Annotations Upon the Books of Poetry, Job · Chapter 42
CHAP. XLII.
Verſ. 2. I Know that thou canſt doe every thing, and that no thought can be withholden from thee.] That is, that it is not poſſible to withhold thee from doing any thing thou haſt thought or purpoſed to doe: which is more fully expreſſed in the Tranſlation ſet in the margin of our Bibles, and that no thought of thine can be hindered: yet we muſt know withall, that Jobs aim in theſe words, I know thou canſt doe every thing, &c. was not only to profeſſe that he knew God was able to doe whatever he pleaſed, but alſo that he had authority and power to doe what he would, that being the ſovereign Lord over all, and infinitely wiſe and good and juſt, he might doe whatever he pleaſed; and ſo withall to imply, that it was no way fit that any man ſhould murmure againſt that which God doth, & that it was mere madneſſe for any man to think to contend with him. Though therefore Job had ſpoken as much before concerning the omnipotency of God, yet there was more intended in theſe words then that: for whereas before by his reiterated complaints of Gods dealing ſo ſeverely with him, and by his eager deſiring that he might plead his cauſe with God for the clearing of himſelf, he had ſeemed to queſtion Gods juſtice, (and haply tranſported with the bitterneſſe of his ſufferings, his mind inclined to think, that God had laid his hand too heavily upon him, though withall he durſt not but think that God was moſt juſt;) now he recants all this, by acknowledging that God in regard of his Sovereignty could doe with his creatures whatever he pleaſed. Some underſtand the ſecond clauſe of Gods omniſcience, to wit, that no thought of mans heart can be concealed from God; and ſome reſtrain it to Gods knowing Jobs heart concerning that which he had now ſpoken, as if Job had ſaid, I know thou canſt doe all things, and thou knoweſt that I ſpeak what I think, when I ſay ſo. But I rather think that both clauſes are meant of Gods power and right to doe in all things whatever he would; wherein Jobs aim might be to imply, that God knew how, and was many wayes able, to bring glory to his name and good to his children, even out of their afflictions; at leaſt that however it was both fooliſh and ſinfull for any man to contend with God about any thing he did.
Verſ. 3. Who is he that hideth counſell without knowledge? &c.] Some underſtand this alſo as ſpoken with reference to Gods omniſcience, as if Job had ſaid, Who can be ſo brutiſh, as to think to hide any thought or counſell of his heart from God? But they are plainly a repetition of the words which God had ſpoken to Job chap. 38.2. (concerning which ſee the Note there) Job applying them to himſelf with a holy kind of Indignation, thereby the more ſharply to tax his own folly in queſtioning Gods dealings, Who is he that hideth counſell without knowledge? as if he had ſaid, Juſt cauſe hadſt thou to upbraid me with thoſe words, as thou didſt erewhile, who is he that hideth counſell without knowledge? or, what a wretch was I to hide counſell without knowledge! or, I am that very man, who have darkned counſell without knowledge. Therefore have I uttered that I underſtood not, things too wonderfull for me, which I knew not: He ſaith that he had uttered that he underſtood not, becauſe through raſhneſſe, unadviſedneſſe and ignorance, he had talked fooliſhly, he wiſt not what; and that he had uttered things too wonderfull for him, which he knew not, becauſe they were the ſecret counſels of God, concerning which he had diſcourſed ſo weakly, which are indeed too high and wonderfull for man to comprehend. Some would referre this particularly to that which followeth in the next verſe, as if he had ſaid, Therefore have I uttered that I underſtood not, &c. to wit, when I ſaid (as it follows verſ. 4.) Hear, and I will ſpeak, &c. But doubtleſſe it is meant of all that he had ſpoken fooliſhly concerning Gods dealing with him, that not underſtanding Gods ends in correcting him, yet he had murmured, as if God had dealt too ſeverely with him, conſidering how holily he had lived, & had ſo boldly challenged liberty that he might plead his cauſe with God, not underſtanding ſufficiently either Gods infinite Majeſty, or his own weakneſſe, or how unſearchable Gods wayes and counſels are. So that his drift in theſe words is to condemn himſelf in that for which God had blamed him: though withall there is an intimation too, that he had offended not wittingly, but through ignorance and infirmity. As for that illative particle, (Therefore) either it implyes that becauſe he was the man that had darkned counſell without knowledge, therefore he now confeſſed that he had uttered that he underſtood not; or, that becauſe he had uttered he wiſt not what, for this God had juſtly taxed him for darkning counſell by words without knowledge.
