Annotations Upon the Books of Poetry, Job · Chapter 19
CHAP. XIX.
Verſ. 2. HOw long will ye vex my ſoul, and break me in pieces with words?] Becauſe Bildad began his Reply with that diſdainfull expoſtulation, How long will it be ere you make an end of words? chap. 18.2. Iob, addreſſing himſelf here to anſwer him, begins after the ſame manner, and retorts the expoſtulation upon him and his other two friends, Nay, ſaith he, How long will ye vex my ſoul, and break me in pieces with words? therein giving them to underſtand, how his ſoul was vexed and his heart torn within him, and even broken to pieces with the bitterneſſe of their words, as knowing well that all they had ſpoken of wicked men they intended of him, ſo that all his bodily ſufferings were not ſo bad to him, as thoſe their ſharp reproaches, wherewith his very ſoul was galled and wounded, and ſo conſequently alſo upbraiding them hereby for their uncharitableneſſe and cruelty, that could one after another lay on ſuch load upon one that was already in ſuch a ſad afflicted condition, and willing them as it were to conſider whether he deſerved to be blamed, for not giving over ſpeaking for the juſtifying of himſelf, or they for not giving over to caſt ſuch unjuſt reproaches upon him.
Verſ. 3. Theſe ten times have ye reproached me, &c.] That is, many times, again and again: ſee the Note, Gen. 31.7. You are not ashamed that you make your ſelves ſtrange to me; or as it is in the margin, that you harden your ſelves againſt me; in which words he blames them, and that as for a fault of which they might well be aſhamed if they had any ſhame in them, to wit, either becauſe they were ſo hard-hearted as to uſe him ſo reproachfully being in ſo ſad a condition, and never to regard the mournfull complaints whereby he had endeavoured to move them to pity; or elſe (if you read this clauſe as it is in our Bibles) becauſe having been his old acquaintance and friends, they carried themſelves towards him, as if they had been mere ſtrangers to him, both in that they ſhowed no more love to him, nor did no more compaſſionate him in his miſeries, then if they had been mere ſtrangers; and likewiſe in that a ſtranger, that had never known any thing of his cloſe and ſtrict walking with God in a holy and righteous life, could not have cenſured him more uncharitably then they had done, who had long intimately known, and had been often eye-witneſſes of his religious and juſt converſation.
Verſ. 4. And be it indeed that I have erred, mine errour remaineth with my ſelf.] The meaning of theſe words any one would take to be clearly and plainly this, Be it indeed that I have erred, Suppoſe, though I cannot yield indeed that it is ſo, that I have done ſome evil through ignorance or infirmity wherewith God hath been provoked to this diſpleaſure againſt me; or ſuppoſe that I have now in my arguing with you ſpoken ſomething that is not fitting, mine errour remaineth with my ſelf, I ſuffer for it and not you, or I am like to ſmart for it and not you, and therefore you need not trouble your ſelves with it. Indeed becauſe this is uſually the ſpeech of men deſperately wicked, when they ſhake off the reproofs of thoſe that wiſh them well, Trouble not your ſelves any more with me, if I doe any thing I ſhould not doe, it is not you but I that muſt ſuffer for it; and ſo it could not well ſtand with the piety of Iob to anſwer thus, therefore ſome Expoſitours give another ſenſe of theſe words, which is this, And be it indeed that I have erred, mine errour remaineth with my ſelf, that is, ſuppoſe that my life hath not been in every reſpect ſuch as it ought to have been, or that in my pleading with you I have maintained any thing that is falſe and erroneous, truly in this errour I do and muſt for any thing I ſee ſtill remain, ſince you have no way convinced me, nor informed me better; Or thus, ſuppoſe that in pleading my cauſe againſt you, I have forgotten my ſelf, and ſpoken ſomething unadviſedly, my fault herein muſt lye upon my ſelf; but what is this to the purpoſe, for that which is the great Queſtion between us, whether or no the miſeries I now ſuffer be laid upo… me for my former wickedneſſe; you quarrell at me for being ſo full of words and ſo violent in my diſcourſe; but what is this to the queſtion in hand? But yet, conſidering 1. That the beſt are ſometimes overborn with temptations and paſſions in ſuch great diſtreſſes as Iob was now in, and the drift of this book is to ſet down as well how he was tempted, as how he did ſuppreſſe and overcome his temptations, and 2. That his aime in theſe words was not to reject any juſt reproof or admonition of his friends, but to tax them for their bitter reviling ſpeeches, I ſee not but that the firſt expoſition is moſt approveable, And be it indeed that I have erred, mine errour remaineth with my ſelf, as if he ſhould have ſaid, Though I have erred, it is nothing to you, let me alone to bear what God hath laid upon me, and do not you adde to mine afflictions by deriding and flouting me, and charging me with many falſe deviſed calumnies. Becauſe they had alledged nothing that had any ſolidity in it either to comfort or convince him: therefore he wills them to conſider that though he had erred, if it were ſo, he ſmarted for it, and this could give them no juſt ground to uſe him ſo as they had done; ſo that he ſpeaks this, I ſay, as taxing the frivolouſneſſe, and bitterneſſe of that which they had ſpoken, and as profeſſing that it was more eaſie for him to endure what he ſuffered, then to hear their flouts and reproachfull ſpeeches.
