Annotations Upon the Books of Poetry, Job · Chapter 31
CHAP. XXXI.
Verſ. 1. I Made a covenant with mine eyes, &c.] In this Chapter Job makes a ſolemn proteſtation how piouſly he had lived, thereby to confute his friends unjuſt cenſures, and to ſhew how ſtrange therefore it was, that he ſhould be brought into ſo ſad a condition: and firſt he begins with this, how carefully he had ſuppreſſed all carnall concupiſcence, becauſe this is the ſin that doth uſually ſurprize men in their youth. And this he expreſſeth in theſe tearms, I have made a covenant with mine eyes, to imply, that he kept his eyes from gazing upon any wanton object, with as much care, as men uſe when they are bound to any thing by covenant; and perhaps alſo that he was on each ſide carefull, both that his eyes ſhould not allure him to evil, and that he likewiſe would not imploy his eyes in any ſuch diſhonourable ſervice. And then for the following clauſe, why then should I think upon a maid? the drift thereof is, to imply that as he watched over his eyes, ſo alſo over his thoughts, that he might not think upon a maid, (and much leſſe upon a married wife, which would have been a farre greater ſin;) and that either becauſe there was the ſame ground for avoiding this evil of his thoughts, as for avoiding the other of his looks; or becauſe it would have been in vain to have ſet ſuch a ſtrict guard upon his eyes, if in the mean ſeaſon he ſhould give liberty to himſelf for ſuch wanton and luſtfull thoughts; or becauſe being ſo farre convinced of the evil of this carnall concupiſcence, he durſt not give way to an evil thought, for fear of Gods wrath, why then should I think upon a maid? as if he ſhould have ſaid, If I ſhould, would not God have puniſhed me for it? The firſt clauſe I know may be underſtood generally, of covenanting with his eyes againſt all that may be comprehended under that which Saint John calls the luſt of the eyes, 1 John 2.16; but commonly it is limited by Expoſitours to looking after women.
Verſ. 2. For what portion of God is there from above? and what inheritance of the Almighty from on high?] Some Expoſitours underſtand this thus, that unclean perſons are no part of Gods portion and inheritance; or that they have no part nor intereſt in God: But becauſe of theſe expreſſions, from above, and from on high, farre more probable it is, that Job ſpeaks here of a portion and inheritance of recompence, which God from above ſhall allot to thoſe that give way to ſuch luſtfull looks and thoughts, as he had mentioned in the foregoing words: for what portion of God is there from above? &c. as if he ſhould have ſaid, I dare not give way to ſuch wanton looks and laſcivious thoughts; for though ſuch as doe ſo may ſcape well enough with men, that may never diſcern nor ſuſpect any thing amiſſe in them, yet what will God from above allot them for their portion? which he anſwers in the following verſe. See the Note, chap. 20.29.
Verſ. 3. Is not deſtruction to the wicked? and a ſtrange punishment to the workers of iniquity?] That is, Is not this the portion of ſuch wicked men, that God doth certainly at laſt deſtroy them, yea many times by ſome extraordinary, unuſuall and unheard of judgement? according to that, Eſa. 28.21. The Lord shall riſe up as in mount Perizim, he shall be wroth as in the valley of Gibeon; that he may doe his work, his ſtrange work, and bring to paſſe his act, his ſtrange act.
Verſ. 4. Doth not he ſee my waies, and count all my ſteps?] That is, Not one of them can ſlip by him undiſcerned; he knows them as exactly, as if he numbred them one by one. And this, concerning Gods ſeeing all that he did, he inſerts in this place, either firſt, to imply, that this made him wonder why God, that knew him ſo throughly, ſhould puniſh him ſo ſeverely; or ſecondly, to ſhew, that in this profeſſion which he made of his purity from all uncleanneſſe, he durſt not affirm any untruth, ſince if he ſhould, it could not be concealed from God; or rather thirdly, as a reaſon why he durſt not give way to any luſtfull looks or thoughts, to wit, becauſe though man could take no notice of them, yet they could not be concealed from God.
