Annotations Upon the Books of Poetry, Job · Chapter 30
CHAP. XXX.
Verſ. 1. BVt now they that are younger then I have me in deriſion, &c.] This is oppoſed to that which he had ſaid in the foregoing Chapter, concerning the great honour that formerly was done him both by young and old, to wit, that now the younger ſort deſpiſed him, whoſe fathers, ſaith he, I would have diſdained to have ſet with the dogs of my flock, that is, to have made them my dog-keepers, or to have ſet them with my dogs to keep my ſheep: and to prove how wretched, ſordid, and baſe they were, he ſets forth how exceeding beggarly and worthleſſe their fathers were; becauſe uſually ſuch as the parents are, ſuch are the children, if not baſer and meaner. And whereas this may ſeem a high degree of inſolency and pride in Job, that he ſhould thus ſcorn and deſpiſe the meaneſt that were in regard of their poverty; to this it is anſwered, either that Job doth here ſet forth the temptations wherewith he was aſſailed, when he was ſo deſpiſed, which yet notwithſtanding he reſiſted and overmaſter'd; or rather that Jobs aim in theſe words was, not to ſhew how he was affected towards thoſe that did ſo ſhamefully deſpiſe him in his miſery, but only to ſet forth what baſe contemptible men they were that did ſo ſcornfully uſe him; and that not only for their extreme wretchedneſſe in regard of their outward condition, but eſpecially alſo for their ſloth, and other baſe qualities, to wit, that they were ſuch, that a man would have been loth to have joyned them with the meaneſt and loweſt in his family, nor could have thought fit for the baſeſt ſervices wherein he could imploy them.
Verſ. 2. Yea, whereto might the ſtrength of their hands profit me, in whom old age was perished?] To wit, becauſe though they had lived long, yet they had ſo waſted their time in ſloth and wickedneſſe, they had neither the wiſedome nor experience of old age; and ſo they were fit for no imployment, as being impotent by reaſon of age, and withall wholly void of that wiſedome of the aged, that might have made amends for their bodily weakneſſe.
Verſ. 3. For want and famine they were ſolitary, &c.] That is, Being in extremity of want, and ſcarce knowing where to fill their hungry bellies, they were forced to fly into ſolitary and deſolate places: Or, they were dark as the night (as it is in the margin of our Bibles,) that is, they lived in caves and woods, as dark as the night, not daring to ſhew themſelves in open view.
Verſ. 4. Who cut up mallows by the bushes, and juniper roots for their meat.] Becauſe ſuch roots could not be gotten without ſome trouble, and being gotten muſt needs be hard and unſavoury meat, under theſe particulars here mentioned, all other herbs and roots of the like nature are comprehended, which no man would eat of, but thoſe that were hunger-bitten and ready to ſtarve.
Verſ. 5. They were driven forth from among men (they cried after them as after a thief) &c.] Either this is meant of mens hunting them back to their dens and other ſolitary places, when at any time they brake out to rob and to ſteal; or elſe rather it is meant of their firſt expulſion from amongſt men, to wit, that for their ſloth, and other vile qualities, they were looked upon as men that were likely to live only by filching from others, and ſo were driven into deſolate places, as not fit to live in any civile ſociety, and hated, as if they had been the verieſt thieves in the world.
Verſ. 7. Among the bushes they brayed.] That is, ſay ſome, when the buſhes pricked them. But the meaning rather is, that for hunger, thirſt and cold they brayed, being more like ſo many wild aſſes rather then men. See the Note, chap. 6.5.
Verſ. 8. They were children of fools, yea children of baſe men, &c.] That is, children of wicked, worthleſſe, deſpicable men; ſee the Note, 2. Sam. 3.33. they were viler then the earth, which we tread and ſpit upon; the meaning is, that they were as baſe as baſe might be, men not worthy to goe upon the ground. That which is ſaid in the five foregoing verſes might be meant of thoſe that now derided him, or of their parents; but this ſeems rather to be meant of thoſe that ſo abuſed him.
