Annotations Upon the Books of Poetry, Job · Chapter 22
CHAP. XXII.
Verſ. 1. THen Eliphaz the Temanite anſwered.] Thus taking his turn to ſpeak, this was his third, and indeed his laſt Reply upon Job.
Verſ. 2. Can a man be profitable to God, as he that is wiſe may be profitable unto himſelf?] Some underſtand this of profiting God by way of teaching him. Becauſe Iob had ſaid (and his friends took it as ſpoken in a way of complaining) that wicked men did often live pleaſantly, and die peaceably, and were buried gloriouſly, whereas the righteous were uſually in a very diſtreſſed condition; therefore to this Eliphaz (ſay they) replies, Can a man be profitable to God? &c. that is, Can you help God, by teaching him how he ſhould better order things in the government of the world? A man by his wiſedome may direct himſelf in his affairs; but can he profit God by directing him? No ſurely. But Job himſelf had immediately before condemned this boldneſſe, chap. 21.22. Shall any (ſaith he there) teach God knowledge? and beſides, it ſeems clear, I conceive, by the following words, that it is meant of mans profiting God by his righteouſneſſe; to wit, that though a man be never ſo righteous, his righteouſneſſe can bring no advantage to God. And this he alledgeth in the beginning of his reply, either to intimate that Iob did not well, to carry himſelf ſo as if God were obliged to him for his righteouſneſſe, as if he thought there was reaſon that if he had offended God in ſome particulars, yet God ſhould paſſe by that, and not puniſh him for it, and that becauſe in other things he had deſerved better at Gods hands, then that he ſhould ſo afflict him as he did; or elſe to imply, that if it ſhould be granted that he were righteous, yet it was a vain thing to boaſt of his righteouſneſſe before God, ſince God could no way reap any benefit thereby: yea in the laſt clauſe, as he that is wiſe may be profitable unto himſelf, Eliphaz ſeems to upbraid Job, that his righteouſneſſe was neither profitable to God, nor to himſelf neither, becauſe it ſecured him not from the judgements of God; meaning hereby, that he was doubtleſſe an hypocrite, and not righteous indeed.
Verſ. 3. Is it any pleaſure to the Almighty that thou art righteous? &c.] As if he had ſaid, It is no pleaſure to him that thou art righteous, to wit, in regard of himſelf, or of adding any thing to his happineſſe. As for the following clauſe, or is it gain to him that thou makest thy waies perfect? ſome by making his waies perfect underſtand, his pretending or pleading that his waies were perfect, and ſo make the meaning to be, that this was ſo farre from being an advantage to God, that it was indeed a great diſhonour to him, becauſe it did plainly charge God with injuſtice, for laying his hand ſo ſeverely upon a righteous innocent man: but I conceive that thereby is only meant his walking in an upright and perfect way, and ſo the ſecond clauſe to be fully the ſame in effect with the firſt.
Verſ. 4. Will he reprove thee for fear of thee? will he enter with thee into judgement?] That is, God doth not reprove thee, to prevent thee that thou ſhouldeſt not firſt reprove him; Or, God doth not ſo ſeverely contend with thee and puniſh thee, becauſe he is afraid of thee, as tyrants are wont to cruſh thoſe whom they fear, as we ſee in Pharaoh, and Herod, and many others: as if he had ſaid, As thy goodneſſe cannot profit God, ſo neither can thy wickedneſſe hurt him; and therefore it is in a way of juſtice to puniſh thee for thy wickedneſſe, that God proceeds thus againſt thee, and not for fear of thee, to wit, leaſt if he ſhould let thee alone, thou ſhouldeſt become either ſo over-good that he could not reward thee or ſo over-great that he could not puniſh thee. And it is like that Eliphaz doth the rather uſe this expreſſion, becauſe Job had formerly ſaid, that by the afflictions he had brought upon him, God did as it were ſet a watch over him, chap. 7.11.
