Annotations Upon the Books of Poetry, Job · Chapter 5
CHAP. V.
Verſ. 1. CAll now if there be any that will anſwer thee, and to which of the Saints wilt thou turn?] Eliphaz having in the former chapter prooved that God did never unjuſtly puniſh men, but for their wickedneſſe, and therefore that it was a moſt bold and preſumptuous part in him to juſtifie himſelf, and to murmure againſt God, as he had done, in theſe words now he gives him to underſtand, that if he ſhould appeal, to any of the Saints and ſervants of God, dead or living, he ſhould not find one amongſt them all, whoſe judgement were like his, or that had raged againſt God, as he had done, by whoſe example he might defend himſelf.
Verſ. 2. For wrath killeth the foolish man, and envy ſlayeth the ſilly one.] That is, either theſe paſſions carry men head-long to ſuch unadviſed courſes as proove their death, or elſe 2. By murmuring and breaking out in wrath and impatience againſt God, or by an envious grudging that God deals worſe with them then others, men provoke the Lord utterly to deſtroy them; a moſt egregious piece of folly, which the Saints and ſervants of God have alwaies carefully avoided: or 3. By filling the ſoul with vexation and fretting grief, they make a mans life a continuall death, and do at laſt cauſe him to waſt and pine away and bring him to the grave; And in this Eliphaz ſtrikes ſecretly at the intemperate paſſion, which Iob had diſcovered in his late expoſtulations and complaints, which he conceived did ſpring from his rage againſt God for the troubles he was in, and from a ſecret envy that others were in a better condition then himſelf.
Verſ. 3. I have ſeen the foolish taking root:] Eliphaz, having upbraided Iob for his wrath and impatience, returns here to his former argument of prooving, that it is the wickedneſſe of men, that brings Gods judgements upon them; for yielding at firſt, that indeed he had ſeen fooliſh, that is, wicked men, in ſuch a flouriſhing eſtate for a while, that one would have thought there had been no danger of a change, he adds, But ſuddenly I curſed his habitation, which is meant, either that Eliphaz did immediately, even while they did thus flouriſh, reſolve with himſelf, and perhaps foretell, that doubtleſſe Gods curſe would in the concluſion fall upon them, or elſe that ſuddenly their eſtate was ſo changed, that he concluded it was the curſe of God upon them.
Verſ. 4. His children are farre from ſafety, &c.] This is added to ſhew, both that wicked mens children are oft involved in the ſame deſtruction with their fathers, and likewiſe that though wicked men ſometimes eſcape Gods judgements in their own perſons, yet at leaſt then they fall upon their children and poſterity, they ſhall be oppreſſed in the gate, that is, before the ſeats of juſtice, and no body ſhall ſtand in their defence.
Verſ. 5. Whoſe harveſt the hungry eateth up, and taketh it even out of the thorns, &c.] That is, after all their labour in plowing, ſowing, and keeping their fields, when they are now in hope of reaping the fruit of their labour, or have already reaped it, poor and needy robbers and men greedy of prey ſhall violently ſeiſe upon their harveſt (their hedge of thorns about their fields or about their ſtack, Exod. 22.6. ſhall be no fence for it, nor whatever elſe they can do to guard and preſerve it) and ſhall carry it away, ſwallow it up, and devour it. And under this one particular the ſame is implyed concerning all the goods and proviſions, which wicked men gather up with a great deal of labour and toil, namely, that they ſhall be ſpoiled of all by a company of poor greedy wretches that will break through and have it, whatever it coſt them.
Verſ. 6. Although affliction cometh not forth of the duſt, &c.] Eliphaz ſtill proceeds to proove that Iob was juſtly puniſhed for his ſins; and ſo withall makes way to the following exhortation, covertly given him, verſ. 8. of ſeeking unto God, that for his ſins had brought theſe miſeries upon him. But becauſe this phraſe of affliction coming forth out of the duſt, and ſpringing out of the ground, may be underſtood probably four ſeverall waies, accordingly theſe two verſes may be expounded in a four-fold ſence. 1. Thus, Though affliction and trouble come not by chance and we know not how (as thoſe things that of their own accord grow out of the earth, without any ſeed ſown) yet this we may ſee, that men are born to trouble, and that ſeverall miſeries befall them, even as naturally as the ſparks fly upward, and therefore doubtleſſe ſome cauſe or reaſon may be aſſigned for theſe things; and 2ly thus, Although affliction and trouble ſprings not meerly and onelyonly from the creature below, yet we ſee plainly, that man is full of trouble; and therefore ſurely it comes from heaven, from God, who diſpoſeth all things according to his own good pleaſure, and 3. Thus, although affliction ſprings not from the duſt or any thing without man, yet we ſee it is alwaies mans portion, and therefore queſtionleſſe it ſprings from himſelf, even the ſin that is within him; or 4. Thus, (which is much to the ſame purpoſe with the former) Although the calamities and miſeries which men are ſubject to, ſpring not merely from the earthly condition of mans body (for notwithſtanding this, had man continued in his innocency he ſhould have been free from all miſeries) yet man is born to trouble, to wit, becauſe he is born in ſin, as naturally, as the ſparks fly upward; it is as naturall for man to be in trouble and miſery, as for the ſparkes to fly upward; yea it is that which is derived to us by a lineall deſcent from our parents as our inheritance or birthright, Man is born unto trouble; And thus the nature of man is compared to coals, his ſin and corruption to fire in the coals, and his afflictions and troubles to the ſparks that fly up from the fire, and Iob is taught to acknowledge, that he could not juſtly aſcribe the calamities, that were fallen upon him, to any thing elſe but his own wickedneſſe, and to the juſtice of God in puniſhing him for it.