Verſ. 9. And now am I their ſong, yea I am their by-word.] See the Note, chap. 17.6. and Deut. 28.37. And becauſe this he chargeth upon them, of whom he had ſaid before that they were driven from amongſt men, and lived in ſolitary places, it ſeems that it was by Jobs authority eſpecially they were caſt out, though all men were ready to contribute their help thereto; and that thereupon they took now the advantage of his downfall from his former dignity, and coming now without fear from thoſe deſolate places, did abuſe him, and trample upon him, as here is expreſſed.
Verſ. 10. They abhorre me, they flee far from me, &c.] That is, Becauſe of the extreme low condition whereto God hath brought me, and the loathſomeneſſe of my perſon, by reaſon of the ulcers and ſores that are upon me, they ſtand aloof from me by way of ſcorn and diſdain, or as looking on me as ſome unlucky and accurſed thing. We have the like expreſſions before, chap. 19.13, 19. And to the ſame purpoſe is the following clauſe, and ſpare not to ſpit in my face: whereby is meant, either their loathing of him (for we ſpit at thoſe things we are ſcarce able to look at, to imply the riſing of our ſtomacks againſt them;) or their deteſting of him, as an execrable wicked perſon; or their caſting of all kind of vile reproaches upon him to his face; or more generally, that they uſed him with all kind of contempt and ſcorn. For though it may be underſtood literally, to wit, that theſe baſe fellows did indeed ſpit in his face, becauſe ſpitting in the face was in thoſe times an uſuall way of uſing men reproachfully and deſpightfully, (as is evident Numb. 12.14. Deut. 15.9. but eſpecially Matth. 26.67. where it is ſaid of Chriſt, that they did ſpit in his face:) yet here I take it rather to be a proverbiall expreſſion, the meaning whereof is, that they affronted him and abuſed him in the vileſt manner they could deviſe. There is the like expreſſion before, chap. 16.10. of which ſee the Note there.
Verſ. 11. Becauſe he hath looſed my cord and afflicted me, they have alſo let looſe the bridle before me.] That is, Becauſe God hath deprived me of that power and authority which I had over them, and hath not awed their ſpirits to fear and reverence me as formerly, therefore theſe baſe people do now with unbridled rage abuſe me to my face. In the firſt clauſe, the Lords bringing down Job ſo low is expreſſed in thoſe figurative tearms, he hath looſed my cord: either firſt, becauſe binding ſtrengthens things, and looſing or unbinding things weakens them, as we ſee in a bundle of ſticks or ſheaf of corn, which have no more ſtrength in them, if once the cord wherewith they were bound be looſed or untied; and in the body of man, which is ſtrengthened by the binding of the limbs together with nerves and ſinews, and is ſoon weakned if they be looſed, whence is that expreſſion concerning Belſhazzer, that the joynts of his loyns were looſed; and ſo to ſignifie that God had bereaved him of that might and ſtrength he formerly had, he expreſſeth it thus, he hath looſed my cord: or ſecondly, in reference to that he ſaid before, chap. 29.20. and my bow was renewed in my hand, that as there the continuance or encreaſe of his power was implyed by the renewing of his bow, ſo here, by the looſing of the cord or ſtring of his bow, that is, the unbending of his bow, the weakning of his power might be ſignified: or thirdly, becauſe the authority of magiſtrates, or the peoples reverencing them becauſe of their authority, is the bond of ſubjection, or the rains of government whereby people are awed and kept in; whence is that, Pſal. 2.3. Let us break their bands aſunder, and cast away their cords from us (ſee the Note, chap. 12.18) and ſo by looſing his cord is meant, that God had ſtripped him of the authority he formerly had, and made him to be deſpiſed amongſt the baſeſt of men, and ſo now (ſaies he) they have alſo let looſe the bridle before me, that is, they have let looſe the rains to their malice and wickedneſſe, and give liberty to themſelves, even to my face, to uſe me as they pleaſe.