Verſ. 5. If I have walked with vanity, or if my foot hath haſted to deceit.] That is, If I have walked in any ſinfull courſe, and have greedily defrauded thoſe that I have had any dealings with; or, If I have dealt falſly, diſſemblingly, and deceitfully with any man whatſoever. By vanity may be meant any ſinfull practice, and that becauſe the expectation of men in ſuch courſes will prove vain and deceitfull; and ſo it is taken Prov. 13.11. wealth gotten by vanity shall be diminished: but moſt commonly in the Scripture by vanity is meant lying and diſſembling, when there is no truth in that which men ſay or doe, but all is vain and deceitfull; and therefore is vanity and lying ſo often joyned together in the Scriptures, as Pſal. 4.2. How long will you love vanity, and ſeek after leaſing? ſo alſo Prov. 30.8. and in many other places.
Verſ. 6. Let me be weighed in an even ballance, that God may know mine integrity.] By being weighed in an even ballance, he means his being tryed juſtly, to wit, whether his dealings with men had not been juſt, according to the word and revealed will of God, (which is the ballance of the ſanctuary, the only ſure rule to diſcover what is juſt and what is unjuſt;) or, whether his puniſhments were not greater then his offences had been. So that his drift is to profeſſe, that he deſired to be throughly tryed, ſo it might be done juſtly, to wit, by God, and not by man, of whoſe unjuſt cenſures he had too much experience.
Verſ. 7. If my ſtep hath turned out of the way, &c.] That is, If upon tryall it be found that I have lived wickedly, and dealt unjuſtly with men; and mine heart walked after mine eyes, that is, if I have coveted that which I ſaw of another mans, which is called the luſt of the eyes, 1 John 2.16; and if any blot hath cleaved to my hands, that is, if I have run on in any ſinfull practice, or, if I have greedily gotten, and unjuſtly kept any thing, by any baſe unwarrantable way: And obſervable it is, that in that laſt clauſe he ſpeaks of ſuch filthy lucre, as of pitch or ſome ſuch thing, that will ſoon cleave to and defile the hands of him that toucheth it. Some Expoſitours I know limit this, which is here ſaid, to his carriage of himſelf in the place of a magiſtrate; If my ſtep hath turned out of the way, that is, If I have perverted juſtice, and mine heart hath walked after mine eyes, that is, if I have had any reſpect to perſons, and if any blot hath cleaved to my hands, that is, if I have taken any bribe. But the more generall Expoſition I judge the beſt. And yet we muſt not think that Job intended hereby to clear himſelf of all ſin, as if he had never ſtepped awry: for the reſolving whereof ſee the Note chap. 16.17.
Verſ. 8. Then let me ſow, and let another reap; yea let my off-ſpring be rooted out.] This laſt clauſe ſeems to be added, becauſe it is uſually to make their poſterity rich and great, that men ſeek gain to themſelves in unjuſt wa…es; which if I have done, ſaith Job, it were juſt that I ſhould have none to inherit what I have gotten. But may ſome ſay, Job had now no children. I anſwer, this might be meant of his childrens children; or of rooting out his children hereafter, if he ſhould have any; or the meaning may be only this, that if he had never ſo great a poſterity, it were juſt with God to root them all out.
Verſ. 9. If mine heart have been deceived by a woman, &c.] That is, If I have been wonne by any woman to commit uncleanneſſe with her, even when ſhe may have uſed all the art ſhe had to entice and entangle me, as by her beauty, by her wanton flattering words, which drop as an honey-comb, Prov. 5.3. by her laſcivious behaviour, or any other of thoſe wicked arts, for which the heart of the whoriſh woman is ſaid to be as ſnares and nets, Eccleſ. 7.26.