Verſ. 5. If indeed ye will magnifie your ſelves againſt me, and plead againſt me my reproach, &c.] By their magnifying themſelves againſt him is meant, that being in a proſperous and flouriſhing condition themſelves, they did proudly inſult over him that was in miſery, and as it were trample upon him; and by pleading againſt him his reproach, is meant their alledging againſt him, as the only argument whereby they ſought to prove him a wicked man and an hypocrite, the heavy puniſhments which God had inflicted on him; for theſe they are which he tearms his reproach, becauſe with theſe they reproached him, as making them ſuch clear evidences of his former wickedneſſe. The greateſt difficulty in theſe words is, why upon this he ſaith here, he inferres that which follows in the next verſe, If indeed, ſaith he, ye will magnifie your ſelves againſt me, and plead againſt me my repreach, that is, if ye be indeed ſeriouſly reſolved to triumph over me, and to plead the judgements that God hath laid upon me thereby to prove me a wicked man, then Know now that God hath overthrown me, and hath compaſſed me about with his net: And to this there may three anſwers be given, 1. That by alledging this of Gods dealing with him he ſought to imply, that the grievouſneſſe of his ſufferings might well wring from him thoſe complaints, which they judged ſo exceſſive. and that therefore they had no cauſe ſo to tryumph over him as they did. 2. By putting them in mind that it was God that had brought thoſe miſeries upon him which he now endured his aim was to imply, that when God did correct a man thus, he did it not that others ſhould inſult over him and vex him with ſcornfull and reproachfull ſpeeches, but rather that they ſhould pity him and comfort him, and take warning thereby to look to themſelves, that the ſame judgements were not inflicted upon them too, and 3. That he firſt yields in theſe words, that it was true indeed that God had dealt with him juſt as they had ſaid God uſed to deal with wicked men, and therefore whereas Bildad had talked ſo much of the nets, and ſnares wherein wicked men were taken, he uſeth here the ſame expreſſion, know now that God hath overthrown me and hath compaſſed me with his net, and then afterwards prove, that yet notwithſtanding it did not follow thence that he was a wicked man.
Verſ. 7. Behold, I cry out of wrong, but I am not heard, &c.] The originall word here tranſlated wrong may alſo be tranſlated violence; and then the meaning may be only this, that he cryed out of the violence of Gods proceedings againſt him, in that the miſeries he had brought upon him were ſo exceeding great; but reading it as it is in our Bibles, Behold, I cry out of wrong, but I am not heard, &c. then the meaning muſt be, that he cryed out of the injuries that were done him by men, the robbers that had ſpoyled him of his eſtate, or his friends that inſulted over him and devided him in his miſery, and vexed him and reproached him, as he had before complained. Some Expoſitours I know underſtand it, that he had complained bitterly of wrong done him by the Lord, in that the miſeries he had laid upon him were no way proportionable to any offence he had committed againſt God, making this the height of his miſery, that though he cryed out of theſe things, yet neither God nor man regarded his cry nor afforded him the leaſt comfort or help; And all they ſay for Iob herein is, that in this his corruptions did too farre prevail over him, as over the beſt they will ſometimes doe in the hour of temptation. But methinks it is too harſh to charge this upon Iob, & thus to underſtand his words; neither is there any juſt reaſon that can be given, why it may not be underſtood only of the wrong that had been done him by men.
Verſ. 8. He hath fenced up my way that I cannot paſſe, &c.] That is, he hath brought me into inextricable miſeries, out of which ther's no hope nor poſſibility to eſcape; and to the ſame purpoſe is the following clauſe, and he hath ſet darkneſſe in my paths, that is, I cannot ſee which way to turn my ſelf, to wit, either becauſe he was ſo amazed with his ſorrows and terrours, or becauſe his troubles were ſo deſperate. The like expreſſions Iob had uſed before, chap. 3.23. of which ſee the Note there.
Verſ. 9. He hath ſtript me of my glory and taken the crown from my head.] By his glory and his crown ſome underſtand his children, according to that, Hoſ. 9.11. their glory shall flee away as a bird; from the birth, and from the womb, and from the conception, and that Prov. 17.6. childrens children are the crown of old men; Some his wealth, and great eſtate, according to that Gen. 31.1. where Iacobs riches are called his glory (of which ſee the Note there) and that Prov. 14.24. the crown of the wiſe is their riches; ſome the dignity and authority which formerly he had in the place where he lived, as having born ſome place of magiſtracy amongſt them, whence it is that he ſaith afterward chap. 29.7., &c. when I went out to the gate through the city, when I prepared my ſeat in the ſtreet, the young men ſaw me and hid themſelves, &c. ſome the good report and eſteem he had before amongſt all that knew him, whereof he was now ſtript; as being deſpiſed and in great diſgrace, every one accounting him a wicked man and an hypocrite. But I conceive the words muſt be underſtood generally, to wit, that God had bereaved him of all that had formerly been an honour and an ornament to him.