Verſ. 6. For thou haſt taken a pledge from thy brother for nought, &c.] Though the words in this and the following verſes ſeem expreſſely to charge Job with the particular groſs enormities therein mentioned, yet doubtleſſe the meaning of Eliphaz was only to conclude, that in ſome ſuch way as theſe here mentioned, he had provoked God, or elſe he would never have laid ſuch unuſuall calamities upon him. It is therefore as if he had ſaid, Bethink thy ſelf, Job; for of theſe wickedneſſes that I ſhall now mention, or of ſome ſuch like, thou art certainly guilty: thou haſt taken a pledge from thy brother for nought. And here by taking a pledge from ones brother, may be meant the taking a pledge from a poor neighbour, yea it may be from ones neareſt allies: yea by ſaying thou haſt taken a pledge, he might imply that he had not only received ſuch a pledge, as his brother did of his own accord tender to him, but had alſo gone into his houſe, and had taken there what he pleaſed, it may be by force; which is an over-rigorous proceeding with one that is in ſtreights, even by the light of Nature, and was therefore forbidden by the law of Moſes, Deut. 24.10, 11. for which ſee the Note there. And then by taking a pledge for nought, is meant the taking of a pledge without any juſt cauſe: which may be done, either when men take a pledge notwithſtanding they are otherwiſe ſufficiently ſecured for that they lend; or 2. when they will not reſtore the pledge, more worth then the debt, though the debt be paid, to wit, becauſe they charge them that pawned the pledge with more then indeed they owe them, or alledge that the pledge is forfeited, the money not being brought in time, or ſome ſuch like pretence, which the prophet calls withholding the pledge, Ezek. 18.16; or 3. when men take a pledge from ſuch poor wretches whom in charity they ought freely to relieve. And to the ſame purpoſe is the following clauſe, and ſtripped the naked of their clothing: which they may be ſaid to doe, that do not give raiment to thoſe that want it, but eſpecially they that 1. make men naked by taking their cloths from them, according to that expreſſion, Hoſ. 2.3. leſt I ſtrip thee naked; or 2. that are ſo greedy of a pledge, or ſo griping in any other way of oppreſſion, that they take away the garments of thoſe that have ſcarce a coat to put upon their backs; for ſuch in the Scripture are termed naked, 1 Cor. 4.11. even to this preſent hour we both hunger, and thirſt, and are naked, and Jam. 2.15. If a brother or ſiſter be naked, &c. And this was alſo forbidden in Moſes's law; ſee the Note, Exod. 22.26. yea under this one particular, of ſtripping the naked of their clothing, the taking away of all other neceſſaries from the poor may be comprehended; for by clothing in the Scripture is ſometimes meant all neceſſaries uſefull for the poor, as we ſee Iſai. 3.6. Thou haſt clothing, be thou our ruler.
Verſ. 7. Thou haſt not given water to the weary to drink, and thou haſt withholden bread from the hungry.] That is, thou haſt not relieved the poor in their wants: yet herein lyes the chief emphaſis of this charge, that he had not given them ſo much as a draught of water, or a bit or cruſt of bread.
Verſ. 8. But as for the mighty man, he had the earth, and the honourable man he dwelt in it.] The meaning is, either that Job gave to the mighty and honourable the land which he had unjuſtly taken from the poor; though he deſpiſed the poor, yet great and mighty men might have any thing of him; or that when the poor and the mighty man came before him in judgement, meerly in favour to the mighty and honourable man, he paſſed ſentence for him, and ſo he unjuſtly carried away the poor mans eſtate. Yet ſome underſtand theſe words as ſpoken of Job in a third perſon, as in a way of ſcorn, But as for the mighty man he had the earth; as if he ſhould have ſaid, Great Job by his might and power had all under his command, and got all the country about him into his poſſeſſion, and yet notwithſtanding he could ſpare nothing to the poor, but did rather make uſe of his power to oppreſſe them.
Verſ. 9. Thou hast ſent widows away empty, &c.] This alſo may comprehend many ſeverall waies of hard dealing with widows: as 1. that he unjuſtly ſeiſed upon their eſtates, and ſo turned them away empty; or 2. that when they came to him for aid againſt their oppreſſours, he did not right, but ſent them away with hearts void of comfort, and diſappointed of their hope; or 3. that when poverty made them ſeek relief from him, he turned them off with neglect and hard language, and would give them no ſuccour. And to the ſame purpoſe is the following clauſe, and the arms of the fatherleſſe have been broken: for thereby is meant his oppreſſion of the fatherleſſe, to wit, by bereaving them of the means they had for a livelyhood, or by cruſhing thoſe that were likely to defend and ſupport them, or any other way; or at leaſt his ſuffering them to be oppreſſed by others.
