Exposition of Job 22-26, Commentary · Chapter 23
JOB, CHAP. 23. Verſ. 14, 15, 16, 17.
For he performeth the thing that is appoynted for mee: and many ſuch things are with him.
Therefore I am troubled at his preſence: when I conſider, I am afraid of him.
For God maketh my heart ſoft, and the Almighty troubleth mee:
Becauſe I was not cut off before the darkneſſe, neither hath he covered the darkneſſe from my face.
IN the former verſe Job exalteth God, firſt, in his unchangeablenes, He is in one minde, who can turne him? Secondly, in his Almightines, What his ſoule deſireth, even that he doth. In the 14th ver. he ſpeaks of God in reference to his perſonal experience, and brings downe the generall propoſition to his owne particular caſe. As if he had ſayd; I indeed have found, that what his ſoule deſireth, even that he doth, mine owne ſad experience proves and beares witnes to this truth, my preſent ſtate makes the Comment of this text; for he performeth the thing that is appoynted for mee.
Verſ. 14. Hee performeth.
foreign in primaria ſignificatione, denotat, implere, finire, deinde in pace eſſe; etiam ſolvere, compenſare. Pined.The word hath various tranſlations, but all are well ſumm'd up in this, Hee performeth.
Firſt, It ſignifies to pay; payment is performance, therefore the ſame word is uſed both for performing and paying.
Secondly, The word ſignifies, to be at peace; and this agrees well with the former, becauſe he that performeth and payeth according to his word, hath peace, both in himſelfe and with other men. An honeſt pay-maſter ſits downe in peace, and prevents his owne trouble. But to the matter; He (that is, God) performeth The thing that is appoynted for mee.
foreign quia reddet ſtatutum meum. Mont.'Tis the ſame word which we had at the 12th verſe of this Chapter, I have eſteemed the words of his mouth more rhen my neceſſary, or my appoynted food. Here wee render it, the thing that is appoynted for mee. The word is often uſed in the 119 Pſalme, and ſignifieth any Ordinance, Law, Statute, or Decree, whether divine or humane, for all theſe are the appoyntments, eyther of God or man, about things to be done, or forborne. And as God makes appoyntments of things which he would have us doe, ſo of ſuch things as himſelfe will doe to, or concerning us.
Maſter Broughton tranſlates it here, as we doe at the 12th verſe, implying neceſſary food, or the proviſions of this life. Becauſe he furniſhed mee with my dayly bread. That which wee render, the thing that is appoynted for mee, he renders, my dayly bread.
Another, learned in that language,Perfecit neceſſaria mea. Vatab: i. e. perfecit quicquid mihi erat opus, ipſe corporis mei artifex & omnium quae in me ſunt. agrees in the ſame ſence and varyes very little in words; Hee hath performed, or accompliſhed thoſe things which were neceſſary for mee, or all thoſe things which I ſtand in need of. He who ſet up this frame of my body, and hath given mee this life, hath adminiſter'd all things needfull for the upholding of this body, and for the maintaining of this life. And ſo, the words carry Jobs ſence or acknowledgement of the fatherly care and kindnes of God towards him. What his ſoule deſireth, even that he doth, for hee furniſheth mee with dayly bread, and hee performeth what is neceſſary for me, or ſupplyeth all my wants. According to which ſence Mr Broughton renders the ſecond part of the verſe alſo; And many ſuch graces are with him. Thus Job ſpake at the 10th Chapter, ver. 8.12. Thy hands have made mee and faſhioned me together round about. Thou haſt granted me life and favour, and thy viſitation hath preſerved my ſpirit. So that the minde of theſe tranſlaters ſeemes to be this, That Job would ſet forth the unchangeablenes of Gods decree in giving him his appoynted comforts, as well as ſorrows.
Yet rather by this appoyntment (or the thing which God had appoynted him) wee are to underſtand (as I conceive) his afflictions onelyonly and his ſorrow; As if he had ſaid;Quicquid deme decrevit abſolvet, ſive in bonum ſive in malum. Merc: Non me miſſum faciet, donea impleverit, quae in ſtatuit. Merc: I finde that God will doe what he hath a minde to doe, how grievous ſoever it be eyther to the minde or fleſh of man: for he performeth the thing that hee hath appoynted for mee; hee hath appoynted me to ſorrow, and I have had ſorrow and trouble ſtore; And he will not diſmiſſe me or let mee goe out of his hand, till he hath performed every title of what he hath appoynted for my portion of ſorrow and ſuffering in this world. And to ſhew how much he was aſſured of this, He ſpeakes in the preſent tenſe; Not he will performe, but he performeth, &c. As if he had ſayd; He will as ſurely doe it, as if he were now a doing it.
Hence obſerve.
Firſt, That God will certainly performe all his appoyntments concerning man; He is able to doe it, and he will doe it.
This poynt was largely inſiſted upon from thoſe words of the former verſe; He is in minde, who can turne him? God doth what he hath a minde to doe, therefore I ſhall not here ſtay to ſhew the certainty of Gods performing what he hath appoynted, but to ſhew the appoyntment of all things which he performeth. Take the obſervation thus formed.
Whatſoever God performeth, or doth to any man, was before appoynted, or decreed for, or concerning him.
All the workes of God in time, were his decrees before time, hee performeth the thing that is appoynted, and appoynted by himſelfe, and his appoyntments are as himſelfe is from everlaſting. Whatſoever God doth, we finde it under an appoyntment.
Firſt, and eſpecially, as to (the buiſines in hand) the afflictions and ſuffering of his ſervants; All their ſufferings are under an appoyntment. (Micah 6.9) The Lords voyce cryeth unto the City, and the man of wiſdome ſhall ſee thy name, heare ye the rod, and who hath appoynted it. As if he had ſaid; your ſelves by your ſins are the procurers of it; we the Prophets are onelyonly the reporters and publiſhers of it; But God himſelfe is the appoynter of it. As publique and national rods, ſo private or perſonall rods are appoynted; And as often as we feele their ſmart, we ſhould conſider their appoyntment. The Apoſtle (1 Theſ. 3.3.) moves the Saints to a ſteadines of ſpirit under affliction upon this ground, that no man ſhould be moved by theſe afflictions (he doth not mean that wee ſhould be without ſenſe of our afflictions, ſtroakes, and ſufferings, but his meaning is, that we ſhould neither be moved by impatience under them, to murmure at them, nor be moved by undue feares to faint in them, why?) for your ſelves know that wee are appoynted thereunto. The afflictions are appoynted to us, and wee are appoynted to them, and your ſelves know it. This doctrine hath been publiſhed to you, that afflictions are under a divine appoyntment, that there is a decree of God about them. And that, Firſt, as to the matter, of what ſort the affliction ſhall be; ſecondly, as to the meaſure or degree; how great the affliction ſhall be. Thirdly, the appoyntment reaches the ſeaſon, and that twofold. Firſt, when the affliction ſhall begin, and ſecondly, how long it ſhall continue; every thing, in affliction, is under an appoyntment.