Verſ. 10. He hath deſtroyed me on every ſide, &c.] That is, every way, and in every thing: and therefore he addes, and I am gone, that is, I am in a manner a dead man, ther's no hope of me: for ſo we find the ſame phraſe uſed, Pſal. 39.13. O ſpare me, that I may recover ſtrength, before I goe hence, and be no more; yea becauſe of the following clauſe, and mine hope hath he removed like a tree, it may ſeem that in theſe words, he hath deſtroyed me on every ſide, he alludes to thoſe, that when they intend to grub up a tree by the roots, do dig up the ground and hew it round about on every ſide; and ſo thereupon inferres that there was no more hope of his recovery here in this world, then there was of a tree digged up by the roots.
Verſ. 11. And he counteth me unto him as one of his enemies.] That is, He doth not correct me as a father, but deales with me as if he looked upon me as an enemy. And this is one thing for which Elihu condemnes Iob, chap. 33.8, 10. I have heard the voice of thy words, ſaying,—he counteth me for his enemy. Yet the words do not impart, that God concluded that Iob was his enemy, but that he proceeded againſt him as if he had taken him for an enemy.
Verſ. 12. His troups come together, &c.] Having in the foregoing verſe ſaid that God counted him as an enemy, here he proceeds accordingly in the ſame metaphoricall expreſſion, and ſhews how God did as it were lay ſiege againſt him, His troups come together (which is meant not only of the Chaldeans and others that had robbed him of his eſtate, but generally of thoſe armies of Afflictions that did together break in upon him) and raiſe up their way againſt me, to wit, as pioners are wont to make waies even, and large, and paſſable for armies that are to march that way, or as ſouldiers are wont to caſt up trenches, and to raiſe up batteries and galleries, that they may get in to a city which they have beſieged, and encamp againſt me round about, that is, they block me up from, all poſſibility of eſcape and hope of relief; for all theſe figurative expreſſions are to ſet forth, how very many, how violent, and of how long continuance his afflictions were, encamping about him as ſouldiers in a ſiege.
Verſ. 13. He hath put my brethren far from me, &c.] Even this may be added alſo with reſpect to the formes metaphor: as if he ſhould have ſaid, My brethren, friends, and others that ſhould have been as auxiliary forces to have aided me in my ſtreights, God hath alſo quite taken off from helping me: they come not near me, or their hearts are alienated from me.
Verſ. 15. They that dwell in my houſe, and my maids count me for a ſtranger.] If amongſt thoſe of his houſe he comprehended thoſe alſo, whom by way of hoſpitality he had entertained and harboured amongſt thoſe of his family, his complaint is herein the juſter and fadder, that they to whom he had ſhown ſo much mercy or kindneſſe ſhould ſo little regard him; and of his maids he makes particular mention, becauſe they in regard of their ſex being naturally of a more tender and pitifull diſpoſition, it was the more ſtrange that they ſhould carry themſelves ſo ſtrangely and unmercifully towards him, regarding him no more then if they had no relation at all to him.
Verſ. 16. I called my ſer…ant and he gave me no anſwer, I entreated him with my mouth.] That is, When I called my ſervant, ſo far was he from doing what I would have had done, that he would not vouchſafe to give me an anſwer; yea though inſtead of commanding him, I entreated him, not by others ſent to him, but with mine own mouth, all this would doe no good, even to my face he would ſlight and ſcorne me.
Verſ. 17. My breath is ſtrange to my wife, &c.] Almoſt all Expoſitours underſtand this of his wives loathing to come nigh him, becauſe of the ill ſavour of his breath by reaſon of the putrifaction of his lungs and other infirmities that lay upon him. But I rather conceive that by his breath is meant the words he ſpake to her, his complaints and entreaties, (to which alſo may be added his ſighs and his groans) My breath is ſtrange to my wife, as if he ſhould have ſaid, even when I ſpeak to my wife I ſpend my breath in vain, ſhe that lay in my boſome regards not my complaints and entreaties, my ſighs and cryes, no more then if ſhe had been a mere ſtranger to me: And indeed ſo much is clear by the following clauſe, where he adds, by way of explaining what he had ſaid before, that his breath was ſtrange to his wife, though I entreated for the childrens ſake of mine own body, that is, though I beſought her even for the conjugall bonds ſake wherewith we were tyed together, and for the childrens ſake which God had beſtowed upon us, as the pledges and means of our mutuall love one to another. Indeed a great queſtion it is amongſt Expoſitours, what children theſe were for whoſe ſake Iob ſhould beg for reſpect from his wife in this time of his miſery, ſince at the very firſt of his troubles both his ſons and daughters were ſlain by the fall of the houſe upon them where they were feaſting together; and to this ſome ſay, that he had other little children that were not then ſlain; and others, that it is meant of his childrens children. But becauſe the Text, ſeems expreſſely to mention all his ſtore of children where it faith that he had ſeven ſons and three daughters, chap. 1.2. (which were all cut off together) and 2. Becauſe in many paſſages Iob ſeems to complain that God had rooted out all his poſterity, therefore I rather think that he meant this of thoſe his children at firſt mentioned; nor can I ſee why it ſhould ſeem ſtrange, that he ſhould mention the children God had given them whilſt they lived together as man and wife, as an argument whereby to perſwade her not to deſpiſe him, though at the time when he ſpake this God had taken them away.
