Exposition of Job, Exposition of Job · Chapter 7
CHAP. VII.
Job having, in the preceeding Chapter, excuſed his own complaints, renewed his deſire of Death, and ſharply rebuked his Friends for their inhumane cruelty, and for their being deficient in that duty he might have expected from them in his need; and withal, having exhorted them that, laying aſide prejudices, they would take a ſecond look of his condition: He now, in this Chapter, for their further Information, falls on a new Diſcourſe concerning his caſe; wherein he labours to juſtifie his deſire of death, deſires pity and commiſeration, and complains he can find it at no hand.
So in this Chapter, 1. He ſtudies to juſtifie his deſire of death; For, ſeeing mans life was not perpetual, but had a prefixed period, ver. 1. and it being lawful for all oppreſſed creatures to ſeek a lawful and attainable out-gate; ver. 2. Why might not he ſeek that lawful out-gate, of death, who was afflicted beyond others, ver. 3, 4. and ſo neer unto death, that he expected not eaſe but by it? ver. 5, 6. 2. He pleads for pity, in regard of his frailty, and his miſerable and hopeleſs condition, ver. 7, 8, 9, 10. 3. He complains ſadly of Gods dealing toward him; and (having reſolved to eaſe himſelf that way, ver. 11.) regrets that his trouble was greater then he needed, to tame him, ver. 12. that it was unceſſant, ver. 13, 14. and put him to hard ſhifts, ver. 15, 16. And, that God needed not deal ſo ſeverely with him, either for tryal, ver. 17, 18, 19. or, for puniſhment of his ſin, ver. 20, 21.
Verſ. 1. Is there not an appointed time to man upon earth? are not his days alſo like the days of an hireling?
IN this Diſcourſe concerning Job's deſire of death, I need not debate whether the diſcourſe be directed to God, to move him to grant him that deſired out-gate; or to his Friends, to convince them of their errour in the matter, as he judged it: For both may be intended in the Diſcourſe, as ſpoken in their audience to God. His concluſion, or, particular deſire of death, is no further expreſſed here, then in that general Propoſition, v. 2. and as it may be gathered from the Arguments, and the account he gives of the cauſes preſſing him to ſeek after it; Only it is more expreſsly afterward poured out in the complaint. His Arguments juſtifying this deſire may be taken up in that one ſum, ſet down in the Analyſis of the Chapter. But, for more clear unfolding of the Text, I ſhall take up three Arguments in it; Whereof the firſt (in this verſe) is taken from the condition of mans life, which is not to be perpetual, but limited by God to ſuch a period, at which it ſhall end: as a Souldier hath a ſet time of his warfare and watching, and an hireling of working. And therefore he thinks he may ſafely deſire that end of his task and ſervice on which all men ought to be reſolving. This argument he holds forth in a general Propoſition, and appeals to God, or his Friends Conſciences (to which ſoever of them we take the ſpeech to be directed) if this were not a truth, That there is an appointed time for man upon earth, it being prefixed by God, and mans frailty (as his name here, in the Original imports) holding out that he cannot be perpetual within time. The word rendered an appointed time, ſignifieth alſo, a warfare, which is very oppoſite to the purpoſe in hand; as not only pointing at the condition of mans life, being a perpetual toil, and a condition of many tentations and hazards, ſuch as a ſouldier is expoſed to in wars. See Chap. 10.17. But ſerving alſo illuſtrate the matter of prefixing a period to mans life; man being like a Souldier, who hath a prefixed age for his coming on ſervice, and for going off, as Miles emeritus: Or a certain time for which he is conduced for ſuch a ſervice in war, and afterward disbanded and diſmiſſed: Or a prefixed time for ſtanding on his Watch as Centinel, after which he is relieved. And to this purpoſe alſo ſerveth that other ſimilitude, of an hirelings days, both pointing at their hard ſervice and toil, and the prefixed time for which they are hired.
This General Propoſition holds forth theſe truths,
1. The time of our life is prefixed to us by God; There is an appointed time to man upon earth, See Job 14.5. Which as it gives us no latitude for unwarrantable hazarding of our life, (for we ought to live according to his appointment, who hath appointed our time) So it may teach us, not to live as thoſe who are Maſters of their own time, Iſa. 56.12. Luk. 12.19, 20. To be willing to die, when God declares we ſhall live no longer, for many are ſo far from Job's temper here, that they come not the length of duty in this: and not to fear them who threaten our life for his ſake; for they will not get our life till his time come, Pſal. 31, 13, 14, 15.
2. Mans life will end, his glaſs will run, and his courſe draw at laſt to a period; For, there is but an appointed time for man upon earth. Let men think to make themſelves never ſo perpetual; yet they cannot avoid death, Pſal. 49.6, &c. Which men ought ſeriouſly to think upon, Gal. 11.9. and not to be exceſſively eager in ſeeking great things, ſeeing they muſt die and leave them all.
3. Our life, till we come to the period of it, is like unto a warfare, wherein (as good Souldiers) we are not to ſerve or pleaſe our ſelves, 2 Tim. 2.4. nor to diſpute our Generals Orders; and ſhould reſolve to be in perpetual motion, and travail and watching, to …un many hazards, and look for no iſſue, but either abſolute victory, or death, or to be led captives by Satan. And it is alſo like the dayes of an hireling, who is bound to many hard ſervices and much toil. So much doth the Text hold forth, and they who look otherwiſe on their life, will be deceived. Yet in all this we have this encouragement, That we are doing our Captain and Maſter ſervice; that we are working our own work, as well as his (for a Souldier earns pay, and an hireling wages, by his work) and, that the worſt of it will have an end.
As for the Inference that Job would draw from this Propoſition; That, becauſe mans life hath a prefixed period, therefore he might peremptorily deſire to attain this end of his toil; It is faulty in divers reſpects, the obſerving whereof may give light in the reſt of his Diſcourſe. And,
1. The condition of our life before God is not, in all reſpects, like the condition of a Souldier or hireling. For our task and ſervice is juſt debt, as theirs is not always; it is not needed by God, as men need the aſſiſtance of Souldiers and Servants; we have no skill of our ſelves to do our work, as they have; nor do we know our term-day, as they do, and therefore cannot preſcribe it. Unleſs we take him up to be God, and our ſelves but creatures, we will never ſteer a ſteady courſe, eſpecially under trouble.
2. It is ill reaſoning to ſay, that, becauſe God hath determined our time, therefore we ſhould fix the end of it when we will; For God hath kept up that from us, that we may be ready either to die, or honour him in the World, as he ſhall pleaſe to order.
3. Becauſe there is an end of our toil, it is ill argued that, when toil cometh, we ſhould ſeek preſently to be at the end of it; Whereas we ſhould rather bear it couragiouſly, remembering the end of the Lord, and that it will not be perpetual, Jam. 5.11.
4. It was unſeaſonable for Job to wiſh ſo eagerly for the end of his warfare and toil, when ſuch a dark cloud was betwixt God and him. Saints have acknowledged …t a mercy that death was kept off in ſuch a condition, Lam. 3.22 Pſal. 27 13. But this was an evidence of his great diſtreſs, and of his diſtemper of mind, which corrupted his ſenſe, and diſcerning.
Verſ. 2. As a ſervant earneſtly deſireth the ſhadow, and as an hireling looketh for the reward of his work:
3, So am I made to poſſeſs months of vanity: and weariſome nights are appointed me.
4. When I lie down, I ſay, When ſhall I ariſe, and the night be gone? and I am full of toſſings to and fro, unto the dawning of the day.
The ſecond Argument (which preſſeth the former, and cleareth it) is taken from that common liberty allowed to all creatures in their ſtrait, to preſs and long for a poſſible and lawful out-gate; The ſum of it is, as if Job had ſaid; If hirelings, being weary, do long after refreſhment, and the end of their task when they ſhall receive their wages; So may I, under my troubles, long after death (which is the appointed end of my toil:) and that ſo much t… rather, as my task is ſorer then any of theirs. In this Argument, Conſider,
Firſt, The Propoſition of the Argument in a compariſon, ver. 2. That as a wearied ſervant o… hireling longeth after ſome cool ſhadow, or the ſhadow of the night, wherein he may reſt; and longeth …o… the time wherein he may receive his wages; (For to work, as it is in the Original, is taken, not …o much o… the end of work, as for the reward of it, Pſal 10…, 20. Jer. 22.13) So migh… he long for death, wh…e he expected to find the only true e…ſe of his grievances, and reward of his integrity. In this reaſoning beſide the former miſtakes, we may further add,
1. That b…ng an hireling to ſo great and ſo good a Maſter, and ſo uncertain of the length of his day, he ought ſo to long for the cloſe o… it, as yet he preſcribed not to God.
2. It was his fault to look on death as the only out-gate and ſhadow from this …oil, …pe…ing that ſufficient grace, and proofs of love in the midſt of trouble, might have rel…ſhe… him.
3. It was alſo his fault to eye ſo much his own eaſe, and the reward of his integrity and that he … rather condeſcend to what might honour God and edifie others, albeit it were greivous to himſelf: as was Paul's practice, Phil. 1.22▪ 25. Every one of thoſe miſtakes and faults, may afford us Inſtruction. But further, theſe Leſſons may be obſerv…d in it
1. It pleaſeth God to let ſome of Adam's poſterity endure much toil in earning their bread, that they may be ſenſible of ſin, and that others may learn thankfulneſs, who have an eaſier lot, though they be in the ſame guilt, and of the ſame lump; For, ſo is held out in the inſtance of thoſe wearied ſervants and hirelings. Yea, it is to be marked, that, though many are not put to thoſe hard pinches, yet even the greateſt of men want not their own toil.
2. It is ordinary for men not to find reſt in their preſent condition, but they are driven ſtill to look after ſomewhat they want before them; For, ſo are ſervants and hirelings put to deſire and look for ſomewhat they want. And this holds not only true of men in great miſery, but generally of all men, while they are within time. Contentment with every eſtate is a choice leſſon, Phil. 4.11. Heb. 13.5. and would be more eaſily attained, if men remembered they are within time, where complete ſatiſfaction is not to be expected, and if they were ſtudying to get the right uſe of every lot as it cometh.
3. The many toſſings and vexations, wherewith the godly are eſſayed within time, may allow them to look toward death, with ſubmiſſion to the will of God, as a ſweet iſſue, and to make it welcom when it cometh; For, this compariſon imports that there is a lawful deſire of death, as the ſervant deſires the ſhadow. See 2 Cor. 5.4. Rom 8.23. A ſpiritual mind finds many calls thither (though with ſubmiſſion) and therefore do Saints find ſo many worms in their go…ds. Only it ſhould be our care, that a deſire to be freed from ſin and a body of death do, chiefly, prevail with us to look to that iſſue.