Verſ. 12. VponUpon my right hand riſe the youth, &c.] They are ſaid to riſe againſt him upon his right hand, to imply, either firſt, their oppoſing him in every thing he did, becauſe the right hand is the inſtrument of working; or ſecondly, their endeavour to weaken him, becauſe in a mans right hand his ſtrength chiefly lyes; or thirdly, the advantage they had over him, in regard of the very low condition whereto he was brought, becauſe the right hand is the upper hand; or fourthly, that theſe youngſters, who were wont to hide themſelves for fear of him, as he had ſaid before, chap. 29.8. did not now abuſe him ſecretly, and behind his back, but were ready at every turn to beard him and oppoſe him to his face. And indeed the like expreſſion is uſed elſewhere upon moſt of theſe grounds: as where David ſaith of his great enemy, Pſal. 109.6. Set thou a wicked man over him, and let Satan ſtand at his right hand; and Zach. 3.1. where Joſhua the high prieſt was ſeen, and Satan ſtanding at his right hand to reſiſt him. As for the following words, they push away my feet, though ſome Expoſitours underſtand thereby that they bereaved him of his eſtate, and of every thing elſe that might be any ſupport to him, and of all power to help himſelf; yet I rather take it to be a proverbiall ſpeech, ſignifying with what extreme contempt they abuſed him, that they ſported themſelves with him, as thoſe do that lay ſtumbling-blocks in a poor mans way, and trip up his heels. And then in the laſt clauſe, and they raiſe up againſt me the waies of their deſtruction, they are compared to ſouldiers, that lay ſiege againſt a place, (of which ſee the Note chap. 19.12. where there is the like expreſſion:) but the meaning is, that they ſought by all means to deſtroy him.
Verſ. 13. They marre my path.] The meaning of this may be, either firſt, that they caſt an aſperſion of hypocriſie upon all the waies of holineſſe and righteouſneſſe wherein he had formerly walked; or ſecondly, that hating his waies and courſes, they ſought to overthrow both him and them; or thirdly, rather, that they had cut off from him all way of eſcape.
They ſet forward my calamity, they have no helper.] That is, they have none amongſt them that will help me, or there is none to help me againſt them. Yet I acknowledge the moſt received Expoſition of theſe words is, they have no helper, that is, they need no body to animate and provoke them to theſe miſchievous courſes againſt me; yea as baſe and mean as they are, againſt me poor wretch they may eaſily prevail, and need no helper.
Verſ. 14. They came upon me as a wide breaking in of waters, &c.] That is, Being deprived of my eſtate, authority and power, which hitherto kept them off, and made them afraid to meddle with me, and God withall having withdrawn his protection, which was that indeed that had hitherto ſecured me, they came in upon me thick and threefold with all violence; even as ſouldiers that have beſieged any place, when they have made a breach, do ruſh in like a torrent of waters, and bear down all before them. In the deſolation they rolled themſelves upon me; that is, as ſouldiers break in through the ruines they have made in a breach, ſo they, taking advantage of my downfall, come tumbling in upon me, as the waves of the ſea, or as ſtones that roll down from a ſteep hill▪ and with all violence, acting miſchief upon miſchief, they do utterly oppreſſe and overwhelm me.
Verſ. 15. Terrours are turned upon me; they purſue my ſoul as the wind.] That is, the terrours of death, and of Gods wrath, which are worſe by farre then any outward affliction can be, do often ſuddenly, violently, and unreſiſtably ſurprize, follow and purſue my ſoul. See the Note, chap. 6.4.
Verſ. 16. And now my ſoul is poured out upon me.] That is, To my exceeding grief I ſee the ſtrength and courage of my ſoul, or the powers of my life ſpend and run out apace, I faint and die away; through the continuall waſting of my ſpirits, I melt away in tears and ſorrow, and my ſoul paſſeth away out of my broken body, as water runs out of a broken veſſel. We have the like expreſſions, Pſal. 42.4. when I remember theſe things, I poure out my ſoul in me; and Lam. 2.12. their ſoul is poured out into their mothers boſome.