Secondly, As our afflictions, ſo alſo our comforts are under an appoyntment. As the Lord hath appoynted the Gall, ſo the honey of our cup, as the cold and winter, ſo the warme and ſummer ſeaſons of our lives. (Iſa. 61.2, 3.) The Spirit of the Lord God is upon me, becauſe the Lord hath annoynted me to preach good tidings to the meeke &c. To proclaime the acceptable yeare of the Lord, and the day of vengeance of our God, to comfort all that mourne; to appoynt unto them that mourne in Sion (and this appoyntment, in execution, is … fullfilling of the firſt appoyntment by decree, to appoynt unto them t… mourne in Sion) to give unto them beauty for aſhes, the oyle of Joy fo… mourning, the garment of praiſe for the ſpirit of heavines. And as our ſpirituall comforts, ſo our temporall, our outward ſalvations and protections are under an appoyntment. (Iſa. 26.1.) Salvation ſhall God appoynt for walls and bulwarkes.
Thirdly, As the wall of protection is ſet up, ſo the ſword and all other inſtruments of deſtruction are ſent out by appoyntment. (Jer. 15.3.) I will appoynt over them foure kindes, ſaith the Lord, the ſword to ſlay, and the doggs to teare, and the fowles of heaven, and the Beaſts of the Earth to devoure and deſtroy. And as the deſtroying ſword, ſo the place whether the ſword ſhall goe to deſtroy is under an appoyntment. When the queſtion is put (Jer. 47.6.) O thou ſword of the Lord, how long will it be ere thou be quiet? put up thy ſelfe into thy ſcabbard, reſt and be ſtill; The anſwer is made (ver. 7.) How can it be quiet, ſeing the Lord hath given it a Charge againſt Askelon, and againſt the Sea-ſhore, there hee hath appoynted it. He hath appoynted this place, this ground, this Country, this Citie, this ſhoare for the ſword; and the ſword being under an appoyntment, muſt doe as it is appoynted. If wee look all the Scripture over, wee ſhall finde all things under an appoyntment; As firſt our children are appoynted; when Adam had another Son, his wife Eve ſayd (Gen. 4.25.) God hath appoynted mee another ſeed in ſtead of Abel, whom Cain ſlew. Secondly, our wives are appoynted. When Abrahams ſervant was ſent by him to Meſopotamia for a wife for Iſaac, he ſaith, If the woman come whom thou haſt appoynted to be wife to my Maſter Son, &c. That this woman rather then any other ſhould be his Maſters ſons wife, was (he knew) by the appoyntment of God (Gen. 24.14.44.) Thirdly, All our Times are appoynted by God. (Exod. 9.5.) My times are in thy hand (ſaith David, Pſal. 31.15.) Fourthly, not onelyonly things that are or exiſt, but things that as yet are not, come under an appoyntment. What ſhall be is as certaine to God, as what already is. (Iſa. 44.7.) And who as I, ſhall call, and ſhall declare it, and ſet it in order for me, ſince I appoynted the antient people? And the things that are coming, and ſhall come? The antient who have been long and ſtill are, were appoynted by me, and the things which are not but ſhall be in a continued ſucceſſion, like Linkes of a Chaine holding one in another, are appoynted by me. The things that are coming (or that are neere the birth) and ſhall come (things afarre off) all that is to be done, as well as all that hath been done, is under an appoyntment. Fifthly, as all the paſſages of our lives, ſo death it ſelfe is under an appoyntment (Heb. 13.27.) It is appoynted for all men once to dye. And as death is appoynted, ſo the ſeaſon or the when of it is appoynted. (Job 7.1.) Is there not an appoynted time to man? Againe (Job 14.5.) Thou haſt appoynted his bounds that he cannot paſs. Sixthly, as the dayes of man, ſo The day of the Lord, the day of Judgement, is under an appoyntment. (Act. 17.31.). Becauſe he hath appoynted a day wherein he will Judge the world in righteouſneſſe by that man whom he hath ordained; the time is fixt, he hath appoynted a day, a day of Judgement. When the appoynted day ſhall be is a ſecret, but, that he hath appoynted a day is revealed, and that he hath appoynted all the motions and changes that are coming upon the world, till that day come. So then
Firſt, Wee are not governed by blinde fortune. Nor
Secondly, By a Stoicall Fate.
Thirdly, But by a divine appoyntment.
Further, The appoyntment of God determineth, firſt, the end; ſecondly, the meanes leading to and promoting the attainement of the end. Laſtly, as God appoynteth Great things, ſo the leaſt, A ſparrow falls not to the ground without him, that is, without his appoyntment, or without an order from heaven, yea the haires of our head are all numbred (Math. 10.29, 30.)
This truth well digeſted is enough not onelyonly to ſupercede and ſtop all the undue feares, but to eſtabliſh the comforts of all the people of God. What can be better for us, then that all things are in ſo good a hand, that they are appoynted and meaſured out by God, that he cuts out our condition for us, that he formes and frames our ſtate for us. It hath been ſaid, Every man is the faſhioner of his owne Condition, there is ſome truth in that, mens conditions are much according to their actings; but God is the ſupreame faſhioner and orderer of every mans ſtate and portion. The portion of the wicked is ſet out by God (Job 20.29.) This is the heritage of the wicked, and the portion appoynted to him of God. Theirs is indeed a ſad portion, but it is a juſt and a deſerved one. He alſo faſhions and cuts out a portion for his owne people; And though theirs is often for the preſent a bitter one, and ſo deſerved by them, yet he alwayes makes it a good one to them, and hath prepared a better for them, which they have not at all deſerved. Hee performeth the thing that is appoynted for me: And many ſuch things are with him.
Some expound this of the paralel dealings of God with other perſons; Hee performeth the thing that is appoynted for mee, Haec multitudo refertur ad ſimilia exempla hominum quos deus ſimiliter exercet ſive exe…cere poſſit ſi velit. Non unicum (inquit) ego ſum exemplum hujus liberae dei poteſta…is.and many ſuch things are with him; That is, I am not the onelyonly Inſtance, or example of this; God doth the like alſo to others, my caſe is not ſingular, I am not alone in the thing, God hath not appoynted a portion for mee onelyonly, and performed it accordingly to mee; no, he doth many ſuch like things; yea whatſoever hee doth with, or concerning any elſe, it is by appoyntment and according to the determinate purpoſe of his owne will: Many ſuch things are with him.