4. Death will never be a ſhadow to a man from his trouble, who hath not ſo walked as he may expect a reward of his integrity then alſo; For, ſo much alſo doth the ſimilitude import; As the hireling looks both for the ſhadow and reward of his work, ſo they whō look comfortably on death, muſt ſee both theſe in it. And therefore a deſperate deſire of death in wicked men, is abominable.
Secondly; we have to conſider the amplification and further preſſing of this Argument, from his particular caſe, ver. 3, 4. Where, in ſtead of inferring from that Propoſition, ver. 2. that he might long for death as ſervants do for the ſhadow, or more earneſtly long for that iſſue then they do for their eaſe: He only ſheweth that he had greater cauſe ſo to long then they had, being more hardly put to it. And to prove this, he holds out the diſſimilitude betwixt his caſe and an hirelings, in two.
1. The hirelings task is ordinarily for a day; but this was much longer, even whole Moneths of vanity, (or, eminently vain, for any fruit of eaſe or comfort; otherwiſe, in reſpect of perfection, all conditions of life are vanity, Gal. 1.2. Pſal. 39.5.) and he was made to poſſeſs them, as his patrimony and right, as if no other portion were due to him.
2. The hireling, though he work ſore in the day, yet he gets the nights reſt, Gal. 1.12. But he is troubled by night, as well as by day. For after he hath toiled all day long (which is here ſuppoſed) his nights were made ſo weariſome, by Gods appointment, that when he lay down, he longed for day-light, that he might ariſe, to ſee if that would bring him eaſe: and ſo was made to meaſure out the evening (as it is in the Original) or, to reckon how long it was to day-light. Yea, he was full of toſſings to and fro, or perpetually toſſed, inwardly in his mind, and outwardly in his body, through pain and want of reſt; and that not for a part of the night only, but throughout the whole night, even to the dawning of the day, ſo that he got not any ſound ſleep. See ver. 14, 15. Upon all which this inference is to be repeated, that he might lawfully wiſh for eaſe in death. Which, though it was his failing and miſtake, as is before marked, eſpecially having to do with God, to whom all ought to ſtoop, and to be content if they get ſtrength to bear what he layeth on; and it may be juſtly ſuſpected, that his giving way to diſtemper of ſpirit, added not a little to his diſquietneſs; yet his condition may afford us theſe Inſtructions,
1. The Lord can, when he will, make our life, which we think ſo ſweet, a very great burden to us; and our time, which, ordinarily, ſlips away inſenſibly, very weariſome and tedious; For, Job is weary of his life, and his Months and Nights are weariſome. Creature-comforts, of Bed and Board, will not eaſe us when God hath us to try; which ſhould make us thankful when it is otherwiſe, and teach us not to doat on time, or our life; For it is of God that all our outward mercies prove not croſſes.
2. The Lord is more abſolute and ſoveraign over his Creatures, to exerciſe, afflict, and continue troubles, then any man is over his ſervant and hireling: For, here he made Job's lot more ſad then the condition of any hireling is made by man. He is aſtricted to no rule in thoſe things, but his own will, to which we ought to ſubmit.
3. The coming on, or continuance, of trouble, is not a matter at mans arbitrement; God can make us to poſſeſs them, and appoint them to us, whether we will or not. See Pſal. 105.17, 18, 19, 20. Jer. 47.6, 7. Which may lead us to eye God much, when troubles ſtick on, and to look to him alone for eaſe of them, who can deliver without the conſent of enemies, as well as afflict us whether we conſent or not. See Job 34.29. Iſa. 49.24, 25, 26.
4. Albeit all men, in their beſt outward eſtate, are vanity, Pſal. 39.5. Yet the Lord is pleaſed, ſometime, to make ſome men exemplary inſtances of that truth, of the vanity of all men and conditions; For, ſo was it with Job, his months were months of vanity, being empty of all comfort, not having any ſuch iſſue as he waited for, and ſo diſappointed his expectation, and he reaping no benefit by all his toil, as Pſal. 78.33. All which vanity, as it may be read in other conditions that look not ſo terrible like as Job's did; ſo they who are under ſuch a lot, may read this in it, that, becauſe they ſee not the vanity and emptineſs of every condition; therefore it is made ſo legible to them.
5 Singular troubles do very deeply affect men, becauſe they are ſingular; For, Job regrets that he was toſſed beyond all others. Yet Saints may read this in it alſo, that they will be ſingularly regarded by God under their ſingular tryals.
6. Gods Providence is ſo condeſcending, that the trouble or quiet of every night is appointed by him; For, ſo Job holds forth, Weariſom nights are appointed to me, when I lie down, I ſay, When ſhall I ariſe, &c? Where he underſtands God to be this appointer, though he do not expreſly name him, till afterward, that his heat grow more warm. It is an evidence of our carnal mindedneſs, when we ſee little of God in ordinary Providences, Pſal. 139. were it but in a nights ſleep; And our negligence in this brings us to know, by the want thereof, how much we enjoy when we do but little obſerve or acknowledge it.
7. As trouble makes any time promiſe more then the preſent; So changes of that kind will not change our condition, till God come: For, though Job longed for the day, being full of toſſings to and fro, yet the day-light did not eaſe him. See Deut. 28.67. It were our wiſdom to make the beſt of our preſent lot, be it never ſo hard; for changes (till we be fit for an iſſue) will but add to our affliction.
Verſ. 5. My fleſh is clothed with worms and clods of duſt, my skin is broken, and become lothſome.
6. My days are ſwifter then a weavers ſhuttle, and are ſpent without hope.
The third Argument (wherein he yet inſiſts to give an account of his trouble) doth more diſtinctly tend to conclude the lawfulneſs of his deſire of death. For, whereas it might be objected againſt his former reaſoning; That his trouble and diſquiet might indeed warrant him to ſeek ſome eaſe, but not to preſs ſo peremptorily for death: He anſwereth, That his trouble being irrecoverable, left him no door of hope open but in death; and therefore he behoved to preſs after that only. The Argument runs thus, as if Job had pleaded; I may lawfully deſire that warrantable iſſue which I ſee, in the Providence of God, approaching toward me, and which hath already irrecoverably ſeiſed on me: But I ſee death thus approaching, and it hath already taken hold on me; Therefore I may deſire it. Now that death is thus approaching, he proves two wayes;
Firſt, From the preſent condition of his body, v. 5. being in his graves-cloaths, many worms breeding in his ſores; his body being covered with ſcabby clods of duſt and ulcerous matter running from his ſores; and his skin being broken (as the earth is in a drought) in a loathſome manner. From all which it is to be inferred, that he could expect nothing but death.
Here we may Learn,
1. Health and ſoundneſs of body is a great mercy, and doth eaſe us of much vexation and an heavy burden; As here appeareth from Job's reſenting the want of it.
2. Let men make never ſo much of their bodies, yet they carry a maſs of putrefaction and corruption about with them; and they will come at length to be loathſom ſpectacles: For, here Job's body being touched by God, his fleſh is cloathed with worms and clods of duſt, &c.
3. Death and life are in the power of the Lord, and he can, when he pleaſeth, bring down to the grave and bring up again; 1 Sam. 2.6. For, ſo much doth Job's miſtake in his reaſoning teach us. It was his miſtake to conclude that he would ſhortly die, were the probabilities never ſo pregnant; ſince God, by his ſoveraign Providence, might interpoſe, as afterward he did.
Secondly, He proves it from a general Propoſition of his caſe, ver. 6. which may relate eſpecially to the days of his former proſperity (not ſecluding the days of his whole life, which were, for moſt part, ſpent in proſperity) which were more ſwiftly paſſed away then the Weavers ſhuttle croſſeth the breadth of the Web; and were ſpent without hope of recovery. And therefore there was nothing for him but death; and the fair encouragements they held out, to invite him to repentance, were to no purpoſe. And ſo however he complained that days of trouble were long, ver. 3, 4. yet here he complains that his days of proſperity were ſoon over.
From this regret we may Learn,
1. As the days of our life are ſhort, and, being over, are irrecoverable; ſo men are ready, out of partiality and ſelf-love, to think that good days end too ſoon, and ill-days, (though indeed ſhort of them) laſt too long; As Job here regrets the ſpeedy ſpending of his former days, while he looks on a ſhort while of trouble as intolerably long.
2. Our days of greateſt proſperity, or our longeſt life in the world, will, when it is over, ſeem but ſhort and nothing; as here Job reckons. See Iſa. 38.12. Pſal. 90.9. Which may diſcover the emptineſs of time, and of the enjoyments thereof, however we delude our ſelves therewith.
3. As hope is a man's laſt refuge in trouble; (as here Job, when his days are ſpent, looks next if any hope remain:) So ſenſe will ſoon loſe hopes, when there is no cauſe why it ſhould do ſo: For, ſo doth Job's ſenſe conclude here, that his days were ſpent without hope, whereas there was hope in his end. And here men ought to guard, that they become not ſo effeminate and delicate, through proſperity, as a blaſt of trouble will faint their ſpirits, and ruine their hopes.
Verſ. 7. O remember that my life is wind: mine eye ſhall no more ſee good,
8. The eye of him that hath ſeen me, ſhall ſee me no more: thine eyes are upon me, and I am not.
9. As the cloud is conſumed and vaniſheth away: ſo he that goeth down to the grave, ſhall come up no more.
10. He ſhall return no more to his houſe: neither ſhall his place know him any more.
The ſecond part of the Chapter may be taken up as an Exhortation to his Friends; and particularly, to Eliphaz, who ſpake laſt, in name of all the reſt, (for the word is in the ſingular …mber) That, conſidering his caſe, that it was irrecoverable, ver. 7, 8— (and he might ſee it was ſo, ver.—8.) and that he was ſhortly to be cut off from all the comforts of time, ver. 9, 10; they would deal more tenderly with him, and not cruſh him, or drive him from his confidence in God, or feed him with falſe hopes (upon condition of his repentance) which he never expected to ſee. But, conſidering that the following complain… is directed to God, we may rather take this alſo as a deſire directed to God, wherein he pleads for pity in regard of his ſad caſe: and, apprehending preſent death in its ugly ſhape, and reflecting upon God's dealing with him, he is forced to cry unto God, that he would pity him, and moderate the extremity of his afflictions; as David alſo pleads, Pſal. 39.13. In it we may conſider,
Firſt, His caſe; which he layeth out before God in great variety of expreſſions.
1. That his life is wind, v. 7— His former proſperity being paſſed away like a puffe of wind, and his life now hanging by a thread of breath, ready to paſs away, and never to return. See Pſal. 78.39. Jam 4.14.
