Annotations Upon the Books of Poetry, Job · Chapter 13
CHAP. XIII.
Verſ. 1. LOe, mine eye hath ſeen all this, &c.] The drift of Iob in theſe two verſes is the ſame, as in that he had ſaid before chap. 12.2, 3. (concerning which therefore ſee the Notes there) to upbraid his friends for deſpiſing him out of a high conceit which they had of themſelves, by willing them to obſerve from what he had now ſpoken, that he underſtood as much concerning the juſtice, the wiſedome, the power and providence of God as they did.
Verſ. 3. Surely I would ſpeak to the Almighty, and I deſire to reaſon with God.] Zophar had ſaid chap. 11.5. O that God would ſpeak▪ and open his lips againſt thee, and that as deriding Iobs former confidence in wiſhing he might plead his cauſe with God; in reference hereto therefore Iob here profeſſeth that he was ſtill of the ſame mind, Surely I would ſpeak to the Almighty, and I deſire to reaſon with God, as if he had ſaid, I could ſay much more to you, but however confident you are, that it would go ill with me if God ſhould grant me my wiſh herein, I ſtill deſire rather that I might plead my cauſe with the Almighty; not as with an adverſary but as before my judge; not to accuſe him for any thing he hath done to me, (which never came into my thoughts) but to juſtifie my ſelf againſt your falſe accuſations, and modeſtly to deſire to be informed by him why his hand is ſo heavy upon me, which as yet I profeſſe I underſtand not: You judging of me by what I ſuffer, and miſconſtruing all that I ſpeak, do moſt unjuſtly condemne me for an hypocrite; but now God is omniſcient, and knows the integrity of my heart, and beſides he is true and juſt and will therefore certainly bear witneſſe to the truth, and juſtifie his ſervant whom you condemne; ſo that though I know God in his majeſty muſt needs be terrible to his enemies, yet truſting in mine integrity I ſhould deſire to plead my cauſe before him.
Verſ. 4. But ye are forgers of lies, ye are all phyſicians of no value.] 1. Becauſe they had affirmed that God never laid ſuch ſore afflictions upon any righteous man, as he had done upon him, and thence concluded that he was a wicked hypocrite, but yet withall had very cunningly and artificially compoſed their ſpeeches with many fair flouriſhes and plauſible pretences, that they ſpake what they ſpake merely out of zeal for Gods glory, to defend his unqueſtionable juſtice and holineſſe, and out of a deſire to win Iob to repent of his wickedneſſe, and ſo to ſeek reconciliation with God, thence is that expreſſion, But ye are forgers of lies, much like that Pſal. 50.19. Thou giveſt thy mouth to evil, and thy tongue frameth deceit; and ſo alſo he retorts upon them that ſin of lying, wherewith they had unjuſtly before charged him, chap. 11.3. and 2. Becauſe misjudging of him, and ſo not rightly applying the truth they had delivered, under a pretence of comforting him, they had added to his afflictions and done what in them lay to drive him to deſpair, and all their exhortations that he ſhould repent, &c. were to no purpoſe, therefore he tearms them phyſicians of no value, as being herein like to unskilfull phyſicians, who not conſidering or not underſtanding the diſeaſe of their patients, give them good medicines, but altogether improper for ſuch a diſeaſe, and ſo do them more hurt then good. The expreſſion is to the ſame ſenſe with that where he calls them miſerable comforters, chap. 16.2.
Verſ. 5. O that you would altogether hold your peace, and it should be your wiſedome.] Zophar had proteſted that he could not hold his peace, and ſuffer Iob to run on as he had done, chap. 11.3. Should thy lies make men hold their peace? &c. and it ſeems in relation hereto Iob now tells him, that conſidering how falſe and to no purpoſe that was that he had ſpoken, as was implyed in the foregoing verſe, it would be a part of greater wiſedome if both he and the reſt of his friends would hold their peace, and ſo hearken to what he ſhould ſay to them, and that had they continued ſilent as they were at firſt, when for ſeven daies together they ſat by him and ſpake not one word to him, chap. 2.13. they had never diſcovered ſo much folly as now they had done; which agrees fully with that of Solomon, Prov. 17, 28, Even a fool when he holds his peace is counted wiſe, and he that shutteth his lips is esteemed a man of underſtanding.