But, ſecondly, I conceive that wee may rather expound theſe words (many ſuch things) of ſuch things as Job had already ſuffered; As if he had ſayd, The Lord bath performed the thing that hee hath appoynted for mee; hetherto (I have had my portion of trouble and ſorrow unto this day) and I am like to have more; Cum jam me quibus voluerit tormentis affligerit, & alia ad huc quanta voluerit mihi infligere poterit. Hieron:I doe not yet perceive that God hath done with mee; for as our comforts, and the proviſions of this, ſo our afflictions and the ſorrows of this life, are, or may be renewed or returned upon us every day. Our bread is called (in that prayer which Chriſt taught his Diſciples) dayly bread, that is, the bread that is brought out to us every day; And when we have received our bread for one day, wee may ſay,Mulia jam paſſuis ſum, ta…en ſi aliud voluerit anima ejus fiet. Phil: Videtur ſe patientiſſimè compara…e ad nova flagella. many ſuch things are with him, that is, hee hath bread enough for us for to morrow, and for next day, for this yeare and for the next, for all the dayes and yeares of our lives, many ſuch things are with him; So, when we have ſuffered and been troubled this day, we may ſay, hee hath other ſufferings and troubles for us againſt next day, when theſe are gone and blowne over; this I ſuppoſe is the thing that Job aymes at; ſo that he ſeemes to prepare himſelfe for new rods, and to ſay, in the ſweeteſt and humbleſt compoſure of a meek and quiet ſpirit, It is the Lord, let him doe with me, what ſeemeth good in his owne eyes. All that God hath performed to me-wards hee hath appoynted for mee, yet I am not of opinion that God hath ſpent all his appoyntments upon mee; ſurely hee hath not drawne his quiver dry, hee hath yet more arrowes to ſhoot at my poore already wounded and bleeding breaſt. My heart miſgives or rather gives me, that he hath not yet ſhewed me all the troubles which he hath appoynted for the tryall of my graces, for the exerciſe of my patience, and for the purging out of my corruptions. For many ſuch things are with him. And this wee may take two wayes.
Firſt, In reference to the power of God; hee can doe many ſuch things as theſe, he can doe what he hath done, his arme is not ſhortned.
Secondly, In reference to his owne deſervings; many ſins are with me; and therefore I have reaſon enough to ſuſpect, that many more ſorrowes are appoynted for mee. I may need more humbling and refining, and therefore it is like I ſhall have it, and that another furnace is heating for me. In how holy a frame was the ſpirit of this good man! He juſtifieth God in all that he had done, and he was ready to ſubmit (though it made his fleſh feare and tremble at the thought of it, as he confeſſeth it did in the next verſe; yet I ſay, he was ready to ſubmit) to whatſoever God would yet doe, knowing that he could, and being much perſwaded that he would doe much and many things more then he had done yet. For (ſaith he) Many ſuch things are with him.
Hence note.
Firſt, God hath variety of wayes to exerciſe and chaſten his in.
As hee hath more then one Bleſſing, ſo he hath more then one Chaſtening; as he hath many Comforts, ſo he hath many ſorrowes ready at his hand; as hee is the God of all Conſolation, ſo hee is the God alſo of all tribulation; and as hee can make all Conſolation to abound, ſo hee can make all tribulation to abound; many ſuch things are with him. When you have ſuffered one affliction, doe not thinke that you have ſuffered all, there may be a ſecond at hand. They are uſually twin-borne, and ſometimes we may ſay (as Leah in another caſe, Gen. 30.11.) A troupe cometh. Troubles come by Troupes. We read the Lord threatning his antient people the Jewes after great ſufferings, and Judgements had been upon them, with a ſucceſſion of new Judgements. The whole twenty eight Chapter of Deuteronomie is but a continued deſcription of that variety both of bleſſings and curſes which God hath at hand ſtored up in his Treaſures. Read how various his Judgements are (1 Kings 8.37. 2 Chron. 6.28.) I will puniſh you yet ſeaven times more for your ſins (Lev: 26.18.24.) And that ſeaven times more may be underſtood; Firſt, in reference to the variety of their puniſhments, you ſhall have ſeaven kindes of puniſhments more then you had; ſecondly, in reference to the degrees of their puniſhment; I will make them ſeaven times greater then they were. As Nebuchadnezar commanded the fiery furnace to be heated ſeaven times hotter; ſo the Lord can command the furnace to be heated ſeaven times hotter: And as the Lord can chaſten and afflict his people ſeaven times more both in kinde and degree, ſo they may need ſeaven ſorts of afflictions more, and a furnace heated ſeaven times more then formerly, eyther for the purging out of their ſins, or for the exerciſe and proofe of their Graces. For though the Lord hath a great variety of afflictions at his command, yet he never layeth any one of them upon us, but when there is need. The Apoſtle Peter gives us aſſurance of this from God (1 Ep: 1.6.) For having ſaid, that Saints are kept by the power of God through faith unto ſalvation, wherein they greatly rejoyce, he preſently adds, though now for a ſeaſon (if need be) ye are in heavineſſe through manifold temptations. Wee ſee the temptations wherewith the Lord exerciſeth the heires of heaven here on earth, are many, yet they never feele theſe but when need is; And many have as much need of the rod for their ſpirituall eſtate, as they have of bread for their naturall. Many ſuch things are with him.
Secondly, Note.
Wee deſerve more and ſorer afflictions then God hath yet layed upon any of us.
They who ſin leaſt ſuffer leſſe then their ſin, how much ſoever they ſuffer here. (Pſal. 103.10.) Hee hath not dealt with us after our ſins, nor rewarded us according to our iniquities, ſo great is his mercy to them that feare him. The Text is to be underſtood of them that feare God: Hee hath not dealt with us after our ſins, that is, in proportion to our ſins, nor rewarded us according to our iniquities, that is, wee have not had that meaſure of trouble which anſwers the meaſure of our iniquities. Ezra made humble confeſſion of this in the name of the Jewiſh Church (Ezra. 9.13.) And after all that is come upon us, (much is come upon us) for our evill deeds, Non ſunt condignae paſſiones hujus vitae 1 ad praeteritam culpam quae remitti…ur. 2 ad praeſentem conſolationis gratiam quae immittitur. 3 ad futuram gloriam quae promittitur. Punit deus intra condignum, & retribuit bona ultra condignum.and for our great treſpaſſe, ſeing that thou our God haſt puniſhed us leſſe then our ſins deſerve, &c. Their puniſhment was great, yet leſſe then their iniquities. As all the afflictions and miſeries of this life are leſſe then the glory that is promiſed (Rom. 8.18.) I count that the ſufferings of this preſent life are not worthy to be compared to the glory that ſhall be revealed; So all the ſufferings of this life are not to be compared with the deſerts of the leaſt ſin committed by us, nor with the leaſt comfort of the Spirit which is given to us. As the good things which God beſtows upon us are above and beyond any worthines of ours, ſo the evills with which he chaſtneth his children, yea or puniſheth the worſt of wicked men in this life, are below and on this ſide what they are worthy to receave.
Verſ. 15. Therefore am I troubled at his preſence, when I conſider him I am afraid of him, &c.
This and the next verſe expreſſe the ſtate of Jobs ſpirit upon the former diſcovery, or how he was affected with this thing, that many ſuch things were with God. I have often met with other paſſages in this booke which have a neernes of ſignification with theſe words, and therefore I ſhall with the more ſpeed paſs thorow them, and part with them.