Verſ. 10. Then let my wiſe grind unto another, &c.] That is, Let her become a bond-ſlave to ſome other man, and be put by him to grind in a mill; concerning which ſee the Note Exod. 11.5: or rather, Let me be paid in the ſame kind, let my wife commit adultery with another man, yea let her be a common whore to many (which alſo the following clauſe expreſſeth more clearly, and let others bow down upon her) as a mill that for hire receives and grinds the corn of all comers. For indeed this phraſe of grinding is a modeſt expreſſion of that act of uncleanneſſe; and ſo we find it uſed in other writers, as in that of Horace, alienas Permolere uxores.
Verſ. 12. For it is a fire that conſumeth to deſtruction, &c.] Some Expoſitours underſtand this thus, that the adultery of the wife doth kindle in her husband ſuch fury and wrath, that as a fire it breaketh forth to the deſtruction of her and all that belong to her, of which ſee what Solomon ſaith, Prov, 6.34, 35. But the words plainly ſhew, that he ſpeaks of the ſin of adultery, to wit, that as it is as a fire in regard of its burning concupiſcence, ſo alſo as a fire it conſumes all a man hath, by reaſon of the wrath of God, which uſually purſues them that are guilty of it, though men wink at it: it conſumes a mans health, wealth, body and ſoul, and makes him burn at laſt in hell fire unto eternity: and then, becauſe God uſually puniſheth this ſin more particularly, by cutting off the adulterers poſterity, therefore he addes the laſt words, and would root out all mine encreaſe.
Verſ. 13. If I did deſpiſe the cauſe of my man-ſervant or of my maid-ſervant, when they contended with me.] His meaning is, that though he might have ſtopped their mouths with ſtripes, yet he gave them free liberty to ſpeak for themſelves; yea perhaps ſometimes when they contended with him, too malapertly anſwering again, which is a ſin in ſervants, Tit. 2.9. Now this was in Job the clearer proof both of his innocency and gentleneſſe, (if to his ſervants, much more to others) becauſe in thoſe times their ſervants were uſually perpetuall bond-ſlaves, and both they and all that they had were ſo their maſters, that they might doe what they pleaſed to them, even to the taking away of their lives, and there was no calling them to an account for it.
Verſ. 14. What then shall I doe, when God riſeth up? &c.] As if he ſhould have ſaid, God is no reſpecter of perſons, he is farre more above me, then I could be above my meaneſt ſervant, and more power he hath over me to cruſh me, then I could have over them to oppreſſe and cruſh them: now therefore, though man ſhould never queſtion me for this, yet when God riſeth up, to wit, to call me to an account and to puniſh me for dealing ſo harſhly with my ſervant, when he viſiteth me, namely at the time when he brings any great calamity upon me, at the hour of death, or at the day of judgement, what then shall I doe? that is, how ſhould I carry my ſelf towards God? I ſhould not dare to look him in the face, I ſhould be afraid to appear in his preſence; at leaſt I ſhould not know what to anſwer him, not being able any way to excuſe myſelf, nor knowing why God ſhould hear me, when I have formerly refuſed to hear my ſervants. See Epheſ. 6.9. and Col. 4.1.
Verſ. 15. Did not he that made me in the womb, make him? and did not one fashion us in the womb?] Here he affirms, firſt, that his ſervant was Gods creature, as well as he; the ſame God made them both: ſecondly, that his ſervant was a man, a reaſonable creature, as well as he; they were both of the ſame nature, and he was therefore a mortall creature no leſſe then his ſervant: and thirdly, that he and his ſervant were made after the ſame manner, and faſhioned in the ſame mold, and ſo were deſcended of the ſame ſtock. Which two laſt ſome conceive are more fully expreſſed, if we read the laſt clauſe, as it is in the margin of our Bibles, and did he not fashion us in one womb? But however the drift of the words is, to imply that there was no cauſe therefore, why he ſhould tyrannize over his ſervant, or, that if he ſhould ſo doe, he that made them both would plead the cauſe of his ſervant.
Verſ. 16. If I have withheld the poor from their deſire, &c.] To wit, by detaining their pledge, or any thing elſe unjuſtly from them, or by refuſing to grant them any thing they deſired of me, or which I knew they deſired, though out of modeſty they did not ask it. As for that which is added in the next clauſe, concerning the failing of the widows eyes, who indeed are apt to marre their eyes with weeping, ſee the Note chap. 11.20.