Verſ. 7. Will you ſpeak wickedly for God and talk deceitfully for him?] They ſpeak wickedly for God that under a pretence of pleading for God, do ſpeak any thing that is evil or wicked, or which if it be well examined doth indeed tend to the great diſhonour of God; and ſo alſo they talk deceitfully for him that maintain that which in their own conſciences they know is not true, and yet they cunningly ſet a fair gloſſe upon it and carry the matter with a great ſhew of zeal for God, and for the defence of his juſtice: Now this Iob chargeth upon his friends, becauſe under a pretence of pleading for God they accuſed Iob to be a wicked man, though they had long experience of him and knew to the contrary. and becauſe they affirmed that God were not juſt if he ſhould ſo ſeverely puniſh a righteous man, which was indeed diſhonourable to God, as if God might not juſtly correct the moſt innocent man, or do with his own creatures what ſeemed good in his own eyes? Will you ſpeak wickedly for God? &c. as if he ſhould have ſaid, can you judge it right to patroniſe Gods cauſe with lies? Hath he need of any ſuch defence? or do you think he will like it that you ſhould plead his cauſe in ſuch a manner?
Verſ. 8. Will ye accept his perſon, &c.] That is, will you as by way of gratifying God ſpeak that for him, which you in your own conſciences know is not right and true? as thoſe doe that accept the perſons of great men, and ſo not regarding the cauſe but the perſon, will ſpeak any thing in favour of them, though they know it to be never ſo falſe; And to the ſame ſenſe we muſt underſtand the next clauſe, will ye contend for God? that is, will you thus contend and wrangle for God againſt that which you know to be juſt and right? To contend for the glory of God in a right manner is exceeding commendable; but that which Iob upbraids his friends with in theſe words is, that they ſhould think, as it were, to doe God a pleaſure by ſpeaking that which was falſe in his defence.
Verſ. 9. Is it good that he should ſearch you out? &c.] As if he had ſaid, you cancannot be ignorant that God knows all that is in your hearts more exactly, then men can know any thing which with greateſt diligence they ſearch into; ſo that how zealous ſoever you ſeem for God, and how cunningly ſoever you frame your accuſations againſt me, if that you have ſpoken have proceeded more from corrupt paſſion then true zeal, more from a deſire to conquer, then to comfort me; if you deal not candidly and ſincerely with me, if you charge me with that which in your conſciences you know is not true, and that as it were to collogue and curry favour with him, or if you do indeed think in your hearts that God is unjuſt if he puniſheth the righteous, God will find this out, and can you think that this will be any advantage to you? Take heed, you cannot mock and deceive God, as one man mocketh and deceiveth another.
Verſ. 10. He will ſurely reproove you, if ye do eſcretly accept perſons.] If you unjuſtly accuſe me, that thereby you may ſeem to gratifie God, though you doe this never ſo ſecretly and cunningly under a pretence of maintaining his juſtice, he he will reproove you and puniſh you for it; though from men this may be concealed, God will diſcover it and make you ſmart for it.
Verſ. 11. Shall not his excellency make you afraid? &c.] That is, ſhall not the majeſty of God ſcare you from thinking to deal with God, as you would deal with a man as your ſelves?
Verſ, 12. Your remembrances are like unto ashes, your bodies to bodies of clay.] By their remembrances may be meant, either particularly their fame and memoriall after their death, or elſe more generally whatever was excellent and worthy to be remembred concerning them, as their great honour, power, wealth, their high eſteem, and the memorable acts they had done whilſt they lived. So that this is doubtleſſe added as a reaſon of that he had ſaid in the foregoing words, that the majeſty of God might well ſcare them from thinking to deal with God, as they had done, to wit, becauſe of their baſe and deſpicable condition in regard of that tranſcendent excellency that was in God: Your remembrances are like unto ashes, your bodies to bodies of clay, As if he ſhould have ſaid, how dare ſuch vile and contemptible creatures as you are, in whom all that is moſt memorable ſhall come to nothing, as aſhes that are ſcattered with a puffe of wind and are ſeen no more, even your very bodies no better then earthen pots or heaps of clay, how dare you ſpeak of God as you have done? Conſider your condition what you are in compariſon of God, and you will ſee your folly in thinking to come in with your lies to help him, as it were at a dead lift. The expreſſion is much like that chap. 4.19. concerning which ſee the Note there. Some indeed underſtand this to have been ſpoken as by way of threatning, to wit, that becauſe they had ſpoken ſo raſhly and reproachfully of God, both themſelves and their memoriall ſhould utterly periſh and come to nothing, even as when aſhes, the only memoriall of wood burnt, are blown away, and ſo are as if they had never been; nor could there an apter puniſhment be threatned to proud men that are ſo ambitious to have their names had in remembrance when they are gone. But the firſt expoſition agreeth beſt with that which went before and that which follows after.
