open view of all men: For, Judgment Seats being in the Gate, ſtrangers as well as others, and the poor as well as the rich, had eaſie acceſs, and the proceedings of the Judges were open in the view of a concourſe of people.
6. Albeit the truly godly, in their cleanly tryals, may find all bowels of compaſſion ſhut up from them, that their tryal may be complete, and that they may be ſtirred up to look the more to God; Yet not to meet with ſympathy and pity in ſtraits, is a ſore tryal, Pſal. 142.4. & 88.18. & 38.11. And when it is the lot of wicked men, whom men are ready to flatter and fawn upon in their proſperity, they ought to look upon it as the fruit of their cruelty toward others, and of their neglecting to ſeek to God, whoſe bowels being once moved for them, would produce compaſſion even from enemies. Jer. 42.12 For, this is an addition to their ſtroke, They are cruſhed in the Gate, neither is there any to deliver them.
In ver. 5. Eliphaz declares the ſtroke of God that cometh upon the wickeds wealth and riches, ſpoken of under the name of their harveſt or increaſe of the ground, and, their ſubſtance or increaſe of cartel and their other wealth; for the word here is more general, then to be reſtricted to cattel only. The means of taking away this their wealth, is, The hungry (belike thoſe who, through the oppreſſion of Tyrants, are empoveriſhed and like to ſtarve) ſhall eat up their harveſt, and take it from among the thorns. Not only ſhall they gather it up exactly, not leaving ſo much as a ſtalk among thorns; but, rather, they ſhall take it away, though it be never ſo well fenced with hedges, as it ſeems hath been a cuſtom in thoſe Countries, Exod. 22.6. To this is added, that the robber ſwalloweth up their ſubſtance, where we are not to conceive that one ſort of people devour their harveſt, and another, their other wealth; but both are the ſame perſons: Thoſe, who by oppreſſion, are ſo impoveriſhed and hungry, and thirſty (as ſome render this word) that they have no ſhift but to rob, and who living wild, are over-grown with hair, (as the word alſo ſignifieth) thoſe devour all the wickeds wealth. In this Diſcourſe he reflects upon Jobs loſſes by the Sabeans and Caldeans, a needy theeving people. And though this be a ſore tryal in it ſelf, Deut. 28.33. Job. 31.8. and it is a mercy to be delivered from it, Iſa. 62.8, 9. Yet it is no infallible evidence of wickedneſs to be under ſuch an affliction, as Eliphaz would inferr againſt Job. However, it may teach.
1. Albeit the wicked truſt much to their riches, and, by reaſon therof, do ſtand out againſt God; Yet they have but an uncertain grip thereof, ſeeing they may either be ſtript of all, and ſo die beggers: or they may be taken from their enjoyments, and then the great Queſtion is, Whoſe theſe things are? Luk. 12.20. For, ſo much did Eliphaz obſerve to be the lot of ſome wicked men, as an evidence of the deſerving of all, that their harveſt is eaten, and their ſubſtance ſwallowed up. And they are little better then thoſe, who having toiled for riches, yet are ſo far ſlave, to it, that they deprive themſelves of contentment, and want the lawful uſe of what they injoy. Their riches being an idol, which they adore, but dare not touch. Eccl. 6.2.
2. God is pleaſed, ſometime, to affront (ſo to ſay) a wicked perſon, or people, by the baſeneſs, meanneſs or vileneſs, of the ſcourge employed to ſmite them; As here, the hungry and the robber are employed to plague the wicked, who, belike, had been oppreſſed by him, and others like him.
3. It is a ſad plague upon many, that they are deprived of the ſanctified uſe of affliction, and given up to uſe ſinful ſhifts to help themſelves; As here thoſe impoveriſhed, oppreſſed and hungry perſons, turn robbers of others, and break through all difficulties, thorns and impediments, to purchaſe their prey.
4. It is no eaſie tryal to be delivered up into the hands and power of ungodly men, who are inſatiable in oppreſſion and covetouſneſs; For, ſo do the wicked find, when their harveſt is eaten, and their ſubſtance ſwallowed up, by theſe hungry robbers. See, 2 Sam. 24.14.
Verſ. 6. Although affliction cometh not forth of the duſt, neither doth trouble ſpring out of the ground:
7. Yet man is born unto trouble, as the ſparks flie upward.
Followeth, to ver. 17. Eliphaz his firſt Exhortation to Job; wherein, ſuppoſing that, by his former reaſonings, he hath convinced him of wickedneſs and hypocriſie; he perſwades him to repent and turn to God, encouraging him thereunto by diverſe motives. In all which, there is ſound Divinity, and much affection toward Job; but his counſel is impertinently given to Job, as if he were a man yet unconverted, and he preſſeth temporal motives and encouragments too hard, as we may hear in ſpeaking to the particulars.
Before he mention his counſell, he doth (in theſe verſes) make way for it, by leading Job to a ſerious conſideration of the cauſe of trouble. Both the verſes in the originall begin with, Becauſe, which will clear the connexion with the following Exhortation. For becauſe affliction cometh not forth of the duſt, &c, or, by chance, ver. 6. Therefore, ſaith he, ver. 8. I would ſeek unto God. And it is clear that affliction cometh not by chance, Becauſe man is born to trouble, and it is as native and uſual for man to be afflicted as for the ſparks to flie upward ver. 7. In ſum, It being ſo ordinary and uſual for man to be afflicted, as for a ſpark to flie upward; afflictions muſt not be thought caſual, or to come by accident, ſeeing they are ſo ordinary: But a cauſe of this ſo conſtant a lot muſt be enquired into, which is God as the Supreme efficient, and ſin, (or, our nature as corrupted) which is the procuring cauſe, and the fire out of which thoſe ſparks do flie, as the tongue ſetteth the courſe of nature on fire, Jam. 3.6. Upon all which the Exhortation doth very fitly follow, to ſeek to God, That man being in affliction, ſhould turn to God who ſmites, and that the conſcience of ſin, procuring trouble, ſhould ſet him on work to ſeek Reconciliation.
This is very ſound doctrine, the ſame in ſubſtance with, Lam. 3.39, 40. &c. That affliction is the fruit of ſin, That every affliction ſhould make us ſenſible of ſin, and, That our little ſenſe of ſin cauſeth our miſcarriage under trouble. Yet we muſt guard againſt a miſtake here; For albeit all men be born to trouble for ſin, nor doth affliction enter but by ſin; Yet it doth not follow that we ought to meaſure the greatneſs of a mans ſins by the greatneſs of his affliction; nor ought we to judge that God is ſtill purſuing or puniſhing ſin, when he afflicts, far leſs that he is calling upon every one whom he afflicteth ſadly, to be converted, as if he had never known God before. Theſe were Eliphaz's Principles, upon which he puts Job to this conſideration, which Job could never yield unto.
From the General Doctrine here propounded, Learn,
1. Faln man is born unto trouble, and obnoxious to all the kinds thereof; For, Man is born unto trouble, See Job 14.1. This, being well ſtudied, might cure a great errour in many, who are ready to look upon themſelves as priviledged and exempted perſons, and who little apprehend that they come into the world to bear croſſes, but rather to ſpend their days in pleaſure.
2. A naked ſight, or ſenſe, of trouble will never profit men, till they begin wiſely to ponder ſome leſſons concerning the riſe and cauſe thereof; Therefore Eliphaz, before he preſs any counſel upon Job in reference to his carriage, doth firſt lead him up to ſtudy this leſſon. To feel trouble is common to men with beaſts, and conſequently, can produce no uſeful effects; but it becometh rational men, and much more, godly perſons, to read more in it.
3. Albeit, as wicked men have no will to let themſelves feel the ſmart of a Rod, ſo long as they can either hold it off, or cauſe themſelves to forget it; So, men in an evil way, have no will to ſee God their Par…y in trouble, even when they are made to feel it, 1 Sam. 6 9. 2 Sam. 11.25. (as neither do wicked men deſire to ſee God againſt them in …his Word, ſo long as they can avoid it, Jer 5.12, 13▪) yet it is a fixed truth, That no affliction cometh caſually, or without a ſpecial hand of Providence, which diſpenſeth it upon wiſe and holy grounds: and the ſtudy of this is a mean to make trouble operative; For, Eliphaz preſſeth, That affliction cometh not forth of the duſt, neither doth trouble ſpring out of the ground, or, from common and caſual accidents, but from above, Amos 3.6. And becauſe of this, he preſſeth on Job to ſeek to God. And indeed, when this Truth is ſtudied and believed, not only will Saints ſee themſelves ſtill in their Fathers hand, in the greateſt of troubles; But it will be mens chief care to ſee the hand of God in every affliction, how unjuſtly ſoever inflicted by men, 2 Sam. 16.10. and to ſearch out the mind of God concerning the cauſe of every trouble, and their duty under it.
4. Albeit, that trouble is ordinary, proveth, oft-times, a ſnare to men, hiding a ſight of Gods hand in it, 2 Sam. 11.25. yet even that it is ordinary, is a document that it cometh not by chance, but from God, and conſequently, that it ſhould be better improved: For, Eliphaz proves, that affliction cometh not by chance, Becauſe man is born to trouble, and what is ſo ordinary muſt have ſome ſure and ordinary cauſe. It is the great ſin of men, that trouble is ſo little improved, even becauſe it is ordinary. And that either they fooliſhly think to ſhift trouble, and ſpare not to make ſhipwrack of a good Conſcience, if they may reach their end; when yet they will find it unavoidable, turn where they will: Or the cuſtom of meeting with trouble, leads them to harden themſelves under it, neither eyeing God, nor minding duty.