Verſ. 10. Therefore ſnares are round about thee, &c.] Thus Eliphaz applies that to Job, which Bildad had ſaid concerning wicked men in generall, chap. 18.8, 9, 10, 11: concerning which ſee the Notes there.
Verſ. 11. Or darkneſſe, that thou canſt not ſee, &c.] Some underſtand this thus, that beſides his outward plagues, God had ſtricken him for his ſins with ſuch blindneſſe and confuſion of mind, that he underſtood not either why theſe judgements were come upon him, or what to doe that he might be freed from them: and accordingly they alſo underſtand the following clauſe, and abundance of waters cover thee, to wit, that he was in theſe calamities as a man under water, ſo amazed and ſtupified, that he knew not which way to turn himſelf. But it may as well be meant of the darkneſſe of his outward calamities, ſo perplexing him, that he could not ſee which way to goe to help himſelf; according to a like expreſſion, chap. 19.8. concerning which ſee the Note there. And ſo alſo the laſt clauſe may be underſtood, to wit, that he was overwhelmed with a multitude of grievous miſeries, that like waters came ruſhing in upon him with unreſiſtable violence.
Verſ. 12. Is not God in the height of heaven? and behold the height of the ſtars how high they are, &c.] Expoſitours do very much differ in their judgements, concerning the dependence of this and the following verſes upon that which went before: for though all agree in this, that in the following verſes, And thou ſayeſt, How doth God know? can he judge through the dark cloud? &c. Eliphaz chargeth Job with nouriſhing impious and atheiſticall thoughts in his heart concerning God, to wit, that God doth not know, or doth not mind what is done by men here upon the earth, and that his ground of charging Job thus was, becauſe he had maintained that wicked men do uſually live and die in a proſperous condition, and godly men on the other ſide do as uſually endure all kind of miſery and ſorrow; yet concerning theſe words that are prefixed in this 12 verſe, the judgement of Expoſitours is, I ſay, very different. Some take theſe words to be a part of that mimeticall expreſſion, wherein Eliphaz would ſet forth the impious thoughts of Job concerning God, Is not God in the height of heaven? &c. as if he ſhould have ſaid, You, Job, think with your ſelf, Alas, God dwells above the ſtars in the higheſt heavens, and we ſee how exceeding high the ſtars are, and therefore doubtleſſe God doth not govern the world here below. But it being ſo clear, that Eliphaz doth not begin to ſet forth the impious thoughts of Job concerning God, till the following verſe, as is clear by the words, And thou ſayeſt, How doth God know? &c. I cannot ſee how this verſe can be made a part thereof. Firſt therefore, ſome conceive that theſe words are alledged by Eliphaz, as the ground of thoſe impious thoughts concerning God, wherewith he chargeth Iob in the following verſe, Is not God in the height of heaven? &c. as if he ſhould have ſaid, It is true that God dwells above in the higheſt heavens, and we ſee indeed that the ſtars are of a mighty height, and hereupon now thou ſayeſt in thine heart, How doth God know? &c. 2. Others hold, that in theſe words Eliphaz ſeeks to imply how incomprehenſible God is, thereby covertly reproving Iob for his raſhneſſe in judging of Gods works, Is not God in the height of heaven? and behold the height of the ſtars, how high they are; as if he had ſaid, If the ſtars be ſo high, that we cannot ſee how many, or of what bigneſſe they are, how can we then comprehend the wiſedome, power and juſtice of God, who is above the ſtars, even higher then the higheſt heavens? But inſtead of inferring this from Gods being on high, you, Iob, inferre atheiſticall concluſions concerning God; thou ſayeſt, How doth God know? &c. 3. Others take theſe words to be prefixed as an expreſſion of the omniſcience of God, Is not God in the height of heaven? and behold the height of the ſtars, how high they are: as if he had ſaid, God is infinite, and from the throne of his majeſty in the higheſt heavens he ſeeth and governeth all things that are here below: if the ſtars that are ſo high do from thence ſhine upon us, is it not eaſie thence to conclude that God from on high doth behold all things that are done upon the earth? and that hereupon, in the following verſe, he upbraids Iob with the impiety of his thoughts, And thou ſayeſt, How doth God know? &c. and 4. Others ſay, that Eliphaz, having in the foregoing verſes charged Iob with many grievous ſins, adviſeth him here to remember that there was a moſt high God, before whom he muſt expect to give an account for theſe things that he had done; and in expreſſing this he mentions the height of the heavens, above which God ſits in the throne of his majeſty and glory; becauſe, though God may be ſeen in every creature that is here below, yet the height and glory of the heavens muſt needs above other things ſtrike men with an apprehenſion of Gods tranſcendent majeſty. And then, in the following verſes, they ſay that Eliphaz ſhews, how inſtead of being awed thus with the conſideration of Gods dwelling on high, he took occaſion from thence to conclude, that ſurely God did neither ſee nor regard what was done upon the earth, And thou ſayeſt, How doth God know? can he judge through the dark cloud?