2. That his eye ſhall ſee no more good, ver.—7. and the eye of him that hath ſeen him ſhall ſee him no more, ver. 8.—That is; He ſhould never enjoy his former proſperity, nor others ſee him repoſſeſſed of it; or, being dead, he ſhould be deprived of all worldly comforts, and of any opportunity of converſing with his former acquaintance.
3. That Gods eye being upon him, he is not. v.—8. That is, being once dead, if God ſhould relent, and deſire to ſee him and do him good, he ſhould not find him; (of which, ver. 21.) or rather, That God thus faſtening his eye upon him in anger, would look him to nothing.
4. He illuſtrates the ſtate of the dead (wherein he expected ſhortly to ſhare) by a ſimilitude, ver. 9, 10. That as a cloud, being ſpent with pouring out of rain, evaniſheth, and doth not return again; (to wit, the ſame cloud in number, otherwiſe, clouds, the ſame in kind, do return, Eccl. 12.2.) ſo man, being once ſpent by trouble, and ſent to the grave, can no more return, or have to do with his houſe and ſtation, then if they had never known one another. In all which Diſcourſe we would not underſtand Job, as if he were denying the Reſurrection of the body, or the good things of heaven after death; For in thoſe things he is very clear, Chap. 19.25, 26, 27. But he is only aſſerting that, in ordinary, there is no returning, after death, to this life, to enjoy the good things of time, as Iſa. 38.11.
Secondly, We are to conſider his ſute in reference to this his caſe; which is comprehended in one earneſt deſire, that God, in afflicting him, would remember, (as it is ver. 7.) this his frailty; and how ſoon he would be ſhaken out of time. By Gods remembring (which is ſpoken of him after the manner of men) we are to underſtand his pondering and weighing of his condition, and his ſtrength to bear it, as Pſal. 78.39. and his giving proof of his affection, by helping, pitying and relenting toward him, as he found his need require: as the deſires of afflicted Saints are, elſewhere, ſummarily comprehended in this one word, Pſal. 74.2.
From this whole purpoſe, thus explained, we may Learn,
1. The true means of getting eaſe in troubles and grievances, is, neither our reaſoning with men, or with our ſelves; but, our laying out of our caſe before God; As is Job's practice here. Without this, our counſels in our own hearts will not diminiſh our ſorrow, Pſal. 13.2. See alſo Gen. 25.22.
2. Trouble, when ſanctified, contributes not a little to make common truths be well ſtudied, and ſenſibly pondered: For, ſo doth Job, in his trouble, ſpeak ſo ſenſibly of the frailty of his life, and his eſtate in death: Whereas want of exerciſe makes nauſeating and unfruitful hearers, even of the moſt precious truths.
3. The things of time are indeed good things; as Job here call's them. See alſo Luk. 16.25. They ſupply many of mans defects, and prevent many of his anxieties. They are evidences of the goodneſs of God, Matth. 5.44, 45. eſpecially to thoſe who are themſelves pure, and to whom the uſe of thoſe things is ſanctified by the Word and Prayer, 1 Tim. 4.4, 5. Tit. 1.15. Which ſhould teach us to eſteem more of them, and of God for them; to look upon ſtraits and penury as ſent to cauſe us ſee our ſin, in under-valuing thoſe things; and to beware of abuſing thoſe good things.
4. Death cuts man ſhort of all his earthly enjoyments, Relations, comforts, &c. For, then man ſhall ſee no more good. The eye of him that hath ſeen him, ſhall ſee him no more. As the cloud is conſumed, and vaniſheth away; ſo he that goeth down to the grave ſhall come up no more. He ſhall return no more to his houſe, &c. The time will come when a man ſhall ſee none of thoſe things, to which his heart is now ſo much addicted. So that we do but weave the Spiders Web, when we make ſuch things our confidence and delight.
5. However the people of God have hope of eternal life; yet death is ſo dreerie and dark a ſtep, eſſayed but once for all, having vaſt Eternity at the back of it, and ſhaking us looſe of ſo much; that it cannot but be dreadful to go through it under a cloud: For, ſo doth Job reckon, while, upon this conſideration, he pleads for pity, and a moments quiet uſe of what he was ſo ſoon to leave. To die is a leſſon which we ſhould early ſtudy and mind, Pſal. 90 12. Not only that we may make ſure that we have true grace, (which may be much queſtioned then) but may walk ſpiritually in the exerciſe of ſubſtantial Piety, and depend on God for much ſenſe, or much faith, at ſuch a time.
6. God, dealing in anger, is ſo dreadful a party, that even a look of him will deſtroy, and bring the creature to nothing; For, ſaith Job, Thine eyes are upon me, and I am not. See Pſal. 90.11. & 80.16. & 104.29. Therefore Gods anger is that which ought chiefly to be deprecated in afflictions, Pſal. 6.1. Jer. 10.24. And they ought to conſider how much they are obliged to him, who find life in the light of his countenance, Pſal. 80.3.
7. Man's frailty, when he is ſenſible of it, is an Argument pleading for pity before God; Nor is our weak, frail, and cruſhed condition any diſadvantage, when well improved; For, in the faith of this doth Job plead with God, by laying his frail condition before him. O remember that my life is wind, &c. See Pſal. 78.38, 39. & 103.13, 14. Deut. 32.36. 2 King. 14.25, 26. Iſa. 57.16.
8. The beſt way of praying for the eaſe of our griefs, is, to commit our caſe to Gods affectionate conſidering of it, and to truſt his wiſdom and love with the anſwer: For, ſo doth Job ſum up his deſire, O remember, ſaith he, that my life is wind, &c. When we thus truſt God, every neceſſity, which we cannot overtake, hath a mouth to plead with God, for a favourable and tender regard to be had of us.
9. As the creatures do hold out much of God; ſo man may be minded of his frailty by ſtudying many of them; So much doth Job mind us here, while he points at the clouds, ver. 9. as ſo vive an Embleme of mans frailty; as we find, alſo, the flowers and graſs (Iſa. 40. Pſal. 103.) and other Creatures, made uſe of to inculcate the ſame. We need not want matter or occaſion for ſpiritual thoughts, ſo long as we have the creatures about us, to look upon.
Theſe are ſound truths to b… gathered from theſe words. Only theſe cautions ſhould be taken along in all this pleading.
1. We muſt not be ſo peremptory with God in any ſute, as to fret and rage if we get not our will; As we will find Job doth in the ſequel of this Diſcourſe. The Children of God ought ſo to pray for eaſe, comfort, or temporal mercies and deliverances, as believing it will be well, whether they get their will or not, and as reſolving, if they get not what they deſire, to ſtudy more humility, and not to carp.
2. We ought, and may lawfully, with Job, plead our frailty before God; Yet ſo, as that we refuſe not to bear what he will ſupport our frailty under. For, in this he was faulty, that, though he was ſupported, yet, he was not ſatisfied. Our lazineſs, or love to eaſe, or our want of ſpare ſtrength, beyond what is preſently imployed, muſt not furniſh us with Oratory in our ſutes, or with complaints, if we be more hardly put to it then we would. See 1 Cor. 10.13.
3. We ought not to make our burden inſupportable, by apprehending that which God doth not intend in our trouble; as Job apprehendeth death here, in all its outward diſadvantages, when yet he was not to be eſſayed with it at this time. Our own apprehenſions are, very often, the life and ſling of our croſſes, Iſa. 51.13.
4. We ought ſo to plead for Gods remembring of us in our low eſtate, Pſal 136.23. as yet our bitterneſs do not inſinuate any complaint of his forgetting or not noticing of us (wherein Job was ſometimes faulty) but that theſe our Prayers be joyned with thankſgiving, Phil. 4.6.
Verſ. 11. Therefore I will not refrain my mouth, I will ſpeak in the anguiſh of my ſpirit, I will complain in the bitterneſs of my ſoul.
Followeth the third part of the Chapter, wherein Job apprehending himſelf to be neer unto death, and finding that God will not comfort or eaſe him by any relenting of his hand; his griefs with recounting of them, do ſo exaſperate him, that he reſolves to comfort himſelf, and ſeek eaſe in complaining. And accordingly, he bu…ſts forth in a bitter complaint, that God had ſmitten him, and allowed him not comfort nor eaſe any way.
In this verſe he expreſſeth his reſolution to complain, and that he will be ſo far from bridling his tongue, or ſmothe…ing of his grievances (as he had done before, Chap. 2-10.) that he will let looſe the reins to his bitterneſs and anguiſh of ſpirit, to expreſs it ſelf at liberty and without controul, and ſo ſeek eaſe to his mind by complaining.
Here we may Obſerve,
1. That which Job reſolves to do, is, to ſpeak, and (as he after expreſſeth it) to complain. Whence we may Learn; That complaints and quarrellings are one of the poor ſhifts whereof men in trouble make uſe, for attaining eaſe thereby; whereas, oft-times, they widen the wound, by awaking all their griefs, while they are muſed upon, without faith and ſubmiſſion; and, by provoking God againſt that unſubdued humour that dare quarrel him or his dealing. Thus by complaining, ſpirits have been over-whelmed: and by taking liberty to complain, tentation hath prevailed, …ſal. 77.3. Se… Pſal 39 9.
Obſ. 2. The manner how he reſolves to complain, is, without putting any reſtraint upon himſelf, but giving full and looſe reins, to his own imbittered ſpirit. Which teacheth,
1. That what our ſpirits run upon without controul, under trouble, ought to be ſuſpected: It not being probable that, when we are in a Fever and Diſt…mper, we can fall upon what is right, without a confl…ct; For, this was an evidence that Job's courſe was wrong, ſeeing he came ſo eaſily by it, in his paſſion.
2. Albeit complaints againſt God be, in any caſe, unlawful; Yet this adds to the ſinfulneſs thereof, when we run voluntarily and without any reſtraint, upon them; As Job profeſſeth to do here. Otherwiſe, it is an extenuation of the fault, when our complaints run violently over the belly of our conſent; as we will find it befel Job afterward, Chap. 10. where he ſpeaks more diſtinctly of this exerciſe.
Obſ. 3. The more remote ground and riſe of this complaining, is, bitterneſs of ſoul, and anguiſh, or, (as the word is) ſtraitneſs of ſpirit, which cannot contain his griefs. O… this diſtemper of an imbittered ſpirit, See Chap. 3.20.
Only here we may further Learn,
1. However mens ſpirits, when at eaſe, do rove at large; yet trouble will ſoon ſtraiten them; It will hem them in from gadding abroad to ſeek imaginary delights, and will ſoon over-charge them ſo, as they cannot contain or bear their ſorrows. For, Job here is put to anguiſh, or, ſtraitneſs of ſpirit.