Verſ. 18. Yea young children deſpiſed me, &c.] This may be read as it is in the margin, yea the wicked deſpiſed me, this being a ſore affliction to the righteous ſervants of God, when they are made a laughing ſtock to an ungodly crue; But reading it as it is in our Bibles, yea young children deſpiſed me, by young children we muſt underſtand thoſe that we call young ones or youths, the younger ſort of men, ſee the Note 1 Kings 3.7. or at the utmoſt boyes and girles, not the young ſort of children. And we muſt know that even this is mentioned as an aggravation of his miſery, 1. Becauſe children are naturally more pittifull to them that are in miſery, and withall afraid to deſpiſe grave and aged men, and 2. Becauſe it muſt needs very much vex and fret ſuch men when every boy and girle ſhall deſpiſe them. As for thoſe words I aroſe in the following clauſe, I aroſe and they ſpake againſt me. Some think that thereby is meant that ſo ſoon as he ſhowed himſelf, perceiving in what a condition he was in, they preſently began to revile him, and to ſpeak againſt him what they had heard others ſay; ſome again think the meaning to be this, that though he aroſe up as by way of reſpect to them, yet they deſpiſed and reproached him; others, that when he aroſe to goe away from them, (as not able to endure ſuch contempt, and yet not willing to contend with them) aſſoon as his back was turned he might preſently hear how they did reproach and revile him: and others, that when he aroſe to reprove them for deſpiſing him, then they ſpake againſt him. And indeed theſe three laſt Expoſitions I conceive the moſt probable.
Verſ. 19. All my inward friends abhorred me, &c.] It is in the originall, the men of my ſecret, that is, thoſe to whom I imparted all my ſecrets, and they whom I loved, to wit, moſt dearly, are turned against me. In this doubtleſſe he aimes particularly at his three friends, as upbraiding them for dealing ſo unfriendly yea unmercifully with him.
Verſ. 20. My bone cleaveth to my skin and to my flesh, &c.] Reading this clauſe according to the Tranſlation that is ſet in the margin, My bone cleaveth to my skin, as to my flesh, the meaning is clear, to wit, that he was ſo pined away, that being nothing but skin and bones, his bones did now cleave to his skin, as formerly they did to his fleſh. And thus I conceive the words muſt be underſtood, though they be read as they are in our Bibles; yet ſome would have them underſtood thus, My bone cleaveth to my skin and to my flesh, that is, to the skin of my fleſh, or the skin of my body; or to my skin, which is my fleſh: for ſo that which is tranſlated Pſal. 102.5. My bones cleave to my skin, is in the originall, My bones cleave to my flesh. As for that which follows, And I am eſcaped with the skin of my teeth, it is all one as if he had ſaid, that to ſay true he had no other skin left but the skin of his teeth, to wit, his lips (for ſo ſome underſtand it) or the skin of his gums, the skin of his body being all over rather a ſcab then skin, as being overſpread in every part with boiles and ulcers; And therefore indeed ſome Expoſitours ſay, that when the Devil filled the body of Iob with ſores and ulcers, he left his lips and other the inſtruments of ſpeech free, purpoſely that he might be able with his mouth to blaſpheme God.
Verſ. 21. Have pity upon me, have pity upon me, O ye my friends, &c.] As if he ſhould have ſaid, If you will approve your ſelves friends as you pretend to be, let this which I have ſaid move you to pity me and comfort me, and do not ſtill condemne me for an hypocrite, and adde affliction to the afflicted. As for the reaſon that is added, for the hand of God hath touched me, ſee the Notes, chap. 1.11, & 2.5.
