Annotations Upon the Books of Poetry, Job · Chapter 23
CHAP. XXIII.
Verſ. 2. EVen to day is my complaint bitter, &c.] That is, ſtill and ſtill I do and muſt complain bitterly: and no wonder, my ſtroke is heavier then my groaning, that which I ſuffer exceeds my complaint; concerning which ſee the Note, chap. 6.2. And thus doth Job covertly imply, that hitherto neither Eliphaz that replyed laſt upon him, nor any of the reſt, had ſpoken any thing that did in the leaſt ſatisfie his mind, or allay his ſorrow, but rather they had much imbittered his ſpirit. And therefore indeed, if we mark it, in this Reply of Jobs he doth not vouchſafe, as it were, to ſpeak any more to his friends, as concluding there was no hope of convincing them, but addreſſeth himſelf either to ſpeak to God, or to bemoan himſelf to himſelf.
Verſ. 3. O that I knew where I might find him! that I might come even to his ſeat!] That is, the ſeat of God. For, either becauſe he had heard Eliphaz lay ſuch foul things to his charge, as he had done in the former chapter, after all that he had formerly ſaid to clear himſelf, therefore he now again wiſheth that he might plead his cauſe before God, before him who knew what he ſuffered, and would compaſſionate him becauſe of his ſufferings; or elſe, becauſe Eliphaz had adviſed him, to acquaint himſelf with the Almighty, and to make his peace with him, telling him what great things God would doe for him, if he would thus repent and turn to him, therefore he profeſſeth here how glad he would be that he might appear before God, as knowing that he ſhould find God at peace with him, whatever they thought, & ſhould be able to juſtify himſelf againſt them before his tribunall. O that I knew where I might find him! &c. He ſpeaks here of God after the manner of earthly princes & judges, who ſit in judgement ſometimes in one place and ſometimes in another; and the drift of his words is only to ſhew, that were it a thing to be hoped, that God would appear in a viſible manner, and ſo he might plead his cauſe before God, as men do before an earthly magiſtrate, he could be very glad of it, and would willingly preſent himſelf before his Judgement-ſeat, to anſwer for himſelf, againſt the falſe accuſations of his friends. So that this is no more then what he had often wiſhed before, as chap. 9.34, 35. chap, 16.21. and 17.3. concerning which ſee the No…es there.
Verſ. 5. I would know the words which he would anſwer me, and underſtand what he would ſay unto me.] That is, Being confident of the juſtice of my cauſe, and therefore not fearing any thing; having in order opened the cauſe before God, which hath been pleaded betwixt me and my accuſers, and having with ſtore of arguments maintained mine integrity before him; I would ſee what God would anſwer to the arguments that I ſhould bring for my ſelf, and what he would at laſt determine in the cauſe: I would ſtudy to underſtand what he ſhould ſay, whether by way of approbation or reproof, and would quietly ſubmit thereto. And thus he implyes, that he doubted not but God would acquit him, and would make known why he had brought ſo great calamities upon him. Yet becauſe of thoſe words, and underſtand what he would ſay to me, ſome would have this implyed alſo, that God would clearly and perſpicuouſly make known his mind to him, whereas he ſcarce knew what to make of all that his friends had ſaid to him.
Verſ. 6. Will he plead againſt me with his great power? No, but he would put ſtrength in me.] By his great power may be meant, either that abſolute power whereby God may doe with his creatures whatever he pleaſeth, and that juſtly too; or that infinite power, before the conſuming terrour whereof ſuch a poor creature as he was could never ſtand, eſpecially if God ſhould proceed in extremity with him, and deal with him according to the rigour of his juſtice: and accordingly the meaning of theſe words muſt be, that he was confident, either that God would not proceed with him according to his abſolute power over his creatures, making his own will and pleaſure the only reaſon why he laid ſuch heavy judgements upon him, or elſe that God would not overwhelm him with the terrour of his Majeſty and glory; which was the condition that Job formerly propounded, where he deſired he might have liberty to plead his cauſe before God, chap. 13.20, 21. (concerning which ſee the Note there.) And hereto indeed the laſt clauſe ſeems beſt to agree, No, but he would put ſtrength into me; that is, in ſtead of cruſhing and overwhelming me by his glorious power, he will rather ſuſtain me, that I may be able to ſtand and plead my cauſe before a God of ſuch Majeſty.