2. Bitterneſs and diſcontent, rather then humility, is the ordinary reſult of a ſtraitned ſpirit: For, upon anguiſh of ſpirit, followeth bitterneſs of ſoul
3. Bitterneſs is a very unſutable frame wherewith to go to God in trouble, and will produce unbeſeeming language to God; For, in this condition, all his ſpeaking, is, to complain. Thus we find the Prayer of the Diſciples very paſſionate in trouble, Mar. 4.38.
Obſ. 4. The immediate riſe of this his reſolution is implied in the inference, Therefore I will not refrain, &c As if he had ſaid, Seeing my end is ſo neer at hand, when I will be deprived of all wor…dly enjoyments; and ſeeing I can get no eaſe from God, by laying my caſe before him (as he had eſſayed to do, ver. 7, 8, 9, 10.) I will now, rather then be over-charged with affliction, eaſe my ſelf by complaining.
This teacheth,
1. It is a great ſnare upon afflicted ſpirits, when they think they have reaſon for their diſtempered humours; As Job here ſpeaks of his way and reſolution, as a rational infer…nce, drawn from the conſideration of his caſe, and what he had ſaid formerly. Thus was it alſo with Jonah, Jo…. 4.9.
2. Long-continued trouble, and our ſeeing no relief nor eaſe under it, may diſcover much boiſterouſneſs and untractableneneſs in us; For, in this caſe, more of will appears in Job's reſolutions then formerly.
3. Diſappointment of help and relief, when we pray to God in trouble, will readily inc…eaſe b…tterneſs, and heighten our diſtemper; For, Job, not ſpeeding in his former deſire, ver. 7, &c doth upon that, infert, that, therefore, he will now complain. It is indeed, a ſore tryal, when Prayer to God in trouble ſeems not to be ſucceſsful, Job 3….20 Pſal 80.4. And therefore we ought to guard againſt ſtumbling at it; By believing a…ceptance in w…rrantable deſires, though we cannot diſcern it, 1 Joh 5 14 …5. By humility, cauſing us think little of our ſelv…s or of our Prayers; and this will prevent that quarrelling unto which hypocriſie prompts men: Iſa 58 3 Mal 3.14, …5. By juſtifying and commending of God, whatever our ſenſe ſuggeſt againſt his dealing, Pſal 22.1, 2. with 3. and, By a fixed reſolution to pray on, how unſucceſsful ſoever it ſeem to be, Pſal. 88.1, 13, 14.
Verſ. 12. Am I a ſea, or a whale, that thou ſetteſt a watch over me?
Followeth the complaint it ſelf; where, the thing he complains of may be gathered, from the whole Diſcourſe, to be his great and inſupportable trouble: That, being arreſted by affliction, ver. 12. without any reſt or eaſe, ver. 14, 15. God would neither cut him off, ver. 16. nor mitigate his trouble, ver. 19. nor be reconciled with him, and take away any quarrels he had againſt him, ver. 21. But left him under his burden, without relief one way or other.
Thoſe particulars regrets may be conſidered as I go through the words; Here I ſhall ſummarily take up the words as a complaint directed againſt God, that he ſhould be ſo ſharply afflicted. This he preſſeth upon four grounds, or, Arguments; The firſt whereof (in this verſe) is, That his trouble was diſproportionable, not only to his ſtrength (of which ſee Chap. 6.12.) but to any need he conceived he had of ſuch a meaſure of trouble; ſeeing, in his judgment, leſs might ſerve his turn. What he hints at, of the Sea, and Whale, doth point at what is more fully expreſſed, Job 38.8, 9, 10, 11. of the boiſterous nature of the Sea, if it were not hemmed in; and of the Lords confining of the vaſt Whale to be kept within the Sea, Pſal. 104.25, 26. or, Land-Dragons (as the word alſo ſignifieth) to abide in Deſerts, leſt they ſhould hurt men; or, at their being chained by men, when they are taken. So the meaning of the words, is, That he is neither ſo tumultuous and untameable, as he muſt be hemmed in from ſin and violence by thoſe ſtrong afflictions; nor ſo terrible a delinquent, that he ſhould need ſo ſtrong a guard to keep him under arreſt, till he be tryed and his cauſe judged. Of this arreſt and enquiry we find him complaining again, Chap. 10.6, 7. & Chap. 13.27.
This Argument and way of reaſoning doth point out thoſe truths.
1. The Lords Providence extends it ſelf to the ordering of all creatures; even to the over-ruling of the moſt unruly; For, he hath a watch over Seas, and Whales, or Dragons, to bound and limit them. His hand can find men, even in the uttermoſt parts of the Sea, and among Sea-monſters, as a proof that he is there, Pſal. 139.9, 10. Amos 9.3. and there he can give proofs of love to his people; as he did to Jonah in the Whales belly, in the midſt of the Sea, and to Daniel in the Lions den.
2. It is a great mercy, and brings much eaſe to men, when they are not ſtubborn and untameable, and are not as a Sea, or Whale, that need a watch over them. For ſtubborn mockers do procure ſtrong bonds, Pſal. 68. — 6. Lev. 26.21, 23, 24, 27, 28. Iſa. 9.9, 10, 11. & Chap. 28.22. whereas the meek do dwell at much eaſe. See Pſal. 32.9, 10. Hoſ. 10.11.
But (beſide thoſe general Truths) there are many miſtakes and weakneſſes in this arguing. For,
Firſt, It is mans weakneſs that he hath too good an opinion of himſelf, and is ready to think he hath no need of Gods way of dealing with him; (Am I, ſaith he, a Sea, or a Whale, that thou ſetteſt a watch over me?) Whereas man ſhould reckon he needs every thing that God makes his lot, and that it is but if need be, that he is in any heavineſs, 1 Pet. 1.6.
Secondly, Job's enquiry if he was a Sea, or Monſter, needing ſuch a guard, doth bewray his ignorance of mans nature, and even of himſelf (though gracious) in particular. For,
(1.) Every man by nature is no leſs tumultuous and untameable then the raging Sea, Iſa. 57.20. which may be inſtanced, In his vaſt and boundleſs deſires, like the vaſt and ſpacious Ocean, Pſal. 104.25. Lam. 2.13. In his continual inſtability, as the Sea is in continual motion; In the diſtempers to which his luſts drive him, as the Sea is toſſed and made to ſwell with winds, See Jam. 4.1. Jude ver. 12. In his raging moſt at the banks of Law prefixed to him, Rom. 7.8. or of affliction reſtraining him from ſin, Iſa. 1.5. & 8.21. as the Sea makes a great noiſe in beating upon the ſhore; And, In his continual caſting out of wickedneſs at all occaſions, as the Sea caſteth out mire and dirt. See Iſa. 57.20. Jude, ver. 13.
(2.) Man by nature is, alſo, a menſtruous creature, like a Whale, or Dragon, for beaſtly cruelty, violence, and unreaſonableneſs in his mad paſſions and luſts. Hence it is that men are ſo frequently compared to thoſe monſters; Pſal. 57.4. & 74.13, 14. Iſa. 51.9. An unrenewed man is as g…e…t a monſter as can be imagined; which is made conſpicuous in the behaviour of ſome of them.
(3.) Albeit true grace make a change in godly men (ſuch as Job was) yet even renewed men have ſomewhat of that old violent temper in them; and may give a proof of it in their fits of paſſion and tentation. So did Job himſelf, ſometime, diſcover how boiſterous he was by nature. Even Saints ſhould not forget their natural diſpoſition, when grace ſubdues and covereth it, leſt God diſcover it for their humiliation. Hence
(4.) As Saints are boiſterous by nature; So when they turn brutiſh and violent, under any fit, it is moſt meet that God by force reſtrain them: If they turn like a Sea, or a Whale (as even Job himſelf was too violent at ſometimes) Why ſhould he not ſet a watch over them, to hem in their violence, and bring them to an account for it? Pſal. 32.9.
Thirdly, However Job might plead that he needed not all this ſore and ſharp uſage; Yet he could not deny but God, in his abſolute ſoveraignty, might diſpoſe of him at his pleaſure. If the Lord do what he pleaſeth in Heaven and Earth, and in the Sea, Pſal. 135.6. why not alſo on his people? And why ſhould they only ſeek to carve their own lots, when all other creatures ſtoop, or are made to ſtoop, to him, and even the inſenſible creatures do continue in their obediential ſubjection to their Maker.
Verſ. 13. When I ſay, My bed ſhall comfort me, my couch ſhall eaſe my complaint:
14. Then thou skareſt me with dreams, and terrifieſt me through viſions,
The ſecond Argument, whereby he pleads againſt his being ſo ſore afflicted, is taken from the inceſſantneſs of his trouble; and that, when he expected but a little eaſe in his Bed, his trouble was augmented by affrighting Dreams and Viſions. His expectation is ſet down, ver. 13. That, being wearied with ſitting up, he imagined to find ſome comfort, and eaſe of his complaint, by his Bed and Couch; Either to eaſe his body and pain (which cauſed his complaints) by lying there; or (as the following verſe cleareth) to interrupt his complaints, by ſleeping a little while, which would have comforted him. Unto this is ſubjoined, ver. 14. his diſappointment; That when he lay down, not only was he toſſed with pain and want of reſt (as he hath regreted, ver. 3.4.) but when at any time his eyes went together with ſleep, God did terrifie him with Dreams and Apparitions; and ſo new trouble was added to what he had formerly. What theſe Dreams and Viſions were, it is not needful to enquire particularly. It ſufficeth to know that they were affrighting, and ſo added to his affliction.
What Job's failing… were in this caſe, will come to be ſpoken to, on the following verſes.
Here we may Learn,
1. Leave to reſt in our Bed is a very ſpecial mercy, and will be acknowledged as ſuch, by thoſe who know how ſad it is to want it; For, …b looks on it as a great caſe, if his Bed ſhould comfort him, and his Couch eaſe his complaint. Sleep is acknowledged as Gods gift, Pſal. 127.2. and the want of it ſadly regreted, Pſal. 77.4.
2. Truly humble Saints will acknowledge the meanneſt mercy, were it but a moments b…eathing under trouble, though it be not removed; For, Job would account it a mercy to get his complaint a little ſifted, by ſleeping for a little while, Albeit his bands would not thereby be looſed; yet breathings and intermiſſions are looked on as a favour, Our pride, which repineth when we get not full deliverance, doth hide the mercy of a day of ſmall things; which yet (being obſerved and acknowledged) might prove the little cloud that brings the plentiful rain.
3. Trouble makes men reſtleſs, expecting eaſe in every change, which yet only one change can bring; For, ſo Job, being diſquieted when he ſate up, expected and ſaid, my Bed ſhall comfort me, &c. It is a mercy when our preſent caſe in trouble is ſo moderated, as we can acquieſce and ſubmit to bear it, without ſeeking eaſe in changes, as perſons in a Feaver do by changing of Beds. And a reſtleſs toſſed minde is much to be pitied, and will be pitied by right diſcerners. And thoſe who are under that croſs, ought to to ſtudy what is their true eaſe, leſt, forgetting their reſting place, they ſeek reſt where it is not to be found.
