dead as that question Psal 88.10 imports For so doth Job reckon If I saith he shall sleep in the dust thou shalt seek me in the morning to do me good and make good thy Promises to me His scope in which arguing is That since God must be faithful in his Promises to his people though he should seem even to destroy them and seeing it is not his ordinary way to shew wonders to the dead in bringing them back to life again that he may be kind to them Therefore he pleads that God would relent in time before he should destroy and then miss him And as this instance repoves them who do not believe in lesser dâ—fficulties So it may encourage them who in deadly extremities are thus bold and hazard fair on God 5. This arguing that it shall be speaking after the manner of men matter of grief to God when he shall seek him in the morning and he shall not be doth teach That Christ is not a little concerned how it fare with afflicted humble sinners fleeing to him Though they seem to bear their burdens all alone yet he is deeply concerned in his glory and by his promise to be the refuge of such oppressed ones They are so dear to him by reason of his purchase and his office and charge whereof he must give an account that if it were possible they should perish he would be a loser and that irreparably And however they may outwardly perish yet they shall go to ruine with his affection and their dry and scattered bones shall have a room in his heart This may remove all jealousie from them who love him and yet seem not to be beloved of him For a pursuer is upheld Psal 63.8 otherwise he could not pursue Only his love is not fond as creatures love is but the expressions thereof are ordered by Infinite Wisdom His love to us will not withhold what may try us how unpleasing soever it be He delights to make such discoveries of his grace in us such as Job manifests here by his hiding of his face He can let us apprehend what may make our tryal compleat and yet knoweth how to hinder it from taking effect and give us a blessed disappointment and He can let a Believer essay the dark passage of death in his exercise and yet bring him back from the gates thereof CHAP. VIII Job having thus answered Eliphaz doth not yet satisfie his Friends But gets as little rest in disputing as formerly he had Chap. 1. when Messengers of sad news came upon him one after another And therefore Bildad another Friend imployed after Eliphaz to confound him with their joynt opposition being wearied ere Job had ended his long Discourse if not interrupting him makes a second assault upon him Wherein nothing that he saith ver 5 6 20 21. gives any ground to think that he differed in his Principles from Eliphaz as if he judged not with Eliphaz that simply to be under outward afflictions especially great afflictions did prove a man to be wicked But supposeth that the godly may be in trouble for the tryal and exercise of their graces and only asserteth that they lie not long under it but so soon as they call God helps otherwise if men continue long in trouble it is an evidence of their wickedness For neither doth Job who understood his mind well enough give any hint of such a thing in his answer nor doth his own doctrine ver 11-19 taken from Antiquity come any thing of Eliphaz his Assertions And what he saith by way of mitigation is only to invite him to seek God and begin of new in hope of restitution wherein Eliphaz had also dealt And so their Principles being the same the mistakes in his doctrine maybe cleared by what hath been observed in Eliphaz his discourse In the Chapter we have 1. A General Refutation of all that Job had said in his own defence ver 1 2. 2. An asserting of the justice of God which he supposeth Job had wronged in his discourse and complaints ver 3. wishing him to adore this justice in the stroke inflicted on his Children ver 4. and make right use of it in his own stroke upon hope of favour ver 5 6 7. 3. A confirmation taken from the doctrine and consent of Antiquity ver 8 9 10. of the certain destruction of wicked hypocrites ver 11-19 4. A Conclusion subjoyned to this Doctrine wherein he invites Job to Repentance ver 20 21 22. Vers 1. Then answered Bildad the Shuhite and said 2. How long wilt thou speak these things and how long shall the words of thy mouth be like a strong wind IN the very entry Bildad contradicts and repels all Job's defences as empty and vain challenging him that he should think to bear down his Friends and the truth they maintained with aboundance and vehemency of idle discourse like a strong wind hurrying all before it that comes in its way and wondering how Job can insist so long on that which he was weary to hear and which it seems his anger and indignation forced him to interrupt Thus doth he judge of all that the holy man had said in his great distress and perplexity And if we look upon this Doctrine in general abstracting from his mis-application it wil teach 1. Opposition unto