Therefore am I troubled at his preſence.
The words (probably) are an anſwer to an objection; for his friends had charged him with feare and trouble of ſpirit at the preſence of God upon another account, even becauſe of the guiltines of his conſcience, or becauſe of his great wickednes. So (Chap. 22. v. 10.) Eliphaz having ſhewed him his ſin, thou haſt ſent the widdow empty away, the armes of the fatherles have been broken, preſently adds the ſad effects which were upon him; therefore ſuddain feare troubleth thee, and ſnares are round about thee; As if he had ſayd, thou haſt been very wicked in thy actions, and therefore thou art ſo unquiet in thy ſpirit; Thou haſt been uncharitable and injurious to men; therefore thou art troubled at the preſence of God. No, ſaith Job, my trouble of ſpirit doth not ariſe from my guilt (though I have ſin and iniquity enough about mee, to deſerve greater Chaſtenings then theſe which are upon me) but the cauſe of my trouble ariſeth from the knowledge and apprehenſions which I have of God, who is in one minde, Quia ita potens eſt, ut abſolutè quicquid libet faciet, & hac poteſtate nunc in me utitur. Merc: foreign turbare accelerare.and who can turne him? hee performeth the thing that is appoynted for mee; and many ſuch things are with him. This is the ſpring and ground of my trouble: I am troubled both with the feeling of my preſent calamities, and with the feare of greater.
The word ſignifies both to make haſte, and to trouble, the reaſon is, becauſe, as ſome ſay, trouble makes haſt, ill newes comes apace; or, ſecondly, becauſe wee are very haſty to get out of trouble; and uſually over-haſty; he that is in trouble would faine be out of it; no man loves to ſticke in ſuch a condition: therefore the ſame word in the Hebrew elegantly ſignifies both to make haſt, and to trouble. And hence one of the Ancients tranſlates, Therefore have I haſtened to his preſence. Expounding it thus;Propterea ad eum feſtinavi. quod ipſe exponit. Quia me tribulavit ideo relictis temporalibus ad eum feſtinavi. Auguſt. Becauſe he hath thus afflicted mee, therefore leaving all the world, I make haſt to him, I throw my ſelfe upon him, and leave my cauſe to him; that's a good ſence, and very ſpirituall; For the Saints being afflicted, make haſt to God, becauſe he is their father, and becauſe hee alone is able to be their deliverer; who would not make haſt to God upon ſuch an intereſt? A wicked man turnes from God by ſinning againſt him, and he runs away from God afflicting him. He that delights in ſin, cannot delight in God, who is the avenger of ſin. But afflictions draw Saints neerer to God, therefore have I haſtened (ſaith that tranſlation) into his preſence. But wee have rendered it (as I conceave) better to the Intendment of this place.
Therefore am I troubled at his preſence.
The letter is, at his face, or becauſe of him; that is, for feare of him.
Therefore am I troubled.
Job was troubled upon a twofold account.
Senſu flagellorum praeſentium, mutu furorum. Jun.Firſt, With the paine and ſmart of his then preſent ſufferings.
Secondly, With feare of further or future ſufferings. I am troubled at his preſence.
The preſence of God is moſt deſireable; what is it that Saints wiſh and rejoyce in comparatively to the preſence of God? My ſoule thirſteth for God; when ſhall I come and appeare before God? ſaith David, (Pſal. 42.2.) How greedy was he of the preſence of God? how did he (as it were) tell the clocks, and count every houre a day, every day a yeare, till he was reſtored to it. And in another place, how earneſtly doth he deprecate his baniſhment from the face of God, as the ſoreſt puniſhment, (Pſal. 51.11.) Caſt me not away from thy preſence. Yet here Job confeſſeth, I am troubled at his preſence.
Hence note.
God can eaſily vary the appearances of himſelfe to us.
He can diſcover himſelfe ſo to us, as that his preſence ſhall be better to us then life, better to us then ten thouſand of theſe lower worlds, or as the heaven of this lower world, yea as the onelyonly felicity of that heaven which is above. What is heaven, but this preſence of God. Thou wilt ſhew me the path of life; In thy preſence is fullnes of Joy (Pſal. 16.11.) Thus God can make himſelfe knowne with a delightfull preſence, yet he can make himſelfe knowne, and often doth, even to his owne, with a dreadfull and an amazing preſence. God in whom there is no variablenes, nor ſhadow of turning, can vary the demonſtrations of himſelfe to us, as much as light varieth from darkneſſe, or life from the ſhadow of death. God hath a light ſide, and a darke ſide as to manifeſtation, though in himſelfe he is light, and in him there is no darknes at all. Sometimes his preſence is ſweetnes and joy, even joy unſpeakeable and glorious; at other times, his preſence is bitternes and ſorrow, even ſorrow unſpeakeably grievous. There is nothing ſo dreadfull to wicked men at any time as the preſence of God. As it hath been their wretched care to hide their ſins from God as much as they could, ſo they would count it their happines to have their perſons hid for ever from the preſence of God. That which is both the ſin and trouble of the wicked at all times, is the trouble, if not the ſin of ſome godly men at ſometimes, namely, the preſence of God, not in it ſelfe, but with reſpect to the manner of his manifeſting himſelfe to them, and dealing with them. As will appeare further in the next clauſe of this verſe. I am troubled at his preſence, When I conſider I am afraid.
As if he had ſayd,Cum diligentius conſidero ejus tantam potentiam, cujus nunc in me ſpecimen vides, noe poſſum quin expaveſcam, non quid in me, ſit iniquitas, ſed ne deinceps pergat ſua potentia me affligere. Merc: When I ſeriouſly weigh and have deep thoughts in my minde, when I ſet my underſtanding throughly on work to conſider the ſeverity of Gods proceedings with me, and when I remember the wormewood and the gall, thoſe bitter taſts and ſad experiences which I have had already of his dreadfull power, then I am afraid. And this feare ariſeth not from the guilt or accuſations of my own conſcience, but leſt the Lord ſhould againe act and put forth that his terrible power upon me.
But what feare is here meant? or how was Job afraid upon the taking up of this conſideration? I anſwer,
There is firſt, a pure filial or ſon-like feare, when wee are afraid to ſin againſt and diſpleaſe our father. This feare is a ſpeciall grace promiſed in the new Covenant, and the beginning of wiſdome.
Secondly, There is a pure ſlaviſh feare, when wee dread God as a Judge, and revenger. This feare is the iſſue of the Covenant of workes, and the beginning of ſorrow.