Verſ. 17. My bones are pierced in me in the night ſeaſon, &c.] That is, even in the night, when others find ſome refreſhing reſt, my moſt inward parts are in continuall pain and anguiſh.
Verſ. 18. By the great force of my diſeaſe is my garment changed; it bindeth me about as the collar of my coat.] The meaning of this is, that by that purulent bloody matter, which iſſued in great abundance out of his ulcers, his garment was continually ſtained; and that being ſtiffened with that congealed matter, it was as hard and ſtreight round about his body, as the collar of his coat was about his neck.
Verſ. 19. He hath cast me into the mire, and I am become like duſt and ashes.] Some Expoſitours referre this to the extreme contempt whereinto God had brought him, to wit, that God trampled him down in the mire, that he was no more regarded then the dirt under mens feet: and others referre it to the low and weak condition whereto he was brought, in regard of his health, namely that he was more like a dead carkaſſe then a living man, no better then duſt and aſhes, and as one that was already thrown down into the grave. But becauſe in the foregoing verſe he had ſpoken of the filth of his ulcers, I rather conceive that here alſo he intends his loathſome condition in that regard, to wit, that he was no other to look on then a heap of mire, and as he had ſaid before, chap. 7.5. cloathed with clods of duſt; concerning which ſee the Note there.
Verſ. 20. I …ry unto thee, and thou doſt not hear me; I ſtand up, and thou regardeſt me not.] Standing up is a geſture of thoſe that pray, whence is that Jer. 15.1. Though Moſes and Samuel ſtood before me, yet my mind could not be toward this people; and that Matth. 6.5. they love to pray ſtanding in the Synagogues. So that the ſecond clauſe may be no more then a reiterating of that which, in other tearms, he had ſaid in the firſt clauſe. But yet ſome conceive, that as by crying in the firſt clauſe he meant to imply his earneſtneſſe in prayer; ſo alſo by ſtanding up in the ſecond place he implyed, both his eagerneſſe to be heard, and his perſevering ſtill to preſſe God, waiting for an anſwer; and withall that he did in prayer preſent himſelf before God, to ſee, as it were, if ſuch a pitifull ſpectacle would move him to compaſſion: but that all was in vain.
Verſ. 21. Thou art become cruell to me.] That is, whereas thou wert wont to deal graciouſly and bountifully with me, now, contrary to thine own diſpoſition, and thy former dealings with me, thou ſeemeſt more then ſevere, even cruell in that which thou doeſt unto me. Job therefore doth not here charge God with cruelty, but only affirms that his dealing with him carried the reſemblance of cruelty in it, to wit, in that he laid his hand ſo exceedingly heavy upon him, and took no pity of him, when he ſaw him in ſuch a ſad condition, nor regarded his ſubmiſſion and crying to him for mercy. And indeed the Lord himſelf uſeth the ſame expreſſion, ſpeaking of the ſeverity he had uſed in the puniſhment of his own people, Jer. 30.14. I have wounded thee with the wound of an enemy, with the chaſtiſement of a cruell one, for the multitude of thine iniquity.