5. Albeit the Lord be not purſuing ſin, by every affliction which he ſendeth; but may be trying faith, and other graces, in his people: Yet trouble hath its riſe from ſin, and mans tranſgreſſion is the door whereby trouble entred; For, Man is born to trouble, as the ſparks flie upward. There is ſomewhat in mans nature, that rendreth him obnoxious to trouble, as there is a fire from which ſparks do flie, or as it is natural for a ſpark to flie upward: and this is ſin, or the corruption of mans nature. For if there had been no ſin, there had been no affliction. And as this proves very Infants to have ſin, becauſe they are obnoxious to ſickneſs and death; Rom. 5.14. So it ſhould teach all (even in their moſt cleanly tryals, and when their Conſciences aſſoil them from wickedneſs or hypocriſie; yet) to look upon afflictions as ſent to make them ſenſible of ſin, eſpecially of that fountain of Original ſin.
Verſ. 8. I would ſeek unto God, and unto God would I commit my cauſe:
Upon the back of this conſideration, Eliphaz propounds his Exhortation and counſel, To ſeek and turn in to God by repentance, and, in ſtead of quarrelling with him, to ſtoop to him, and referr his whole caſe to his diſpoſal. This is a ſweet counſel in it ſelf, and very affectionately propounded, as a courſe he would follow himſelf, were he in Jobs caſe. Yet it is loaden with a double prejudice, as it is propounded to Job.
1. That by this ſubmiſſion recommended by Eliphaz, he intends that Job ſhould quit his integrity, and pretend no more that he had been a godly man. For ſo Job underſtands him, and their other diſcourſes expound it ſo. This was an unjuſt deſire and Propoſition, that a godly man ſhould lie againſt his right, though he did indeed fail in the way of maintaining his integrity.
2. Upon this it followeth, that this Exhortation, to ſeek to God, imported (in Eliphaz's ſenſe) that Job ſhould begin of new to ſeek God, not looking on any thing he had before, as honeſt and ſincere. This is, indeed, an uſual tentation of the people of God, either in great tryals, or when they fall into guilt, that they are ready to look on all they had before as hypocriſie; and that they muſt begin of new, if they look ever to obtain ſaving grace. But ſuch tentations are to be rejected by ſincere Saints, as keeping them ſtill unfixed, building and deſtroying again.
Laying aſide theſe prejudices and miſtakes, Learn,
1. It is the duty of godly friends not to content themſelves w…th reproving what they find amiſs in others, in an upbraiding way; but to counſel th…m alſo how to amend: For, ſo doth Eliphaz proceed with Job, according to his Principles. After (as he judged) he hath condemned him, he doth now adviſe him how to do better. See Gal. 6.1. Jam. 2.50.
2. Seeking unto God is the only beſt courſe for men in trouble; To turn to him who ſmiteth; to double diligence in his ſervice, that they may be near him in ſad conditions; and, to renew their repentance according as their caſe requireth: For, this is a wholeſome counſel to a man in trouble, to ſeek unto God. When men have eſſayed all other remedies, they will find this moſt profitable.
3. Such as do rightly ſeek to God in trouble, ought to be far from all bitterneſs, and humbly ſubmiſſive to what he ſhall diſpenſe; For, this alſo is found in a ſeeker unto God; that he commit his cauſe to God, or lay his words and matters, (as the Original imports) before him, that he may do therein as pleaſeth him; and make his requeſts known to God, Phil. 4.6. let him give what anſwer he will, See 2 Sam. 15.26. This ſubmiſſion imports.
1. That a Supplicant ſhould be free of bitterneſs and anxiety, reſting on God by humble confidence. For the Prayers of anxiety are full of droſs.
2. That he ought to ſubmit to what diſpenſations it pleaſeth God to allow, ſo long as he finds grace to ſeek on, and is not driven from God, as that wicked man was, 2 King. 6 33.
3. Though a godly man be not called to deny the truth of the grace of God in him, or the Conſcience of his integrity; yet he ought not to build his expectations upon it, but to commit all to Gods mercy, from which he may expect more then he can promiſe himſelf upon the account of his integrity, in it ſelf conſidered.
Doct. 4. Albeit ſin be the cauſe of trouble, and we ought to be moſt ſenſible of ſin under trouble; yet no ſight of God, nor of God as a party in trouble, ought to diſcourage us from ſeeking in to Him: For, the contrary is argued; Becauſe of theſe conſiderations concerning the cauſe of trouble, ver. 6, 7. he infers here, I would ſeek unto God, or, Surely I would ſeek unto God, as it is in the Original. For whether elſe can a man go? or what amends can he make to God, by his running away? See Chap. 7.20. Yea, Gods ſtroke is a call to come with our bleeding wound, Hoſ. 6.1. and he ſtrikes for ſin, that we may bring both our wound and our ſin to be cured by him, Hoſ. 5.15.
5. Exhortations ought to be very tenderly and warily given to afflicted perſons, ſo as they may be cheriſhed in duty; And particularly, Such as would preſs duties effectually, ought to eſſay and commend them by their own practice; As here Eliphaz recommends his counſel as a thing himſelf would follow in the like caſe, I would ſeek to God, &c. Untender applications do, oft-times, …ar good doctrine; and it would be well remembred, that it is hard to ſpeak to afflicted broken minds; That ſo men may deal prudently and tenderly with them; and they themſelves may remember they are in a diſtemper, and therefore ought not to reject every thing, as unwholeſom, which is unpleaſant to their taſte.
6. Men at eaſe do readily think it a more eaſie task then indeed it is, to preſcribe a rule to the afflicted, and that they would do far better under trouble then the afflicted do: For, Eliphaz doth here evidence his weakneſs (no leſs then his tenderneſs) even as to what is found in his counſel. He thinks it eaſie to ſeek to God; and calmly to ſubmit, and not to fret as Job did. But had his ſoul been in Jobs ſouls ſtead, and if theſe waves and billows, which aſſaulted Job, had paſſed over him, he would not have found it ſo eaſie to avoid bitterneſs, and ſubmit to Gods dealing. See Chap. 16.4.
Verſ. 9. Which doth great things and unſearchable; marvellous things without number.
This Exhortation is preſſed by a motive taken from a due conſideration of God, as he is manifeſted in his works of Providence. He had inſinuated that God is the ſupreme cauſe of all trouble, ver. 6, 7. and had preſſed Job to ſeek unto God, ver. 8. Now he declareth that God hath ſo manifeſted himſelf, by his works in the world, as may encourage men to ſeek to him, and may terrifie them, if they will not. For this end, he doth firſt ſpeak of Gods works in general, ver. 9. and then doth inſtance this general, in ſome particulars; ſuch as, Gods common Providence in the earth, ver. 10.11. and his more ſpecial Providences toward men, both wicked, ver. 12, 13, 14. and the poor who are oppreſſed, ver. 15, 16.
In this verſe God is deſcribed by ſome general properties of his works. Such as,
1. Greatneſs. His works of Creation, and many works of Providence, are great in themſelves, and ſo is his work of Redemption. Yea, the meaneſt thing that he is about (as he is about all things) is great in this reſpect, that a great God doth it, and much of him may be ſeen in it.
2 Unſearchableneſs, A property of Gods works whereby God himſelf convinceth Job of ignorance and preſumption, Chap. 38, &c. For not only is the nature of things wrought by God unſearchable, but the manner alſo of working and bringing many things about, Pſal. 92, 5, 6, 7. And the reaſon and end of doing them, as Joh. 13.6.
3. Admirableneſs, or that they are marvellous things. As the former two properties may be referred to the works of Nature, and the ordinary courſe of Providence; which are great and unſearchable, becauſe the power and wiſdom of God ſhine in them; Rom. 1.20. So this third property may relate to thoſe rare and marvellous Providences, above, or contrary unto, the ordinary courſe of nature, wherein God appears for his people; Such as thoſe recorded, Dan. 3.27. & 6.22. and many the like. Or it may rather be underſtood more generally, that this is an effect of the other two, Becauſe they are great and unſearchable, therefore they are marvellous things.
4. That they are Innumerable, the whole earth being full of his glory and riches, Iſa. 6.3. Pſal. 104.24. and theſe kind of works being ordinary with him. See further of theſe properties, Job 9.10. Pſal. 72.18. Rom …1.33.
In general, we may, from theſe properties, Learn,
1. Such as would ſeriouſly draw near to God, ought to ſtudy what he is, that ſo they may know how to approach, and what to believe and expect; Therefore doth he ſubjoyn this deſcription of God, as neceſſary to be taken along with his purpoſe of ſeeking to him. See Pſal 9 10. H…b. 11.6.