truth though it may be very violent and make a great noise yet it will be but in vain and ineffectual like a strong wind which breaks it self upon a Rock but doth not overthrow the Rock So much doth his general Assertion though erring in the Application import 2. As it is a sin to engage in Errour and an ill course So to persist therein is intolerable and zeal against them who do so is very laudable For had Bildad been right and Job in the wrong it had been a commendable evidence of his zeal to expostulate How long wilt thou speak these things and the words of thy mouth be like a strong wind But if we look upon this challenge as coming from a man who himself was in the errour and as reflecting upon a afflicted Saint and his serious Discourses though mixed with some passion and frailty It teacheth 1. Afflicted Saints ought not to limit or prescribe any end to their own tryals but to resolve that they will have one assault upon the back of another till their tryal be perfected For no greatness of affliction on Job no sharp usage by Eliphaz and no Apology on his own hehalf can hinder Bildad from answering and setting sorrowful meat before him of new Such new assaults should tell us that God hath yet more to discover and try in us 2. Every renewed assault upon Saints will have something in it to give it an edge and add to the bitterness of what they lay under formerâ—y For albeit Bildad repeat only what was said bâ—â—ore by Eliphaz yet it hath this to sharpen it that it is spoken by another then Eliphaz and so Job
will are wanting in God to bestow these blessings upon them if it were for his honour and their good to receive them And as the Lord doth eminently plague some in the world making them an example to all them who live ungodly though yet all be not plagued as those are 2 Pet. 2.5 So his fulfilling of those temporal promises to some is for the encouragement of all the godly though yet they may be straitened in these allowances And thus we will find that for those ends Job himself had all verified unto him that is here promised Chap. 42. though not as Bildad propounded it upon the account of taking with his being an hypocrite and beginning of new to seek God sincerely nor yet as an ordinary favour and common to all 5. If God have a purpose to deliver his people in this world his power can make wonderful alterations in their condition So that from very small beginnings which are not to be despised he can wonderfully raise them up and repair their losses with advantage as is held out in that promise v. 7. which was made good to Job in due time See Ezek. 36.11 And therefore albeit Saints may not always expect temporal deliverances yet their lying low needs not cut off their hopes Ezek. 37.11 12. Psal 68.13 For God can raise the dead Isa 26.19 can work wonders on their behalf Exod. 15.11 and restore them with wonderful advantage 6. Whatever any Saint finds wanting in the performance of any of those temporal Promises within time shall once for all be richly made up at the end of time when both wicked and godly shall receive the full and final reward of their way and when all the Promises as well as all the Threatnings shall be exactly accomplished Doct. 6. Among other tryals Gods dispensations may be a sharp tryal to the godly and seem to write bitter things against them and to give advantage and occasion to those who judge hardly of them For here Gods sharp dispensations and the not fulfilling of those Promises to Job gives Bildad occasion to judge him not to be a seeker of God And though it was his mistake yet it puts Job to sharp exercise and sometime alarmed his passion Job 19.5 6 c. And as the Lord hath promised that undoubtedly there shall be a discussion and clearing of this question Mal. 3.18 So mens stumbling at those sad lots of the godly floweth from their ignorance 1. Of Gods wise love who will afflâ—ct most sharply those whom he affects most tenderly Revel 3.19 2. Of his deep counsels and purposes who will conveigh special proofs of love to his people even by those means giving meat out of the eater 3. Of his holy justice in laying those stumbling-blocks of the afflictions of the godly before the world that all those may justly break their necks who judge of a way not by a rule but by events and success Vers 8. For enquire I pray thee of the former age and prepare thy self to the search of their fathers 9. For we are but of yesterday and know nothing because our days upon earth are a shadow 10. Shall not they teach thee and tell thee and utter words out of their heart To make the former Exhortation more effectual Bildad proceeds in the third part of the Chapter to prove their common Tenâ—t That calamities do prove a man to be wicked or an hypocrite and so endeavours yet more to refute Job's doctrine In thâ—se verses we have his way of probation which is from the testimony and content of Antiquity They living much about Moses time who hath such