Verſ. 22. Why do you perſecute me as God and are not ſatisfied with my flesh?] This which Iob here upbraids his friends with, to wit, that they perſecuted him as God, may be underſtood two ſeverall waies, either 1. That when God afflicted him, they did ſo too; they did as it were joyn with God in afflicting him, and making his life burdenſome to him: when God puniſheth any man or men, though the puniſhments be never ſo juſtly inflicted, it is the duty of thoſe that behold them thus puniſhed to pity them, and be tender over them; neither muſt they by any means inſult over them, but rather, reflect upon themſelves, and be afraid of themſelves, as conſidering that God may as juſtly lay his hand upon them, as he hath done upon theſe whom they behold in ſuch miſery. Now that therefore for which he blames his friends here may be only this, becauſe when Gods hand was heavy upon him, they inſtead of pitying him did alſo ſet themſelves againſt him, and by their hard uſage and bitter reproaches did adde to his affliction, forgetting themſelves to be men ſubject to the ſame miſeries; or 2. That they did afflict him in the ſame manner, as God did, to wit, in that, 1. As God did perſecute him inceſſantly and without intermiſſion, bringing calamities upon him one in the neck of another, without affording him any breathing time, ſo did they follow him with reproach upon reproach, and cenſure upon cenſure, not yielding him any reſt: and 2. In that they perſecuted him as an enemy, as God did, and in as heavy a manner; As God had laid load upon him ſo did they; as God had appeared in a way of wrath againſt him, ſo did they: and ſo he doth as it were intimate that their ſcorns, and ſcoffs, and calumnies were as grievous to him, as all the other miſeries that God had laid upon him: or 3. That they arrogated that to themſelves which belonged only to God, to wit, either becauſe they did in ſo maſterly a manner condemne him for an hypocrite, which none could know but God only, who is the ſearcher of the heart and of the reines; or elſe rather becauſe they did cauſeleſſely perſecute him; why do you perſecute me as God? as if he had ſaid, However God in regard of his abſolute Sovereignty over men may deal with them as ſeems good in his own eyes, and ſo may lay what afflictions he pleaſeth upon me, merely becauſe it is his will ſo to doe, though there were no other cauſe at all; yet you have no ſuch power over me; and therefore ſhew why it is that you do thus perſecute me; what? will you make your ſelves Gods? And then for the next clauſe, wherein he chargeth them that they were not ſatisfied with his fleſh, Why do ye perſecute me as God, and are not ſatiſfied with my flesh? the drift thereof I conceive is to imply, either that it was a high degree of cruelty in them, that not content with the grievous miſeries he had endured in his body, even to the utter waſting and conſuming of his fleſh, (beſides that he was ſtripped of all other outward comforts whatſoever) they ſhould alſo ſeek as they had done, to wound and afflict his ſpirit alſo; as if he had ſaid, Though God afflicteth my mind and my ſoul, and hath filled my ſoul with terrours, yet why ſhould you force on my affliction as farre as God doth? or elſe, that in regard they were not ſatisfied with all thoſe inſufferable miſeries that he lay under, but did ſtill proſecute him with ſo much bitterneſſe, they were herein like beaſts of prey, that when they have eaten▪ the fleſh of the poor creatures they prey upon, cannot be ſatisfied therewith till they have quite devoured them, and after they have eaten the fleſh do alſo gnaw and cruſh the bones aſunder. And indeed all cruell oppreſſion, and cruſhing of the poor and afflicted, is uſually expreſſed in the Scripture by that phraſe of devouring them and eating up their fleſh, as Pſal. 27.2. My foes came upon me to eat up my flesh, and Gal. 5.15. But if ye bite and devour one another, take heed that ye be not conſumed one of another.
Verſ. 23. O that my words were now written, oh that they were printed in a book, &c.] Though ſome referre this particularly to that following paſſage, verſe 25. wherein he makes indeed a moſt clear and glorious confeſſion of his faith in Chriſt his Redeemer, and his hope concerning the reſurrection of the dead, and life eternall, worthy to be taken notice of by all that ſhould live in ſucceeding times, yet I rather think he meant it of all that he had ſpoken in that diſpute that had been betwixt him and his three friends, yea and of all that he ſhould afterward ſpeak. To ſhew, how clear his conſcience was, and how confident he was of the juſtice of his cauſe, and to manifeſt withall that he had not ſpoken ſo raſhly and unadviſedly, and much leſſe ſo deſperately and blaſphemouſly, as they pretended he had, (though ſome words might ſlip from him in his paſſion that were not altogether to be juſtifyed) he wiſheth that his words were written and printed in a book, &c. For hereby he intimates that he was ſo farre from declining the judgement of any man living, that he was willing it ſhould be known both to the preſent and future ages, as being aſſured that whoever in ſucceeding times ſhould read what he had ſuffered, and what had paſſed betwixt him and his friends, they would pity his condition, and acquit him from all thoſe falſe accuſations they had charged upon him. Yea and therefore he wiſheth that his words were not only written and printed in a book, but alſo verſ. 24. that they were graven with an iron pen and lead, in the rock for ever: And however ſome Expoſitours underſtand this, that herein he wiſheth that his words were graven with an iron pen in plates or lea…s of lead, yea in the rock for ever; yet others think that according to our tranſlation the ground of this expreſſion muſt needs be, either that in thoſe times they were wont to make their graving tools of iron tempered with lead as now a-daies they are tempered with ſteel; or elſe that when they deſired to grave any thing in ſtone for a perpetuall monument, they uſed to cut the letters with an iron pen or graving tool, and then to fill up the cuts or furrows of thoſe letters with lead that they might be the more plain and legible, and that hence he ſpeaks of having his words graven with an iron pen and lead in the rock for ever.