Verſ. 14. Thick clouds are a covering to him, that he ſeeth not, and he walketh in the circuit of heaven.] This phraſe of Gods walking in the circuit of heaven is uſed to imply, either that God there delights himſelf in the glorious works which his own hands have there made, (as when a man walks about in his grounds and gardens, or as when a prince walks about in ſome goodly pallace that he hath built) and ſo minds not thoſe things that are done below; or that he is taken up with the care of governing and ordering the heavens, (as when a man walks about in his own poſſeſſions, or in ſome other place whereof he hath the charge, to ſearch and ſee what is fit to be done) and ſo being buſied in thoſe things, he cannot mind theſe things that are beneath: for the mention that is made here of the circuit of heaven ſeems purpoſely to imply, that in ſo vaſt a circuit as that of the heavens God had enough to doe, though he troubled not himſelf with thoſe things that are done here in this world.
Verſ. 15. Haſt thou marked the old way which wicked men have trodden?] By the old way which wicked men have trodden is meant, either the miſerable end which of old, even from the firſt, hath ever at laſt befallen wicked men, (as death is called the way of all the earth, Ioſh. 23.14.) the courſe which God hath at laſt taken with them; or elſe the way of profaneneſſe, wherein wicked men have of old in all ages walked, to wit, that not minding God they have taken liberty to doe what they liſt themſelves, as if God regarded not what men doe here below: yea particularly it may be meant of the way of the old world, whom God deſtroyed, as will be more evident in the following verſe. And then by asking whether he had marked the old way which wicked men have trodden, he demanded whether obſerving their waies, he had not taken notice, that the wrath of God hath alwaies at laſt fallen upon them.
Verſ. 16. Which were cut down out of time, whoſe foundation was overflown with a floud.] If we underſtand this, (as moſt probably we may) of the deſtruction of the old world, there is nothing difficult in it; for we know that their foundation, that is, the earth whereon they lived, was overflown with a floud of waters. But it may alſo be meant of wicked men in generall, to wit, that in all Ages they have been cut down out of time, that is, ſuddenly, even in an inſtant; or by an untimely death, namely, when by the ordinary courſe of nature they might have lived longer; or, before they could accompliſh their hopes and aimes. And then for the ſecond clauſe, whoſe foundation was overflown with a floud, the meaning may be▪ that the wrath or judgements of God coming upon them with ſudden and unreſiſtable violence, as an overflowing floud, did utterly waſh and ſweep away their foundation, that is, thoſe riches and honours which they had already attained, and which they had laid as a foundation or ground-work of a greater eminency which they aimed at; or, it carried away them and all that they had, even to the very foundation, all their children, their riches, their friends, their plots and deſignes, whatever was the ſupport of their lives and eſtates, or whereon they reſted, as their foundation and refuge.
Verſ. 17. Which ſaid unto God, Depart from us.] Thus in a way of deriſion he repeats the very words of Iob, chap. 21.14. (of which ſee the Note there) but in a contrary ſenſe; as if he had ſaid, Theſe whoſe foundation is overflown with a floud, are thoſe that ſaid unto God, Depart from us, and not thoſe that God proſpers, as you affirmed.