Verſ. 4. Hear, I beſeech thee, and I will ſpeak, &c.] Some, as is already noted upon the foregoing verſe, think that Job here mentions the words wherein he had ſpoken ſo fooliſhly. But I rather conceive that Job here profeſſeth, that he would not hereafter ſpeak as he had done, but as he ſhould be taught by God. Firſt therefore, he deſires leave to ſpeak in an humble manner, Hear, I beſeech thee, and I will ſpeak; reject not one that is conſcious to himſelf of his own weakneſſe and folly: and then he adds, I will demand of thee, and declare thou unto me; as if he ſhould have ſaid, I deſire thou wouldeſt hear me ſpeak; but it ſhall not be in a way of contending with thee, as I die before, or as I deſired before, but only by way of ſeeking to be taught by thee. So that the laſt clauſe, I will demand of thee, and declare thou unto me, may be ſpoken, either as in reference to the ſame words ſpoken twice by the Lord chap. 38.3. and 40.7. as if he had ſaid, Lord, thou wert pleaſed to ſay to me, I will demand of thee, and declare thou unto me, but with ſhame enough I may acknowledge my folly in giving thee occaſion to upbraid me ſo, and muſt now deſire that of thee, namely, that I may ſeek information of thee, and ſo thou wouldeſt inſtruct me: or elſe as in reference to his own words chap. 13.22. wherein he had challenged God, as it were, that God ſhould anſwer what he could object; for now, as recanting that, he profeſſeth that when at any time he ſhould deſire to ſpeak to God, it ſhould not be by way of contending with God, but only by way of deſiring inſtruction from God, I will demand of thee, and declare thou unto me.
Verſ. 5. I have heard of thee by the hearing of the ear; but now mine eye ſeeth thee.] The knowledge he had now gotten of the power and ſovereignty of God he preferres before that he had before, which he had gotten by the inſtruction of his forefathers and teachers; and that, as the words ſeem to imply, upon theſe grounds: either firſt, becauſe now he had been taught immediately by God, even as if God had preſented himſelf before him to be ſeen by him; or ſecondly, becauſe he had now with his eyes ſeen the ſigns of Gods preſence; or thirdly, becauſe the enlightening of his knowledge by Gods immediate ſpeaking to him, was as far beyond that he had before, as the ſeeing of a thing with the eye is beyond the hearing of it with the ear, it was more clear and certain and convincing; or fourthly, becauſe now he had been humbled by Gods afflicting hand, which had opened his eyes, and made him ſee that of God which he ſaw not before. All theſe may be comprehended in this expreſſion, but now mine eye ſeeth thee; though I conceive it is primarily meant of his beholding the viſible ſigns of Gods preſence, and the effectuall working thereof upon him.
Verſ. 6. Wherefore I abhorre my ſelf, and repent in duſt and ashes.] Either this laſt clauſe hath reference to his preſent ſitting in the aſhes, of which mention was made chap. 2.8. (and thereof ſee the Note there) as if he had ſaid, Sitting here in duſt and aſhes, I do humbly repent of all I have ſpoken ſo fooliſhly; or it may imply a promiſe that he would repent in duſt and aſhes, according to the cuſtome of thoſe times▪ or elſe it may be meant of the low dejection of his ſpirit, to wit, that he did repent with as much ſelf-confuſion and ſenſe of his own vileneſſe, as if he were covered over with duſt and aſhes. From ch. 3.3. to the end of this verſe all hath been expreſſed in meeter in the originall, the reſt is again in proſe.