Verſ. 25. For I know that my Redeemer liveth, and that he shall ſtand at the latter day upon the earth.] Some of our beſt Expoſitours (as Calvin, Mercer and others) underſtand this merely of Gods delivering Iob out of that ſad and forlorn condition wherein he now lay, to wit, that he knew that however he was little better at preſent then as a man that is dead and buried, yet he had a Redeemer that ſhould reſcue him at length out of this condition, even the ever-living God, who is the firſt and the laſt, Eſa. 48.12. and therefore ſhall be after all men are vaniſhed and gone, and ſhall ſhew forth his power in the quickening and reviving of poor men, duſt and aſhes, even when they are fallen into the loweſt and moſt deſperate eſtate and condition. And indeed it cannot be denied 1. That God is many times called our Redeemer, in the Scripture, as Eſa. 63.16. Thou, O Lord, art our Father, our Redeemer. 2. That an eſtate of extreme miſery and affliction is often expreſſed in the Scripture by that of death; men in ſuch a condition are often ſpoken of as dead men, yea as men that are buried and turned into duſt, and that to imply that ſuch a condition is to men as bitter as death, that it bereaves them of all the comforts of this life, and is paſt all hope of recovery. I was, ſaith the Apoſtle 2. Cor. 11.23. in deaths oft. And ſo Pſal. 88.4, 5. I am counted with them that goe down into the pit — free among the dead, and Pſal. 22.15. Thou haſt brought me, ſaith David, into the duſt of death, and 3. That the deliverance of ſuch men out of ſuch an extreme low and forlorn condition is often tearmed a quickning, and a reviving, and a raiſing of them up from the dead, as Pſal. 71.20. Thou which haſt shewed me great and ſore troubles shalt quicken me again, and shalt bring me up again from the depths of the earth, and Iſa. 26.19. ſpeaking of the bringing home of the Iews out of Babylon, Thy dead men, ſaith the Prophet, shall live; together with my dead body shall they ariſe; awake and ſing ye that dwell in the duſt. See alſo Pſal. 85.6, and Hoſ 6.2. But yet 1. Becauſe Iob had hitherto diſclaimed all hope of being delivered out of that forlorn condition wherein he lay, and of being reſtored to any eſtate of proſperity and happineſſe again (though his friends had often aſſured him, that if he would repent, it would be ſo) affirming that his hope was gone, and that he was in a worſe condition then a tree that is cut down, of which there is hope that it may ſprout again. See chap. 16.22, and 17.1, 11, 13, &c. and therefore it is no way probable, that he ſhould be now on a ſudden raiſed to ſuch a height of hope concerning Gods raiſing him to ſuch a proſperous condition, contrary to all his former diſcourſes; and 2. Becauſe there are ſome paſſages in the following verſes, which cannot well be underſtood of a reſurrection of his outward eſtate, as, that it is ſpoken of as a ſtrange thing, that he ſhould ſee his Redeemer with the ſame eyes that he had then, and ſome other of the like nature, therefore, I ſay, if we joyntly conſider of that which is ſaid here with that which follows in the two next verſes, I cannot ſee how it can be otherwiſe underſtood then of Chriſt the promiſed Redeemer, who indeed is moſt properly tearmed our Goel, as it is in the originall, our Redeemer (it is the ſame word that is uſed Levit. 25.25. for the next kinſman that was to redeem the eſtate of his decayed brother: of which ſee the Note there) and that becauſe he taking our nature upon him, became, as it were, our near kinſman, our brother, Heb. 2.11. fleſh of our fleſh and bone of our bone. So that I conceive the drift of Iob in theſe words was, by this profeſſion of his faith to prove, that notwithſtanding his ſufferings and miſeries were ſo grievous, as he had now acknowledged, yet he was farre from being a wicked man and an hypocrite, as they had charged him to be; I know, ſaith he, that my Redeemer liveth, that is, I that am ſo ſeverely condemned by you, and am now in ſuch a miſerable condition, even I do certainly believe, that there is a Redeemer to come, that he is my Redeemer (for there is much emphaſis in that word my) and that he lives, as being the ever-living God, the firſt and the laſt, yea the fountain of life to all that ſhall believe in him, and ſo ſhall one day redeem my perſon from deſtruction and maintain my cauſe againſt all thoſe falſe aſperſions you now caſt upon me. And then for the laſt clauſe, and that he shall ſtand at the latter day upon the earth, either it is meant of the ſecond coming of Chriſt to judgement, to wit, that he ſhould then appear upon earth, and that as a conquerour, trampling upon the grave as a conquer'd enemy, and raiſing all fleſh by his almighty command out of the duſt, yea and as a judge appearing in his glory, to paſſe ſentence upon all both quick and dead; or elſe (which ſome rather think, and it ſeems very probable) it is meant of his firſt coming, (as the following words in the next verſes are meant of his ſecond coming,) to wit, that in the latter daies (that is, in the daies of the New Teſtament,) this his Redeemer ſhould be made man, and in mans nature ſhould live and dwell upon the earth, and being there ſlain ſhould riſe again, and ſtand again upon the earth tryumphantly, and ſo ſhould, as the Redeemer of his people, vanquiſh death and accompliſh the work of mans redemption. And indeed that the daies of the Goſpel, from the time of Chriſts incarnation to the end of the world, are frequently called in the Scripture the latter daies, or, the laſt daies, cannot be queſtioned, ſee Iſa. 2.2. Hoſ. 3.5. 1 Tim. 4.1. 2 Tim. 3.1. of which, two reaſons are uſually given, to wit, 1. Becauſe all was then accompliſhed, which had been propheſied concerning the work of mans Redemption; that was the perfection of all times, or as the Apoſtle calls it, Gal. 4.4. the fulneſſe of time, and 2. Becauſe the whole time of the worlds continuance being divided into three great Periods, the 1. From the creation to the Law; the 2. From the Law to Chriſts Incarnation; the 3. From that to the day of Iudgement, this which contains all the daies of the Goſpel is the laſt of the three. But however very obſervable it is which ſome Expoſitours have noted, to wit, that Iob was ſo ſtrengthened and cheared up with the conſideration of this which here he ſaith, concerning the hope he had in his Redeemer, and concerning the reſurrection of his body, and the bliſſe he ſhould then enjoy, that after this we meet not with any word he ſpake, arguing any ſuch fainting and impatience of ſpirit, as many which before this came from him.