Verſ. 22. Thou lifteſt me up to the wind, thou cauſeſt me to ride upon it, and diſſolveſt my ſubſtance.] Three ſeverall waies theſe words may be underſtood: to wit, firſt, that God had lifted him up to a great height of proſperity, that afterwards his fall might be the greater, even to the diſſolving of his ſubſtance, that is, to his utter ruine; and ſo he may allude to the lifting up of any thing on high, as it were to the clouds, that ſo falling from thence it might be daſhed in pieces; or to the winds carrying up of the clouds on high, which then fall down in ſhowres of rain, and ſo come to nothing: ſecondly, that he was in the judgement of reaſon as it were abſolutely loſt and gone, Thou lifteſt me up to the wind, &c. that is, Thou doſt ſuddenly and ſpeedily ſnatch me away as with a whirlwind from amongſt men, and thou diſſolveſt my ſubſtance, that is, thou cauſeſt me to melt and waſt away to nothing: or thirdly, that he ſets forth in the firſt words the miſerable reſtleſneſſe of his condition, to wit, that he was ſo continually diſquieted and diſtracted, through pain and grief, both in body and mind, that he could be ſtill in no place, nor could ever find any reſt in himſelf, but was like a feather or ſtubble, that is caught up by the wind, & then driven and whirled about, ſometimes one way and ſometimes another; inſomuch that at laſt hereby his ſubſtance was diſſolved, that is, his fleſh was quite ſpent and waſted, yea there was no ſoundneſſe or ſolidity left either in body or mind: and indeed ſome read the laſt clauſe, as it is in the margin of our Bibles, and diſſolveſt my wiſedome; and then the meaning muſt needs be, that he was as a man that is moped, void of underſtanding, not knowing what courſe to take, or which way to turn himſelf.
Verſ. 23. For I know that thou wilt bring me to death, &c.] Some conceive that Jobs drift in theſe words is, to intimate, that ſince he muſt needs die ere long, therefore in the mean time he deſired that God would let him be at eaſe; as we ſee the ſame alledged, chap. 7.16. concerning which ſee the Notes there. But I rather conceive that theſe words are added only to ſet forth, that he looked upon himſelf as a dead man, one of whoſe recovery there was no hope.
Verſ. 24. Howbeit he will not ſtretch forth his hand to the grave, though they cry in his deſtruction.] Two Expoſitions are given of theſe words, which are both very probable, (though they be indeed contrary one to the other;) in regard ones hand may be ſaid to be ſtretched forth to another, either for good or evil. The one is this: Howbeit he will not ſtretch forth his hand to the grave, that is, God will not ſave men from the grave, when the time comes that he intends to bring them thither, or when he hath brought them to the grave; though they cry in his deſtruction, that is, though there be never ſuch mourning and lamentation for their death, or for their being in danger of dying, or though they that are dying do never ſo piteouſly bewail their miſery, and do never ſo vehemently call upon God, when he deſtroyes them: as if he had ſaid, As I know I ſhall die, ſo I know that being dead there is no hope of being raiſed from the grave; thither all muſt come, and there they muſt all lye till the generall reſurrection. The other Expoſition is this, Though they, that is, though men in that miſerable condition that I am in, cry in his deſtruction, that is, complain bitterly and cry out earneſtly for eaſe and help when God is deſtroying them, and thinks fit to make an end of them; yet this is that which comforts me, that howbeit he will not ſtretch out his hand to the grave, that is, God will not afflict them any longer when they are in the grave: And ſo I know it will be with me; though now I cry out, becauſe of my miſery whilſt he is deſtroying me, yet this comfort I have, that my miſeries will end with my life; when I am laid in my grave, whether I am haſting apace, there he will no longer ſtretch forth his hand againſt me, there we ſhall all be at reſt. And this Expoſition I take to be moſt agreeable to the Context in this place.
Verſ. 25. Did not I weep for him that was in trouble? &c.] This might be added to imply, both that he could apprehend no reaſon why God had ſo ſorely afflicted him, and likewiſe that he could ſee no ground for that counſell his friends had given him, to wit, that he ſhould addreſſe himſelf to doe that which was good in Gods ſight, and then God would again be favourable to him; ſince this he had alwaies formerly done, and yet theſe ſad calamities had befallen him. But that which I conceive Job meant chiefly to imply is, that in regard he had been ſo compaſſionate to others, it was the ſtranger to him, that he in his miſeries ſhould neither find man nor God ready to pity him, according to that former complaint verſ. 20. I cry unto thee, and thou dost not hear me: yet that ſo it was with him he ſhews in the following verſe, when I looked for good, (namely, becauſe I had been ſo ready to pity others) then evil came unto me; and when I waited for light, there came darkneſſe.