expressions concerning mans lifâ— Psal 90.10 aâ— Bildad hath hâ—râ— ver 9 he denâ—â—s Job to search intâ— Antiquity in all generations for finding light in this matter who will affiâ—m â—s he holds oâ—t in his following Doctrine ver 1 c. that God punisheth none as he did him but wicked men and hypocrites v. 8. And to exâ—itâ— hâ—m to this searâ—h he subjoyn two Reasons to the Exhortation 1. That Job's life and theirs being so short and transitory like one day or a passing shadow See Psal 102.11 144 4. they could not attain to so much knowledge as their Fathers who lived long noâ— câ—uld they know experimental conclusions otherwiâ—e thâ—n by consulting with their experience also who had lived bâ—fore them ver 9. Here it is to be remembâ—ed that while he calls his own days and the days of his Contemporaries but a shadow and that in opposition to the days of their Fathers it is not so to be understood as if the life of their Fathers considered in it self had not been in many respects as a shadow But that as to continuance their days were but as a passing shadow being compared with the days of their Progenitors and that their life how long soever was but a moment as to an opportunity of gathering knowledge being compared with all ages before them and the remarks and experiences of all the godly who lived in these times 2. That if Job will enter upon this search his labour shall not be in vain For however he might suspect them of ignorance and that they spake to him out of passion yet these Fathers if he did consult all the experiences in their own time and of those who went before thâ—m which they had observed and all the Records and Traditions which they had transmitted thereof would solidly and without passion out of the monuments of their observation and experience instruct him in the point in debate ver 10. Namely as is cleared in the Doctrine subjoyned That no godly man was dealt with as he is But on the contrary that his lot was such as useth to befal hypocrites The weakness of this Argument from Antiquity and Experience bath been discovered on Chap. 4 7. 5.1 For albeit it be true that Gods common way of dealing with Saints may prove a great tentation to the man who is singularly dealt with yet he ought not therefore to be condemned so long as his state and condition are agreeable to the rule of the Word Nor can this argument of Bildad conclude any thing against Job seeing neither could he instruct that all truths were known to these Fathers or that all was faithfully recorded and transmitted which they knew or that himself had exactly observed all that they had transmitted For even that one instance of Cain and Abel might have refuted all they said as hath been marked before This may discover unto us the mercy of the sure written Word which makes this uncertain enquiry less needful and as a Touchstone whereby to try which are genuine and sound Observations and which counterfeit when mâ—n do collect them from their own or others experience But leaving what hath been before observed on this subject we may hence observe some sound general Instructions From ver 8. Learn 1. It is not saâ—e to take truth on trust from any but every one ought
vicissitudes of his time and therefore he may put a man upon the rack that he may search him out or being short-lived he may heap plagues upon the man with whom he is angry lest he should not live to overtake him at another time v 5. But thou art nothing so thou art neither subject to ignorance errour nor passion like a man that thou needs thus torment me as a malefactour to find out and make me take with sin v. 6. whom thou knowest not to be wicked as it is subjoyned v 7. Nor art thou subject to the vicissitudes of time as man is And therefore I expostulate that thou shouldst thus proceed with me Here I shall not insist to speak of the hard thoughts suggested of God which his faith repels the best it can by starting questions about them of which see on v. 3 Only I shall consider First What is supposed of man in this arguing That he is a creature full of infirmities and obnoxious to many miscarriages because of them He hath eyes of flesh he seeth but as man his days and years are but of a man This may be branched out in those particulars 1. Man is an ignorant creature his eyes are of flesh made of flesh and so can see nothing but what is fleshy or the outside and appearances only of things Things are not to be tried by such a sight and yet man can go no further 1 Sam. 16.7 2. Mans sight and knowledge is also fleshy and he seeth but as a man in this respect that his knowledge is infirm and corrupt the little light he hath is oft-times blinded with prejudices suspicions affection and self-self-love passion and malice interest c. whereby he bemists and darkens what otherwise might be clear unto him These are infirmities which men and especially those who have power over others which is the case Job reflects upon here should be sensible