Verſ. 18. Yet he filled their houſes with good things: but the counſell of the wicked is farre from me.] That is, as ſome ſay, yet thou affirmeſt, that in ſtead of overflowing their foundation with a floud, God filled their houſes with good things, and withall boaſteſt, that notwithſtanding the counſell of the wicked is farre from thee. Thus, I ſay, ſome Expoſitours take theſe words to be only a ſcornfull rehearſall of what Iob had ſaid. But I rather think that Eliphaz here expreſſeth his own thoughts; and that the firſt clauſe, yet he filled their houſes with good things, is added, either as only to yield that a while God did greatly proſper thoſe whom yet afterwards he deſtroyed, or rather as an aggravation of their wickedneſſe, both in that they could ſo unthankfully deſpiſe God, who had given them outward bleſſings in ſo great abundance, and in that they could ſo boldly deny the Providence of God, and ſlight him, as if he could doe nothing for them, when God had with ſo open a hand conferred many good things upon them. And then for the following clauſe, but the counſell of the wicked is farre from me, therein he doth again indeed reply upon Iob in a way of ſcorn, with the very ſame words which Iob before had uſed, chap. 21.18. (concerning which ſee the Note there) to wit, either as upbraiding him for ſaying that the counſell of the wicked was farre from him, when his thoughts of God were the ſame with theirs, namely, that God minded not what was done here in this world (which Eliphaz charged him with, becauſe he held that God proſpered the wicked, and afflicted the righteous) and withall he was now a ſharer with them in their plagues; or elſe to intimate, that he had better cauſe to ſay, that the counſell of the wicked was farre from him, then Iob had; he might ſay it cordially, becauſe he held that utter ruine would be their end, but Iob, though he profeſſed ſo with his mouth, could not think ſo in his heart, holding that they lived in greater proſperity then the godly did.
Verſ. 19. The righteous ſee it, and are glad, &c.] That is, They evidently ſee that at laſt accompliſhed in the deſtruction of wicked men, which they long expected, and rejoyce in it. For though it be unlawfull to rejoyce ſimply in the deſtruction of the worſt of men, eſpecially if that joy ariſeth from a private grudge and deſire of revenge, or from any ſecret hope that men may have of any advantage that will thereby redound to themſelves, according to that Prov. 24.17. Rejoyce not when thine enemy falleth, &c. yet certainly it is not only lawfull, but commendable to rejoyce and triumph at the deſtruction of wicked men, out of zeal for the glory of God, becauſe thereby his power, juſtice, truth, and holineſſe is manifeſted, and his tender care over his ſervants, in taking their part againſt their wicked adverſaries; and with reſpect to the peace and welfare which may redound to the people of God by their deſtruction.
And the innocent laugh them to ſcorn.] That is, They look upon them as ſuch, who juſtly deſerve to be laughed to ſcorn, to wit, becauſe their waies have been ſo fooliſh and ridiculous, and becauſe they are taken, through the over-ruling providence of God, in their own craft, and are quite diſappointed of their deſigns and hopes.
Verſ. 20. Whereas our ſubstance is not cut down, but the remnant of them the fire conſumeth.] That is, Whereas the eſtates of the righteous, which are gotten in a juſt way, are not ruined (for they are the righteous with whom Eliphaz here joins himſelf and his friends) Or, more generally, whilſt our life, and that whereby our life is maintained, and by which we and our families do ſubſiſt, is not cut down, the fire of Gods wrath utterly conſumes the wicked, even all that is left of their families and eſtates, ſo that there is no remnant nor memoriall left of them, as it was in the deſtruction of Sodom and her neighbouring cities, whereto it is very probable that Eliphaz might in theſe words have ſpeciall reſpect. And indeed with the like phraſe the prophet Iſaiah expreſſeth the utter deſtruction of Babylon, Iſa. 14.22. I will riſe up againſt them, ſaith the Lord of hoſts, and cut off from Babylon the name and remnant, &c. Now this Eliphaz inſerts here, either as a reaſon why the righteous rejoyce and triumph when the wicked are deſtroyed, as he had ſaid in the foregoing verſe, to wit, becauſe God therein puts a difference betwixt the wicked and them; or elſe, as an introduction to the following exhortation, wherein he perſwades Job to repent and turn unto God, whereas God ſpares the righteous, and the fire of his wrath conſumes the wicked, Acquaint now thy ſelf with him, &c.
Verſ. 21. Acquaint now thy ſelf with him, &c.] That is, whereas thou haſt deſpiſed God, and eſtranged thy ſelf from him, and lived as if thou hadſt nothing to doe with him; now addreſſe thy ſelf to know him and his will diſtinctly, to ſeek his favour, to walk with him, to be much in enjoying a holy communion with him in meditation, prayer, and other holy duties, to ſerve him as a maſter or father, and ſo to conform thy will to his in all things whatſoever. As for the following words, either they are added as a part of the advice which he gives Job, and be at peace, that is, pacifie thy troubled mind, and do not murmure againſt God as thou haſt done, but labour to make thy peace with him; or elſe as a promiſe, Acquaint now thy ſelf with him, and be at peace, that is, then God will be at peace with thee, and thou ſhalt live in all proſperity.