Verſ. 27. My bowels boyled and reſted not, &c.] His meaning is, that his inward parts were inceſſantly troubled within him; partly with the burning heat of his diſeaſe, and partly with the grief and vexation of his mind. Some hold that Job proceeds here ſtill to expreſſe, how he was diſtreſſed for the diſtreſſe of others, to wit, that his bowels yearned over them that were in miſery, by means whereof he was continually afflicted for ſome or other. But the firſt Expoſition is moſt generally approved; and indeed it beſt agrees with the following clauſe, the dayes of affliction prevented me, that is, they came unexpectedly upon me; or they came upon me thick and threefold, ſo that I had no breathing time to arm my ſelf againſt them.
Verſ. 28. I went mourning without the Sun, &c.] Even this verſe alſo ſome Expoſitours underſtand of his mourning for others that were in miſery, to wit, that he went mourning up and down for them, and that his ſorrow was ſo great, that he could take comfort in nothing, he ſeemed not ſenſible of the warmth of the ſun ſhining upon him; and that he ſtood up and tryed in the congregation, that is, that in publick aſſemblies he bewailed their miſeries, labouring to ſtirre up others alſo to take pity of them. But I rather take this alſo, as the reſt, to be an expreſſion of his ſad condition in regard of his own miſeries: and accordingly the firſt clauſe, I went mourning without the Sun, may be very probably underſtood three ſeverall waies: to wit, either firſt, of his black skin, that his body was clad all over with a black mourning skin in ſtead of a mourning veſture, and yet it was not the ſcorching heat of the Sun, but the ſtrength of his diſeaſes that had put this hue upon him; and ſo this ſhould be the ſame with that which is ſaid afterwards in plainer tearms verſ. 30. My skin is black upon me: or ſecondly, of his ſolitarineſſe, that being in much heavineſſe, he avoided as much as might be the light of the Sun, and loved to be alone by himſelf in the dark: or thirdly, of his ſorrow only, that he was alwaies mourning, as being under the darkneſſe of very ſad afflictions, and not having the leaſt Sun-light of pleaſure and comfort; and to the ſame purpoſe is that which follows, I ſtood up and I cryed in the congregation, that is, I could not contain my ſelf, but (which was a very unſeemly thing in one of my gravity and quality) I did even weep and howl in the very publick aſſemblies of people.
Verſ. 29. I am a brother to dragons, and a companion to owls.] Or, ostriches, as it is in the margin; and indeed ſo they muſt needs render the words, that will have the meaning to be, as ſome would have it, that Job herein complains of the mercileſneſſe of thoſe with whom he converſed, to wit, that they were barbarouſly cruel to him, like dragons, yea like oſtriches, that are cruell to their own young ones. But rather, I conceive, he tearms himſelf a brother to dragons, and a companion to owls, becauſe his condition was like to theirs, to wit, either for that he was forſaken, and left in a deſolate and ſolitary eſtate, or becauſe his complaints and cries, by reaſon of his extreme miſery, were like the howling and ſcreeches of theſe creatures, which make in the wilderneſſe many times a very lamentable noiſe, according to that, Micah 1.8. I will make a wailing like the dragons, and mourning as the owls: and indeed the phraſe is much like this, which Solomon uſeth, Prov. 18.9. He alſo that is ſlothfull in his work, is brother to him that is a great waster.
Verſ. 30. My skin is black upon me, &c.] This may be meant of the blackneſſe of the ſcabs and ſcurf which were all over his body: but beſides, even the skin of a mans body may become black by extremity of grief and violent ſickneſſe; whence is that, Lam. 5.10. Our skin was black like an oven, becauſe of the terrible famine; and that alſo of David, Pſal. 119.83. I am become like a bottle in the ſmoke: ſee alſo the Note above verſ. 28.
Verſ. 31. My harp alſo is turned to mourning, &c.) Hereby is implyed, that not only his joy was turned into mourning, but alſo that thoſe things which formerly were uſed for his delight, did now only encreaſe his ſorrow.