of and mourn for 3. Man in his knowledge is subject to vicissitudes his life being measured by days and years which being in a perpetual motion argue that man hath not yet attained to a state of perfection in his knowledge nor in other things Upon this account as man ought and needs to be learning and grow in knowledge every day and year So he may be of one mind to day and of another to morrow A new day may discover the folly of his former thoughts He may know to day and forget to morrow and in his enquiries it may be a long time even days and years ere he attain to truth as the instance in hand implieth that he may need a long time to try out what is in others All this if it were well considered might teach vain man to be very sober 4. Mans infirmity in the matter of knowledge doth oft-times breed himself and others much trouble As here is implied that man may need to take this pains in his enquiâ—y which yet God needed not From this fountain it flows that malefactours are put to torture which yet oft-times makes but an unsure discovery and men meet with so many difficulties in finding out the truth in accusations and crimes and other inquiries which should humble men in their administration of justice and best undertakings Hence also it flows that men through passion blinding their judgment do put the most innocent to unjust sufferings when they have power of which they must give a sad account Hence also men are put to much toil in over-turning their resolutions which they had formerly so closely followed when a new day discovers the folly of them or their passion prejudices and interests make them loath them how right soever they have been And hence it is that mans short life makes him violent in following his passion and revenge as in following his other Idols He makes this ill use of his short life that in stead of sobriety 1 Cor. 7.29 30 31. he is more violent Isa 22.13 Secondly As all these are supposed of man So they are all denied to be true of God For Job's questions import that however Gods dealing seemed to speak him to act rather like a frail man thâ—n like God yet he could not believe any such thing of God And therefore he not only questions it and propounds it to God for resolution of which I spake on v. 3. but upon this very supposition that this way of proceeding is like man he founds his expostulation about Gods dispensations of which afterward Hence we may gather these Lessons 1. Afflictions will lead tender men to remember and eye sin They taking up Gods eye when he afflicts to be upon sin do set themselves also to eye and search out what God may find of that in them For so Job supposeth here that God is looking after iniquity and sin See Lam. 3.39 40. 2. Tender walkers will mind that God judgeth not of men by their outside wherein Hypocrites and Civilians may go along with them yea out-strip them nor will any outward appearances of good quiet their Consciences as knowing there must be an enquiry and search in this matter to see what is beyond that as Job here supposeth 3. The right knowledge of Gods Nature and Perfections is of special use in trouble Therefore Job pleads from this ground that God hath not eyes of flâ—sh c. This study will support in believing Psal 9.10 encourage in suffering 2 Tim. 1.12 and give us ground to expect nothing from him but what will declare him to be God and not man Hos 11.9 As Job's arguing in general doth imply 4. The Lord needs take no pains nor busie himself to search out man whom he knoweth before he try him nor is he led by passion prejudices or mistakes in his dealing with him nor needs he take advantage of any time against man who is for ever in his reverence All this is implied in this that God hath not eyes of flesh nor seeth as man seeth nor are his days and years as of a man that he should enquire after iniquity and search after sin This ought to be seriously minded by us That Gods eye seeth through us even to what is most inward That his judgment of us is according to righteousness being neither subject to ignorance nor blinded with prejudice nor needing any after-review to make it better and therefore it ought to be submitted unto and rested upon whatever apprehensions we have to the contrary And That God can still overtake us when he pleaseth let us escape other hazards as we will Thirdly If we consider Job's grounding of his Expostulation upon this as an Argument that since God was not like man therefore he should not deal thus severely with him we will find that it was his weakness and mistake to look upon any thing God did as inconsistent with his Nature and Properties though he could not reconcile the one with the other Yea it was an indirect reflection upon God suggested by his sense that