Verſ. 7. There the righteous might diſpute with him, &c.] That is, The righteous may boldly plead their cauſe before God in ſuch a way of judgement, where God will not ſtand upon his abſolute power for the puniſhing of men, but will only deal with them according to the revealed rule of his juſtice, in regard of the Covenant of mercy he hath made with them, and where God will as it were lay by his Majeſty and glory, and admit a poor man to plead his cauſe before him, as if he were pleading before a man as himſelf. And this he applyes to himſelf in the following words, ſo should I be delivered for ever from my judge: the meaning whereof is, that if God, his judge, before whoſe tribunall he had deſired to plead his cauſe, would hear him with ſuch gentleneſſe, and proceed with him in that manner he had now expreſſed, by him he ſhould be for ever acquitted, and ſhould not fear to be condemned by him; and conſequently alſo, he ſhould be delivered from the falſe accuſations of thoſe that now did moſt unjuſtly both judge and cenſure him.
Verſ. 8. Behold, I goe forward, and he is not there, &c.] That is, whether I goe forward or backward, neither way can I make that diſcovery of God that I deſire. And ſo it follows, verſ. 9. I goe on the left hand, where he doth work; as if he ſhould have ſaid, Seeking him out by taking notice of his works: but I cannot behold him; that is, even there I cannot diſcern him: he hideth himſelf on the right hand, that I cannot ſee him; that is, if I look for him on the right hand, there alſo he is hidden from me. I know that many learned Expoſitours do hold, that by forward here is meant Eaſtward, (becauſe, ſay they, man is conſidered here as ſetting his face toward the riſing Sun) and by backward, Weſtward; and ſo by the left hand, the North, and by the right hand, the South. And accordingly they alſo hold that Gods working is particularly mentioned, where Job ſpeaks of the left hand, that is, the North, I goe on the left hand where he doth work, becauſe the Northern parts of the world are more inhabited and better peopled then the Southern are, and the people there are alſo more civilized, more underſtanding, ingenious, and active for all things then the other are. But methinks this is ſomewhat nice and curious. That which is ſaid before to be the ground of this expreſſion, is I think ſufficient. But however, queſtionleſſe, that which is here ſaid in both theſe verſes, is added in relation to that he had ſaid before, verſ. 3. O that I knew where I might find him! &c. and may be underſtood firſt of the inviſibility of God; and ſo the ſcope may be, to ſhew, that though he had wiſhed he might appear before Gods tribunall, yet he did not think that God was viſibly to be ſeen, as earthly Judges are, but knew that God was every where preſent, though no where to be ſeen as man is: and 2. of the incomprehenſibleneſſe of Gods waies and judgements, to wit, that which way ſoever he turned himſelf, he was not able to comprehend any of Gods judgements, or to find out God by any of his works; (concerning which ſee a former Note upon a like place, chap. 9.11.) or 3. of Gods refuſing to anſwer his deſire by manifeſting himſelf to him in any outward apparition, as a judge offering to hear and determine his cauſe; and ſo it is all one as if he had ſaid, I may wiſh thus to appear before God, that I may plead my cauſe before him; but, alas, I do not find that God intends me any ſuch favour; he hides himſelf from me in this regard, and which way ſoever I look, I find not the leaſt likelyhood, that God will vouchſafe to give me ſuch a hearing!