2. Albeit God can be fully taken up only by his Word; yet ſo much of him doth ſhine in his working, as may both invite ſinners to come to him, and diſcover their hazard who are rebellious: Therefore he preſſeth him to ſeek unto God, by an argument taken from his works, or, what he doth. For here ſeekers of God will find that there are as great wonders daily wrought, as any they ſhall need to be done for them; and deſpiſers of God may ſee, by what God daily worketh, that he can eaſily reach them.
3. Gods works, even in ordinary, are ſo great and like himſelf, that we muſt not expect to ſee through the riches of his glory ſhining in them, but ſhould look upon them as unſearchable; For, they are great and unſearchable. So that when we ſee moſt in his working, we ſhould be humbled that we ſee no more. And if this be true, even of his ordinary works; how much leſs are we able to ſound the depth of his more ſpecial Providences about his people?
4. The greatneſs and unſearchableneſs of Gods works call us to admire them, and his glory ſhining in them; not neglecting marvellous things becauſe they are ordinary, nor allowing our ſelves in our ordinary diſpoſitions, when God is doing great things, whether in mercy or in judgment; For, if his works be great and unſearchable, they ſhould be marvellous things, See Pſal. 126.2.3. & 118.23. Amos 3.8.
5. In ſtudying the works of God, we ought not to confine our ſelves to any one particular, but take ſuch a view of the innumerable works done by him, as may diſcover his infinite Glory and Majeſty, and his Al-ſufficiency, and may humble us in the ſenſe of our inability to comprehend that glory of God which ſhineth even in his works; For, his works are marvellous things without number.
In particular, If we conſider that Eliphaz ſpeaks this to Job, as a motive to perſwade him to ſeek unto God, we may take up a threefold account upon which he thus deſcribeth God, which will afford ſound general Doctrine, though not ſeaſonably applyed to Job, as a man not yet converted.
1. That Job being under ſuch an extraordinary diſpenſation of Providence, and great and marvellous things being done toward and upon him and his family; He ſhould not look upon them as ſpringing out of the ground, or to be ſleighted, and ſo neglect to ſeek God; but ſhould ſee the ſpecial hand of God, to excite him to his duty. And indeed, This is the Lords uſual method; When we regard not God ſpeaking in his Word, he begins with the rod; and when ordinary rods prevail not, he will ſend judgments which will diſcover a finger of God; Iſa. 26.11. And if theſe will not move us, we proclaim our ſelves incorrigible.
2. That, being under the hand of ſo great a Lord, whoſe working declareth him to he great and marvellous, He ſhould not think to prevail by ſtriving with God, who can do ſo great and unſearchable things; But it was his ſafety to ſeek to God, and ſtoop and commit his caſe to him. And indeed, None do know God aright, but they who, under afflictions, look upon ſubmiſſion and yielding, as their ſafety, and upon their coming to God, as the only way of out-gate. See Chap. 9.9. And that men in trouble may be excited to this, they ſhould ſeriouſly ponder their caſe, (not as thoſe Iſa. 42 24, 25. Hoſ. 7.9.) and ſhould lay to heart the ſeverity and diſpleaſure of God manifeſted therein, Pſal. 90.11. 1 Cor. 19.22.
3 That in ſeeking and ſtooping to God, he ought not to be diſcouraged by any trouble that was upon him, conſidering what a God he is, and what his works declare he can do for ſuch as ſeek him. And here, all theſe properties of Gods works are grounds of confidence to ſuch as humbly ſeek his face.
1. God can do great things for his people, Joel 2.21. Pſal. 126.3. & 65.5. If ordinary working cannot deliver them, he will magnifie his work, ere his Promiſe fail.
2. God alſo works unſearchable things for his people, things not ſeen in any ſecond cauſe, for even the eater will afford them meat, (to allude to that phraſe, Judg. 14.14) and things that they could little expect in outward appearance, Gen. 16.13. Iſa. 64.1, 2, 3.
3. He alſo works marvellous things, Not only things little expected, (that forgetters of proſperity, Lam. 3.17. ſhould be remembred, that toſſed captives ſhould be reſtored and multiplied, Iſa. 49.21.) and little believed, Zech. 8.6, But things whereat the world will wonder, and wherewith themſelves ſhould be affected, even to admiration, Pſal. 126.1, 2.
4. He can work thoſe wonders without number. Hereby clearing, That he hath not one bleſſing only, but many, for his people; That he will be no leſs potent in one tryal, then in another; and, That former deliverances, though abuſed by us, ſhall not exhauſt his reſolution and ability to do for thoſe who ſeek to him, Pſal. 106.43, 44. Judg. 10.13, — 16. All thoſe conſiderations may exceedingly encourage the afflicted to ſeek to God. And though the Lord do not alwayes viſibly appear for them that ſeek him, (and it was Eliphaz's errour to ſtrain thoſe encouragements too much, in temporal things) Yet not only is Piety and ſeeking of God a reward to it ſelf: But that the Lord hath thus appeared at any time, doth ſufficiently demonſtrate what God can, and will, do for every one that ſeeks him, if it be for their good.
Verſ. 10. Who giveth rain upon the earth, and ſendeth waters upon the fields:
11. To ſet up on high thoſe that be low; that thoſe which mourn may be exalted to ſafety.
This general Doctrine, concerning Gods working, is here inſtanced in his common Providences in the earth, particularly in giving rain, ver. 10. which is amplified, ver. 11. from Gods purpoſe therein, which is to encourage thoſe who are brought low, and are made to mourn under ſuch a rod Whereby alſo God doth demonſtrate that his ſcope in all his working, is, to encourage them humbly and mournfully ſeek to him.
From ver. 10. Learn,
1. God is the Author of rain and other ſeaſons, and of the effects thereof on the Earth, whatever be the ſecond cauſes; For, He giveth Rain upon the Earth, and ſendeth Waters upon the Fields. See Acts 14.17. Jer. 14.22. Pſal. 65 9, 10. & 68.9 Amos 4.7. It is our duty to ſee him more in thoſe, and to imploy him, as we need them, Jam. 5.17, 18.
2. The very common works of God are full of his grace, and of rich treaſures for faith to feed upon; For, this of rain is a proof of that general, ver. 9. that he doth great things and unſearchable. Thoſe works are ſet before us, that (beſide the benefit we reap thereby) we may, by the ſtudy of them, be raiſed in our ſpirits to entertain high thoughts of God, Pſal 19.1, 2, &c. and induced to ſeek him, Jer. 5.24.
3. Among all other works of common Providence, he inſtanceth in the matter of rain: Partly, to preſs Job to his duty, by the ſtudy thereof; For, on the one hand, Gods common kindneſs to all men, in ſending them rain and food, Matth 5.45. ſhould lead them to ſeek God, Rom. 2.4. and aſſure them of much kindneſs, if they ſeek him, ſeeing he is ſo kind when they are Rebels, that they may ſeek him. And, on the other hand, if they will not ſeek God, he can eaſily reach them, and make them know how frail they are, and that the want … ſhower of rain in its ſeaſon will be enough to ruine them. Partly, this inſtance is pitched upon, rather then other great works, of the Heavens, Sun and Stars, becauſe thoſe being conſtant, are leſs obſerved; whereas want of rain being, oft-times, our exerciſe, we are made to ſee God in it. So little of God do we obſerve in mercies which we ordinarily enjoy, unleſs we be ſent often to God about them. If we wanted viciſſitudes and changes in our condition, we would be in peril to turn Atheiſts. See Pſal. 55.19.
From ver. 11. Learn,
1. It is not enough we obſerve Gods works in themſelves, unleſs we ſtudy his end and purpoſe in them, that ſo we miſtake not God, by reading his works wrong; and may be quickned to wait on him, in his way, for the performing of the gracious thoughts of his heart; Therefore doth Eliphaz here ſubjoyn what is Gods purpoſe in ſending rain. See Deut. 8 14, 15, 16.
2. Whatever expectations men have, of reaping much advantage by deliverances wrought by God; yet God purpoſeth and ſendeth out-gates, chiefly for the comfort of thoſe who are humble, and have mourned under affliction: For, God ſendeth rain for the good of thoſe that be low and which mourn.
3. As man is a very baſe creature, ſeeing the want of a ſhower will undo him; ſo it becometh man, in that and the like ſtraits, to be humble and low in his own eyes: For it is ſuppoſed here, that there are ſome who, in that ſtrait, are low.
4. Men, brought low by any rod, ought not to reſt ſatisfied with dejection of ſpirit under it; But ſhould rouze up themſelves to mourn and lament after God: For, they that be low, muſt be alſo thoſe which mourn.
5. Such as ſtoop and mourn under trouble, will find that their low condition lieth very neer to exaltation and deliverance, 1 Sam. 2.7. Pſal. 113 7. And however the Lord diſpenſe temporal things, they are exalted in no leſs eſteem with God, then if they had affluence of all things, and in no leſs real ſafety, from any hurt by their condition, then if they had no tryal at all; For; in that reſpect is this promiſe ſtill fulfilled, that he ſets up on high thoſe that be low, and thoſe which mourn are exalted to ſafety. See Pſal. 136.23.
Verſ. 12. He diſappointeth the devices of the crafty, ſo that their hands cannot perform their enterpriſe.