Verſ. 13. Let me alone that I may ſpeak, and let come on me what will.] Some think that Iob only intended hereby, that he was reſolved to ſpeak however his friends took it or what cenſure ſoever they ſhould paſſe upon him. But it may better be referred to the determination of God. Iobs friends had adviſed him to forbear thoſe ſpeeches he had uſed, as out of compaſſion to him, leaſt he ſhould provoke God to lay his hand yet more heavily upon him; He deſires therefore here that not taking thought in this kind for him, they would give him free liberty to plead his cauſe with God, and then let God doe to him what he pleaſed. Yet this he ſpeaks not in a deſperate manner, as not caring what became of him, but as out of aſſurance of Gods fatherly love, as is evident in that which follows verſ. 15.
Verſ. 14. Wherefore do I take my flesh in my teeth and put my life in mine hand?] Becauſe when a man is ſollicitous to keep a thing ſafe, he will carry it in his hand, and will ſcarce let it goe out of his hand upon any occaſion, therefore putting the life in the hand is interpreted by ſome for a ſollicitous care of life; As if he had ſaid, wherefore do I keep my life ſo cloſe, as if I were loth to part with it? what need I take ſo much care for my life? ſince if I looſe my life I know it ſhall be well with me: If God ſlay me, I will truſt in him. But rather on the contrary putting the life into the hand may note a mans readineſſe to die; And ſo here Iob might ſay that he put his life in his hand, either becauſe he was in a manner a dying man, ready every moment as I may ſay to lay down his life, or elſe becauſe he was ſo willing and deſirous to die, and to give up his life. It is a phraſe frequent in the Scripture, concerning which ſee the Note. Iudg. 12.3. But now the firſt clauſe, wherefore do I take my fleſh in my teeth? is farre more obſcure; but the moſt probable expoſitions that I meet with are theſe. 1. Some conceive that it was an ordinary proverbiall ſpeech in thoſe times to ſay of thoſe that were deſirous to die, that they took their flesh in their teeth, meaning that they were ſo weary of their lives, that they could find in their hearts to tear themſelves in pieces, thereby as it were to open a paſſage to let forth their ſouls: and that therefore, as in relation to the frequent profeſſions he had made how earneſtly deſirous he was to die, he asketh his friends here, wherefore do I take my flesh in my teeth, and put my life in my hand? that is, wherefore am I ſo eagerly deſirous to die? think you that I ſpeak it as out of deſpair? No ſuch matter, No, though he ſlay me, yet will I truſt in him, as he adds in the next words. 2. Some hold that becauſe men that are inwardly enraged and tormented in their minds are wont to tear their own fleſh with their teeth, or at leaſt to pine and conſume away, and ſo in that ſenſe may be ſaid to eat their own fleſh, as it is ſaid of the ſlothfull fool that ſtarveth himſelf with mere idleneſſe, Eccleſ. 4.5. He foldeth his hands together, and eateth his own flesh, therefore Iob uſeth theſe expreſſions as by way of checking himſelf for being ſo immoderately diſquieted in his mind for any thing, which either his friends ſaid or he ſuffered: wherefore do I take my flesh in my teeth? &. as if he had ſaid, why ſhould I thus pine my ſelf with grief, and eat up mine own fleſh with ſorrow, or why do I thus vex and fret and torment my ſelf, as one that in the indignation and anguiſh of his ſoul is ready to tear his own fleſh, and to give up the ghoſt? there is no cauſe at all why I ſhould doe thus, though he ſlay me, yet will I truſt in him, and 3. Again ſome think that the ground of theſe expreſſions was, either becauſe his fleſh was ſo chapt and broken in ſeverall places that he might bite out pieces with his teeth, or becauſe he was ſo waſted, that all his fleſh would ſcarce make one mouthfull, or elſe rather becauſe his pain and miſery was many times ſo extreme and inſupportable, that ever and anon it made him ready to tear his fleſh with his teeth, and ſo the meaning of theſe words, wherefore do I take my flesh in my teeth? &c, muſt be that he deſired to know of his friends either why ſuch grievous intolerable puniſhments ſhould be laid upon him, if as they ſaid God did only puniſh wicked men, ſince he was not conſcious to himſelf of any ſuch horrible wickedneſſe that he had committed, or why he might not deſire to plead his cauſe with God, ſince it was evident he did not complain without great cauſe.