Verſ. 10. But he knoweth the way that I take, &c.] The inference of theſe words upon that which went before is very queſtionable: but two opinions concerning this I find moſt probable. The firſt is, that theſe words are here added to clear himſelf from a falſe conceit, that upon his former words his friends might entertain in their thoughts concerning him; and ſo that the meaning of theſe words is, as if he had ſaid, Though I ſay that I can no where find God, that I may plead my cauſe before him, yet I am farre from the atheiſticall thoughts of thoſe prophane wretches that ſay, God knoweth not what is done here in this world: for, ſure I am, that though I cannot find him, yet he knoweth me and all my waies; which makes me alſo confident, that, knowing mine innocency, he only intends to try me by theſe calamities he hath laid upon me. The ſecond is, that this is added here, to ſhew the reaſon why he deſired to plead his cauſe before God, or to ſhew, that though there was no hope of appearing before the inviſible God in a viſible manner, after the way of pleading before the tribunall of an earthly judge; yet he might ſafely appeal to God to paſſe judgement in his cauſe, and that becauſe he was ſure that God knew him exactly; and therefore though earthly Judges, not knowing men, may upon falſe information erre in judgement, yet ſo it could not be with God: whereupon he alſo adds, when he hath tried me, I shall come forth as gold; where by Gods trying him may be meant, either a judiciall triall, by hearing him plead his cauſe, or a trying him by the afflictions wherewith he had exerciſed him; and ſo the drift of theſe words may be, to ſhew how confident he was, that after tryall he ſhould not be found ſuch droſſe as his friends would make him, but pure gold, and that God meant no more to deſtroy him by theſe calamities he had brought upon him, then the gold-ſmith means to burn up the gold that he puts into the fire, for the trying and purging of it.
Verſ. 11. My foot hath held his ſteps, &c.] This Job adds, as by way of proteſting againſt thoſe wicked practices wherewith Eliphaz had charged him, chap. 22.5. and by this, my foot hath held his steps, is meant, either that he had endeavoured to imitate God in his holineſſe, juſtice, mercy, &c. according to that of the Apoſtle, Epheſ. 5.1. Be ye therefore followers of God as dear children; or elſe his ſtrict treading in thoſe ſteps which God in his law had preſcribed him: ſo that the next words are a meer explanation of theſe, his way have I kept, and not declined.
Verſ. 12. Neither have I gone back from the commandement of his lips, &c.] That is, I have not upon any pretence fallen off from doing what he hath commanded me, to the utmoſt of my power, but rather have fully and conſtantly cleaved thereto. I have eſteemed the words of his mouth more then my neceſſary food; that is, I have more earneſtly deſired them, more diligently ſought them, more heartily delighted in them, more highly prized them, more carefully ſtored them up in my heart, then my neceſſary food which I cannot be without, or my appointed portion, as it is in the margin, that is, my daily food appointed for me, and conſequently then any thing that is moſt requiſite for me. And thus Job expreſſely anſwers that advice which Eliphaz had given him, ch. 22.22. Receive, I pray thee, the law from his mouth, and lay up his words in thine heart, (of which ſee the Note there:) affirming that he had alwaies done this, whatever he might judge of him becauſe of his afflictions.
Verſ. 13. But he is in one mind, and who can turn him? &c.] That is, Who can make him goe back from what he hath reſolved upon? Some underſtand this of the immutable perſeverance of God in his love to Job; as if he had ſaid, Though at preſent I can diſcern no token of his love and favour towards me, yet he is, I know, the ſame towards me that he alwaies was, a gracious and loving father, and there is no turning him from thoſe thoughts of love that he hath alwaies born me. But more generally and better it is, by others, underſtood of the unchangeableneſſe of God in all his counſels, and that it is here inſerted, to ſhew that it was no wonder that God dealt ſo ſeverely with him, notwithſtanding he had endeavoured to yield obedience to God in all things, But he is in one mind, and who can turn him? as if he ſhould have ſaid▪ But, alas, be I never ſo righteous, or let me ſay what I will and can for my ſelf, when he hath determined to doe any thing, he is conſtant in his purpoſes, and will doe, as he juſtly may, whatever he pleaſeth. For Job doth not charge God that he dealt with him as tyrants uſe to doe, that will doe what they liſt, without regarding what is juſt or unjuſt; but only acknowledgeth Gods abſolute Sovereignty over men, whereby he may doe whatever he pleaſeth in the world, and yet doth alwaies what is juſt, though men cannot comprehend the reaſon of his proceedings.