Verſ. 22. Receive, I pray thee, the law from his mouth, and lay up his words in thine heart.] See the Note, Deut. 6.6. Some would gather from hence, that God had given his Law to Moſes a little before this was written. But there is no ſure ground here for this inference; for by the Law may be meant any divine declaration of Gods word and will, by what means ſoever it was done: It is therefore all one as if he had ſaid, As we would not have thee run on in a way that is not good, truſting to thine own wiſedome; ſo neither do we deſire that thou ſhouldeſt depend upon our judgement, but that thou ſhouldeſt follow the counſell that God himſelf hath given us.
Verſ. 23. If thou return to the Almighty, thou shalt be built up, &c.] That is, God will every day more and more make up all the breaches in thy eſtate, thy glory, thy body, and thy children, till he hath raiſed thee to a great height of proſperity: ſee the Note, Exod. 1.21. As for the following clauſe, thou shalt put away iniquity farre from thy tabernacle, that is inſerted as a conditionall clauſe, to wit, that the truth of his repentance muſt be manifeſted, by his abandoning all his former evil waies, and not ſuffering any wickedneſſe in any of his family (wherein he doth alſo covertly tax Job, that not only he himſelf, but his children alſo and family had lived lewdly and wickedly; whence it was that both his children and ſervants were ſo ſtrangely deſtroyed:) Or elſe, it is added as a farther branch of the promiſes here made to Job, upon condition of his repentance, to wit, that he ſhould forſake all his former ſins, and reform his family (and indeed when men ſincerely humble themſelves before God, and turn to him, he is wont thus by way of a bleſſing to carry on the work of grace in ſuch men;) and withall that he ſhould remove farre from him all thoſe plagues and puniſhments which hitherto had lain upon them. For by iniquity in the Scripture is uſually meant the puniſhment of iniquity: ſee the Note, Gen. 4.7.
Verſ. 24. Then shalt thou lay up gold as duſt, &c.] That is, in mighty abundance. It may indeed alſo be read, as it is in the margin, Then shalt thou lay up gold on the duſt, and ſo the meaning may be, that he ſhould have gold in ſuch abundance, that he ſhould make no reckoning of it, it ſhould be piled up or ſhovel'd up in heaps on the ground, or it ſhould lye thrown up and down on the ground as if it were nothing worth; yea, ſay ſome, he ſhould have ſuch an infinite plenty of gold, that he ſhould build his houſe, yea the very foundations of his houſe with gold in ſtead of ſtone, (an hyperbolicall expreſſion) or at leaſt that he ſhould make his pavements with gold.
Verſ. 25. Yea the Almighty shall be thy defence, &c.] That is, he ſhall protect thee and thy eſtate; his providence ſhall once again be as a hedge about thee. This alſo may be otherwiſe read, as in the margin, yea the Almighty shall be thy gold, that is, thou ſhalt have that which is better and more precious then the moſt precious gold; Gods love and favour ſhall be to thee in ſtead of gold, and ſhall make thee richer and happier then all the gold and ſilver in the world can make thee And then for the following clauſe, And thou shalt have plenty of ſilver, that is in the originall, and thou shalt have ſilver of ſtrength; but the meaning is only this, that he ſhould have ſtore of ſilver, and that it ſhould be a ſtrength to him.
Verſ. 26. For then shalt thou have thy delight in the Almighty, &c.] This word (for) may be taken with reference to the foregoing promiſes made to Job concerning temporall bleſſings; and then the drift of theſe words is all one as if he had ſaid, Surely God will not withhold from thee theſe outward bleſſings, ſeeing he intends to give thee that which is infinitely better, even delight in himſelf. But I rather think that this is added as a farther encouragement to win him to that duty of repenting and returning to the Almighty, to which he had before adviſed him, namely, that whereas now he was continually vexed with inward troubles of mind, then he ſhould have ſweet delight in the Almighty; to wit, in the aſſurance of his love and favour, whereof all the outward bleſſings he ſhould beſtow upon him ſhould be comfortable pledges, and ſo likewiſe in walking with him, & in doing him ſervice. As for the following words, and shalt lift up thy face unto God, ſee the Note on chap. 11.15.