4. Probable means will not eaſe troubled minds, till God give the command, and their tryal be perfected; And then even improbable means will do it: For, Job, looking for eaſe, miſſeth it. So did Joſeph's trouble go on, notwithſtanding his dealing with the chief Butler, till his word came, Pſal. 105.18, 19, 20. It is God who commands deliverance to his people, Pſal. 44.4. and till that command come forth, we may look for peace, and behold no good, &c. Jer. 14.19 and the harveſt may paſs, and the ſummer end, and we not be ſaved. Jer. 8.20.
5. There is no common favour we enjoy, were it but ſleep and quiet reſt, but God is to be depended on, and acknowledged, in it; For, as he giveth his beloved ſleep, Pſal. 127 2. So, ſaith Job, Thou ſcareſt me with dreams, &c. that I cannot ſleep. We little conſider how far Gods bounty and care, in thoſe common mercies, doth outſtrip our Prayers and dependance; and how many croſſes he could let looſe upon us in theſe common things. See Jer. 31.25, 26.
6. It is the duty, and advantage, of the Lords people, to take every lot they meet with out of his hand; For, whatever hand Satan, or Job's ſick temper and melancholy ſpirit, had in theſe dream… and viſions; yet, ſaith he, thou ſcareſt me with dreams, and terrifieſt me through viſions. Even when we find evid…nt cauſes in nature for our diſtempers, we ought yet to look up to the God of Nature. And we will never attain a ſpiritual uſe, or comfortable ſight, of our caſe, till we aſcend thither.
7. It may be the lot of Gods people, not only to be exerciſed with inceſſant trouble, Iſa.. 38, 12. (in which caſe breathing times would be ſweet;) But to have new troubles added to the former, when they are expecting eaſe from them; For, Job, expecting eaſe in his Bed and Couch, hath affrighting dreams and terrifying viſions, ſuper-added to his former ſorrows. This may affright men from being unruly under their preſent Rods, leſt they get ſharper rods added to them.
8. The Lord may permit his people to add to their own trouble, by promiſing themſelves eaſe, that ſo their diſappointments may heighten their afflictions; For, Job's Dreams and Viſions, are ſo much the more bitter, as he ſaid, my Bed ſhall comfort me, my Couch ſhall eaſe my complaint. Who ſo ſtudy ſobriety, in their expectations under trouble, do take away much fuel from the flame of their own bitterneſs and diſcontentments.
Verſ. 15. So that my ſoul chooſeth ſtrangling: and death rather then my life.
16. I loath it, I would not live alway: let me alone, for my days are vanity.
The third Argument, whereby he pleads againſt his being ſo afflicted, is taken from the hard ſhifts to which his trouble did drive him. Theſe are recorded here as the reſult of his reſtleſneſs, of which he had complained, ver. 13.14. That he was ſo inceſſantly toſſed, ſleeping and waking that he turned deſperate: So that, were the matter in his option, he had rather be ſtrangled, and die a violent and ignominious death, (yea, his ſoul chooſed, and deſired it very earneſtly, rather) then thus to live without any intermiſſion of pain, torture and vexation. And he had rather be dead then have his bones (as it is in the Original) which only were now left him, the fleſh being conſumed away, Job 16.8. and to which alſo the pain had reached. ver. 15. And although ſome may ſo inordinately love life, as they would have an eternity of it; yet he loathed his life, and would not live alway, ver, 16—. The meaning whereof is not barely this, that he declined to continue always and eternally in this life; (For to d…ſire that, were to wiſh what is impoſſible; and to decline it, would ſpeak little of his haſte to be gone:) But that he loathed to live any longer at all; A moment of longer continuance being an eternity to him. O…, the meaning is, (as the words will alſo read) That he was ſo full and weary of his life, that it ſhould never be, at any time, that he ſhould deſire to live; nothing he could ever meet with in time, ſhould make him enamoured of life.
This is, indeed, a fit of very great deſpair, yet ſo bridled, as he dare not haſten death unto himſelf, though he would gladly be at it; as not caſting off hopes of the life to come.
And it teacheth,
1. Much oppreſſion will make wiſe men mad, and conſtant continued troubles, and diſappointments of all expectations of caſe, may drive ſerious and ſober men to hard ſhifts: For, Job gives this as the reſult of his former reſtleſs condition, So that my ſoul chooſeth ſtrangling, &c. A day of tentation will diſcover ſtrange things, and involve men in ſad perplexities.
2. Even the breaſts of the moſt godly, and the ſpirits of ſtrong Believers, have ſeeds of deſpair in them, which may break forth under tryal; as here we ſee in Job. Which may teach the godly to be humble in their walking, that they be not led into tentation. And may affright the ſtout-hearted, who, when their Conſciences are wakened, may meet with this, or worſe.
3. However there be an inclination in corrupt men, who have their portion in this life, to have an eternity of time, and to live always in it; Yet God, when he pleaſeth, can make their being in the world their greateſt burden: For, ſo it was with Job, I chooſe ſtrangling, and death rather then my life; I loath it, I would not live alway.
4. It is Gods way with his people, not to over-charge them with exerciſe; but when they are overdriven, he will moderate his dealing: For, Job's ſcope in laying before God this his deſperate fit, is to plead that, ſince he was ſo over-charged, therefore God may be pleaſed to pity, and not deal ſo ſeverely with him. See Iſa. 57.16. Pſal. 99.4. Job 37.23, 24. Only, we would take heed that, by our unbelief, miſconſtruction, impatience, &c. we do not make our lot inſupportable, when God hath not made it ſo. For that will be no argument to plead for pity, till firſt we be humbled for it, as our weakneſs. Pſal. 77.8, 9, 10.
5. The Lord ſo orders the tentations and conflicts of his people, as even when they are in the height of their fits; his grace doth, one way or other, appear in them: For, when Job would moſt gladly be at death, yet he dare not cut off himſelf. So, my God (which is the language of faith) is the doubters deſignation of God, in the height of his diffidence and complaints. Pſal. 22.1. Iſa. 49.14.
Beſide the ſin of deſpair, in this diſcourſe, theſe failings may further be marked, which ought not to be juſtified, and may be drawn to our uſe.
1. That by expecting eaſe (as is marked on, ver. 13, 14.) and meeting with diſappointment, his heart ſwells at his condition, and ſo he falls in the ſnare. Humility and ſobriety would prevent much vexation and toil to us, and cut off many tentations.
2. That he ſpeaks his tentation ſo broadly, and without any reluctancy, (as appears from his doubled and fervent expreſſions) as his confirmed judgment. It is too much that a raſh word of diffidence and deſpondency eſcape us, although faith and repentance preſently follow after, to recal and correct it. But it is more groſs, when he ſpake and abide by it, as if we had reaſon for it. See Jonah. 4.8, 9.
3. That he contemns his life, and any moderation in his affliction, calling all that was left him, his BONES: when yet God (in whom we live and move, and have our being,) had great glory in preſerving ſuch an exhauſted man, amidſt ſo many preſſures and perplexities. Much of Gods glory may ſhine in many of our lots, wherewith, notwithſtanding, our peeviſh hearts are not ſatisfied.
4. That he was ſo peremptory in his own opinion, that death was his only deſirable iſſue; as if he were wiſer then God, who had carved out another lot for him. It is our duty to believe, That God hath innumerable iſſues, for his people, in his hand; That he can make any thing he pleaſeth an iſſue to them; and, That iſſues preſcribed by our ſelves (particularly, that of death) when we are in perplexity, are, ordinarily, none of the beſt.
5. That he meaſures all things by his preſent humour; as if, becauſe he now loathed life, therefore, he would never hereafter, in any caſe, deſire it. Little do Saints know what changes God may work (as in other things, ſo) in their diſpoſitions and inclinations; and cauſe them ſee and acknowledge mercy, where they could find nothing but bitterneſs.
Upon this his deſperate reſolution and choice, he infers a ſute, ver. — 16. That, ſeeing his days were vanity, therefore, God would let him alone. The meaning whereof is not ſo much this; That, conſidering how eminently vain his days were made by trouble (which he regrets, ver. 3.) the Lord would let him alone, or, forbear to afflict him ſo ſore, and let him find ſome moderation. But we are to underſtand it rather thus (which agrees beſt with his humour, expreſſed in the words preceding;) That, ſince it was in vain, and to no purpoſe, that he ſhould live any longer, or his days be prolonged; therefore, God would let alone and forbear to take any more care of him, that ſo his miſeries might put an end to his life.
Whence Learn,
1. Tentations may come to that height, that men dare utter them as their Prayers to God; and they will cauſe them undervalue, and pray againſt, gracious Providences; For, Job here makes a Prayer of his tentations, and prayeth againſt Gods preſerving of him, which elſewhere he commends, Job 10.11, 12, 13, as it is commended alſo and acknowledged by David, Pſal. 139. We have need to take heed to our ſpirits in Prayer, and not to lean to our own …kill in our deſires, eſpecially under tentation; leſt we decline our own mercies. And to aſſure us that we are in a right frame for Prayer, we ought ſtill to joyn Praiſe with our Prayer, Phil. 4.6.
2. Mens life and being depends ſo on God, that if he but withdraw his hand, they are gone; and ſo long as he is pleaſed to preſerve and uphold, they ſubſiſt: For, Job reaſons that there needs no more to cut him off, but that God will let him alone, See Act. 17.27, 28.
3. It is not a ſufficient reaſon why God ſhould take away the life of any, becauſe they think their days are vanity, and that they live to no good purpoſe; ſeeing God may have wiſe reaſons for continuing them, when they ſee them not: Herein Job's arguing was faulty, Let me alone, ſaith he, for my days are vanity. For Job was never more uſeful to the world and the Church in it, then when he thought his days were vanity. Many in all ages, have bleſſed God for the edification they reaped by what befel him in theſe his vain days.
4. Mens ſelfiſhneſs, and their not ſtudying of ſubjection to Gods ſoveraignty, do breed them much toil, and occaſion many diſtempers; For, albeit, it were true, (as Job thought, and the Church complains of her caſe, Pſal. 89.47) that his days were vanity, yet there is no reaſon why therefore he ſhould be let alone, and permitted to die. For,
1. God ſends trouble that he may diſcover to us that we are but vanity, Pſal. 39.5, 6, 11. and why ſhould we decline to learn that leſſon, becauſe of toil?