Thirdly, There is a mixt feare, not a pure filial, nor a pure ſlaviſh feare, but with a mixture or ingrediency of both. Such I conceive the feare of Job was; his was a mixt feare; it had ſome tang of ſlavery in it, and it had ſome touch of Son-ſhip in it; there was much of the ſpirit of Bondage in it; and ſomething of the Spirit of Adoption in it. With the former feare many good men have been much exerciſed in all ages, eſpecially before Chriſt came in the fleſh, and the clearer breaking and beaming out of Goſpel light, (Rom. 8.15.) Yee have not received the ſpirit of bondage to feare againe. And (Job. 14.27.) Let not your hearts be troubled, nor be yee afraid; that is, be not burdened and oppreſt with that ſervile and ſlaviſh feare which you are ſubject to Chriſt ſpake it to his owne Diſciples, for even at that time deep impreſſions of that feare were upon them, doubting much what would become of them, when he ſhould (of which he had told them) leave the world, and be gone from them. And beſides that ſpeciall reaſon which the Diſciples then had to feare at that time. This feare uſually ariſeth from two reaſons, in others, at all times.
Firſt, From the Conſideration of their owne weakneſſe and faylings.
Secondly, From the Conſideration of the Majeſty and greatnes of God; when they Conſider theſe things they are afraid. And though Beleevers are freed from the praedominancy of ſlaviſh feare, and are endued with infuſions of true filial feare, yet they are often taken with this mixt feare, as in reference to their owne weaknes, ſo reſpecting the Majeſty of God, with whom they have to doe. When I Conſider I am afraid of him.
Obſerve.
That the Majeſty and power of God duely Conſidered, are terrible even to his owne people.
Many men have ſlight thoughts of the great God, they tremble not, they feare not; what's the reaſon? they Conſider not; they are careles, and therefore they are feareleſſe, they are ignorant, and therefore they are confident. There are none ſo bold as they who are thus blind. Who is the Lord (ſayd Hard-hearted Pharaoh) that I ſhould obey his voyce, to let Iſrael goe? I know not the Lord, neyther will I let Iſrael goe. That's a ſad Confidence that proceeds from ignorance, and a ſad feareleſnes that hath no ground but careleſneſſe. I remember what the anſwer was of a very Godly man upon his death-bed; who having much trembling upon his ſpirit at the apprehenſion of the greatnes, Majeſty, and glory of God, it was ſaid to him by a Godly friend that came to viſit him; Sir, you have knowne God, and been long acquainted with him, why are you thus full of feare and trembling? O, ſaith he, if I knew God more, I ſhould tremble more. If we were but more acquainted with, and did more Conſider of the Infinite greatnes of God, and of our owne diſtance from him as creatures, much more as ſinners, how ſhould we be ſwallowed up with divine amazements; ſo that we muſt charge it upon the want of Conſideration, that ſo many have ſuch undue and unbecoming thoughts of God, as alſo that their thoughts fall ſo much below both their duty, and their ſins: if wee did but Conſider how ſinfull we are, and how holy God is, we ſhould alwayes ſerve him with feare, and rejoyce with trembling; When I conſider I am afraid of him. Job was afraid of him when he conſidered him; and ſo was Aſaph (Pſal. 77.3.) In the day of my trouble I ſought the Lord, my ſore ran in the night and ceaſed not, my ſoule refuſed to be comforted. I remembred God and was troubled, I complained and my ſpirit was overwhelmed. Such a remembering of God is not a bare act of the minde, in oppoſition to forgetfulnes, as if Aſaph had ſayd, I remembered God, that is, I did not forget him, but I remembered God, that is, I fixed my heart upon him, I minded him fully, or ſet him fully before my minde: though the rememberance of God is the ſpring of Comfort to us, and that many wayes, yet an Aſaph, a holy man, The holyeſt among many men, may be troubled when he remembers God, when he Conſiders his glory, greatnes, power, and Majeſty, and himſelfe a poore worme. When the holy Prophet Iſaiah ſaw the Lord (in viſion) ſitting upon a throne high and lifted up, and ſaw the Seraphims covering their faces and their feete, and heard them crying one unto another, and ſaying, Holy, holy, holy, is the Lord of hoſts, the whole earth is full of his glory. Then he ſayd; Woe is mee for I am undone, becauſe I am a man of uncleane lips, &c. What a concuſſion was there upon his ſpirit upon the meeting of theſe two viſions; firſt, that of the holines of God; ſecondly, that of his own uncleanenes, (Iſa. 6.1, 2, 3, 4, 5.) Moſes who had ſuch intimacy with and acceſſe unto God, is yet deſcribed trembling at his giving the Law (Heb. 12.21.) And ſo terrible was the ſight, that Moſes ſaid, I am exceedingly afraid and tremble: Moſes knew that God was his friend, a God in Covenant with him, yet Moſes ſaid, I exceedingly feare and quake; the ſight and voyce o… God is our Bleſſednes, yet there may be a troubleſome and a terrible both ſight and voyce of God, even Moſes was afraid: and ſo was Habakkuk (Chap. 3.16.) When I heard (that is, thy ſpeech, v. 2.) my belly trembled, my lips quivered at the voyce, rottennes entred into my bones, and I trembled in my ſelfe, &c. And at laſt wicked men (though now ſo unconſidering who God is) ſhall have ſuch Conſiderations of him as ſhall for ever drowne and ſwallow them up in a deluge of feare: the thoughts of the preſence of God will be Eternall terror to them, who now are unmoved with the thoughts of his preſence, or who have not God in all their thoughts. There is a preſence of God which ſhall be death to them, who have not lived in a due and awfull conſideration of his preſence. Thus the Apoſtle deſcribes the puniſhment of wicked men (2 Theſ. 1.9.) They ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord. Wee may underſtand it two wayes.
Firſt, They ſhall be puniſhed by being put from the preſence of the Lord; That's the puniſhment of loſſe, they ſhall be for ever excluded and baniſhed from his preſence. That which was their deſire here, ſhall be their miſery hereafter. They who care not for the preſence of God in this world, ſhall be everlaſtingly curſed with the want of it, in the world which is to come.
Secondly, I rather conceive the meaning of that Text to be this, there ſhall be a manifeſtation of the wrathfull preſence of God to them, and that ſhall be their puniſhment; the preſence of the Lord is everlaſting life, and light, and joy to his owne people; but the preſence of the Lord ſhall be terrible and dreadfull, even everlaſting deſtruction to wicked men; they ſhall at laſt Conſider it ſo much, that they ſhall feare to purpoſe. God will powre out ſuch a preſence upon them as they ſhall be equally unable to hide themſelves from or ſtand before, but muſt lie downe and ſinke under it into the bottomleſſe gulfe of deſpaire for evermore. If the Godly are ſometimes afraid, where ſhall the wicked appeare, when God appeares. When I conſider (with Job) I am afraid of him.
Verſ. 16. For God maketh my heart ſoft, and the Almighty troubleth mee.
Nihil opinor addit novi, ſed tantum verſiculum praecedentem exponit. Sanct:This verſe is neere in ſence with the former. Job herein further ſhewing both a reaſon why he was afraid of God, as alſo the effect which Gods dealing with him had upon his owne heart, or how he was affected with it. For God maketh my heart ſoft.
The word rendred, to make ſoft, ſignifies the abateing of the ſtrength of the heart.