Verſ. 7. After the Lord had ſpoken theſe words unto Iob, the Lord ſaid to Eliphaz, &c.] Having brought Job to humble himſelf, and to repent, and beg mercy for his offence, the Lord addreſſeth himſelf next to give ſentence out of the whirlwind againſt his three friends, (who haply began to be exalted in their ſpirits, as apprehending by the Lords checking Job for his folly, that he took their part againſt him) and directing his ſpeech to Eliphaz by name, as being haply the ancienteſt and moſt honourable of the three, but eſpecially becauſe he brake out firſt againſt Job, and had handled him moſt bitterly, My wrath, ſaith he, is kindled againſt thee, and againſt thy two friends; for ye have not ſpoken of me the thing that is right, as my ſervant Iob hath. Wherein is obſervable, firſt, That though Job had ſpoken much amiſſe, as is before noted, yet he is ſaid here to have ſpoken right, to wit, comparatively, he had ſpoken far more rightly then his friends had done; and that becauſe they had condemned Job for a wicked man and an hypocrite, merely becauſe of his heavy afflictions; and though they ſpake the truth concerning Gods puniſhing wicked men, and bleſſing the righteous, yet it was out of an opinion, that God did conſtantly deal thus with the wicked and righteous here in this world, which was a groſſe errour: and Job on the other ſide had rightly maintained his own innocency againſt them, and that God did uſually both proſper the wicked and afflict the righteous; and had ſtriven againſt his impatience, though he were ſometimes overborn by the bitterneſſe of his ſufferings, and the violence of Satans temptations: ſecondly, That God vouchſafed not to talk long with theſe men, as he had with Job, but to ſhew his anger, takes them up very ſhort, and ſo fends them away: and thirdly, That he never mentions Job without an expreſſion of his favour to him, to ſhew what a high eſteem he had of the man whom they deſpiſed; for four ſeverall times he calls him his ſervant Iob. As for Elihu, becauſe he had not ſo condemned Job, but only reproved him for his raſh impatient expreſſions, therefore God reproved not him at all.
Verſ. 8. Therefore take unto you now ſeven bullocks and ſeven rams, &c.] That is, each of you ſeven bullocks and ſeven rams▪ and ſo many, and that of the greateſt ſort of ſacrifices were required, (whereas by Moſes Law there was but one bullock appointed for the ſin-offering of a Prieſt) to make them know thereby how great their ſin was, and how highly God was offended with them. For though it is probable that they aimed ſincerely at Gods glory in all their pleadings with Job, yet God would have them ſee how much he deteſted all ſuch raſh judging of godly men; and there being ſo many prudent and pious men that offend herein, he would have this left as a memoriall, to teſtify how much he miſlikes this in any men whatſoever. As for the following words, and go to my ſervant Iob▪ and offer up for your ſelves a burnt-offering, the meaning thereof is this, that when they had gone and provided theſe cattel here injoyned them, they ſhould then goe and carry them to Iob, that ſo he might offer them as ſacrifices to God on their behalf. Whether Iob were a Prieſt, as Melchiſedech was, or only the firſt-born and chief of his family, (who in thoſe times were wont as Prieſts to offer ſacrifices,) or whether God did now only in an extraordinary way appoint him to doe this ſervice, we cannot certainly conclude: but however, herein was Iob a type of Chriſt our Mediatour; and hereby God notably doth both honour Iob, and try the faith, obedience, humility and ſincerity of his three friends, in making them imploy Iob, as Gods ſpeciall favourite, to offer up their ſacrifices, to pray for them, and ſo to make reconciliation between God and them, whom they had condemned as a wicked hypocrite, hated of God, and therefore ſo ſeverely puniſhed. So that to this, and that which God here added, my ſervant Iob shall pray for you, for him will … accept, that place ſeems to have reference Ezek. 14.14. Though theſe three men, …, Daniel and Iob were in it, they should deliver but their own ſouls.
Verſ. 10. And the Lord tu…ned the captivity of Iob, when he prayed for his friends, &c.] By this, the Lord turned the captivity of Iob, is meant either (as ſome ſay) that God …ſtored to him all that had been taken from him, as when men carried away into captivity are brought back again… or … that God delivered him out of all the miſeries, wherein before he had been as it were held captive; or thirdly, that God did now free him from being any longer under the power of Satan, into whoſe hands God had delivered him, chap. 2.6. And it is ſaid that this God did, when he prayed for his friends, to intimate, how well it pleaſed God, that he could ſo heartily intercede for thoſe that had uſed him ſo ill: wherein he was alſo a type of Chriſt, who prayed for them that crucifyed him, Luk. 23.34. As for that which follows, Alſo the Lord gave Iob twice as much as he had before, to wit, as is afterward expreſſed, verſ. 12. fourteen thouſand sheep, where…s he had but ſeven thouſand before, ſix thouſand camels, whereas he had but three thouſand before, and ſo in the reſt chap. 1.3. it cannot be thought that this was done in an inſtant, but in proceſſe of time; though withall it is probable, that the extraordinary bleſſing of God upon him was much manifeſted in the ſpeedy encreaſe of his eſtate.