Verſ. 17. Or have eaten my morſell alone, and the fatherleſſe hath not eaten thereof.] That is, If I have not imparted of my proviſion for the feeding of the fatherleſſe. Yet ſome adde alſo, that by this expreſſion of not eating his morſell alone, he meant to imply, that even of that which was daintyeſt, that which was provided for his own eating, as any occaſion was, the fatherleſſe had a ſhare.
Verſ. 18. (For from my youth he was brought up with me as with a father, &c.] This clauſe ſome underſtand of fatherleſſe boyes: and then accordingly the following clauſe they underſtand of the fatherleſſe of the other ſex, and I have guided her from my mothers womb. But becauſe there is mention made in the foregoing verſes of his reſpect to poor widows, and they are frequently joyned with the fatherleſſe, therefore the laſt clauſe, and I have guided her, &c. moſt Expoſitours underſtand of the widow: and ſo the meaning of this paſſage is, that from his youth, yea from his very childhood, he uſed to be charitably affected to the fatherleſſe and widows; his naturall inclination, which he had from his mothers womb, ſeemed to carry him that way. Indeed Solomon tells us, that much of a mans naturall diſpoſition to good or evil will often be diſcovered even in his childhood; Prov. 20.11. Even a child is known by his doings, &c. and therefore Jobs intent in theſe words might be to imply, that even in his tender years he uſed to pity the fatherleſſe and widows, and was ſtill ready to carry them home to his fathers houſe, and many waies to be helpfull to them.
Verſ. 20. If his loyns have not bleſſed me, &c.] That is, the loyns of the poor naked man, whom he had clothed. And the loyns of ſuch a man may be ſaid to bleſſe him that covered them with raiment, either firſt, becauſe they being refreſhed hereby, do move ſuch a poor wretch to bleſſe him that ſhewed him ſuch mercy, as it is expreſſed Deut. 24.13; or ſecondly, becauſe ſuch a poor man will bleſſe him that clothed him with all his might and ſtrength; or thirdly, becauſe ſuch an act of charity doth move God to bleſſe him that did it. And ſo the phraſe is much like that Gen. 4.10. where the bloud of Abel is ſaid to cry for vengeance.
Verſ. 21. If I have lift up my hand againſt the fatherleſſe, &c.] Some underſtand this of the lifting up the hand by way of ſuffrage in giving his vote againſt the fatherleſſe, and others of lifting up the hand by way of giving a ſign to any at his command to fall upon them. But I rather take this to be the plain meaning of the words; If I have lifted up my hand against the fatherleſse, that is, If I have threatned, injured, or oppreſſed the fatherleſſe, or any other poor helpleſſe creature; when I ſaw my help in the gate, that is, when I ſaw well enough that the magiſtrates would, either for favour or fear, take my part, and ſave me harmleſſe.
Verſ. 22. Then let mine arme fall from my shoulder-blade, and mine arme be broken from the bone.] That is, Let ſome horrible judgement fall upon me, worſe then all I have yet ſuffered; let me rot in pieces, or be torn in pieces; or let the arme that hath been ſo lifted up againſt the poor, rot off from my body, or let it wither or be disjoynted, and become uſeleſſe. That he wiſheth to himſelf is much like that which befell Jeroboam, 1 Kings 13.4.
Verſ. 25. If I rejoyced becauſe my wealth was great, & becauſe mine hand had gotten much.] To wit, as aſcribing all I had to mine own wit and induſtry. For men to rejoyce with thankfulneſſe, when the Lord bleſſeth them with a great eſtate, is doubtleſſe praiſe-worthy; Deut. 12.7. Ye shall rejoyce in all that you put your hand unto, ye and your houſeholds, wherein the Lord your God hath bleſſed you. But that which Job here proteſts againſt is, rejoycing in the greatneſſe of his wealth carnally, inordinately and immoderately, as thoſe do that ſet their hearts upon their wealth, as if all their happineſſe conſiſted therein; or that give themſelves to live therewith in all kind of voluptuouſneſſe.