But it may be enquired, what was this ſoft heart which God made him?
I anſwer; Firſt, Negatively, by a ſoft heart here wee are not to underſtand a penitent heart, or a heart broken with Godly ſorrow at the ſight, eyther of ſin acted or wrath threatned. (2 Kings 22.19.) The Lord ſaith by the Prophet to Joſiah, Becauſe thy heart was tender (ſoft or melted) and thou haſt humbled thy ſelfe before the Lord, when thou heardeſt what I ſpake againſt this place, therefore &c. The heart of fleſh promiſed and given in the new Covenant, is a relenting and repenting heart (Ezek. 36.26.) I will take away the heart of ſtone, and give you an heart of fleſh; that is, I will make your heart ſoft, which before was hard. Job had ſuch a heart, a ſoft heart in this notion, when he ſpake thus, but that's not the heart here meant; God had given him that ſoftnes of heart before; for he is deſcribed (Chap. 1.1.) A man that feared God; and a man that feareth God, is a man of a ſoft heart. (Prov. 28.14.) Bleſſed is the man that feareth alwayes, but hee that hardneth his heart ſhall fall into miſchiefe. Where the hard heart and the feare of God are oppoſed; For whereſoever the true feare of God is in the heart, that is a ſoft heart.
Secondly, By a ſoft heart, is not here meant the patient heart; that's a ſoft heart in Scripture, a heart which is willing to ſubmit to and beare the burden that God layes upon it: in this ſence God makes the heart ſoft, when, as he accuſtomes his to ſufferings, ſo he fits them to ſuffer. Man naturally is (like Ephraim, Jer. 31.18.) As a Bullock unaccuſtomed to the yoake, both of active and paſſive obedience. OnelyOnly God makes man ſubmit his ſtiff neck and hard heart to a ſuffering condition, and to anſwer the call of his ſufferings. Pharaoh is ſayd to have a hard heart, becauſe he did not yeeld to what God called him to by Judgements, he had not a patient but an unquiet ſpirit under the plagues ſent upon him, nor did he obey what he was ſummoned to by the Lords voyce in thoſe terrible plagues. Now, though I grant that an heart made ſoft in patience is an excellent frame of heart, yet wee cannot underſtand it ſo here; for Job had a patient heart, yea he had abundance of patience before, as he fully diſcovered at the very beginning and breaking out of his troubles; he did not flinch at the Croſſe, but did embrace it. The Apoſtle exhorts all Chriſtians to Remember the patience of Job. And wee muſt apply that Scripture to Job before he came to this poynt. Therefore the ſoftnes of heart intended in this text is ſomewhat beſides this.
Thirdly, Much leſs are wee to underſtand by a ſoft heart, a fearefull or a Cowardly heart; that's a ſoft heart indeed, but in a bad ſence. Wee have it ſo expreſſed (Deut. 20.3.) Heare ô Iſrael, you approach this day unto Battell againſt your Enemies, let not your hearts be faint, &c. The Hebrew is, let not your hearts be ſoft or tender: a ſoft heart is not for a ſword, nor for a battel. How ſhall they ſtand in dangers, who are fallen below them? A penitent heart, and a patient heart are proper in dangerous undertakings, but a cowardly heart is the greateſt diſadvantage in the world; therefore the Lord commanded this to be proclaimed to his people, Let not your hearts be tender when yee goe forth againſt your Enemies, or as it is expreſt afterward; Feare not, neither tremble, neither be yee terrified becauſe of them. Job had not ſuch a ſoft heart, he was no coward when he complained before, that the terrors of the Almighty did encamp againſt him as a dreadfull Army, nor while he ſayd here, God hath made my heart ſoft.
Fourthly, A ſoft heart, is an effeminate, delicate, wanton heart. There are too many who have ſuch ſoft hearts. Men that are fit for nothing but what is worſe then nothing, to wallow in the ſinfull delicacies and delights of this preſent world. The Apoſtle uſeth a word (1 Cor. 6.9.) which expreſſeth this fully. Wee render it effaeminate, foreign. Molles.but both the Greeke and the Latine is ſoft; that is, perſons wantonly and vainely given. And Moſes applyes the very word of Jobs text to this kinde of ſoftnes (Deut. 28.56.) The tender (or ſoft) and delicate woman, that would not adventure to ſet the ſole of her foote upon the ground for delicatenes and tendernes, (or ſoftnes) her eye ſhall be evill towards &c. This is not onelyonly a ſinfull ſoftnes of heart,Liquefecit afflictionibus & conſumpſit. Merc: Haec mollitudo pertinet ad timorem vehementē quo quis corde & mente cedit divinae majeſtati & poteſtati, cum quis facile recipit cogitationem et metum ſupernae magnitudinis. but the worſt of ſinfull ſoftneſſes. Jobs heart was farre from this ſoftnes. As he was at that time a man of ſorrows, ſo he had not been at any time a man of pleaſure. But if Jobs ſoft heart were none of theſe, what was it then?
I conceive the ſoft heart proper to this place is, a heart weakened and laid low through the burden of affliction. A heart ſo worne out and ſpent that it can hardly beare any more. God had ſoftned and even conſumed his heart with ſorrow and affliction. As he abhorred a hardnes of heart to reſiſt the hand of God, ſo now he feared that his heart was not hard enough to beare it with that chearefulnes and conſtancy of courage which he deſiered. Hard things are firme, compact, and knitt together; thoſe that are ſoft, are weake and unable to beare any weight. So that Jobs ſoftnes of heart was his weaknes to beare;Teneritatem & imbecillitatem affert animo meo attendenti ad omnipotentiam ejus. Jun: And he gives this as an account why he was afraid of the power of God in any new ſufferings. O (ſaith he) God hath made my heart ſoft; that is, I begin to faint, I finde my ſelfe drooping, I have not that ſtrength of ſpirit (and though I am not a coward, yet) I have not that courage, that hardnes, or hardines of ſpirit which I have had heretofore. He queried indeed (Ch. 6.12.) Is my ſtrength the ſtrength of ſtones, or is my fleſh braſs? He had much ſtrength, but not the ſtrength of ſtones, nor was he hard as braſs. Now he ſaith plainly, my heart is made ſoft, it melteth like wax at the fire; I am ſo litle like braſs or ſtones in ſtrength or hardnes, that I am altogether like wax or water. I am ſo far from having a minde to ſtrive with, or riſe up againſt God, that I know not how to ſtand before him, if he (which he ſeems to intend) ſhould ſtill goe on to afflict me. I am growne weake and unable to beare, yet my burden remaines, and will probably be made yet more heavie. This interpretation carrieth a diſtinct ſence in it, and that which is moſt genuine to the ſcope of the place. Mr Broughtons tranſlation of the latter clauſe of the verſe, ſuites this expoſition of the former with much clearenes; For the Omnipotent hath ſoftned my heart, and the Almighty hath made me ſhrinke. Whereas wee ſay the Almighty troubleth me, he ſaith, The Almighty hath made me ſhrinke: For ſo a man commonly doth who eyther feares or feeles that which he is not well able to beare.