Verſ. 8. I would ſeek unto God, and unto God would I commit my cauſe.] That is, were I in your caſe Iob I would not murmure and complain of Gods dealing with me, as you do; but conſidering that it is the great God of heaven and earth that I have to deal with, and that it is my ſins that have brought theſe miſeries upon me, I would turn to him, acknowledge my ſins, ſeek for mercy at his hands, and in the mean ſeaſon patiently bear what he was pleaſed to lay upon me, and quietly commend both my ſelf and my condition and cauſe wholy to his diſpoſing.
Verſ. 9. Which doth great things and unſearchable, marvellous things without number.] This following enumeration of many ſeverall works of Gods Providence is to proove the infinite power, wiſedome, goodneſſe and juſtice of God, and ſo thence to imply, that it is not fit men ſhould quarrell with him, the reaſon of whoſe works they cannot ſearch out, but rather ſeek to him for help, who is ſo good and able at his pleaſure to raiſe them up again from the greateſt miſeries.
Verſ. 10. And ſendeth waters upon the fields:] to wit, not rain only, but ſprings alſo, brooks and rivers to water the ſeverall parts of the earth.
Verſ. 11. To ſet up on high thoſe that be low; that thoſe which mourn may be exalted to ſafety.] Theſe words may be referred, either to the immediately foregoing clauſe, verſ. 10. who giveth rain upon the earth, and ſendeth waters upon the fields, to wit, thereby to enrich thoſe that were poor, by cauſing their land to yield plentifull encreaſe, and to ſave thoſe that are ready to periſh for want, by ſending fruitfull times and ſeaſons; or elſe rather, they may be referred to thoſe foregoing words, verſ. 9. that God doth great things and unſearchable, marvellous things without number; and that hereby he doth many times ſet up on high thoſe that be low, that thoſe which mourn may be exalted to ſafety: and thus Eliphaz gives Iob a hint for his comfort and incouragement, that if he would ſeek to God, as he had adviſed verſ. 8. though his eſtate was now very low, yet he might be ſet up again, and from that ſad condition wherein he lay, he might be exalted to joy and ſafety.
Verſ. 13. He taketh the wiſe in their own craftineſſe:] That is, he cauſeth the crafty plots of the ſubtle, wiſe men of the world, to become miſchievous to themſelves, as it was in Achitophels and Hamans plots. And worthy it is of our noting, that this ſpeech of Eliphaz is cited by S. Paul, 1 Cor. 3.19. as a divine Teſtimony.
And the counſell of the froward is carried headlong.] That is, when many froward, that is, perverſe and ſtubborn wicked men lay their heads together to do any miſchief to Gods ſervants, their counſells and reſolutions ſhall be overthrown and come to nothing, and that, either by the very raſhneſſe and headineſſe, wherewith they ſhall be carried in their conſultations, pitching upon theſe reſolutions for want of due deliberation, which had they been prudently weighed, were never likely to proove ſucceſſefull, or by their raſhneſſe and precipitancy in acting what they had well enough contrived.
Verſ. 14. They meet with darkneſſe in the day time, and grope at noon daies, as in the night.] That is, where things ſhall be clear and manifeſt, yet they ſhall not ſee it, but ſhall be needleſſely ſcrupulous, full of doubts and fears, not knowing what to doe, and like blind men more likely to miſtake then hit the right way. See Deut. 28.29. Thou shalt grope at noon day, as the blind gropeth in darkneſſe, &c.
Verſ. 15. He ſaveth the poor from the ſword, from their mouth, and from the hand of the mighty.] That is, he ſaveth them, not only from the open violence of their enemies and ſtrong oppreſſours, but alſo from their ſlanders, reproaches and pernicious counſells, and whatever other waies there are, wherewith wicked men are wont by their venemous tongues to do miſchief to the poor ſervants of God.
Verſ. 16. So the poor hath hope, and iniquity ſtoppeth her mouth.] That is, by the experience which men have of the Lords delivering the poor that are oppreſſed, from the power of the oppreſſour, others that are in the ſame condition are encouraged to put their hope in God; and ſo though they have nothing elſe in the world left them to truſt in (as theſe words import) yet they have hope, as an anchor for their ſouls, ſure and ſteadfaſt, Heb. 6.19. and on the other ſide the wicked ſhall not have a word to ſay, they ſhall not dare to ſlander the godly, they ſhall not dare to vaunt and brag of their proud purpoſes, but ſhall become ſilent, as mute as fiſhes, as being filled with ſhame and confuſion, or ſilenced with admiration, finding how evidently the Lord doth aid thoſe, that are of no might to help themſelves againſt thoſe that wrong them.