Verſ. 26. If I beheld the Sun when it shined, or the moon walking in brightneſse, &c.] Many later writers underſtand this allegorically, as a proteſtation againſt pride and arrogancy of ſpirit, or againſt confidence in his great wealth and power, or in his own works and innocency of life; as firſt thus, If I beheld the Sun when it shined, &c. that is, If mine heart hath been exalted, and my looks ſtately and lofty, becauſe of my greatneſſe, or tranſcendent holineſſe, ſo that I ſcarce deigned to look downwards upon other men, as deeming my ſelf ſome little God, and fitter to live with the Sun and Moon then with mortall man; or ſecondly thus, If I obſerved and viewed with delight the lightſome and glorious condition wherein I lived, (as indeed uſually in the Scriptures a proſperous eſtate is expreſſed by light, and the bright ſhining of the heavens upon men;) or thirdly thus, If I beheld my gold glorious and glittering as the Sun, or my ſilver bright as the moon: And accordingly alſo they underſtand the following words verſ. 27. And my heart hath been ſecretly enticed, to wit, to exalt my ſelf in this my great wealth and glorious condition, or to put my confidence therein; or my mouth hath kiſſed my hand, namely, by way of applauding my ſelf, or aſcribing theſe things to my ſelf, to mine own induſtry, endeavours, or righteouſneſſe: And ſo alſo that which follows, verſ. 28. This alſo were an iniquity to be punished by the judge; for I should have denyed the God that is above; to wit, that if he had thus gloried or truſted in his greatneſſe, or wealth, or righteouſneſſe, or aſcribed them to himſelf, it would have been a manifeſt deny all of God, (and conſequently an iniquity to be punished by the judge:) and indeed we ſee that accordingly the Apoſtle ſaith, that Covetouſneſſe is Idolatry; and Agur, Prov. 30.8. having diſclaimed the deſire of a great eſtate, adds verſ. 9. leſt I be full, and deny thee, and ſay, Who is the Lord? But yet firſt, becauſe Job ſpeaks of the moons walking in brightneſſe, which is certainly meant of the moons conſtant motion in the heaven, and cannot well be underſtood allegorically, and ſecondly, becauſe a mans pride of heart, or confidence in his wealth or righteouſneſſe is a ſin, known only to him that ſearcheth the heart, and cannot therefore be called an iniquity to be punished by the Iudge; I rather conceive that theſe three verſes are to be underſtood literally, concerning the Idolatry of worſhipping the Sun and moon, &c. If I beheld the Sun when it shined, or the moon walking in brightneſſe, and my heart hath been ſecretly enticed, &c. that is, If when I beheld thoſe glorious lights of heaven, the Sun and Moon, ſhining in their full brightneſſe, without the interpoſition of any clouds, and hereupon, to wit, by viewing their exceeding brightneſſe, and by other conſiderations of the manifold benefits which men enjoy by their means, my heart hath been ſecretly enticed, that is, my heart hath been inwardly moved to adore them, as Gods; or my heart hath been perſwaded to worſhip them in ſecret (which may ſeem the more probable Expoſition, becauſe he ſpeaks of an offence puniſhable by man;) or my mouth hath kiſſed my hand, to wit, by way of externall adoration, as the heathens uſed to doe, kiſſing as it were the light of the Sun and moon upon their hands, becauſe they could not kiſſe the Sun and moon themſelves, concerning which ſee the Note 1 Kings 19.18: This alſo were an iniquity to be punished by the judge, (as he had ſaid before verſ. 11. concerning adultery, to which this word (alſo) hath reference) for I should have denyed the God that is above; to wit, by making Gods of thoſe Creatures. This is, I conceive, the plain meaning of theſe words. I know ſome Expoſitours limit that which is ſaid of beholding the Sun when it shined, and the moon walking in brightneſſe, to the welcome and pleaſing brightneſſe of the Sun at its firſt riſing, and to the moons ſhining when it is in the full; (and indeed the heathens uſed to worſhip the Sun at his riſing, as did alſo the Idolatrous Iſraelites in Ezekiels time, Ezek. 8.16. they worshipped the Sun towards the Eaſt;) but I ſee not but that it may be extended more generally to the worſhipping of the hoſt of heaven, when at any time they ſhined in their brightneſſe.