his own workmanship v 8. and that having formed such a curious piece out of brittle clay in his Primitive Original Adam oâ— as the Potter formeth Vessels out of clay he will now bring him to dust again v. 9. which is not to be understood simply of death as if he declined that but of God over-throwing thus violently his own work and cutting off a godly man in anger 2. To press this Expostulation he insists more particularly on Gods framing of him partly in his body where in a modest similitude he declares how the seed the matter of his body was brought to some consistence as Milk is cruddled that it may be Cheese v. 10. and how out of that matter God made bones to grow to be as Pillars to this Structure also sinews to unite the bones and direct the motions flesh to bolster and fill up this Structure and a skin to cover and protect it v. 11. Partly in his soul granting him life and a reasonable soul to animate this Fabrick v. 12 To which he adds Gods care of him since he framed him v. 12. granting him favour in caring for him in the womb at his birth and since and his visitation preserving his spirit Which however it be true in it self if we understand it of gracious manifestations yet here it seems to be meant only by way of Explication of that favour of Gods care and inspection to preserve his Spirit life or being by his Providence 3. That he may more confidently found his Expostulation upon this kindness of God he asserts v. 13 that Gods present severity cannot perswade him that all this care is forgotten but he believes it is hid in Gods heart though it be not visible to his sense And therefore it is that he hath expostulated that God should destroy him toward whom he hath shewed so much kindness in making and preserving of him which he cannot believe is yet forgotten In this Argument Observe these Truths 1. Man in his frame is an excellent Structure and a little world in his body and soul wherein God is much to be seen Therefore doth Job insist here to point out that excellent work and makes use of words which do express diligence and pains Not that God needeth or is put to take pains in it but to shew that the effect and work is such as if he had taken all pains about it See Gen. 1.26 Psal 139.14 15. And when men do not mind this but are Atheists though their very frame be an Argument proving a Deity and when they do not dwell upon the meditation of it as Job doth here till it affect them nor study to look like it in their walk but become brutish or liker to Devils then to God in whose Image they were created it is no wonder they be destroyed and that this Argument have no force to plead for their preservation 2. As Gods part in framing of Man doth set out his glory so mans Original in it self is such as may abase him being but as clay and milk 3. God can of very mean things make out somewhat very excellent as he made Man his skin flesh bones and sinews of this clay and milk 4. The favour of life especially of a reasonable life is a mercy much to be esteemed For Job esteemeth of it Thou hast granted me life See Job 35.11 5. That same power care and love of God which gives being doth preserve it in the womb and afterward by a continued Creation For when he granted life he did grant favour also and his visitation as a Parent overseeth his Child that the Nurse neglect it not preserveth the spirit or breath and life 6. It is the duty of Believers when they are in trouble and evidences of special love are over-clouded to take hold by faith of very common grounds and evidences of love that they may come to God with them As Job pleads from his Creation and being formed in the womb against Gods present severity See also Psal 22.9 10. Albeit the strongest Arguments for discouragement ought not to drive us away from God yet we may make use of more remote and common Arguments to come to God and get better 7. It is one good Argument in pleading with God that he will be tender of his own work of mercy and favour be what it will wherein his hand hath been eminently seen For in the general Job's Argument is good that God would respect him whom he hath so curiously formed though it will not bear all that weight he layeth upon it as I shall clear afterward 8. It is also a good argument and plea before God when we are sensible that we are of a weak and frail mould and constitution not able to endure God's strokes nor needing much to undo us For this is a plea which he desires God will remember that he is made as clay and therefore will soon be brought to dust again 9. To strengthen our faith in this plea it would be remembered That albeit Gods people be driven from the sense of what they have found and be not able to reconcile his present dispensations with their former experience yet faith is bound not to quit its grip but to see that which is hid in Gods heart and comfort it self in concealed favour and mercy For so doth Job reckon These things hast thou hid in thine heart I know that this is with thee 10. When mercies are not visible or obvious to sense faith should look upon them not only as sure and with God but as hid in his heart or affection That his love is not