Verſ. 17. Behold, happy is the man whom God corrects, &c.] Eliphaz having perſwaded Iob to ſeek to God and to commit his cauſe to him from verſ. 18. here he ſhows him that if he would do ſo, that which he now ſuffered would be evidenced to be only the correction of a father, wherein he would be happy, and ſhould have no cauſe to complain of it.
Verſ. 18. For he maketh ſore, and bindeth up: &c.] That is, he layeth not affliction upon men to hurt them, but wounds as a Surgeon, that launceth a ſore, to the end he may heal it, and when their afflictions have brought forth the quiet fruit of righteouſneſſe, he binds them up again, that is, by binding he heals them; for Phyſicians ſay, that the carefull and skilfull binding up of a wound doth much conduce to the cure of it, and hence binding in this ſenſe is ſo often mentioned in the Scriptures, The diſeaſed have ye not ſtrengthened, neither have ye healed that which was ſick, neither have ye bound up that which was broken, Ezek. 34.4. He healeth the broken in heart, and bindeth up their wounds, Pſal. 147.3.
Verſ. 19. He shall deliver thee in ſix troubles: &c.] That is, though God ſend never ſo many troubles, following ſucceſſively one in the neck of another, or compaſſing thee about at one and the ſame time, ſo that there ſeems to be no way of eſcape, he will deliver thee from them, yea from all that can befall thee, not only theſe afterwards mentioned, but any other more grievous then theſe; the Lord will not be weary of protecting thee from troubles or delivering thee out of adverſity, but again and again he will be thy refuge, and give a comfortable iſſue out of them all, ſo that no evil shall touch thee; and this laſt clauſe may be meant either of the evil of ſin, to wit, that God would preſerve him from defiling himſelf with ſin in his troubles; or of the evil of puniſhment, to wit, that in his troubles all ſhould be for his good, there ſhould be no wrath in his ſufferings, which only makes troubles truly evil.
Verſ. 21. Thou shalt be hid from the ſcourge of the tongue:] That is, from reproaches, backbitings, ſlaunders, falſe accuſations and witneſſes of malicious wicked men: for as in a ſcourge there are many cords, ſo there are many ſeverall waies wherewith wicked mens tongues do laſh and wound Gods righteous ſervants: and they are ſaid to be hid from the ſcourge of the tongue, whom the Lord either preſerves from being ſlaundered or reviled, or elſe defends againſt all ſuch lies and calumnies, by cauſing their righteouſneſſe to break forth, as the light and their juſt dealing as the noon day.
Verſ. 23. For thou shalt be in league with the ſtones of the field: &c.] That is, they ſhall be ſo far from doing thee any hurt, and ſo ready rather to do thee good, as if there were a mutuall covenant of friendſhip made betwixt thee and them. Now the ſtones of the field, may in this ſenſe be ſaid to be in league with Gods people. 1. When they are not an occaſion of the leaſt hurt unto them as they paſs up and down from one place to another, not ſo much as of daſhing their foot againſt a ſtone, Pſal. 91.12. 2. When they no way hinder the encreaſe of their land, but rather are a help thereto, and when the moſt ſtony and rocky places yield great ſtore of fruit, according to that, Deut. 32.13. He made him ſuck honey out of the rock, and oyle out of the flinty rock, and that of Iob, chap. 29.6. The rock poured me out rivers of oyl: 3. When the ſtony walls raiſed about their fields are ſuch a ſure defence thereto, that they are ſafely preſerved from all dangers whatſoever, and 4. When neither ſtones nor rocks of the field do harbour any poyſonous ſerpents or ravenous beaſts, that do ſuddenly break out and hurt Gods people.
Verſ. 24. And thou shalt know, that thy tabernacle shall be in peace;] That is, thou shalt ſee thine houſe free from the invaſion of any enemy and from homebred diſſention, yea that thy houſe and houſe-hold affairs do all proſper, and ſhalt not fear but be fully perſwaded of the continuance hereof in time to come.
And thou shalt viſit thy habitation, and shalt not ſin.] That is, thou ſhalt wiſely and ſucceſſefully order upon all occaſions thy houſe-hold affairs, the more circumſpectly watchfull not to ſin againſt God, becauſe of the experience thou ſhalt have of Gods bleſſing thee in a right way.
Verſ. 25. Thou shalt know alſo that thy ſeed shall be great, &c.] That is, though now thou haſt loſt thy children, yet God ſhall reſtore them again, and they ſhall grow to an innumerable multitude.
Verſe 26. Thou shalt come to thy grave in a full age, &c.] That is, though there ſeems now no hope of thy recovery, yet recover thou ſhalt, and ſhalt die old and full of daies, and be buried with honour.
Verſ. 27. Lo this, we have ſearched it, ſo it is, &c.] That is, Though I alone have ſpoken, yet this I preſume is the judgement of us all; we have all found this true by diligent enquiry, and clear experience; and therefore learn it, believe it, and make a holy and good uſe of the knowledge of it.