Verſ. 29. If I rejoyced at the deſtruction of him that hated me, or lift up my ſelf when evil found him.] To wit, by inſulting over him, and trampling upon him. A man may lawfully rejoyce at the ruine of his wicked enemies, if he doth it with reſpect to the glory of God, and the good of the Church, and other ſuch like holy reſpects; Pſal. 58.10. The righteous shall rejoyce when he ſeeth the vengeance. But that which Job here proteſts againſt is, rejoycing at the deſtruction or hurt of his enemies out of private malice, and deſire of revenge: and ſo alſo the words of the following verſe muſt be underſtood, Neither have I ſuffered my mouth to ſin by wishing a curſe to his ſoul.
Verſ. 31. If the men of my tabernacle ſaid not, Oh that we had of his flesh! we cannot be ſatisfied.] A very difficult paſſage this is; inſomuch that though there be four different Expoſitions given of it, yet it is not very eaſie to ſay which of them is the moſt probable. Firſt, ſome hold that Job having in the foregoing verſes proteſted, that he had not rejoyced at the deſtruction of his enemy, nor wiſhed him any hurt, here he adds how farre he was provoked to the contrary, to wit, becauſe thoſe of his own houſhold were ſo enraged againſt his enemy, and ſo greedy to be revenged on him, that they ſaid amongſt themſelves, Oh that we had of his flesh! we cannot be ſatisfied; as if they ſhould have ſaid, we could even tear him with our teeth, and eat his very fleſh, and yet that would ſcarce ſatisfie our rage: all which notwithſtanding Job contained himſelf, and was ſo farre from being ſtirred up by his houſhold, that he rather reſtrained them, as David did his ſervants when they would have provoked him to have ſlain Saul, 1 Sam. 24.5. Now concerning this phraſe of not being ſatisfied with eating his fleſh, ſee the Note chap. 19.22. Secondly, ſome underſtand it thus, that the love of thoſe of Jobs houſhold was ſo impetuous and vehement to him, that they thought they could have eaten his fleſh; ſo ſweet and delightfull he was to them, that they could not be ſatisfied with enjoying his preſence, but ſeemed to deſire even to have him within them. And indeed though this Expoſition may ſeem ſomewhat harſh, yet we know that it is not unuſuall for men to ſay even in a way of love, Methinks I could eat thee: and many learned Expoſitours do thus conceive of theſe words; for thus, ſay they, Iob implyes here how good and amiable he was to thoſe of his own houſhold; and then he adds, in the following verſe, how good he was to ſtrangers. Thirdly, others again, on the contrary, hold, that Iobs intent in theſe words was to ſhew, that ſome at leaſt even of his own houſhold were ready to ſay, that they could out of hatred to Iob eat his fleſh without being ſatisfied, and that becauſe he did ſo continually day and night overburthen them, and weary them with the entertainment of ſtrangers in his houſe: for this they ſay is premiſed with relation to that which follows in the next verſe, The ſtranger did not lodge in the ſtreet, but I opened my doors to the traveller. And fourthly, others, though they conceive alſo that theſe words are premiſed with reſpect to that which follows in the next verſe, concerning his frequent entertaining of ſtrangers, yet not thinking it probable that Iobs ſervants ſhould be ſo inhumane to ſo good and gentle a maſter, as to wiſh they might eat the fleſh of his body, do rather underſtand theſe words, his flesh, of the fleſh provided for the feeding of himſelf and his gueſts, If the men of my tabernacle ſaid not, Oh that we had of his flesh! we cannot be ſatisfied: as if they had ſaid, Strangers are fed daily with the fleſh he provides for his food, but we that are of his own houſhold, have ſcarce leaſure to taſt of his proviſion; we are ſo continually imployed in providing for, and attending upon ſtrangers, that we have not ſo much leaſure as to ſatisfie our hunger. And indeed this laſt ſeems to me the beſt Expoſition.