Hence Note.
The heart of a Godly man, even of the moſt Godly, may be ſo weakened under long continued ſufferings, that he may finde himſelfe utterly unable to beare them any longer.
Wicked men labour to ſtrengthen and harden themſelves all they can, to beare, in oppoſition to God, and Saints would ſtrengthen and harden themſelves all they can to beare in ſubmiſſion to God. Pharaoh hardened his heart to oppoſe God ſtriking him; hee had ſtroake after ſtroake, and Judgement after Judgement, yet he would not yeeld; but at laſt God made his heart ſoft in one ſenſe, though hee hardened it in another. God appeared at laſt too hard for Pharaoh, hee could hold out no longer. And we finde the Lord ſpeaking thus by Ezekiel to his people, who (it ſeemes by the language which God uſeth concerning them) had, as it were, ſet themſelves with unholy reſolutions to ſtand or rather ſtout it out with God, and beare the worſt that hee could doe unto them; But (ſaith the Lord, Ezek. 22.14.) can thine heart endure? or can thine hands be ſtrong in the day that I ſhall deale with thee? When I deale with thee in wayes of Judgement, when I take thee in hand to puniſh and repay thee according to thy workes, can thine heart endure? no! it cannot endure, it ſhall not be able to endure. The Lord doth not meane it of an endureing with ſubmiſſion and patience; So it is the honour of Saints to endure what ever God layes upon them, but to endure with ſtoutnes and reſiſtance; art thou able to ſtand it out, or can thine hand be ſtrong? no, thy heart and hand will be ſoft and weake, thou wilt not be able to beare it when I come to deale with thee. It is ſayd of Chriſt by David his type (Pſal. 22.13.) when hee was under thoſe terrible ſufferings for our ſins, that his heart was made ſoft (and if it were ſo with the greene tree, what muſt it be with the dry?) I am powred out like water, and all my bones are out of joynt: my heart is like wax, it is melted in the midſt of my bowells. Thus the ſufferings of Chriſt our head (who was alſo the Captain of our ſalvation, and the mighty God) made his heart ſoft and melted him. His heart was not melted with ſorrow for his owne ſin, (for he was without ſin) but the ſorrow that was upon him for our ſins melted his heart. Whoſe heart will not melt & grow ſoft, (that is, unable to beare it) when God layeth his hand heavy and long upon him? Therefore we r…ad in the Prophet, how the Lord takes notice of this, and condeſcends to the weaknes of man (Iſa. 57.16.) I will not contend for ever, neither will I be alwayes wroth. I will not goe onne to doe, as I have done. Why? Whats the reaſon of it? not but that God is able to continue his Contending, and to carry on his warre, whether with perſons or with Nations for ever; but he hath reſpect to the poore Creature; for (ſaith he) I will not doe it, leſt the ſpirit ſhould faile before mee, and the ſoules which I have made. How can ſoules faile? the ſoule is an immortall ſubſtance, and ſhall not faile for ever. The ſoules of the damned ſhall be under everlaſting Contendings, and never faile, they ſhall beare wrath for ever and not faile, yea their bodyes ſhall not faile, but through the power of God (ſuſtaining them under his Juſtice) ſhall endure everlaſting torments. The meaning of that expreſſion in the Prophet, is the ſame with this in the Text, Their heart will be made ſoft; as yet they have ſtrength, faith, and courage to beare theſe afflictions, but if I continue them longer, their ſpirit and ſtrength, their faith and patience will faile, and be ſo worne out that they will not be able to abide it. God would not Contend for ever, leſt (as Job here complaines) he ſhould make their hearts ſoft.
And the Almighty troubleth mee.
That is, his preſence, or his diſpenſations trouble me,Deus, in cujus potentia ſufficientia que divitiarum, ſolatium meum eſſe debebat, is me privavit omni ſolatio, & animam meam plane dejecit, deſerit me, terret me. Sanct: wee ſee how much the ſpirit of Job was carryed out in the thing; And he uſeth a word here that ſignifieth the power of God to comfort and refreſh, or God in his allſufficiency to comfort, yet (ſaith he) this Almighty troubleth mee; that is, the thoughts or remembrance of him troubleth me. He hath caſt downe and grieved my ſoule already, and I am much troubled with fearefull apprehenſions of like ſeverities from him againe. Theſe words, the reader will eaſily perceive to be of the ſame minde and meaning with the 15th verſe of this Chapter, lately opened, and therefore I ſhall not ſtay upon them, but proceed to the laſt verſe.
Verſ. 17. Becauſe I was not cut off before the darknes, neither hath he Covered the darknes from my face.
Here Job gives another reaſon of his being thus troubled at the preſence of the Almighty. It is (ſaith he) becauſe I was not cut off before the darknes; or, becauſe I dyed not by thick darknes (ſo Mr Broughton) we ſay, becauſe I was not cut off, hee, becauſe I dyed not; both meete in the ſame meaning. For death is a cutting off, and death will cut off or mow downe the ſtrong, yea the ſtrongeſt, as the ſith doth eyther corne or graſſe. Thus ſpake Hezekiah in his ſicknes (Iſa. 38.10.) I ſayd in the cutting off of my dayes, that is, when I thought I lay a dying. Job was troubled becauſe he was not cut off.
Before the darknes, or, from the face of darknes.
Death it ſelfe is darknes,Quòd me non interemerit, auferens a conſpectu non tantam hanc caliginem & tot mala. Merc: and yet Job would faine have dyed before the darknes. There is a darknes of affliction and trouble ſpoken of often in this booke and elſewhere, which is more bitter to man then death it ſelfe. Some had rather be taken out of the world, then endure the troubles of it. This is the firſt part of the reaſon, I am troubled, why? becauſe I was not cut off before the darknes, or before this trouble came; As if he had ſayd, I ſhould have been glad, or it had been good for me, if death had prevented theſe troubles; this troubles mee that I dyed not, that I went not to the grave before theſe troubles came upon mee. Thus Job gives way againe to his paſſion; hee broke out much in this ſtraine or language at the third Chapter, where at large he openeth his wiſh for death, either that he had dyed before, or preſently after hee was borne into this world, that hee might have been at reſt, and ſo out of the reach of thoſe evills and calamities that did encamp againſt or beſet him round about. The reader may conſult what hath been done upon that Chapter, of which this verſe is an Epitome, and there finde the nature of this wiſh for death explained, as alſo what lively deſires Job had of death, or as this text ſpeakes, that, he had been cut off before the darknes. I ſhall here onelyonly take notice; That to ſome, the ſorrowes of this life are much more bitter then death it ſelfe; yea that God himſelfe hath ſometimes in a way of mercy and favour called ſome out of the world before he would let great troubles in. There was a promiſe made to Joſiah King of Judah, that, God being reſolved to bring trouble upon that people, yet he ſhould be cut off before the darknes. (2 Kings 22.20.) Becauſe thy heart was tender, &c. Behold therefore I will gather thee unto thy fathers, and thou ſhalt be gathered to thy grave in peace, and thine eyes ſhall not ſee all the evill, which I will bring upon this place. And when Ahab had humbled himſelfe before the Lord, even he went not without a reward for it, and his reward was this (1 Kings 21.29.) I will not bring the evill in his dayes. Hee ſhall be cut off before the darknes. Jerom ſpeaking of the troubles that came upon the Church,Foelix Nepotianus qui haec non vidit. Hier: doth as it were applaud the death of Nepotian upon that Conſideration, Happy he that dyed before theſe troubles lived. It hath ſomewhat of mercy in it, to goe out of the world before extraordinary affliction comes in; yet in theſe things wee muſt take heed of being our owne Carvers; it is one thing to have a promiſe from God, that the Cloud ſhall not breake in our time; and another thing for us to wiſh and deſire to be out of the world before the Cloud breakes: The former argueth the tendernes and care of God towards us, but the latter muſt needs argue eyther our unwillingnes to ſuffer eyther from or for God; Or our diſtruſt of his aſſiſtance and preſence with us to ſupport us in our ſufferings. If God will not cut us off by death before the darknes, wee ſhould be willing to live in the darkeſt darknes of outward calamity that ever fell upon this world. Job adds a ſecond reaſon of his troubled ſpirit in the laſt words of this verſe and Chapter.