13. He taketh the wiſe in their own craftineſs: and the counſel of the froward is carried headlong.
14. They meet with darkneſs in the day time, and grope in the noon-day as in the night.
Eliphaz proceeds to inſtance that general doctrine, ver. 9. in Gods ſpecial Providences toward men, both good and bad. And hereby he would terrifie Job, if he ſhould ſtand out, and by his crafty pretences (as he judged) think to maintain his integrity, and would comfort him, if he did humbly ſtoop to God.
His doctrine concerning Gods dealing with wicked men (in theſe verſes) is ſound Doctrine, if we abſtract from the application thereof to Job, and doth contain the ſentence of the Law of God againſt the wicked, though not alwaies fully and viſibly executed in this world, as Eliphaz thought. He deſcribes the wicked by ſuch characters as he thought might reflect upon Job, whom he judged to have been a politick crafty diſſembler before, and to be now a ſtubborn froward murmurer, who would ſtand it out againſt God. And he points out ſuch judgment to come upon theſe men, as might deterr Job from chooſing their way, as he ſuppoſed he did. And they are,
1. Diſappointment of their deſigns, and marring of their well contrived plots, ver. 12.
2. Ruin, by Gods over-reaching them in their own deſigns, ver. 13.—
3. Overturning of their projects, through their own precipitancy, ver.—13.
4. Darkneſs and perplexity in cleareſt caſes, eſpecially after God hath begun to deal with them, as if a man were ſurrounded with darkneſs, and blind at noon-day, ver. 14.
From this Doctrine conſidered in it ſelf, without the miſ-application to Job, we may learn.
1. The inclination of mens natural and unſanctified wit, is, only politick craft and diſſimulation; As here the wiſe are expounded to be the crafty. See Jer. 4.22. Pſal. 12.2.
2. Men of greateſt parts and wit, being unrenewed, have little whereof to boaſt, being ordinarily the Devils greateſt Agents, and having God moſt on their tops; As Eliphaz doth here teach, that they follow ſuch courſes as makes God their party. Which ſhould teach men to lean little to their own wit. 1 Cor. 3.18, 19.
3. It is an evidence of thoſe who lean much to their own wit, that they are froward and perverſe, not only in chooſing of ſinful ways, but in being irreclaimable by the word (to which they will not ſubject themſelves) or by croſſes either, ſo long as they can ſtand it out; For, the wiſe, and crafty, are here alſo froward.
4. Albeit, oftimes, a fit party cannot be found, to oppoſe to the froward crafty wit of wicked men; Yet God will be ſeen againſt them, and what rubs they meet with, he is much to be adored therein; For, what he doth againſt thoſe, is a proof that he doth great things and unſearchable, ver. 9. See Hab. 2.13. Pſal. 9.16.
5. Such as, leaning to their own wit, and neglecting God and his Law, do drive wicked deſigns, will meet with miſerable reappointments; For, he diſappointeth the devices of the crafty, See Neh. 4.15. Pſal. 2.1. & 33.10. Iſa. 8.10. & 59.6. Hab. 2.13.
6. Albeit crafty men ſeem to prevail much by their policies, and to get much of their work done; Yet, all things being conſidered, they fail ſtill of their purpoſe and ultimate deſign; God permits things to ſucceed with them, ſo far as may be ſubſervient to his purpoſes, and then puts a ſtop to their proceedings, Pſal. 76.10. For, he diſappointeth them, that their hands cannot perform their enterpriſe. The word is very emphatick, and importeth that they cannot perform any thing ſubſtantial, or, to purpoſe, or any thing that might evidence ſound wiſdom (as the word elſewhere is rendered} to have been the Fountain of their deſign, See Pſal. 7.14. and ſo enemies have been made to confeſs Ioh. 12.19.
7. Such as wait upon God need not to be anxious, nor afraid of the plots of crafty men, ſeeing God can turn their deepeſt plots to their own ruin; And the people of God are warranted to look upon Enemies, in their deepeſt contrivances, as plotting their own ruin in the end; For, he taketh the wiſe in their own craftineſs. Thus have the plots of oppreſſours of the Church tended to the Plotters ruin. See 1 Cor. 3.19. Exod. 18.11. Mic. 4.11, 12. Pſal. 7.15, 16. & 9.15, 16. And thus fared it with Haman, and with Daniel's Enemies, Dan. 6.
8. As wicked men are given up to drive their deſigns furiouſly; ſo this is a plague upon them; And as God defeats ſome of their counſels, by ſtopping and driving them backward; ſo he over-turns others of them, by giving thctn up to drive ſo precipitantly and furiouſly in their froward ſelf-will, that they involve, and confound and bemire themſelves; For, the counſel of the froward is carried headlong, or, haſtened, and ſo precipitated. Such was Haman's haſte to have Mordecai hanged before the banke…, Eſth. 5, & 6. and Pharaohs haſt at the Red-Sea, Exod. 15.9, 10. This may guard the hearts of the godly againſt the reſolute fury of Enemies. For even that is a judgment and a plague upon them, that they are ſo. And may warn all, as not to be ſleeping fools, ſo not to be precipitant and raſh, or given to a ſelfiſh will, in weighty affairs, but ſober and well adviſed.
9. There is nothing whereof men make an idol, but it is righteous with God to ſtain them eminently in it; And particularly, truſted-in wit will leave men, in a day of ſtrait, in ſad perplexities: As thoſe crafty men have not the judgment of ordinary men, when they meet with darkneſs in the day time, and grope in the noon-day, as in the night, or, are ignorant and want ſkill, in moſt obvious things, in a day of diſtreſs. This is an uſual judgment on wicked men (though God may alſo humble his own Children with want of light, that they may learn to depend upon him. 2 Chron. 20.12.) procured by ſin, Deut. 28.29. Particularly, by Apoſtaſie from former righteous ways, Iſa. 59.10-15. by formality, Iſa. 29.13, 14. and, by mens carnal confidence in their own policy, that it will bear them out in all ſtraits.
Verſ. 15. But he ſaveth the poor from the ſword, from their mouth, and from the hand of the mighty.
16. So the poor hath hope, and iniquity ſtoppeth her mouth.
Followeth an inſtance of Gods Providence in dealing with good men; whom he delivereth from injuries of every kind, from the ſlaying ſword of wicked men, their ſlanderous tongue, and oppreſſing hand, ver. 15. Unto which an inference is ſubjoyned, ver. 16. drawn from the whole doctrine of Gods dealing with wicked and godly men; That the truly poor man, by what he gets of performance of what he hoped for, ſeeth yet more ground of hope: and wicked men, their oppreſſours, are put to amazement, confuſion and ſilence. Thus he cleareth his ſcope in all theſe inſtances to be, that Job might be encouraged humbly to ſtoop, in hope of a good account of his tryal; and might be deterred from ſtiff ſtanding out, leſt he be put to confuſion. Which doctrine may be admitted with the cautions to be ſubjoyned in the Obſervations.
From ver. 15 Learn,
1. It is no unuſual character of godly men to be in a low condition, and it is Gods bleſſing on them, that their low condition contributes to humble them, and make them poor in ſpirit; For, here godly men are called the poor, or, the afflicted, or, oppreſſed ones, who are empoveriſhed, and in dayly hazard from theſe crafty froward men, of whom he hath been ſpeaking; and they are the poor in ſpirit alſo, ſuch as he would, by this motive, perſwade Job to be.
2. Such is the malice of wicked men, that they never want one project upon the back of another, to drive on the ruin of the godly; And ſuch is the need that godly men have of exerciſe, that when they are brought low with affliction, they may yet have many hazards, one upon the back of another, to meet with: For, though they be the poor, yet behold what hazard they are in! The Sword is ready to cut them off, and that is firſt named, becauſe that is their oppreſſours great and cheif deſign; If that ſucceed not, there is a ſlanderous detracting tongue, ready to blaſt their Profeſſion and Integrity; and however that ſucceed, there is an heavy hand, to oppreſs and bear them down all that wicked men can.
3. Let the godly be obnoxious to never ſo many hazards, yet the poor will never want a Patron to own them, nor the oppreſſed, one to avenge and deliver them; For, he ſaveth the poor from the Sword, from their mouth, from the hand of the mighty See Eccl. 5.8. It is true, theſe promiſes concerning temporal deliverances are conditional, and to be performed only in ſo far as is for the ſouls good of the godly; and it was Eliphaz's miſtake to underſtand them otherwiſe: Yet that there is a Promiſe concerning theſe things, doth teach.
1. Even theſe deliverances are a part of their Charter, put in a wiſe hand; So that the non-performance thereof floweth not from any want of tender love to them.
2. He who takes their cauſe in hand hath ſalvation for his Prerogative-royal, Pſal. 3.8. to ſave when he will, and by what means he will.
3. The various exerciſes of his people will not exhauſt his power, patience or care, but he will condeſcend to take notice, and give a good account, of all of them, both greater and ſmaller, be it Sword, Mouth, or Hand.
4. Weakneſs is no diſadvantage to them whom God taketh in hand, nor ſtrength an advantage to their Enemies; For, he ſaves even the poor from the hand of the mighty, See Amos 5.9.
5. What ever a godly man receive of theſe temporal mercies, he may be aſſured that they come not for a ſnare, or in wrath, as they come to the wicked; for, to the Godly, they are performance of promiſes.