Verſ. 33. If I covered my tranſgreſsions, as Adam, by hiding mine iniquity in my boſome.] There are ſome Expoſitours that would have the drift of theſe words to be this, that he had not been guilty of any ſuch tranſgreſſions, that he ſhould need to diſſemble or conceal them, or cover them with a vizar of hypocriſie. But the words do clearly profeſſe this, that where he was in a fault, he had not gone about to hide it, as Adam did, or as men naturally are wont to doe, to wit, by excuſing or denying it. And thus he intimates, that what he had ſaid in his juſtification, was not becauſe he judged himſelf free from ſin: No, he knew that he had many waies offended God, and wherein he was guilty, he was alwaies willing to acknowledge it.
Verſ. 34. Did I fear a great multitude, or did the contempt of families terrifie me, that I kept ſilence, and went not out of the door?] By the contempt of families may be meant, either firſt, the moſt contemned in any family, the meaneſt and baſeſt amongſt them, the ſcum of the people; or ſecondly, the contempt which he had brought upon any families; or thirdly, any families contemning of him. But which way ſoever we underſtand that expreſſion, the drift of Job in theſe words is very obſcure; and yet, according to our Tranſlation, there are only two Expoſitions that have any probability in them: as firſt, that Job ſpake this with reference to that he had ſaid in the foregoing verſe, concerning hiding his iniquities; affirming, that he did not hold his peace, or keep within door, forbearing to acknowledge his ſin, leſt his contemning of families ſhould be known, or leſt any other ſin of his ſhould be divulged amongſt the multitude, yea even amongſt the raſcall crew of the people, and ſo he ſhould be ſcorned and contemned, and become a by word amongſt all the families that lived about him, his offences were not of that nature; but that he was willing, if occaſion had been, to have gone forth and confeſſed them openly before all men, even the moſt deſpiſed of all the people: or ſecondly, that Job here proteſts, that he did never out of baſe cowardiſe and fearfulneſſe neglect to doe his duty; Did I fear a great multitude, or did the contempt of families terrifie me, that I kept ſilence, and went not out of the door? as if he ſhould have ſaid, No, I did not; I did never forbear to reprove ſin, to defend the oppreſſed, or otherwiſe to ſpeak what I deemed juſt and equall; I did never forbear to goe forth and ſhew my ſelf, or I did never ſlink out of doors, and goe away from the place of judgement, for fear of an enraged multitude, or for fear of being contemned by families incenſed againſt me for that which I did, though they were of never ſo conſiderable quality or number. And this indeed is the Expoſition that is moſt generally approved; only ſome alter it a little thus, to wit, that he did not in theſe words deny that he kept ſilence, and went not out of the door, but only that he did it not for fear; if he did hold his peace, and went not forth, it was not out of timerouſneſſe, but for ſome other reaſon, as becauſe he judged that the patient bearing of injuries was the beſt way to overcome them, or ſome ſuch like motives.
Verſ. 35. Oh that one would hear me! &c.] That is, Oh that any one would undertake as a Judge to hear me plead the cauſe between God and me! behold, my deſire is that the Almighty would anſwer me; that is, my deſire ſincerely is, that God, who hath ſeen and known all my waies, and diſcerns what the thoughts and intentions of the heart are, would ſatisfie me when I deſire to know why he hath ſo ſorely afflicted me, and would anſwer the arguments I ſhall bring to prove mine innocency: (concerning which ſee alſo the former Notes chap. 9.34, 35. and chap. 13.18, 19, &c.) and that mine adverſary had written a book; that is, that any adverſary of mine had brought in his accuſations and allegations againſt me in writing, that ſo I might know them, and anſwer them, as I could; for ſuch it ſeems was the cuſtome of thoſe times in all judiciall proceedings.