Verſ. 15. Though he ſlay me, yet will I truſt in him: &c.] That is, though I were at the point of death yet would I truſt in him for help; yea though I were ſure that God would ſlay me, yet would I rely upon his mercy, in full expectation that thereby I ſhould only be brought to a better life. Now this he adds, either by way of checking himſelf for his former impatience, and reſolving from henceforth what he would doe; or elſe to imply how ſtrange it was, that notwithſtanding this his truſt and confidence in God he ſhould be ſo ſeverely dealt with; or to ſhew that though his miſeries made him complain ſometimes very bitterly, yet he did not deſpair of Gods love to him; or elſe to proove that he was not a wicked wretch as they pretended he was. And therefore is that too which he next adds, but I will maintain mine own wayes before him, that is, though I will rely upon his mercy whatever he doth to me, yet I will plead my cauſe and maintain mine innocency before him, and that in the integrity and ſincerity of mine heart, as knowing that he ſearcheth the heart and the reins.
Verſ. 16. He alſo shall be my ſalvation, &c.] That is, I know he will preſerve me in theſe miſeries, and in his good time deliver me from them, or at leaſt that he will ſave me eternally hereafter. As for the following clauſe, for an hypocrite shall not come before him, that is added to ſhew a reaſon why he would maintain his waies before God, as he had ſaid in the foregoing verſe, namely, becauſe he knew well that if he were an hypocrite God would not endure him; and this his friends had charged him with chap. 8.13.
Verſ. 18. Behold now, I have ordered my cauſe, I know that I shall be juſtified.] That is, now I have examined mine own conſcience, and have weighed and digeſted what I ſhall ſay in mine own defence, whereas you condemn me for a wicked hypocrite, I know that herein God will juſtifie me: and ſo indeed it prooved at laſt when God paſſed that ſentence againſt his friends, chap. 42.7. ye have not ſpoken of me the thing that is right, as my ſervant Iob hath.
Verſ. 19. Who is he that will plead with me? &c.] That is, truſting therefore in the unqueſtionable juſtice of my cauſe, let who will undertake to plead with me, I am here ready to defend my ſelf againſt them: But however plead I muſt my cauſe with God; for now if I hold my tongue, I shall give up the ghoſt, that is, being provoked and vexed, as I have been with the opprobrious ſpeeches you have uſed againſt me, if I ſhould not eaſe the grief of my heart by ſpeaking, it would burſt within me and ſo kill me.
Verſ. 20. Only do not two things unto me; then will I not hide my ſelf from thee.] That is, then ſhall I have no cauſe to hide my ſelf from thee, then ſhall I not ſhrink from appearing before thee, but ſhall boldly come into thy preſence to plead my cauſe. Now the two things he deſires of God are thoſe expreſſed in the following verſe to wit, the one that God would free him from the preſent miſeries that lay upon him, wherewith being oppreſſed, diſtracted and diſturbed it was not poſſible he ſhould, with that freedome of mind as was fitting, intend what he ſhould ſay and order his ſpeech aright before God; and the other that God would ſecure him from the terrours of his majeſty and power for the future, which alone was enough to overwhelm a man with fear, and to make the moſt eloquent man as one that is dumb and not able to ſpeak a word. I know that ſome learned Expoſitours do otherwiſe underſtand this place, namely, that the two things, which Iob here deſired that God would not doe to him, were either 1. That he would not ſmite and diſpute with him together; or 2. That he would not puniſh before he made known the cauſe why he did it, and that when the cauſe was made known he might have free liberty to anſwer for himſelf before he proceeded any farther againſt him; and accordingly the laſt words they underſtand thus, then will I not hide my ſelf from thee, that is, then ſhall I willingly undergoe whatever thou ſhalt be pleaſed to lay upon me. But doubtleſſe the firſt expoſition is farre the beſt: that which he deſires here is the very ſame he deſired before chap. 9.34. concerning which ſee the Note there.
Verſ. 22. Then call thou and I will anſwer, or let me ſpeak and anſwer thou me.] That is, do thou call me to an account and object againſt me, and I will anſwer for my ſelf, or elſe let me object and do thou anſwer; and thus he ſpeaks as one willing to give his adverſary all the advantage he can deſire: A ſpeech that hath ſo much boldneſſe in it, that though no doubt it proceeded from a holy courage and confidence of his own integrity, yet withall methinks it argued that his paſſions were ſtirred, and had tranſported him beyond the bounds of that modeſty, which ſhould have been in him that pleaded with the great Creatour of heaven and earth.