From ver. 16. Learn,
1, Courſes and conditions are nor to be judged of by the next, or, immediate events; but men ought to try what they will prove in the iſſue, and at the long run; For, ſo are we taught here to look on the way of the poor, and of wicked men, by conſidering what is the reſult of both at laſt.
2. They who are truly poor will be content of hope in ſtead of enjoyments; and in the midſt of what enjoyments they have, their hope is ſtill their great treaſure: For, that the poor hath hope is much, and when God hath done for them, ver. 15. yet they look moſt to their hopes.
3. However the people of God do give too much way to deſpondency of ſpirit; yet the truly poor have ſtill ſolid ground of hope; For, it is a truth in all times, The poor hath hope. See Pſalm 9.18.
4. Not only doth the Lords Word afford ground of hope to the godly poor; But it pleaſeth God ſo far to own them by his diſpenſations for them, as may encourage them to hope on for the future; For, upon the diſpenſation mentioned, ver. 15. it followeth, So the poor hath hope, or, ſeeth more ground ſtill to hope in God.
5. It is property of groſsly wicked men, eſpecially theſe who oppoſe the godly, that they do ſo give up themſelves to ſin, as they become a very maſs of iniquity; As here they are called iniquity, in the abſtract, becauſe of their univerſal pollution.
6. Albeit wicked men be very inſolent in their courſe of oppoſition to the godly; and be ſo ſlanderous in their reproaching of them, that neither have they a check of Conſcience to reclaim them, nor will the innocent carriage of the godly ſilence them, 1 Pet. 2.15. Yet God, in his due time, ſhall ſo confound them, by judgments upon themſelves, and by cauſing them ſee his eminent working in behalf of the godly poor, as ſhall put them to ſilence: For, Iniquity ſtoppeth her mouth, See Pſal. 107.42. & 31.18. Thus was it with the Egyptians, Exod. 14.25. and a promiſe is made concerning it, Iſa. 26.11.
7. Such as hold their ſtanding, and draw their encouragement from the afflicted condition of the godly poor, will find that they ſtand on ſlippery places; For God will appear for his people, and then they are confounded: For, ſo doth the connexion in port The poor hath hope, and then iniquity ſtoppeth her mouth. Wo is to them who muſt needs mourn when the godly are encouraged.
8. It is a judgment upon wicked oppreſſours of tne godly poor, that, as they are inſolent, when at their h…ight, So, when God appeareth againſt them, they may well be convinced and confounded, but are rarely converted thereby; For, this, ordinarily, is all that followeth, Iniquity ſtoppeth her mouth; Whereas it ſhould open its mouth, to take ſhame unto it ſelf, and to glorifie God,
Verſ. 17. Behold, happy is the man whom God correcteth: therefore deſpiſe not thou the chaſtening of the Almighty:
Fo…loweth to v. 27. the ſecond branch of Eliphaz's Exhortation and Counſel, which is preſſed by divers motives and encouragements. It is, in effect, a farther Explication of that committing of his cauſe to God, which he had mentioned, ver 8. and doth now inſiſt upon, as a neceſſary fruit of repententance, under the name of Patience under the Rod, or, not deſpiſing of Gods chaſtening. In all which, we will find very ſweet General Doctrine, if he had not rendred it unſavoury by his raſh cenſure of Job, and had not given Job cauſe to ſuſpect that he had judged that none were patient to whom the following promiſes were not viſibly performed. In th…s verſe we have his counſel unto patience, propounded negatively, by diſſwading him from that inſolent ſleighting of the hand of God, whereof he ſ…ſpected him guilty. Unto which (beſide the Arguments couched in the very counſel, that his affliction will prove but a chaſtiſement, if he improve it well, and being the chaſtening of the Almighty, it ought to be well improved,) the firſt expreſs Argument is prem…tted, That there is mercy and happineſs in being corrected, Namely, if it be improved as a correction, and patiently borne, as the connexion imports.
From the Exhortation and Motives inſinuated therein, Learn,
1. Afflict…ons are ſent upon men to reprove and convince of ſin, and to argue men out of their ſtarting holes and defences, which the word cannot perſwade them to abandon; And never to leave binding of them, till they be inſtructed and rectified in their duty; For, ſo much do the words here expreſſing affliction, import, which are, correction, or a reproving, and arguing, and chaſtening, or, an inſt…uction, a binding inſtruction, and conſequently a rectifying This ſhould teach us, to let this meſſenger have its errand, otherwiſe, we will protract our own trouble and diſquiet.
2. That affliction may work its work, and we may get a good account of it, it is requiſite it be ſubmitted unto with patience; For without that, we are not in a right frame to improve afflictions, far leſs are we ripe to be delivered from them; And though we think our caſe will be forgo…ten, if we do not ſtill bitterly reſent it, yet the patient and meek will find their caſe left on God, Pſal. 76.8, 9 & 147.6 & 149.4. Iſa. 29.19. Therefore is patience here preſſed, as that which muſt be the firſt fruit of trouble, before it produce any other good fruit, See Rom. 5.3, 4. Jam. 1.3, 4.
3. It is not a contemplation of patience, when trouble is at diſtance, which God approveth; But it is required that patience appear when trouble is lying on: For, now it is required that he deſpiſe not the chaſtening. See Prov. 24.10.
4. It is not eaſie to light upon the right and patient way of bearing afflictions, there being ſo many ways of miſcarrying by impatience; So much may gathered by comparing this place with Prov. 3.11. & Heb. 12.5. when wearying, or, fainting are forbidden, as well as this deſpiſing. We may conceive the matter in this order,
1. There is a light eſteeming of affliction, as that wherewith we will not be troubled, nor driven off our courſe thereby: and to the Original word, Heb. 12.5. ſignifieth to care little for trouble. See Iſa. 9.9, 10. Hoſ. 7.9, 10. Thus men receive not correction, Zeph. 3.2. when they will neither quit any ſinful pleaſure, nor ſeek God, notwithſtanding they are corrected. And this is the firſt degree of deſpiſing.
2 If afflictions touch us ſo neer, that we cannot get them …hak…n off, but muſt be moleſted and diſquieted thereby, then there is a rejecting and raging at them, with bitterneſs and proud murmuration that God ſhould ſo deal with us, ſo Jer. 31.18. This is it which is imported in the Original word, here, and Prov. 3.11. Namely, to be unwilling to lie under, and to ſpurn at the rod: and this Eliphaz ſuſpected Job to be guilty of in his complaints.
3. Though trouble fit upon us, till it lay theſe tempeſts of humours which it hath raiſed; yet, with out the grace of God, it will be ſo far from working true humility, that we will only run to another extremity, and, in ſtead of deſpiſing, turn faint and weary. All which ſhould teach us, what need there is of depending on God for the right uſe of, and, a right behaviour under trouble: For it is a gift to bear and ſuffer aright, Phil. 1 29. And that we ought not to pleaſe our ſelves with every thing that looks like exerciſe, under trouble; For there may be much of that, when turning to God is yet to begin, Jer. 31.18.
Doct. 5. It may be a motive to perſwade us to walk patiently and fruitfully under trouble, if we conſider the ſaddeſt ſtrokes ſpeak not our caſe deſperate, if we will improve them, and not ſlay our ſelves, by revolting and rebellion when we are ſmitten: For, albeit Eliphaz in his Diſpute, conclude Job a wicked man and hypocrite; and ſo ſmitten in wrath, Chap. 4.9. Yet he allows him to look on all his afflictions as no other then fatherly corrections, and chaſtenings, if he will improve, and not deſpiſe them. No ſtroke ſpeaks irremediable diſpleaſure (yea, ſome may ſpeak tender love, Rev. 3.19.) unleſs our miſcarriage under it ſpeak the incorrigibleneſs of our hearts.
6. As God is the Author of all afflictions; ſo a right ſight of him may contribute not a little to perſwade us to patient ſtooping under his hand; Therefore is he repreſented to Job as the Almighty, or Alſufficient, to perſwade him not to deſpiſe tne chaſtening: For, God, being the Almighty, is too ſtrong a party for man to contend with, by reſiſting and ſtriving againſt the rod: And being Alſufficient, the patient ſtooper may look to him who can eaſily make up all wants. As high thoughts of God are always ſeaſonable, Gen. 14.18, 19, 20, 22. ſo, eſpecially, unde… trouble, to keep our hearts in aw of him, and, being humbe, to encourage us in him.
From the expreſs Argument premitted, Learn,
1. Right diſcerners will not look ſo much to their caſe in it ſelf, as whether there be a bleſſing in it; And they will not diſlike any thing that may conſiſt with, or promote, their true happineſs; For, Eliphaz judgeth it an argument to preſs patient enduring of trouble, that we may be happy in it.
2. Albeit man ſince the fall be, in himſelf, a miſerable creature; Yet this is his mercy, that his miſery doth not tender him uncapable of happineſs; For, the word here, in the Original, ſignifieth, mortal man, (as it is rendred, Chap. 4.…7) or, frail and miſerable man; and though he be ſuch in himſelf, yet Eliphaz aſſerteth that even ſuch are capable of happineſs. Yea, it is to be remarked that, here and elſe-where, the various names given to man, from his baſe original of red-earth, from his mortality, his ſtrength or other vertues and excellencies, are all mentioned in aſſertions or promiſes of mans bleſſedneſs; (compare Pſal. 1.1. & 32.2. & 94 12. in the Original) To ſhew, that to be partaker of this happineſs is mans glory and crown; when he is conſidered in all his excellencies; and in his baſeſt eſtate, this happineſs will ſtoop to reach him, in Gods way.