Verſ. 36. Surely I would take it upon my shoulder, and bind it as a crown to me.] In the firſt words, of taking it upon his ſhoulders, ſome conceive that Job alludes to the writings that uſed to be faſtned on the ſhoulders of malefactours, wherein the cauſe of their ſuffering was written in great capitall letters, that all men might read it; and ſo that his meaning therein was, that he would be glad that all men might ſee what could be ſaid againſt him. Others hold, that he alludes to mens taking up and carrying on their ſhoulders thoſe things which they do dearly prize and eſteem; and ſo that he meant, that this book of accuſations brought in againſt him he ſhould highly prize, and ſhould eſteem it as ſome choice treaſure, not doubting but that thereby his innocency would the more clearly appear. And laſtly, others think that he alludes to the cuſtome of carrying Enſignes and ſcepters on mens ſhoulders, or any other ſigns of mens dignity or victory, according to that Eſa. 22.22. And the key of the houſe of David will I lay upon his shoulder; and ſo that Jobs intent in theſe words was, to intimate, that he was confidently perſwaded that if his adverſary had written ſuch a book againſt him, it would be an honour and a glory to him, and withall a certain trophee of his victory over his adverſary; and that becauſe all the accuſations brought in againſt him would be ſo apparently found to be lyes and calumnies: and indeed the laſt words, and would bind it as a crown to me, do clearly hold forth this to be the meaning.
Verſ. 37. I would declare unto him the number of my ſteps, &c.] That is, To him that ſhould thus undertake to hear, and give judgement in my cauſe; or rather, To this mine adverſary that had written a book againſt me, I would truly declare all that I know by my ſelf, faithfully relating to him (if that might be any way a help to him) the whole courſe of my life. As for the following words, as a prince would I goe near unto him, the meaning is, either that he would draw near to him that would undertake to hear, and give ſentence in his cauſe, as ſubjects to their Prince, wholly ſubmitting himſelf and his cauſe to his judgement; or elſe ſecondly, that he would draw near to this his adverſary that had written a book againſt him, as to ſome great Prince, that is, that he would honour and reverence him, and have him in high eſteem, even out of reſpect of the good he had done for him; or elſe thirdly, (which ſeems moſt clearly expreſſed in our Tranſlation) that he as a Prince would draw near to this his judge or adverſary, that is, freely and without fear, with an heroicall and undaunted ſpirit, as one that was no way ſelf-condemned, but deſirous to hear the worſt that could be alledged againſt him.
Verſ. 38. If my land cry against me, or that the furrows likewiſe thereof complain.] The following imprecation verſ. 40. Let thiſtles grow in ſtead of wheat, &c. ſhews plainly that Job meant this of land that was his private poſſeſſion, and not (as ſome would have it) of a land ſubject to his government, which ſhould cry againſt him, becauſe of his tyrannizing over the inhabitants; for ſo he ſhould wiſh that his country might be curſed of God, if he had oppreſſed his country, which is a moſt abſurd conceit. It muſt needs therefore be meant of the land of his poſſeſſion, thus, If my land cry against me, &c. to wit, becauſe I have gotten it unjuſtly, or becauſe I have oppreſſed my tenants therein, or becauſe I have overtoyled the husbandmen imployed in the husbandry thereof, or detained their wages from them.
Verſ. 39. If I have eaten the fruits thereof without mony, &c.] That is, not having duly paid for the land, or not having juſtly paid my husbandmen, &c. or have cauſed the owners thereof to looſe their life, that is, thoſe that were formerly the true owners of it, (by direct putting them to death, as Ahab did Naboth, or by heartbreaking oppreſſions) or thoſe that were the occupiers of it under me, by oppreſſing them to their utter undoing: Then (verſ. 40.) let thiſtles grow in ſtead of wheat, &c.