Neither hath he Covered the darknes from my face.
I am troubled becauſe I have lived in troubleſome dayes, but though I have, yet God could have hidden me from thoſe troubles, or thoſe troubles from me; but as hee hath let me live in the darknes of trouble, ſo he hath not at all covered the darknes of ttouble from me. I doe not onelyonly live in troubles, but I am alwayes looking troubles in the face. Mr Broughton renders thus, Nor he yet hideth gloomines from my face; which he alſo paraphraſeth in theſe words; Becauſe I finde neyther death nor eaſe of ſicknes, that I ſhould not feele theſe afflictions. So that as he complaines becauſe he dyed not before the darknes came; ſo becauſe God did not hide the darknes from him when it came, but let him have ſuch ſad viſions of it. This ſtill imports that Job had not that fullnes of ſubmiſſion to the diſpenſations of God, as duty called him to; and for this Elihu reproves him; yea God himſelfe chid and rebuked him, becauſe he tooke upon him ſo often to give the rule, and did not ſit downe more quietly under his appoyntment and portion for him. Though Jobs patience was great, yet he had not all patience, or all of patience. And though, I doubt not, but his patience had a perfect worke, yet he did not attaine to the perfection of patience. This (according to our tranſlation) is the ſence and ſumme of theſe words, concerning which many things have been ſpoken in the former part of the Booke, whether I referre the reader: yet before I paſſe them quite out of my hands, I ſhall gather up ſome other Renderings of this verſe, and leave them to the readers Judgement and conſideration.
Firſt, Thus; when I was onelyonly not Cut off by darknes, Nam ubi tantum non exciſus ſum propter tenebras a facie mea ſe operit caligine. Coc:hee hath hid himſelfe in darknes from my face. This tranſlation the Originall may beare with ſome little ſupplement, which is uſuall in like Caſes, when there is no ſtraine upon the generall ſcope of the place, and the meaning is clearely this, Whereas I am onelyonly not cut off by darknes, that is, whereas my troubles are ſuch as have onelyonly not extinguiſhed my life, when I am in this pitiful miſerable plight, Hee (that is, God) hath hid himſelfe from mee in darknes. So that here he ſpeakes of a twofold darknes or evill that was upon him: firſt, affliction upon his body; ſecondly, deſertion upon his ſpirit; and ſo the negative particle not, is rendered by ſome onelyonly not, it is onelyonly not death with mee,foreign non, foreign. Tantum non, q. d. hoc effecit in me abſconſio ejus ut non quidam exſcinderer, ſed exciſiom proximus eſſem. Coc: yet the Lord is pleaſed to hide his face from mee; whereas wee ſay, Hee hath not Covered the darknes from my face; this tranſlation ſaith, Hee hath Covered his owne face with darknes, or, Covered himſelfe with darknes from my face. Firſt, thereby intimating that God doth often joyne ſpirituall troubles with corporall, the hidings of his face with the troubles of our fleſh. Secondly, that outward troubles are then moſt grievous to us, when God hides or withdrawes his preſence from us.
Quod non fuerim exciſus a praeſentibus tenebris, & quod a facie mea averterit caliginem. Bez:Another reading gives it as an admiration; I am exceedingly troubled becauſe I was not cut off by the preſent darknes, and that he hath turned away darknes from my face: As if Job had ſtood wondering that his life was thus prolonged; that his ſicknes and ſorrowes had not made an end of him; that ever hee ſhould continue ſo long in ſuch a ſtorme as hee had done, and who or what power it was that in thoſe his great preſſures, both of minde and body, did hinder or ſtay him from being covered with the ſhadowes and darknes of death.
A third renders; Becauſe hee hath not cut mee off through darknes, Calvin.but hid darknes from my face; and he gives the meaning of it thus; the reaſon why I am ſo much troubled and afflicted, is becauſe God hath not cut mee off through darknes; that is, becauſe I have not had ſome ſecret or private affliction, but all the world hath taken notice of what hath been done to mee. God hath not chaſtned mee in the darke; theſe things have not been done to me in a corner. Job might ſpeake as the Apoſtle, I am made a ſpectacle to the world, to Angels and men, all beholding mee in this pitifull condition. And this occaſions mee much trouble of minde, becauſe as I ſee plainely, that the hand of God is gone out againſt mee, ſo all others ſee it too, and they make ſeverall Interpretations of it. Had I been loſt in the darke I ſhould have borne it better, now I am made the common talke of the world, and how to anſwer their deſcants upon my condition, is more then a little trouble to mee. This tranſlation hath a faire ſence as to the generall truth; but the textuall Conſtruction (as they who are skilſull in the Grammer of the Hebrew know) will not beare it. And therefore I ſhall ſtay in our owne tranſlation, which is faire and cleare as to the ſcope of the Chapter, ſhewing this good mans paſſion, breaking forth into ſome kinde of quarrell with the diſpenſations of God, becauſe hee was not carryed out of the world before theſe troubles came in, or if hee muſt needs ſtay, and be contemporary with them, becauſe hee found no cover, no ſhelter from eyther the beholding or feeling of them.
Thus I have done with the firſt part of Jobs Anſwer to the third and laſt aſſault which Eliphaz made upon his Innocency; But as Eliphaz ſpake much againſt him, ſo he could not be ſatisfied to ſpeake but a little for himſelfe; He had more to ſay, both for his owne vindication, and the refutation of his opponent. What he ſayd, the twenty-fourth Chapter will tell us, which comes next in order to be opened.