3. Not only is frail and mortal man made capable of happineſs; But this happineſs is, oft-times, promoted in ſuch a way, and by ſuch means, as will not be ſoon ſeen, (eſpecially by a blind prejudged eye, that can mark what diſpleaſeth us, and forget to ſee our own mercy) and being ſeen, it may be matter of wonder and admiration, and of praiſe to God who brings about ſuch mercies by ſo unlikely means; For, Behold, ſaith he, happy is the man, &c. It will require attention to ſee it, and ſhould be wondered at, when we ſee it.
4. In particular, This is no leſs admirable, then it is difficultly diſcerned by them who are concerned, That, however afflictions are bitter to our ſenſe, and ſeem to threaten ruin; Yet they are ſo far from ſecluding happineſs, that they may carry a bleſſing and much happineſs in their boſom: For, this is the wonder, Happy is the man whom God chaſteneth. This is not to be underſtood of afflictions in their own nature; For ſo they are the fruit of ſin, and conſequently, are in themſelves a curſe. Nor yet doth it import that afflictions are chief cauſes of this happineſs, but only means in Gods hand, who brings about the happineſs of his people thereby, And in particular, theſe mercies and happineſſes (as the word in the Original is in the plural number) may be obſerved in this lot.
1. It is a great happineſs, that thoſe diſpenſations do not only conſiſt with, but flow from love, Heb. 12.5. Rev. 3.19.
2. It is a mercy to be corrected, and chaſtened only, when we might be deſtroyed, if we got our deſerving. Lam. 3 22.
3. It is a mercy that chaſtiſements are ſent to prevent judgments, if they be well improved, 1 Cor. 11.32.
4 It is a mercy that corrections ſent of God are ſeconded by Gods gracious purpoſe, to do good th…reby to his own, Pſal 94.…2, 13. and accordingly, do produce bleſſed effects, Pſal. 1…9.67, 71. Rev. 12.11. Pſal. 31.7. Provided that we patiently endure, Jam. 1.12. & 5.11. And in a word, Be man what they will, and be their ſtroke what it will, they may come to bleſſed advantages, by improving and walking aright under it. S…ranger may find acquaintance made up, Rebels and Wanderers may be reclaimed, Such as were under a cloud may find a Joſeph making himſelf known, &c. All which may teach us. As not to decline afflictions, when called thereunto, as we would not deprive our ſelves of much happineſs; So to be much affected with the mercies we meet with in ſuch lots, and to learn from it, that the love of God is not a fond love, but reſpects our profit rather then our humour.
Doct. 5 As the advantages of trouble are met with in our making …t uſe of them; So none do rightly believe, or prize, tho… advantages, but they who, in the expectation thereof, are encouraged to patience: For, ſo doth Eliphaz argue, Happy is the man whom God correcteth, therefore deſpiſe not thou the chaſtening of the Almighty.
Verſ. 18. For he maketh ſore, and bindeth up: he woundeth, and his hands make whole.
The ſecond Argument, preſſing the Exhortation, doth confirm the former, and point out one branch of this happineſs reaped by Gods chaſtiſements; Namely, That God makes up all loſſes to the right improvers of affliction; which is expreſſed in tearms borrowed from Chirurgeons, who do lance and rip up putrified ſores and wounds, that they may heal and cure them perfectly, and for that end, do tenderly bind up all thoſe wounds. Learn,
1. Gods purpoſe of doing good by afflictions will not appear by the afflicteds eaſe, and his want of pain and grief under them; For, even where be intends the afflicteds happineſs, yet he maketh ſore, and woundeth. See Heb. 2.11.
2. Albeit God might exerciſe his abſolute Soveraignty over all his creatures; yet it is his kindneſs to his people, that in his greateſt ſeverity, he cometh not to them with the Souldiers Sword, but with the Chirurgeons Lancet; wounding when it is for their health, chaſtening for their profit, to rip up unmortified and deadly ſores; For, ſo doth the Metaphors import. See Heb. 12.10. And this teacheth us, As to be ſenſible of dangerous ſores, when God falls thus to work; So, alſo, to account it our happineſs that they are not let alone, but we are made ſore, and to ſmart with them.
3. It is the afflicteds great encouragement to ſeek to God in afflictions, and to bear them patiently, waiting on him; That as all ſtrokes com… from the hand of God, ſo no wound given by himſelf is above his own cure, and no ſtroke too hard for him to remedy, For, he maketh ſore, and bindeth up, he woundeth, and his hands make whole. Were it even a ſlaying ſtroke, he can cure it, Deut. 32.39. 1 Sam. 2.6.
4. Gods wounding of his people, who make right uſe thereof, not only doth not take away ground of hope of his help, but, on the contrary, doth endear them to his care, ſo that he will tenderly wait on them, till they be made up again: For, whatever afflictions, or Gods afflicting, ſeem to ſay, yet to ſuch, it is an Argument, if he make ſore, he will bind up, if he wound, his hands will make whole See Hoſ. 6 1. Pſal. 147 2, 3. And ther…fore they miſs much who either do not ſee him, or not wait on him, in trouble.
5 Albeit afflicted Saints, when delivered, be only reſtored to their former cond…tion, and ſo there ſeem to be no g…eat advantage in it, but rather a diſadvantage that they have …amed it ſo long; yet right diſce…ners will find an happineſs in trouble, even upon the account of thi… iſſu…: For, they are happy whom God correcteth, for he maketh ſore and bindeth up, &c. It is an happineſs that they are not irrecoverably ruine, b…t reſtored after affliction; Every reſtored mercy after we have been deprived of it, ſhould be a double mercy in our eyes, and ſenſible ſouls will eſteem it ſo; It is an happineſs that what we enjoyed before, as a common favour, is returned as a gift of ſpecial love, when we hav… profited by the rod: and, whereas we had thoſ… merciemercy before, and provoked God to take them away, it is an happineſs to have them reſtored, and our ſelves taught by the rod to improve them better.
Verſ. 19. He ſhall deliver thee in ſix troubles, yea in ſeven there ſhall no evil touch thee.
20. In famine he ſhall redeem thee from death: and in war from the power of the ſword.
21. Thou ſhalt be hid from the ſcourge of the tongue: neither ſhalt thou be afraid of deſtruction when it commeth.
22. At deſtruction and famin thou ſhalt laugh: neither ſhalt thou be afraid of the beaſts of the earth.
23. For thou ſhalt be in league with the ſtones of the field: and the beaſts of the field ſhall be at peace with thee.
The former general promiſe and encouragement, ver. 18 is (to ver 27.) branched out with particular application to Jobs caſe, in many particular promiſes of temporal mercies; Concerning which, it is to be adverted, in the general, that we underſtand them aright, otherwiſe we will be ready to doubt of Gods preſence with us, if they be not fully performed to our mind, as Judg. 6.13. But we ought to underſtand thoſe and the like temporal promiſes (ſuch as theſe, Pſal. 91. & 112.) according to thoſe general rules and caveats, Rom. 8.28. 1 Tim. 4.8. Pſal. 34.10. and the like. And it was Eliphaz's errour, if he dreamed of an abſolute promiſe of theſe to every godly man.
Thoſe particular Encouragements may be reduced to two Heads; whereof the firſt (in theſe verſes) may be thus ſummed up; That if Job will ſtoop to God, and be patient, he ſhall have deliverance, preſervation, prevention and ſecurity, in and from troubles, however circumſtantiated, for number, variety, ſingularity, or being common. This is generally propounded, ver. 19. and inlarged and inſtanced, ver. 20, 21, 22, 23. Where, by the various ſorts of tryals mentioned, and the various promiſes concerning them, we may conceive that he points not only at troubles already come upon Job, from which he ſhould be delivered, and, in the mean time, be hid from the evil thereof; but at further troubles which he might procure by his impenitencie and impatience; and which, if he did his duty, ſhould be prevented; and at thoſe general calamities which might fall out in his time, and the common hazards to which all men are obnoxious; in the midſt of all which, he ſhould poſſeſs an holy ſecurity.
In unfolding this encouragement, we may conſider,
Firſt, That concerning which he hath the promiſe; and that is, in general, troubles. Which are particularly circumſtantiated,
1. From their number, ſix and ſeven ver. 19. Not that we ſhould curiouſly ſeek out the number of ſeven here, Famine, War, Calumnies, Deſtruction, hazards from the Wild Beaſts of the Earth, from the ſtones, and, from the tame Beaſts of the Field. But indefinitely, by ſix are meant many troubles, and by ſeven, yet more troubles, even to a number of perfection, uſually expreſſed by ſeven. See Lev. 26.28. Prov. 6.16.
2. In this number there is a variety of troubles; which are enumerated to be, Famine and Sword, ver. 20. Calumnies, or other injuries of the tongue, and ſome great havock and deſtruction, flowing from ſome other cauſe then War or Famine formerly mentioned, ver. 21.