2. Mans days are, oft-times, no leſs vain, in reſpect of ſin and want of true happineſs, Pſal. 39.6. then they are made vain by trouble; and yet we complain not of the vanity of the former, becauſe it is without toil. And therefore why ſhould we murmur, if God make us ſenſible of it, by this ſuper-added diſcovery of vanity in our days?
3. When God pleaſeth to ſingle out any of his people, to make them eminent examples of vanity, for the inſtruction of all others; (as the Church, or Jeremy in her name, complains of ſingular afflictions, Lam. 3.1.) why ſhould the clay decline to be diſpoſed of as the Potter pleaſeth?
Verſ. 17. What is man, that thou ſhouldeſt magnifie him? and that thou ſhouldeſt ſet thine heart upon him?
18. And that thou ſhouldeſt viſit him every morning, and try him every moment?
19. How long wilt thou not depart from me? nor let me alone till I ſwallow down my ſpittle?
Some do underſtand what is ſpoken, ver. 17, 18. as depending upon the former ſute, ver. — 16. As if Job had ſaid; Why wilt thou not withdraw thine hand, and ſuffer me to periſh? For of what worth is man, …or wherein can he be uſeful to thee, that thou ſhouldeſt put ſo much reſpect upon him, as thus conſtantly to viſit and preſerve him; and that, though thou tryeſt him, to bring out what is in his heart, yet thou wilt not cut him off; as if he were worth thy care? If this were the interpretation, it might hold out thoſe ſound truths which are agreeable to the tenour of the Scriptures.
1. Man is ſo low and baſe, that he can claim or crave no reſpect from God; What is man, that thou ſhouldeſt magnifie him?
2. Though man be thus baſe, yet God doth indeed reſpect him, and by his greatneſs make him great; For, God doth magnifie man, and ſet his heart upon him, and doth viſit him every morning, &c. Beſide his redeeming, regenerating, and ſaving of ſome men; he doth magnifie all, by creating of them, by ſetting them above the reſt of the creatures, and beſtowing acts of conſtant favour upon them, and giving proofs of his care of them. Lam. 3.23. All which are no leſs beſeeming his fulneſs to give, then they are unlike us to receive them.
3. The right ſtudy of this magnifying mercy of God will contribute to abaſe man yet more; For, then it ſhould be, What is man, that thou ſhouldeſt magnifie him, &c? See Pſal. 8.4. & 144.3.
4. Self-love in men is a great undervaluer of ſpecial mercies; ſo that they will eſteem of nothing they enjoy, if they be not ſatisfied in whatſoever they deſire: For, it was Job's fault, if all thoſe mercies were now bitter to him, ſince he was not taken away from his preſent toil.
5. No unworthineſs in us ought to hinder ou… cloſing with freely beſtowed mercies; For, it had been ill argued, That, becauſe of mans baſeneſs, (What is man?) therefore, God ſhould caſt away his care of him, and not magnifie and ſet his heart upon him, &c.
But this Interpretation will not be found to be the genuine ſenſe of theſe words, if we conſider that Job's ſcope in this complaint, i…, to regret his eminent troubles, and not to commend magnifying and ſingular favours: and that what he ſpeaks in general, ver. 17, 18— of Gods magnifying, ſetting his heart upon man, and viſiting him, is inſtanced particularly, in his trying man every moment ver.—18. and in viſiting himſelf, in particular, ſo aſſiduouſly, and not departing from him, ſo that he could not get leiſure to ſwallow down his ſpittle. Therefore I take up thoſe three verſes (with the other two that follow, to the end of the Chapter) as Job's fourth Argument againſt Gods afflicting him ſo ſore; It conſiſts of two branches, the ſum whereof is; That he could conceive no reaſon why God ſo afflicted him, if it were not either to try him, by the exerciſe of fatherly correction; and ſo better him and bring him neerer to himſelf: Or elſe to puniſh him for ſin, not as a Child, but as a Malefactour. Now Job conceives that neither of theſe were ſufficient reaſons for afflicting of him thus. Neither were theſe afflictions needful to try him, ver. 17, 18, 19. nor the fit way of purſuing a quarrel for ſin, ver. 20, 21.
For the firſt branch of the Argument, it is ſpoken of man in general, ver. 17, 18. and applyed to his own caſe in particular, ver. 19. The meaning of the words may be taken up diverſly.
1. Thus, As if Job had ſaid; Of what worth is man, that thou ſhouldeſt put ſo much honour on him, and evidence ſo much of thy affection to him (v. 17.) as to take conſtant notice and care of him, and trouble thy ſelf with him, to be ſtill trying and bringing him neerer to thee? (ver. 18.) Therefore, in my particular, do not vex thy ſelf with me, ſo as to hold me conſtantly going with trouble, that I cannot ſo much as get leave to breath, or ſwallow down my ſpittle, ver. 19.
2. Thus, If Job had ſaid; Man is not ſo eminent or terrible a party, that thou needeſt magnifie him ſo far, as to enter the liſts to ſtrive with him as an equal party to thee, (as David ſaid, in another caſe, 1 Sam. 24.14.) Nor needeſt thou ſet thine heart upon him, or be ſo reſolved to contend with him, or make ſuch a great and ſerious buſineſs about him (See Job 34.14.) as to be conſtantly and momently viſiting him with afflictions and tryals; For, in my own particular expei…ience, I find it inſupportable, that thou wilt not ſo much as take thy hand from off me, till I draw my breath; nor is it needful that thou ſhouldeſt ſo hotly purſue me.
This laſt I take to be the moſt genuine ſenſe of the words. However, both tend to one purpoſe, though differing in the Explication of particular words.
Therefore, from the whole, Learn,
1. Gods taking pains upon man to try him, is indeed an honour and reſpect put upon him; For, whatever Job's meaning be, it is certain God doth magnifie man, and ſet his heart upon him, by way of honouring of him, when he viſits and tries him. For hereby he ſaith that he counts him of worth that pains ſhould be taken upon him; Mans tryals do diſcover and bring forth his graces, if there be any in him, that they may be commended; And, whether he have grace or not, or his graces be eminent, or not; yet tryal tends to the good of thoſe who improve it aright: And to the godly, it is a token and evidence of love, Rev. 3.19. And this is the right way of looking upon tryal.
2. As at all times men ſhould be humble; ſo, eſpecially, trouble ſhould diſcover unto man his unworthineſs to be dignified by any favour, and his weakneſs to contend with God: For, in both theſe reſpects, Job in affliction cryeth out, What is man that thou ſhouldeſt magnifie him, &c? Neither is he worthy of that honour, nor a party for thee to make ſuch a buſineſs about him. And he ſpeaks the more ſenſibly of this in general, ver. 17, 18. knowing ſo much of affliction in his own experience, ver. 19. If favours will not humble man, and diſcover his impotency and indigency to him, which needs ſuch frequent ſupplies of favour; God will make trouble abaſe him, and, by putting him in fear, cauſe him know himſelf to be but man, Pſal. 9.20.
3. Though man be thus weak and worthleſs, yet God is pleaſed to take notice of, and pains upon him; For, though it may truly be ſaid, What is man? yet God doth magnifie, and viſit, and try man. Beſide what man may need, of Gods contending with him, though he be weak; (of which after) His worthleſneſs commends God; who takes pains on him; his being precious in Gods eyes makes him honourable, Iſa. 43.4. and God, by taking pains on him, makes him of worth, and excellent.
4. The Lord, if he pleaſe, needs not take much pains, nor make much ado, to try man and bring him down; For, What is man that thou ſhouldeſt magnifie him, &c. and try him every moment? Leſs then that will ſerve his turn.
5. Any breathing under trouble is a great mercy, and engageth them to patience who get it; For, Job's complaint is founded on this, that he had not ſo much as a breathing time, and that God would not depart from him, nor let him alone, as to trying and vexing of him, even till he ſwallowed down his ſpittle; which may either point out a ſhort time, ſo much as he might draw his breath in, as Job 9.18. Or, it points at the nature of his diſeaſe, which ſo infeſted his throat, that he could not well ſwallow down his ſpittle or any thing elſe; Or, at the caſe of one in an affrightment or perplexity of heart (ſuch as his caſe was) which, for the time, will hinder them from ſo much as ſwallowing down their ſpittle. However, when many do unreaſonably complain on far leſs ground then Job had, ſuch a diſpoſition and practice calls for more trouble, to tame them.
6. A ſhort time under trouble is very tedious to the afflicted, eſpecially if his tryal be ſharp; In this caſe, he is made to cry, How long wilt thou not depart, &c? Every moments continuance of the trouble of ſuch, is an addition to it; and God, in due time, will take notice of the continuance, as well as of the greatneſs, of their trouble, Zech. 1.12.
But beſide theſe truths, inſinuated in this pleading, we ought to beware of theſe failings and miſtakes.
1. The whole Argument, in its branches, is defective. For though God needed neither afflict Job thus, for tryal, nor for puniſhment; yet he might afflict him upon another account; not only to give a proof of his power in ſupporting him under all theſe preſſures; but to manifeſt alſo his Soveraign Dominion over him; as God himſelf doth plead his own cauſe, toward the cloſe of the Book. So that our not ſeeing a reaſon of Gods dealing, doth not prove his dealing unjuſt; and our not remembring of this makes many a needleſs quarrel
2. Whiles he thus declines and pleads againſt his ſore trouble, he doth, withal, decline that ſearching tryal and exerciſe, which is an evidence of bleſſedneſs, Pſal. 94.12. which puts ſo much honour upon the tryed man, evidenceth ſo much love to him, and doth him ſo much good, being well improved. We are, ordinarily, ſo addicted to ſenſe, that we can reliſh nothing but what is pleaſant. But our leaning to our own wills and inclinations will, readily cauſe us forſake our own mercy. For the moſt refreſhing proofs we get are, ordinarily, brought about by theſe means and lots which we like worſt.
3. Though Job plead that all this ſharp uſage was not needful for his tryal; yet the Lord found it neceſſary. Yea, the event cleared, that had not Job been ſo ſharply tryed, neither had he diſcovered ſo much of his weakneſs, nor had the ſtrength of grace appeared ſo eminently in him. Man may need more ſearching afflictions then he himſelf will condeſcend unto; whether for diſcovering of graces, or for purging out of corruptions, which he would have ſpared.
4. His paſſionate Expoſtulation, ver. 19. How long wilt thou not depart from me, &c? though it was extorted from him by the violence of his affliction; yet it ſavours too much of diſreſpect towards God. And when men are paſſionate and diſreſpective in their addreſſes to God, it evidenceth the ſinfulneſs of their way whatever reaſon they ſeem to themſelves to have for what they ſay.
Verſ. 20. I have ſinned, what ſhall I do unto thee, O thou preſerver of men? why haſt thou ſet me as mark againſt thee, ſo that I am a burden to my ſelf?