Verſ. 23. How many are mine iniquities and ſins? &c.] Zophar had ſaid, that if God would yield to ſpeak to Iob, he could ſoon make him ſee that he had exacted leſſe of him then his iniquity had deſerved, chap. 11.5, 6. and verſ. 14. If iniquity, ſaith he, be in thine hand put it farre away, and let not wickedneſſe dwell in thy tabernacles. Iob therefore beginning here his plea with God, deſires in the firſt place to know what thoſe manifold and grievous ſins were, which his friends ſeemed to charge him with, for which ſuch ſore and grievous puniſhments were laid upon him; implying that though his friends were ſtill unſatisfied after all his proteſtations of his innocency, yet he was not conſcious to himſelf of any ſuch thing: and that if it were otherwiſe he deſired it might be diſcovered fully to Gods glory and his ſhame, that he might repent, &c. See the Notes chap. 10. verſ. 2, and 7. where there are expreſſions much to the ſame purpoſe with this.
Verſ. 25. Wilt thou break a leaf driven to and fro? and wilt thou purſue the dry ſtubble?] That is, canſt thou think it will be any glory for thee to contend with ſuch a poor weak wretch as I am, no more able to ſtand before thine indignation, then a leaf can ſtand before the wind or dry ſtubble before the fire? And thus too by the mention of his exceeding frailty and weakneſſe he covertly ſeeks to move God to deal more gently with him.
Verſ. 26. For thou writeſt bitter things againſt me, &c.] To ſhew that notwithſtanding he was but as a leaf or dry ſtubble before God, yet God did ſet himſelf to break and deſtroy him, he ſets forth here with what violence and ſeverity he proceeded againſt him; Thou writeſt bitter things againſt me, that is, thou haſt adjudged me to moſt grievous puniſhments, and ſuch as ſeem to be the effects of a mind exceedingly imbittered againſt me; for in this expreſſion of writing bitter things againſt him, he ſeems to allude to the cuſtome of Iudges in thoſe times, who uſed to write down the judgement they paſſed againſt offenders, aggravating therein the offences for which they were ſo allotted to be puniſhed, and then read it in publick when they came to pronounce ſentence againſt them; which may ſeem the more probable if we compare this with other places, as that Ier. 22.30. Thus ſaith the Lord, write this man childleſſe, &c. and that Pſal. 149.8, 9. To bind their kings with chains and their nobles with fetters of iron; To execute upon them the judgement written; As for the following clauſe and makeſt me to poſſeſſe the iniquities of my youth, that is alſo added to ſet forth the ſeverity of Gods proceeding againſt him; and the meaning is, either that Gods dealing with him was as if he meant to make him bear now at once the puniſhment of all the ſins that ever he had committed, even the iniquities of his youth, which he had long agoe repented of, and which by reaſon of the ignorance and imprudencie of that age are uſually accounted moſt pardonable; or elſe rather that by the ſtrange and grievous puniſhments he had laid upon him he made all his ſins even thoſe of his youth, which he had in a manner forgotten, to come freſh to his remembrance, and there to lie continually grating upon his conſcience, which did with great terrour ever and anon ſuggeſt, that ſurely God had not pardoned thoſe ſins but did now call him to an account for them.
Verſ. 27. Thou putteſt my feet alſo in the ſtocks, and lookeſt narrowly to all my paths.] Still Iob goeth on to ſhew that God proceeded with much ſeverity againſt him as againſt ſome notable malefactour; for by putting his feet in the ſtocks, and looking narrowly to all his paths is meant, that God had brought him into ſuch ſtreights of afflictions, and had ſo hemmed him in with divers calamities, as if either he were afraid he ſhould eſcape out of his hands, and ſo meant to make ſure of him in that regard, or that he meant to look narrowly to him, to ſee that he ſhould no way get any liberty or eaſe.
Thou ſetteſt a print upon the heels of my feet.] Either this is added as in relation to the foregoing clauſe concerning the putting of his feet in the ſtocks, namely that hereby there was a print made in his feet, the ſtocks eating into his fleſh; and the meaning then is only this, that he bore in his fleſh the impreſſions of Gods wrath, the marks of thoſe pinching ſtreights whereinto God had caſt him, which it is like he meant of the ſores and ulcers wherewith his body was overſpread from head to foot; or elſe the drift of theſe words is to imply, that God did hunt him as it were, and follow him ſo cloſe that he did in a manner tread upon his heels, even as priſoners have their keepers ſtill cloſe at their heels that they may not eſcape.
Verſ. 28. And he as a rotten thing conſumeth, &c.] That is, Iob; (for he ſpeaks here of himſelf in the third perſon) as if he ſhould have ſaid, And thus poor Iob ſoon conſumes away, as a rotten thing or as a moth-eaten garment; the drift whereof is covertly to imply, that there was no need that God ſhould proceed with ſuch violence againſt him, ſince an eaſier ſtroke would quickly make an end of him, and ſo withall to intreat God to take pitty of him.