3. Not only is there a variety of ſingle tryals, coming alone, but divers of them coming together and at once, as Famine and Deſtruction by ſome other mean, ver. 22.
4. Beſide extrordinary calamities, there are ordinary and common hazards, whether from ſtones of the field (of which, See Pſal. 91.11, 12.) or Beaſts, wild or tame ver.—22, 23. Not to inſiſt on every one of thoſe particular tryals; Learn.
1. It is neither tryal, nor want of tryal, that is the mark of the godly man; There is no bleſſing in being ſpared, nor evil in being corrected, but it is the life of tryal that makes the difference: As theſe ſuppoſitions of many troubles do teach us.
2. From the multitude of troubles here mentioned, we may learn, Partly, That man hath many doors and inlets to admit trouble, and is obnoxious to to trouble by many means; whether it be Sword, Famine, Calumnies of the tongue, or other deſtruction, it is enough to afflict frail man; and partly, That the people of God may need many troubles, whether to diſcover themſelvs, or to fit them for multitudes of proofs of his love, which requires ſo many open doors to let it in ſenſibly and comfortably. They are to look for many troubles, Pſal. 34.19. and theſe, it may be, very frequent, ſix and ſeven, like ſo many waves and billows coming ſo thick upon the back one of another till they want leiſure to draw their breath, Job 9.18. And, it may be alſo, a complete number of tryals (as the number of ſeven imports) as if none could be added. Lam. 2.22. All this may be neceſſary for the ends mentioned, and to hold us in exerciſe. And it teacheth every child of God, in looking for troubles, to lay his account upon the utmoſt that may befal him.
3. For this variety of ſundry kinds of trouble, It is neceſſary, partly, To keep us in exerciſe; when one tryal becomes blunt, through long cuſtome, another let looſe upon us will have an edge to make us feel; Partly, to prepare us for variety of experiences of Gods kindneſs, ſhining one way in War, and another way in Famine; &c. and, partly, to ſeek out variety of weakneſſes and corruptions in us, ſome tryal working upon one luſt, ſome on another. Hence it is, that the ſcourge of the tongue is ranked up with ſharpeſt judgments, becauſe it will work more on ſome ſpirits then a greater tryal.
4. For this conjunction of divers tryals together, it affords a neceſſary caution, That our being under one tryal doth not exempt us from another, if God pleaſe to ſend it on, at the ſame time; For, where Famine is, God may ſend alſo other deſtruction. Captivity will not hide from the Sword, Amos 9.4. though men under ſome trouble are ready to become ſecure, as if they ſhould meet with no more, and to quarrel if it be otherwiſe.
5. The inſtances of common hazards, do teach, That albeit the Lord ſhould keep off extraordinary judgments, he can teach man by very common means. As all things are enemies to man ſince the fall; So the very Stones of the Field, and the Beaſts, not only theſe which are wild, but the tame which converſe with us and ſerve us, are ſufficient to bread us a tryal and exerciſe. Angels are appointed to guard Saints in theſe common hazards, Pſal. 91.11.12. and we ought to obſerve much ſpecial care and providence in our preſervation from them.
Secondly. The promiſe made in reference to theſe tryals; which is branched out in ſeveral expreſſions, relating to every one of thoſe caſes. Not that we are to reſtrict every particular branch of the promiſe only to that particular tryal with which it is mentioned (though there may be ſome weight laid on ſome particular promiſe here made to ſuch a particular caſe, as we may hear) But all thoſe together do contain (in the opinion of Eliphaz) the ſum of Gods gracious purpoſe concerning his people in all their tryals, that he will deliver, or, hide, keep them from evil, make them laugh, &c. All which promiſes may be admitted in a ſound ſenſe, though they contain not a perfect enumeration of all the good things which God intends unto his afflicted people. We may take up both the ſenſe and the uſe of thoſe promiſes, in theſe few leſſons.
1. As the tryals of the people of God are many and various: So every one of thoſe tryals need a Promiſe and Cordial from God: For, here a word is added to every one of them An ordinary hazard, as well as a ſingular calamity, hath a prom…ſe, and needs a promiſe; a new exerciſe, after we have eſſayed and gone through many, even the ſeventh trouble, after we have gone through ſix, needs new influence and furniture. The change of one tryal for another needs a promiſe from God. And as this points out the fulneſs of Gods allowance, who anſwers all our caſes; So it warns us, in every one of thoſe, to be upon our guard, leſt we ſuccumb when we leaſt expect it. Leaſt an ordinary exerciſe drive us off our feet, through want of faith and dependence; while, through faith, we prove victorious in ſharper tryals; and leaſt multiplicity, variety, or change of tryals, prove a ſharp tryal, if in all theſe caſes we do not eye God in the promiſes.
2. In ſo far as is for the good of Gods people, they may expect, either that their troubles ſhall be prevented, or they delivered from them, if it be needful they be inflicted for time; For, thoſe two are the main branches of this promiſe. That of deliverance is expreſſed, ver. 19. and divers of the reſt, being taken in their latitude and full of extent, may be ſo underſtood; and that of prevention is held out in that promiſe, ver. 23. We ought to ſtudy both thoſe mercies; For our not obſerving of preventing mercies makes us need delivering mercies; and preventing mercy ought to be ſtudied, even in the midſt of trouble. Lam. 3.22.
3. Albeit the Lord neither prevent nor keep off troubles; Yet it is a mercy we are not under the power or, hand, of trouble, but ſtill in Gods hand. v. 20.
4. It is alſo a mercy that there is a deliverance in trouble, ver. 19. as well as from trouble, when we ſuccumb not, 2 Cor. 4.8, 9. & 16.9, 10. and when we meet with much of God under trouble, to uphold our hearts. Pſal. 31.7.
5. It is a great evidence of deliverance in trouble, when God keeps men from the evil of trouble, that it do not touch nor hurt them, nor prove deadly, or to death, though they be in the midſt of it; As is promiſed, ver.— 19.20. This was miraculouſly performed to the three Children, Dan. 3. and to Daniel himſelf, Dan. 6. and is performed to every believer, who finds all things, even troubles, work together for good. Rom. 8.28.
6. Albeit God do not hide his people from the outward dint of trouble: yet they are richly made up who are hid in the ſecret of Gods preſence, that ſo they may get no hurt by it; For, ſo is that promiſe, ver. 21.—expounded, Pſal. 31.20.
7. Though troubles do their worſt, yet they are conquerours who are delivered from the ſlaviſh fear of trouble, ver.—21 See Dan. 3.16, 17.
8. God is, ſometime, pleaſed ſo far to ſupport his people, in the midſt of trouble, as not only to deliver them from fear, but to make them triumph and glory over them; For, it is here promiſed they ſhall laugh. Not that God allows ſtupidity, or unſeaſonable carnal mirth; But they laugh and rejoyce in trouble
1. As a mean of doing them much good, Rom. 5.3, 4. 1 Pet. 4.14
2. As affording them many opportunities to act for God, and to give proof of the grace of God in them, of their love, faith, ſelf-denial, &c. and in this they rejoyce as the valiant ſouldier rejoyceth, and touzeth up his ſpirits in a day of battel; ſo alſo the couragious horſe, Job 40.19, 20, &c.
3. As being a fore-runner of much good to follow, if trouble be well improved. Heb. 12.11. Luk. 21.26, 28.
4. As being, in their better part, and in their happineſs, above the reach of trouble, Rom. 35.36, &c. 2 Cor. 4.16, 17.
Doct. 9. It doth commend the great kindneſs of God to h…s people, that when their tryals are greateſt, and doubled upon them, then he communicates moſt of his refreſhments and ſupporting grace unto them; For, this promiſe that he ſhall laugh, is more particularly applyed to the time when the ſad ſtrokes of Deſtruction and Famine, and thoſe both at once, are imminent or incumbent. Hence Saints do not only rejoyce, but even glory in preſſing tribulations, Rom. 5.3.
10. It is alſo, a ſpecial kindneſs, that in performing thoſe promiſes, there is a redemption of the godly, ver. 20. Either he delivers them by a ſtrong hand, as redemption is taken, Iſa. 52.3. Or (if he do not that) he puts a difference betwixt them and the wicked, though they be in one and the ſame trouble; as the word redemption imports, Exod. 8.22, 23. in the Original. And above all, whatever he do for them, it is a fruit of their redemption by the bloud of the Son of God.
And this laſt, (11.) is further cleared from that Promiſe, that they ſhall be in league with the Stones of the Field, Or, that Covenant, which God hath made with them in Chriſt, ſhall be forth coming to them in leſs and more, even to ſecure them againſt the Stones and Beaſts. See Hoſ. 2.18, 19, 20. Matth. 6.33. As no mercy is ſweet, to a right diſcerner, if it flow not from ſpecial love, much leſs if it be ſent in anger; So it is the advantage of the godly, that their common mercies come to them by purchaſe, and as a reward promiſed in the Covenant of Grace. As all the Creatures are Enemies to faln Man, ſo, being reconciled, all things become his, ſo far as may do him good, and ſo far as they may not prejudge his true happineſs, Rom. 8.28. 1 Cor. 3.21, 22, 23. And their confederate God and Father doth concern himſelf in all their affairs, both leſs and more. As all thoſe particulars are very refreſhful to the godly; So this may crown all, That however they are put to acquieſce in one or more of theſe Promiſes here mentioned, according as God is pleaſed to diſpenſe, that he may humble and exerciſe, and yet ſupport them; Yet in the iſſue, they will ſee a bleſſed end of all their troubles, Pſal. 34.19. and get their hand beyond all their ſorrows. Thus died old Jacob, Gen. 48.16. and David, 1 King. 1.29.