Verſ. 26. And though after my skin, worms deſtroy this body, yet in my flesh shall I ſee God.] Though being laid in the grave worms muſt deſtroy not my skin only but even this whole body, (ſuch as it is rather the ſhadow of a body, then a body indeed) yet by that my Redeemer, who ſhall ariſe from the grave and live again in deſpite of death, even this my body when dead ſhall be raiſed again, and reunited to my ſoul, and then to my great joy in my flesh face to face I shall ſee God, and ſo ſhall enjoy the preſence of my God and my Saviour for ever and ever. As is noted in the foregoing verſe, ſome indeed underſtand this of Gods delivering him out of his preſent afflctions, to wit, that though his skin and fleſh were at preſent eaten up as it were with worms, yet God would reſtore his fleſh again, and ſo in his fleſh he ſhould behold God manifeſting himſelf as a father to him. But I ſay the words are farre clearer if we underſtand them of his ſeeing God at the reſurrection.
Verſ. 27. Whom I shall ſee for my ſelf, and mine eyes shall behold and not another, though my reins be conſumed within me.] Even this alſo ſome underſtand of his ſeeing God to his great advantage, raiſing him from the ſad eſtate whereinto he had caſt him, and reſtoring him to a comfortable condition again; therefore thoſe words and mine eyes shall behold and not another, though my reins be conſumed within me, they underſtand thus, that though his reins, that is, all the ſtrength and vigour of his body were in a manner utterly conſumed, his body being little better then a rotten carcaſe, yet he would look to God and his eyes ſhould be fixed upon him in hope and expectation of help and deliverance, and not upon any other▪ But ſtill I ſay, I rather underſtand all theſe paſſages of his hope of ſeeing God when his dead body ſhould be raiſed up at t…e generall Reſurrection. And ſo taking the words as meant of his ſeeing God at the Reſurrection, we muſt know, 1. That he ſaith, whom I shall ſee for my ſelf, becauſe he ſhould ſee him for his own advantage, as his own God, and his own Saviour, not as the wicked ſhould ſee him, namely, as reconciled to others, not to them, as a Redeemer to others not to them; and 2. He ſaith that his own eyes ſhould behold him, and not another, to ſet forth, that he ſhould not at the Reſurrection have a new body created, but that he ſhould be raiſed with the very ſame numericall body, wherein he had formerly lived upon the earth: and then 3. That the laſt clauſe, though my reins be conſumed within me, may be meant either of the preſent conſumption of his body, or elſe of the utter waſting of his body in the grave, to wit, that though he was ſo waſted that his very inmoſt parts his reines were conſumed, and much more would be conſumed when he came to rot in the grave, yet he knew well that at the Reſurrection he ſhould be raiſed up perfect again, and then with thoſe his eyes he ſhould behold his Redeemer. I know that ſome Expoſitours do otherwiſe underſtand this laſt clauſe, that at the Reſurrection he ſhould behold his God and Redeemer to his great happineſſe and comfort, though his reines were conſumed within him, that is, though when he came to live with God in heaven there ſhould then be an end of all his naturall deſires. But the former expoſition I judge far the better.