21. And why doſt thou not pardon my tranſgreſſion, and take away mine iniquity? for now ſhall I ſleep in the duſt, and thou ſhalt ſeek me in the worning, but I ſhall not be.
Followeth the Second Branch of the Argument, wherein Job pleads againſt Gods afflicting of him thus, by way of puniſhment for ſin. His naming of guilt and ſin calms his ſpirit, and makes him argue very ſweetly. The ſum of his plea may be taken up thus, as if Job had ſaid; If thou be purſuing me for ſin; Then either thou doſt ſo, to convince me of it; and I do humbly take with it that I have ſinned: Or to have ſatisfaction from me for my fault, otherwiſe, thou wilt deſtroy me? Now thou knoweſt I cannot make an amends: And withal, it cannot ſtand with thy goodneſs, who art the Preſerver of men, to deſtroy a Penitent, taking with his ſin and inability to ſatisfie juſtice. And therefore, why dealeſt thou ſo hardly with me, and doſt not rather make up the friendſhip by a free pardon? For, otherwiſe, I will ſoon be undone and cut off by thine hand, and then thou wilt have miſſing of me. In all this reaſoning, there is a very Evangelical ſtrain, only his Expoſtulation is grounded upon a miſtake, that he would be cut off and die, i… God did not take off his hand preſently; whereas, however he was kept under it for a while longer, yet he did not ſleep in the duſt by it, but eſcaped ſafe. And withal, though the way of reaſoning be ſweet, yet it was, alſo, a miſtake, that God was purſuing his ſin by this ſtroke.
In this Argument, Conſider,
Firſt, Job's carriage in reference to his ſin; conſiſting of a confeſſion of it, I have ſinned; and a diſclaiming of any ability to make an amends for his fault to God; What ſhall I do unto thee?
Whence Learn,
2. No mans uprightneſs, who is a meer man, doth, in this life, conſiſt in ſinleſsneſs; But the moſt ſincere have ſin in them, and days of affliction will diſcover their ſinfulneſs yet more: For, in this diſtreſs, Job takes with it, I have ſinned.
2. A man may very well maintain his integrity before God, and againſt the imputations of men, though yet he find ſin in himſelf; For, ſo did Job, he maintains he is an honeſt man, though he grant alſo, I have ſinned. For a right diſcovery of ſin is an evidence of our ſincerity and integrity. Only we would take heed that our failings be not ſuch as are not the ſpot of hi… people, Deut. 32.5. Or, ſuch▪ blots as (however they may be where grace is, yet) are not conſiſtent with upright walking; Nor failings flowing from a wicked principle and diſpoſition, Pſal. 18.21 Nor even infirmities faln in without contradiction from the renewed part within us, which we own as our ſelf, diſclaiming our corrupt part, Rom. 7.18, 25.
3. Such as are indeed ſincere, notwithſtanding the…r ſinfulneſs, will not only find and know their ſin; Iſai, 59.12. but will make Conſcience of confeſſing it to God in ſuch a way as may ſpeak their ſenſe of it: For ſo doth Job here, I have ſinned. And albeit the confeſſion be general; yet, flowing from a deep ſenſe, it ſpeaks more emphatically then particular expreſſions, as teſtifying the ſenſe of ſin to be above words, See Jer. 14.20. Luke 18.13. This confeſſion is neceſſary and required, not for the informing of God, who knows our thoughts afar off; But, That the ſinners own heart may be the more affected with his own ſin, while he dwels upon the thoughts thereof, when he confeſſeth it, and ſhames himſelf before God for it; That free grace may be honoured, by the ſinners proclaiming of his unworthineſs, and that he hath no refuge but grace; That way may be made for pardon, according to the tenour of the Promiſe, and the ſinner may hereby find eaſe, See Pſal. 32.3, 4, 5. Jer. 3.12, 13. 1 Joh. 1.9.
4. When ſin is taken with and confeſſed, by a ſincere man; he will not judge it a matter to be dallied with; nor his confeſſion a ſufficient exoneration: But he will look upon ſin as a matter of great conſequence, and account it a very ſerious caſe, how to find a remedy of that woful ſnare wherein he hath brought himſelf; For, unto his Confeſſion, it is ſubjoyned; what ſhall I do? as being willing and ready to do any thing he could, to eaſe himſelf of that burden. See Acts 2.37. and though men at eaſe do, ordinarily, paſs this matter of guilt lightly, as thinking to ſatiſfie God with a general and …perficial confeſſion; yet a condition of trouble (ſuch as Job was in) and a tender wakened Conſcience, meeting together, will drive them to other thoughts.
5. It is an evidence that a man is truly affected with ſin, when he is ready to ſubmit to any terms God ſhall put upon him, for removal of his ſin, if it be within his power to perform: For, this Queſtion, What ſhall I do? imports, he will preſcribe nothing to God, but if God enjoyn, and he be a…le, it ſhall he ſweet to him to be about any thing, ſo be he may be rid of ſin and guilt. So much alſo is imported in theſe Queſtions, Act. 2.37. & 6.30.
6. Albeit men be bound, and able alſo, to do ſomewhat to their neighbours for reparation of any wrong done to them by their ſin; and albeit they be bound to do ſomewhat about their ſin toward God, in repenting for it, Act. 2.38. being thankful, when they are pardoned, and watchful, that they fall not in new provocations, Joh 5.14. Yet they can do nothing, by way of price of ſatiſfaction, to God for their ſin; For, this Queſtion What ſhall I do unto thee? imports this, that he can do nothing to rep… the …ju…y done to God by his ſin. Hence, Serious conviction for ſin will put a man from all conceit of his own merit; and ſenſible confeſſion of ſin muſt be joyned with ſen…e of inability to make any ſatiſfaction, I have ſinned, what ſhall I do unto thee? which is far from the practice of thoſe hypocritical pretenders, Mic. 6.6, 7.
Secondly, Job's apprehenſions of God; whereupon, notwithſtanding his ſin and inability, he grounds his plea. This is imported in his pleading with God under the name of, the Preſerver of men. This is true of God, in reſpect of his gen…ral Providence, that he preſerveth man and beaſt, Pſal. 36 6. And as he is the Saviour, or, Conſervatour of all men, ſo eſpecially of them that believe, 1 Tim 4.10. His ſcope, in this compellation of God, is to plead, that ſince, by his efficacious Providence, he preſerveth mankind, therefore he would not deſtroy him who takes with his guiltineſs. Where we may obſerve a double miſtake in this pleading: For neither was he deſtroyed (as he ſuppoſed and feared) but continued a monument of Gods wonderful care and preſervation; Nor yet doth it follow that, becauſe God is the Preſerver of men, therefore, he may not deſtroy any of them when he pleaſeth; For his preſerving of them is an act of his Soveraign good pleaſure.
From all which we may Learn,
1. As all Creatures, having a dependant Being, do need continual preſervation; …o man (beſide the conſideration of his being) is ſo weak a creature, and ſo obnoxious to many hazards, that he could not ſubſiſt in the world without a continual preſerving hand about him: As here is ſuppoſed.
2. As God alone muſt be the continuer of that being which he hath given; ſo he is moſt ſit for that undertaking: Having infinite power to ſupport and guard men; wiſdom to prevent and ward off inconveniences; Patience, to ſuffer their peeviſh humours, which might provoke him to caſt off care of them, &c. beſide his ſpecial love and intereſt in his own people. Therefore is he called, the Preſerver of men.
3. It is uſeful and neceſſary, eſpecially in a time of tryal, that Saints do know God, what he is, and do retain right thoughts of his properties and operations; Therefore Job, in his tryal, fixes on this, that he is the Preſerver of men.
4. Even thoſe more general and common notions of God, taken from his common works of Providence in the world, are of great uſe to be ſtudied by the people of God in an hour of tryal; As here Job ſtudieth his being the Preſerver of men. For not only are theſe comfortable to the godly, as flowing from ſpecial love to them: But even when, at any time, they are driven from more ſpecial grounds of love, whereupon faith might build, (as is not ſeldom the lot of godly, when the foundations ſeem to be deſtroyed;) it is their wiſdom to make uſe of thoſe, and, upon the account thereof, clame and cleave to him, till more comfortable grounds appear to them; As David clames, in his d…ſertions, to Gods taking him out of the womb, and his care of him from his Mothers belly, Pſal. 22.9, 10. And here there will be need that we guard againſt our pride, which will be ready to rej…ct all theſe grounds of faith, becauſe we can get no other.
5. The people of God, through their weakneſs and miſtakes, are, oft-times, ready to look upon Gods dealing as inconſiſtent with his properties, or what is recorded of him; For, Job brings in this deſignation of God as a ground of his following plea, that God, being the Preſerver of men, ſhould not deal ſo ſeverely with him.
6. Whatever God do to his people, or whatever their ſenſe judge of his dealing; yet faith in the penitent is allowed to have comfortable thoughts and looks of God, and to feed on his ſweeteſt Attributes under ſadd…ſt d…ſpenſations; And to believe that, even when God ſeems to deſtroy, he is the Preſerver of men, though they cannot reconcile this with the ſenſe of his preſent dealing: As Job here doth in his plea. And indeed there is not only ground to believe the preſervation and ſafety of a ſinner, taking with his ſinfulneſs and deſperate of a remedy in him ſelf (which was Job's preſent condition) by vertue of that other righteouſneſs, Rom. 3.20, 21, 22. the Goſpel coming to intercept and prevent the execution of the Law-ſentence; whereby the ſinner becomes moſt ſafe, by being thus undone: But, even when the Lord ſeems to purſue ſuch a Penitent, it is to be believed that he delights not in their deſtruction or prejudice, Lam. 3.33. nor intends it always, when they apprehend it, as the Church pleads. Hab. 1.12. Nor will he deſtroy ſuch, though it may ſeem good to him to take them out of the world.
Thirdly, His Inferences upon theſe grounds; wherein he pleads againſt his ſore afflictions, and for ſome other iſſue of the matter then yet he had found.
His firſt Inference, ver.—20. is by way of pleading againſt Gods preſent dealing with him, making him the Butt of his indignation; (alluding to what be ſaid, Chap. 6.4. See alſo Job 16.12. Lam. 3.12.) by reaſon whereof he was become a burden to himſelf, or weary of his life, as ver. 15, 16. & Chap 10.1. and left to himſelf, and on his own hand. The ſum of this Inference, is, as if Job had ſaid; Lord! ſince thou delighteſt in friendſhip with thy people, and to manifeſt thy ſelf to be a Preſerver; Why doſt thou thus purſue thy own penitent ſervant, to deſtroy me? For thou knoweſt that thou wilt ſooner deſtroy me by this uſage (as already I am become an inſupportable burden upon mine own back) then bring me to make any amends for my faults. And therefore why doſt thou take this courſe, which ſeems ſo contrary to thy Name and Titles, and which is not the way to reconciliation and friendſhip, but to ruine me?