Verſ. 11. Then came there unto him all his brethren, &c.] That is, his kindred, neighbours, and acquaintance. Theſe had before eſtranged themſelves from him; either becauſe of his poverty, or becauſe they looked upon him as an hypocrite, hated of God, as his three friends did, as Iob often complained, chap. 6.15. and 19.13, 14, &c. but now they came again flocking to him from all parts. Some conceive that this was not till God had doubled, or at leaſt greatly encreaſed his eſtate: for which I ſee no juſt ground. Rather it may be moſt probably thought, that when the fame was ſpread abroad, how God had appeared in a viſion to Iob and his friends, and had taken his part againſt them, and had miraculouſly recovered him of all his bodily diſtempers, and ſome way perhaps bleſſed him in his eſtate, then they came thus to viſite him; and ſo did eat bread with him in his houſe, that is, feaſted with him in his own houſe: which may be added alſo to imply Iobs meekneſſe, who would not now reject them, becauſe they in his adverſity had deſpiſed and forſaken him. And then for the following words, and they bemoaned him, and comforted him, &c. to wit, in regard of his late heavy ſufferings; we may well conceive, that hereby or herewith they did as it were excuſe their former neglect of him, or perhaps blame themſelves for it. As for their preſents; every man alſo gave him a piece of money, and every one an ear-ring of gold, this is not mentioned, as if they were given to relieve his poverty, and as a new ſtock to begin on; but only to ſhew, that by way of congratulating Gods mercy to him, and by way of honour and reverence afforded him, they came with their preſents to him, as to great men in thoſe times they were wont to doe. For though Iobs loſſe was very great in his cattel, yet there being no mention made of the loſſe of any other part of his eſtate, I ſee no reaſon why we ſhould take it for granted, that he was brought to ſuch a beggarly condition, as it is commonly thought.
Verſ. 13. And he had ſeven ſons, and three daughters.] Iuſt as many as he had before chap. 1.2. But yet ſome ſay, that becauſe his other children were not loſt, but were alive with God in heaven, therefore even in his children his number was doubled too; & that there was no need that his new ſtock of children ſhould be twice as many as before, as his cattel were. And to this others adde alſo, that he would not have had twice as great an eſtate to leave to his children, as he had before, if his children had been twice as many as they were before. But however hereby is implyed, both the perfect recovery of his health, and likewiſe that his wife was, together with his other friends, reconciled to him: unleſſe we ſhould ſay with ſome, that theſe children he had by another wife; which is not ſo probable, both becauſe there is no mention of the death of his former wife, and alſo becauſe it is moſt probable that preſently upon his recovery God comforted him in this particular, as well as in other things; thereby alſo giving him hope of children.
Verſ. 14. And he called the name of the firſt, Iemima, &c.] Their names are thus punctually expreſſed, to manifeſt the truth of the hiſtory.
Verſ. 15. And their father gave them inheritance among their brethren.] Which ſhews that they were married, not to ſtrangers of another nation, but, for Iobs greater comfort, to ſome of his own country.
Verſ. 16. After this lived Iob an hundred and fourty years.] This alſo implyes the perfect recovery of his health, and makes it moſt probable, that he lived before the age of Moſes, of which ſee the Note chap. 1.1. yet how old he was before he was afflicted is no where expreſſed: for that which ſome ſay, that he was ſeventy years old before he was afflicted, building upon this, that his years after his calamities, as well as his cattel, were twice as many as they were before, which is an hundred and fourty, is a mere conceit.
Verſ. 17. So Iob died being old and full of daies.] See the Note Gen. 25.8. Thus God made good to Iob, what Eliphaz promiſed him if he would repent, chap. 5.26. Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his ſeaſon.