Verſ. 27. Thou shalt make thy prayer unto him, and he shall hear thee, and thou shalt pay thy vows.] This laſt clauſe, and thou shalt pay thy vows, may be added to imply, 1. that Gods hearing his prayers ſhould be manifeſted, by his doing that for him which he had begged of God, and thereby giving him occaſion to pay the vows that he made when he put up his prayers: 2. that he ſhould have continuall cauſe of rejoycing and praiſing God: 3. that God ſhould bleſſe him ſo that he ſhould be able to pay his vows: and it may be alſo 4. that it ſhould be of Gods grace that he ſhould be willing to pay his vows, when God had ſatisfied his deſires.
Verſ. 28. Thou shalt alſo decree a thing, and it shall be eſtablished unto thee, &c.] That is, Thou ſhalt but ſay the word, and it ſhall be done; what thou ſhalt determine to doe, through Gods bleſſing thou ſhalt accompliſh; or, what thou ſhalt determine to deſire of God, reſolving through faith that it will be done, it ſhall be made good to thee according to thy faith: (which may ſeem the more probable, becauſe in the foregoing words he had ſpoken of Gods readineſſe to hear his prayer.) And then for the following clauſe, and the light shall shine upon thy waies, the meaning of that muſt be, that by the counſell of Gods ſpirit, and by the bleſſing of Gods providence, he ſhould be directed and proſper'd in all his undertakings, and ſhould take great delight and contentment in what he did or had done. And very likely it is, that Eliphaz oppoſed this to that complaint of Jobs, chap. 19.8. He hath fenced up my way that I cannot paſſe, and he hath ſet darkneſſe in my paths.
Verſ. 29. When men are caſt down, then thou shalt ſay, There is lifting up, &c.] This ſome Expoſitours underſtand thus; when men are caſt down or deſtroyed by the judgements of God, then thou shalt ſay, there is, or there was a lifting up of the ſpirit, a proud heart that was the cauſe of this deſtruction, according to that of Solomon, Prov. 16.18. Pride goeth before deſtruction. Others again underſtand it thus; When men are overthrown with Gods judgements, yet thou ſhalt be preſerved or lifted up, or thou ſhalt ſay, Yet I am lifted up; behold, God hath ſpared me in this common deſtruction, and in ſtead of caſting me down, he hath exalted and lifted me up: Or, thou ſhalt comfort thy ſelf with aſſurance, that God will again lift thee up. Again, others give this ſenſe of the words; When men are humbled under the mighty hand of God, and caſt down with grief and ſorrow for their ſins, then thou ſhalt aſſure them that God will raiſe them up again? Laſt of all, others give this as the meaning of the words; When men are caſt down under grievous calamities, as now thou art, thou ſhalt from thine own experience aſſure them, that if they repent and turn to the Lord, he will lift them up again; yea and, in the confidence hereof, thou ſhalt pray unto God that he would raiſe them up from their low condition: and hereto agrees the following clauſe, and he shall ſave the humble perſon, that is, God, moved with thy prayer, ſhall ſave the man that is brought to ſo low and poor a condition, or the man that is humbled under his miſeries.
Verſ. 30. He shall deliver the iſland of the innocent, &c.] That is, God will remove his judgements from a whole country, for the ſake of a few righteous ones that are in it: which Eliphaz in the next words applyes to Job, and it is delivered by the pureneſse of thy hands; that is, if thou purgeſt thy ſelf from thy ſins by repentance, ſo ſhall it be with thee, thou ſhalt deliver the whole country where thou liveſt from calamities that otherwiſe would come upon it, becauſe God will ſpare it for thy ſake; Or, by the pureneſſe of thy hands lifted up in prayer unto God, it ſhall be delivered. And indeed God doth often ſpare whole kingdomes for his poor ſervants ſake: but yet Eliphaz was deceived, if he intended to ſay that it is alwaies thus, as is evident by that which God ſaith concerning the land of Iſrael, Ezek. 14.14. (where there ſeems to be an alluſion to this very place) Though theſe three men, Noah, Daniel, and Iob, were in it, they should deliver but their own ſouls.