Hence Learn,
1. As for this way of pleading, by challenging and queſtioning of God, Why haſt thou ſet me, &c? Albeit it be not ſutable that duſt ſhould ſpeak in ſuch terms to God; yet herein he is not only to be pitied, as being under a tentation; but his vehemency is not to be too rigidly cenſured, as flowing from love ſeeking friendſhip with God. Love hath much boldneſs, and is allowed to be very importunare.
2. Gods being a party in anger is a very inſupportable bu…den to a ſenſible and tender ſoul; For, that is the ſad regret here, Why haſt thou ſet me as a mark againſt thee, to ſpend the Arrows of thy wrath upon me? See Job 13.24. This is a ſtroke ſadder, to a right diſcerner, then all ſtrokes beſide, or then if all the world beſide were againſt a man, Pſal. 3.5, 6. & 109.28. Happy are they who are affected with this as their burden; for many never mind it, who have beſt cauſe. And (if I may add this alſo) it is ſad addition to this (already) inſupportable burden, when tentations, and apprehenſions of Gods diſpleaſure, drive us to bitterneſs againſt God. When we are not only a mark againſt him, pierced by his Arrows; but our ſpirits turn alſo to be againſt him, by our b…tter reſentments of his dealing, Zech. 11 8 Job 15.13. It would be more eaſie to tender ſouls, that God ſeemed to be againſt them, if they could love him for all that. But this crowns their miſery, when, apprehending God a Party, they turn head again, and become bitter. It is a mark of Saints honeſty to bewail this, when they can do no more, Job 9.18. Lam 3.15. And the humble may, from this conſideration, plead for a relenting of Gods hand, ſeeing the friendſhip will never be made up, till he be firſt kind.
3. Tentation and weakneſs, in a time of tryal, will raiſe and bring up many falſe reports of God; For, however Job's afflictions were eminently ſharp; yet God was not ſo far againſt him in wrath, as he apprehended. See Iſa. 40 27, 28, &c. & 49.13, 14, 15. It is a ſpecial mercy to find wiſdom, whereby to diſcern our caſe without miſtakes We will, ere all be done, ſee much cauſe to complain of our infirmity, that miſtook God when he was good, Pſal. 77.8, 9, 10. And they are happy who cannot but believe love, and have ſweet thoughts of God, in every lot; and do not, by their own miſtakes, imbitter their own croſſes, but do reckon that the harſheſt of diſpenſations may conſiſt with love, and flow from it.
4. As tentations will ſoon make a mans life his burden; So a mans ſelf when he ſeems to be rejected of God, is a very heavy burden; to have himſelf to anſwer and care for, in all things. In both theſe reſpects, this is the conſequent of Job's ſad apprehenſions, ſo that I am a burden to my ſelf, wearied of my life, and left by thee, to take charge of my ſelf. This may teach us, as not to doat upon our life, ſo to be ſenſible of what burdens God holds dayly of us, and to ſtudy dependance on God in all things, not provoking him to let us feel our own weight.
His Second inference, ver. 21. —is, That, ſince God was a Preſerver; and neither his ſatisfaction, nor Gods ſtroke for ſin, could make up the friendſhip; Therefore he deſires that God would put an end to the quarrel; by pardoning his guilt, and taking away his ſin, in its pollution and ſad effects.
Whence Learn,
1. The only way for making up of peace betwixt God and ſinners, is, by free pardon, and the Lords paſſing from the quarrel, when men are ſenſible of their ſin and inability; For, Job finds no iſſue, unleſs God pardon his tranſgreſſion. See alſo, Pſal. 32.1, 2. And this affords us great encouragement, that when neither any thing we can do, nor any ſtroke inflicted by God, can make up the friendſhip, there is yet another way of attaining it, by Gods free pardon.
2. The groſsneſs and heinouſneſs of ſin will not hinder Gods pardoning of them who come to him, in the due order, to obtain it; For, Job ſuppoſeth here, that he pardoneth even tranſgreſſion, or, rebellion, and iniquity, or, crook…d perverſneſe. See Iſa. 1.18.
3. Albeit pardon cannot be merited by us, but is the free gift of God through Jeſus Chriſt; yet only thoſe ſinners are pardoned, who, coming to God through Chriſt for pardon, are ſenſible of their ſin and inability to rid themſelves of that burden; as Job declareth he is, ver. 20. and who do ſo eſteem of pardon, that they cannot want it, and are moſt ſolicitous about it, as a priviledge without which they are undone: So much doth Job's pathetick queſtion impart, And why doſt thou not pardon? By ſuch God will be looked on as ſingular, becauſe he pardoneth iniquity, Mic. 7.18.
4. As the filth and pollution of ſin muſt be abhorred, and purſued, by every pardoned man; ſo it is the power of God alone that can effectually remove it: For, ſo much is imported in what is ſubjoyned to pardon, of taking away iniquity, not only by pardon but by renovation, which he ſeeks with the former; and ſeeks it to be done by God, who alone can remove it. If we do not employ the power of Chriſts death, for Renovation and Mortification of ſin, as well as the price of it for pardon; Law-convictions and diſcoveries will but make ſin more alive, Rom. 7.8, 9. and our pollution will continue and grow, notwithſtanding our diligence and pains.
5. When Sin is pardoned, and Renovation endeavoured, it doth not only bring peace with God, but eaſe alſo (if not an out-gate) of all afflictions for ſin; For, ſo much alſo is imported here, when he pardoneth tranſgreſſion, he alſo taketh (or, makes to paſs) away iniquity, in its ſad effects and puniſhments inflicted for it. So iniquity is taken for the puniſhment of ſin, Gen. 19.15. Pſal. 31.10. & 49.5. It is true, pardoned men are not alwayes freed from afflictions; yet, being pardoned, the ſting and bitterneſs is taken out of them, 1 Cor. 15.55, 56. Iſa. 33.24. A pardoned man may ſing of bleſſedneſs in the midſt of his troubles, Pſal. 32.1, 2. & 144 15. For then troubles come for neceſſary profit, ſo that it were a prejudice to want them, how humbling ſoever they be. Heb. 1….10. They are fraught with love, ſweetened with the hope of glory, Rom. 5.2, 3. and do occaſion many gracious viſits from God, Pſal. 31.7 It is a plague upon men that they follow not this method in their troubles, of preſſing, firſt and chiefly, after pardon of ſin, which would turn ſaddeſt ſtorms into Summer days; whereas they ſeek unto many refuges in their difficulties, forgetting their reſting place.
Job ſhuts up theſe his Inferences, with this confirmation of his plea, (ver.—21.) That if God did not grant his deſire, but would ſtill proceed in a courſe of ſeverity; he would indeed be cruſhed and cut off thereby, but the Lord (ſo to ſay) would himſelf repent it, and would miſs poor Job, when he had deſtroyed him, and ſeek him early to do him good, but ſhould not find him; and ſo (ſpeaking after the manner of men, and upon an impoſſible ſuppoſition) he ſhould repent that he had dealt ſo ſeverely with his poor ſervant.
In this pleading, Learn,
1. Job's miſtake, that he would preſently die, if God withdrew not his hand; doth tell us, That our apprehenſions do breed us many croſſes; wherewith we will never really meet.
2. His miſtake, that, in the caſe wherein he is, he will die, if God relent not, is yet grounded on this general verity; That however we think lightly of ſin, yet a wakened Conſcience, wanting pardon of ſin and reconciliation, and purſued with ſtrokes and wrath, will ſoon over-charge a frail creature, even to the cutting off of his life, if God interpoſe not; For Job being in the condition himſelf deſcribes, convinced of ſin, purſued by wrath, and not pardoned, it was only the power of God that prevented this conſequent of all this, Now ſhall I ſleep in the duſt. And God is pleaſed oft-times, to put his people to thoſe pinches, that they may think ſeriouſly on death, and provide furniture for it.
3. It is the duty and property of faith to keep the Covenant-ſtyle, and take a Covenant-look of all their lots, how terrible ſoever they be; For, though Job be dreadfully toſſed, now when he apprehends he is paſſing over the Bar of death; yet he takes a Goſpel look of it, and gives it the Goſpel-name, a ſleep.
4. Faith in the truly ſincere will not, and ought not, quit its grip, although it obtain none of its deſires; But, though ſtrokes & wrath purſue even to the death, and ſenſe, Friends and all outward probabilities, ſay, God hath caſt off: yet, faith will believe love, and that God will own them, although he ſhould ſeek them after death, and ſhew wonders to the dead; as that queſtion, Pſal. 88.10. imports. For, ſo doth Job reckon; If I (ſaith he) ſhall ſleep in the duſt, thou ſhalt ſeek me in the morning, to do me good, and make good thy Promiſes to me: His ſcope in which arguing, is, That, ſince God muſt be faithful in his Promiſes to his people, though he ſhould ſeem even to deſtroy them; and ſeeing it is not his ordinary way to ſhew wonders to the dead, in bringing them back to life again, that he may be kind to them: Therefore, he pleads that God would relent in time, before he ſhould deſtroy, and then miſs him. And as this inſtance repoves them who do not believe in leſſer d…fficulties; So it may encourage them who, in deadly extremities, are thus bold and hazard fair on God.
5. This arguing, that it ſhall be (ſpeaking after the manner of men) matter of grief to God, when he ſhall ſeek him in the morning, and he ſhall not be; doth teach, That Chriſt is not a little concerned how it fare with afflicted humble ſinners, fleeing to him. Though they ſeem to bear their burdens all alone; yet he is deeply concerned in his glory, and by his promiſe, to be the refuge of ſuch oppreſſed ones. They are ſo dear to him, by reaſon of his purchaſe, and his office and charge, whereof he muſt give an account; that if it were poſſible they ſhould periſh, he would be a loſer, and that irreparably. And however they may outwardly periſh; yet they ſhall go to ruine with his affection, and their dry and ſcattered bones ſhall have a room in his heart. This may remove all jealouſie from them who love him, and yet ſeem not to be beloved of him. For a purſuer is upheld, Pſal. 63.8. otherwiſe he could not purſue. Only his love is not fond, as creatures love is; but the expreſſions thereof are ordered by Infinite Wiſdom. His love to us will not withhold what may try us, how unpleaſing ſoever it be; He delights to make ſuch diſcoveries of his grace in us (ſuch as Job manifeſts here) by his hiding of his face; He can let us apprehend what may make our tryal compleat, and yet knoweth how to hinder it from taking effect, and give us a bleſſed diſappointment; and, He can let a Believer eſſay the dark paſſage of death in his exerciſe, and yet bring him back from the gates thereof.