Verſ. 14. For he performeth the thing that is appointed for me, &c.] Here Job applyes that to himſelf, which in the foregoing words he had delivered more generally: and accordingly ſome underſtand it of Gods performing the good he had intended him; which cannot well agree with that which is added in the following verſes, concerning his fears and terrours. It is better therefore, by the moſt, expounded of Gods unchangeable proceeding to doe to him whatever he had determined: For he performeth the thing that is appointed for me; that is, what according to his juſt Prerogative he hath determined to doe unto me in this way of afflicting me, that he doth and will perform. And hereto agreeth the following clauſe, and many ſuch things are with him, that is, with him with whom I have to doe. And the meaning may be, either that God had many ſuch like calamities and miſeries, as thoſe were which he had already ſuffered, which he might farther bring upon him, and wherewith it was like he meant yet farther to exerciſe his graces, and to purge-out his corruptions; as if he had ſaid, I do not perceive that God hath yet done with me; it may be there are yet other ſorrows appointed for me: or, that be doth many ſuch things to others as well as to him, the cauſe whereof is hidden from us; as if he ſhould have ſaid, It is not my caſe alone, many ſuch things he both decrees and executes, he uſually deales thus with men in an unſearchable way according to his abſolute Sovereignty, proceeding oftentimes with great ſeverity againſt men, when yet he loves them, and means them good.
Verſ. 15. Therefore am I troubled at his preſence; when I conſider, I am afraid of him.] In the foregoing chapter, when Eliphaz had charged Job with many groſſe ſins, he added verſ. 10. Therefore ſnares are round about thee, and ſudden fear troubleth thee: Job therefore, ſay ſome Expoſitours, as in anſwer hereto, profeſſeth here that his terrours did ariſe, not from any guiltineſſe of conſcience, but meerly from the conſideration of the majeſty of Gods preſence, his abſolute power in doing what he pleaſeth to men, and the unſearchableneſſe of his judgements. But however, clear it is that he aſcribes his fears to that abſolute and unreſiſtable power and Sovereignty whereby God doth to men whatever he pleaſeth, whereof he had ſpoken in the two foregoing verſes; to wit, becauſe, obſerving that God proceeded with him after this manner, he might well fear how farre God would goe on in laying his hand ſo ſorely upon him. And withall herein he might alſo intimate, how farre he was from holding that God could not ſee and conſider what was done here in the world, as Eliphaz had ſeemed to charge him, chap. 22.13. and that when he deſired that he might plead his cauſe before God, it was in hope that God would not overwhelm him with the terrours of his Majeſty, as he had before expreſſed, chap. 13.21.
Verſ. 16. For God maketh my heart ſoft, &c.] That is, By theſe heavy calamities brought upon me, he hath made my heart weak and faint; it melteth away like wax before the fire: which makes me the readier to fear that ſtill more miſeries are coming upon me.
Verſ. 17. Becauſe I was not cut off before the darkneſſe, neither hath he covered the darkneſſe from my face.] That is, Becauſe he did not cut me off before theſe calamities came upon me, nor by theſe calamities which he hath brought upon me, nor hath yet afforded me any releaſe from my miſeries: and hereby he intimates his fears, that he was hitherto preſerved from utter deſtruction, that he might be reſerved to farther miſeries, which was that which did ſo exceedingly perplex him; for that by darkneſſe he means his grievous calamities, ſee 1 Sam. 2.9.