Verſ. 28. But ye should ſay, Why perſecute we him, ſeeing the root of the matter i… found in me?] If we read this laſt clauſe as it is in the margin, and what root of matter is found in me? the meaning is then plain, to wit, that there was no cauſe in him why they ſhould perſecute him as they did. But reading it as it is in our Bibles, ſeeing the root of the matter is found in me, it is very hard to ſay what Iob intended hereby. Some would have theſe laſt words, ſeeing the root of the matter is found in me, to be a part of the recantation which Iob here adviſeth his friends to make, as concerning their violence againſt him hitherto, to wit, that they ſhould not only ſay, why perſecute we him? but alſo that they ſhould every one of them ſeverally adde by way of judging themſelves, ſeeing the root of the matter is found in me; that is, ſeeing the fault is in me; I have by my groundleſſe ſurmiſes and jealouſies, and unjuſt cenſuring of him provoked him to paſſion in his great diſtreſſe, and ſo have been the cauſe of all theſe hot debates we have had with him. But the truth is that the words can hardly be drawn to juſtify this Expoſition. And almoſt all Expoſitours agree in this, that in the firſt clauſe Iob tells his friends, that in reaſon they ought to check themſelves for perſecuting him as they had done, and that then in the ſecond clauſe a reaſon is given by Iob, why they ought ſo to check themſelves, to wit, becauſe the root of the matter was found in him, as if the words had been tranſpoſed thus, But ſeeing the root of the matter is found in me, ye should ſay, why perſecute we him? Well, but yet ſtill this paſſage is very obſcure, becauſe it is ſo hard to ſay what he meant by this the root of the matter is found in me, every Expoſitour almoſt being herein of a ſeverall judgement. for 1. Some underſtand hereby the ſound and ſolid reaſon wherewith he had maintained his cauſe, and ſo they make the ſenſe of theſe words to be this, that they might well condemne themſelves for perſecuting him as they had done, ſince all things being well weighed, they could not but ſee, that the cauſe which he maintained had a root of unqueſtionable juſtice in it, it was well grounded, neither had he ſpoken any thing for which he had not brought very ſound and ſubſtantiall arguments and reaſons, 2. Others by the root of the matter underſtand his ſufferings, or the inward ſenſe he had of the evils which lay upon him, as if he had ſaid, There is no reaſon in the world why you ſhould perſecute me as you doe, ſeeing the root, the foundation of all our arguing is found in me, that is, I am he that ſuffer the miſeries, about which there have been ſuch diſputes between us; and ſo they make this paſſage parallell with that above, verſ. 4. And be it indeed that I have erred, mine errour remaineth with my ſelf. 3. Others take it thus, You ought not thus to perſecute me, ſeeing if you ſearch the matter to the root and the foundation, it will be found that I am innocent, and that there is therefore ſome other cauſe of my miſery, which is hidden from you, and that it is not for any wickedneſſe of mine, as you would have it, that God hath brought theſe calamities upon me. 4. Others again conceive that by the root of the matter is meant the integrity and ſincerity of his heart towards God, which was the root both of that profeſſion of godlineſſe which he had hitherto made, and of that confidence wherewith he had now pleaded his cauſe before God; or elſe his faith whereby he was rooted in God, and which was the root from whence had ſprung the purity of his conſcience, the holineſſe and uprightneſſe of his life and converſation, and thoſe words of truth, which he had uttered hitherto in the defence of himſelf; and ſo they conceive Iobs plea in theſe words to be this, that ſeeing the profeſſion which he had made of his innocency was not a counterfeit, vain, ungrounded flouriſh, but was the fruit of that ſincerity and faith unfeigned, that was rooted in his heart, it was an act of moſt groſſe injuſtice and arrogance in them, ſo to perſecute, to cenſure and revile him as they did. And laſt of all, many hold that it was his faith in Chriſt his Redeemer, and his hope of ſeeing God face to face at the Reſurrection of the dead, whereof he had in the foregoing words made ſuch a glorious profeſſion, which here he tearms the root of the matter that was found in him; and ſo they make the drift of theſe words to be this, that in all reaſon it was fit they ſhould blame themſelves for perſecuting him as they had done, even becauſe of this profeſſion he had made of his faith, ſeeing this faith in the Redeemer is the root of all true religion and piety, and the very ground work and foundation of ſalvation, neither can there be any danger of condemnation for him, that hath this faith rooted in his heart.
Verſ. 29. Be ye afraid of the ſword, &c.] As if he ſhould have ſaid, If not out of pity to me, yet at leaſt for fear of the ſword of Gods vengeance upon your ſelves, give over your bitter calumnies and cruell dealing with me. Becauſe you are at eaſe and free from all afflictions, you make nothing of paſſing moſt uncharitable cenſures upon me, and threaten me continually with the vengeance of God; but take heed, you had beſt look to yourſelves, ſince there is doubtleſſe a ſword of divine vengeance, which for your unjuſt and cruell dealing with me, that am in ſo ſad a condition, may ſoon make you as miſerable as I am. As for the words that follow, for wrath bringeth the punishments of the ſword, though ſome underſtand this of God, to wit, that when God is provoked to wrath by ſuch iniquities as theſe, wherewith he had charged his friends, it brings the ſword of his juſt vengeance upon me; yet I rather think Iob meant it of the wrath of his friends againſt him, to wit, that ſuch wrath and fury as that, wherewith they had broken out againſt him, doth uſually bring the wrath of God upon men; that ye may know, ſaith he, there is a judgement: the meaning whereof is, either that when the ſword of Gods vengeance ſhould fall upon them, then they ſhould by experience find that there is a juſt God that judgeth the earth, that doth order and govern all things wiſely and juſtly here in this world, a God that would judge thoſe that did ſo unjuſtly judge others, and that would ſeverely puniſh thoſe that did ſo unmercifully adde affliction to the afflicted; To which ſome adde alſo, that by that preſent judgement upon themſelves, they might know there would be hereafter a day of generall judgement, when God would judge the world in righteouſneſſe, and ſo the ſin of thoſe that do here judge their brethren unrighteouſly ſhould be both diſcovered and puniſhed; Or elſe that Iob gave them this warning, that knowing now (which men are apt to forget) that there is a God that will thus judge the actions of men, they might take heed of provoking him to wrath, that ſo they might not come to know it experimentally hereafter.