Verſ. 24. And thou ſhalt know that thy Tabernacle ſhall be in peace; and thou ſhalt viſit thy habitation, and ſhalt not ſin.
25. Thou ſhalt know alſo that thy ſeed ſhall be great, and thine off ſpring as the graſs of the earth.
26. Thou ſhalt come to thy grave in a full age like as a ſhock of corn cometh in, in his ſeaſon.
The other Head of Encouragement is, That he ſhall not only have deliverance from trouble, but reſtitution to his former condition, inſtanced in theſe particulars,
1. A peaceable Habitation, ver. 24.—
2. That he ſhall viſit his Habitation, and not ſin, ver. —24. whereby I do not only underſtand, that in going about his affairs he ſhall not err (as the word ſignifieth, and is rendred, Judg. 20.16.) but ſhall ſucceed in his enterpriſes; As godlineſs hath the promiſe, &c. even of a gift of good thrift, Pſal. 112.5. But, chiefly, this is the meaning, That he ſhall be taught a better and more ſinleſs way of going about his affairs.
3. That he ſhall have a great and numerous iſſue, ver. 25.
4. And fulneſs of days; He ſhould not be cut off as he now apprehended, but ſhould continue to old age, and come ripe to his grave, as ripe Corn is brought to the Barn, ver. 26.
Theſe Promiſes relating to things temporal, muſt be underſtood with the uſual Scripture cautions, which aſſure us that all theſe things are put in the Believers Charter, but the diſpenſing thereof left in the hand of their wiſe and tender Father. With this caution, we may from this purpoſe, Learn,
1. Godly men, when in a right frame, are taught to look upon their moſt proſperous condition as tranſitory, and not their true reſt; For, he calls Jobs houſe but a Tabernacle, not ſo much becauſe he dwelt in a Tent (for his Children had Houſes, Chap. 1.13, 18, 19. and himſelf, Chap. 42.11.) as becauſe the godly accounted ſo of their faireſt houſes.
2. To a truly godly man the charge of a family is of great concernment; ſo that the peace of it is a promiſe and great encouragement to him: As this promiſe to Job imports.
3. As Proſperity and Family-peace and concord therewith, are a great bleſſing; So Piety hath the promiſe thereof, which is ſtill fulfilled in ſo far as godly families may have true peace, whatever befal them: So much may ſafely be gathered from this promiſe, Thy Tabernacle ſhall be in peace.
4. It is no ſmall mercy when the truth of a Promiſe is experimentally confirmed to us; and much more, when we are made to diſcern that it is ſo, and made to acquieſce and be ſatisfied therewith; So much is imported in this; Thou ſhalt know that thy Tabernacle ſhall be in peace, Thou ſhalt diſcern the accompliſhment of this promiſe, and be refreſhed therewith. So alſo, ver. 25. To diſcern a mercy is a new mercy in the boſome of it, 1 Cor. 2.12. without which, we may ſtarve beſide our food.
5. Such as expect Gods bleſſing upon their family and affairs, ought to wait on him in the diligent uſe of means about them; For, Thou ſhalt viſit thine Habitation, or, go about thine affairs.
6. So carnal are our hearts, and ſo entangling are wordly affairs, though lawful, that without Gods ſpecial leading and aſſiſtance, we cannot avoid much guilt in them; For, it needs a Promiſe, not to ſin, when we viſit our habitation.,
7. A truly godly man is ſo tender, as he doth not ſo much mind ſucceſs in his imployments, as grace to keep the Conſcience undefiled and in true peace. And the obtaining of this will encourage him, whatever his ſucceſs be: For, this Promiſe is an encouragement to the godly man, Thou ſhalt viſit thy Habitation, and (he ſaith not, thou ſhalt proſper, but) not ſin.
8. None are in a neerer capacity to go about their imployments in an holy, ſpirituall, and ſober manner, then thoſe who have been bred in the School of Afflictions, and to whom they have been bleſſed; and who ſo attain this, have an evidence that they have profited by their tryals; For, this Promiſe is made to Job, upon ſuppoſition that Job will not deſpiſe the chaſtening of the Almighty, ver, 17.
9. Albeit neither all the godly, nor only they, have the gift of poſterity; but ſome of them will need other promiſes, to make up that want, Iſa. 56.4, 5. Yet Children in themſelves are a bleſſing, and the more of them the greater bleſſing, Pſal. 127.3, 4, 5. and when they are given to the godly, they are the reward of Piety, Pſal. 128.1, 2, 3, 4. and accordingly, ſhould be improved as bleſſings; Therefore is a promiſe made concerning thoſe, Thou ſhalt know alſo that thy ſeed ſhall be great, and thy off-ſpring as the graſs of the Earth.
10. Whatever hazards we be expoſed to in the world; yet our times are in Gods hand, to lengthen or ſhorten them as he pleaſeth; Therefore God undertakes to determine, when man ſhall come to the grave, Pſal. 31.15.
11. Albeit, as death is certain, ſo, it matters not much how the godly be ſent away and liberate from their toil and warfare; yet in it ſelf, it is a mercy to die a peaceable death; For, it is a Promiſe, Thou ſhalt come to thy grave, which imports not only that he ſhould get a grave, which is denied to many in times of calamity, Pſal. 79.2. But that he ſhould get his grave, and die at home. And it is, indeed, a crowning mercy when, after the former mercies, a peaceable and ſweet cloſe of all is granted.
12. Albeit the godly loſe nothing, but gain much, when by dying ſoon, they are ſent the ſooner to Heaven; yet as it is terrible to have our days ſhortened for ſin, Pſal. 55.23. ſo long life is in it ſelf a bleſſing, and is given to the godly for a bleſſing; that they may meet with many proofs of Gods love; may do much ſervice to him in their generation, and the many times that paſs over them; may ſow liberally here, that they may reap liberally the reward of free-grace hereafter; and, may get leave to prepare for their diſſolution, and the pins of their Tabernacle be taken down inſenſibly and at leiſure: For, it is alſo a Promiſe, Thou ſhalt come to thy Grave in a full age.
13. Albeit all the godly are not continued to old age in the world, yet they are bleſſed with ſatisfaction in their days, and with ripeneſs and readineſs to die, anger being taken away, doubts cleared, Gods ſalvation ſeen, Luk. 2.29, 30. and, it may be alſo, ſatisfaction given in ſome particulars which they longed to ſee before their death, As Gen. 48.30. 1 King. 1.48. For, this being the chief thing in the Promiſe, to die in a full age, like as a ſhock of Corn cometh in, in his ſeaſon, the promiſe is performed to every Saint who is ripe for death, let him die never ſo young.
All theſe Promiſes, as they intimate Gods condeſcendence to notice every particular concernment of his people, and how eaſie it is for him to reſtore them, if he pleaſe; So, they ought to perſwade us to draw neer, and keep neer God, that ſo we may be aſſured that the performing or not performing of them is in mercy.
Verſ. 27. Loe this, we have ſearched it, ſo it is, hear it, and know thou it for thy good.
This verſe contains the Concluſion of the whole Diſcourſe; wherein he exhorts Job to hear and notice what is ſaid, Conſidering,
1. That it is not raſhly uttered, but after ſerious ſearch and grave deliberation.
2. That it is true doctrine, as they had found both in reaſon and experience, ſo it is; or, ſo the matter ſtands; and ſo is thy duty, as I have told.
3. That it would be Jobs good and profit to notice and apply it. All this he ſpeaks in name of all the Friends, who (it ſeems) had conſulted about it, And indeed, all of them, all along, ſpeak to the ſame purpoſe. This way of concluding, according as Eliphaz judged of the matter, and his miſtake therein, may teach,
1. Men ſhould not publiſh anything in the Name of God, particularly to perſons in diſtreſs, but what is truth indeed and well grounded: So much doth Eliphaz import, while he hath ſpoken nothing but what he apprehends is ſo certain; as he may ſay, ſo it is.
2. Such as would find out truth, eſpecially in the intricacies of Divine Providence, ought to ſearch painfully, and take all the aſſiſtance from others they can have; For, ſaith Eliphaz in name of all the reſt, Lo this, we have ſearched it.
3. The advantage of ſound Doctrine, conſiſts in the Application thereof made by the hearers, which it is a pity it ſhould be wanting, when men have ſpent their time and ſtrength to find it out; For, this is a general truth, If a Doctrine be found ſound upon ſearch, then know thou it for thy good, or, for thy ſelf, is the duty of every particular hearer.
4. Such is the frailty of fallible men, eſpecially when they are prepoſſeſſed with prejudices and corrupt Principles, that after much ſearch for truth, and confidence that they have found it out, ſo that they dare recommend it to others; yet they may ſtill ſtick in the mire of Errour; As here Eliphaz did, after this ſearch, and his confident Aſſertion, and ſerious Exhortation to Job.