withdrawn though his dispensations which speak love be gone and that his affection is the dispenser of our lots either in granting or with holding of mercies For so doth Job here argue In Job's arguing from this against Gods present dealing with him we may also observe those mistakes which will afford us needful Caution and Instruction 1. Whatever respect or obligation God have to his creatures especially those whom he hath made of new and regenerated by his grace yet they should not take ill with change of dealing but resolve upon it For herein Job argued weakly that because God had made and preserved him therefore he should still preserve him from trouble or any change in his condition See Psal 102.10 We should be ready to study the mutability of time and of the things thereof which will make us look for a day after a night and that will keep us from quarrelling that we have had a night after a day See Zech. 8 14 15. 2. Especially we should guard that Gods former kindness and tender care do not make us so ill bred as to bear a trouble the worse which should rather be borne the better for that As Job argues when he is in a right frame Chap. 2.10 though now he take it ill to be thus broken after such tender kindness 3. We may so plead our weakness as Job
doth v. 9. as yet if God give strength or perfect strength in weakness we must not seek to shift trouble nor decline exercise upon his charges under pretence of weakness 4 We do oft-times breed our selves much disquiet by being more affrighted then we are really hurt as Job here was apprehensive that God would destroy him his sense suggesting that it was so See Isa 38.12 13. with Isa 51.12 13. 5. Whatever be the gracious condescendence of God in his dealing with men yet there is no cause that we should plead by way of quarrel and expostulation against Gods doing what he will with his own creature and the being which he hath given For why may not the Potter make and mar his own vessel at his pleasure Rom. 9.21 Jer. 18.6 And albeit Piety have the Promises yet we should beware to plead absolutely against any outward dispensation 6. When men by faith grounded upon the Word do see Gods affection toward them as Job did v. 13. they should not be too eager upon outward manifestations and proofs of his love but should bless God for that and acquiesce in it which were the way to get more Vers 14. If I sin then thou markest me and thou wilt not acquit me from mine iniquity 15. If I be wicked wo unto me and if I be righteous yet will I not lift up my head The seventh Argument is taken from his condition and state who was afflicted and from his searching out what might be the Lords end in afflicting him The meaning is as if Job had said Lord What means all this severity For either thou lookest upon me as guilty of unrepented sin for which thou dost chasten me and if it be so thou hast thy will thou markest me and dost not spare me v. 14. where he doth not deny but he might be guilty of some such failing and withal doth submit to Gods pursuing of it if that were the quarrel yet there is a secret grudge that nothing but destruction could end that controversie or thou lookest upon me as a wicked and unrenewed man and so these afflictions are the effects of vindicative wrath broken forth upon me and if it were so wo unto me with my own consent I will never grant that but my abhorrence of the wickeds estate and lot will witness the contrary for me Or thou lookest upon me as a righteous man whom thou would humble and keep low by these rods and I stoop nor shall I insolently lift up my head and boast of it so as thou should need to toss me thus Therefore why dealest thou thus with me In this Argument those Truths may be observed 1. Trouble should make men inquisitive to know Gods mind and end in it and to be inquisitive and distinct in their own case whether they be wicked or regenerate what sin they have and in what degree and measure it is in them For so is Job put to search whether he hath sinned as the word is or what infirmities may have prevailed over him in the course of his life and whether he be wicked or righteous 2. A difference must still be made not only betwixt a mans frailty or his sinful nature and his state by grace but even betwixt his grosser failings and his being wicked Albeit it be Saints duties to watch over the very remainders of sin much more ought they to keep themselves from their iniquity or predominant evils Psal 18.23 Yet they may sometime fall in these evils and yet not take with wickedness as to the state of their person For Job puts a difference here betwixt his having sinned or his being overtaken with any predominant infirmity and his being wicked 3. God is a strict marker of sin even in his own people and albeit he will not cast them off yet he will not pass over their unrepented guilt For saith he If I have sinned then thou markest me and thou wilt not acquit me or deal with me as innocent from mine iniquity Thus did God pursue David's sin 2 Sam. 12.9 10 11 c. And thus the Lord proclaims his own Name Exod. 34.6 7. And therefore Saints should see how they acquit themselves of their daily contracted guilt lest the rod pursue them 4. Wicked men are undoubtedly and evidently to a right discerner under a wo and curse whatever their outward lot be their inward condition and state assures them of it For saith he If I be wicked wo unto me there needs no further proof of it if it once be clear that I am wicked See Isa 3.11 Eccles 8.12 13. 5. It is a mark of honesty when a man abhorreth the state of the wicked as woful because he is wicked For by this supposition If I be wicked c. Job doth noth question his own integrity for he maintains it all along but he gives this proof of it that he could not think of the wickeds estate without horrour and abhorrency of it Compare Chap. 9.29 See Psal 141.4 6. Albeit the ornament of righteous men be humility and sobriety yet they have a natural inclination to be puffed up because of it and to trust in their own beauty Ezek. 16.15 For he looks upon it as an evil to be avoided if he be righteous that he lift not up his head 7. Albeit godly and righteous men be prone not only to entertain a conceit of themselves when they are at ease but especially to take it ill if God afflict them yet Gods sends the rod to hide pride from them and when they stoop to reap that profit by it they give the rod less to do about them For so doth Job's reasoning imply that since though he were righteous yet would he not lift up his head therefore there was no necessity thus to pursue him Beside those truths we may in this arguing Observe some defects also for our Instruction 1. Though Job think he hath searched into all the causes and ends of Gods work about him that so he might implead his procedure yet Gods counsels are very deep and mans judgment shallow and confused as himself confesseth in the very next words and as Zophar's speech Chap. 11.7 8 12. may well be applyed to this purpose whatever was his own scope in it And even in this arguing albeit God had none of these ends before him in afflicting Job yet it was enough if he had a purpose to demonstrate his own absolute dominion over man and the power of his own grace in a weak creature This may warn us not to think that we can comprehend all Gods ends in his working or can discern all the wheels which he moveth at once 2. Though it be true that God will not utterly destroy or cast off his people for their sins and Job did mistake if he apprehended otherwise when he saith God marketh and will not acquit him yet it is but a distemper that maketh men grudge at Gods dealing as too severe and sharp For such a grudge
their zeal for truth that thâ—y do not over dâ—ive themselves nor wrong Gods cause by mingling of their spirits and passions with zeal in managing it 4. It is arrogant folly to think that God hath granted a Monopoly of wisdom to any But as wisdom hath been bâ—fore we were so it will live after us For Job refutes such a conceit with a taunt No doubt wisdom will die with you This beside what is already marked gives ground of confidence that God can supply his Church with sit Instruments when such as have been eminent in their generation are taken away Vers 3. But I have understanding as well as you I am not inferiour to you yea who knoweth not such things as these Here Job refutes their conceit of wisdom by shewing 1. That he had wisdom as well as they and that for the measure of it he was equal to them in knowing that which they boasted of as singular and whereof they judged him ignorant Chap. 11.6 12. Nor will he yield or as it is in the Original fall beneath them in knowing and adoring the Providence of God and his Wisdom and Power shining therein For that is it wherein he doth here compare with them as appears from v. 13 c. with Chap. 13.1 2. 2. That what they propounded and boasted of a rare and singular notions were in effect but obvious and common and known to men of weakest capacities who had any sense or knowledge of God Hence Learn 1. Whatever be the seat of knowledge or understanding according to the Principles of Naturalists Yet knowledge of things divine ought to be in and make an impression upon the heart of a man For understanding here is called an heart in the Original And sanctified knowledge gets the name of an heart to point out that it must be solid and not fleeting in the brain or phancy that it must be joyned with prudence to draw it into practice and that it must be accompanied with affection warmth and tenderness 2. Albeit self-commending be ordinarily sinful and of no use or advantage 2 Cor. 10.18 Prov. 27.2 And albeit men are bound to prefer one another in love Phil. 2.3 Yet in some cases it is lawful to commend our selves and compare our selves with others As Job doth here I have understanding as well as you I am not inferiour to you See also 1 Cor. 15.10 2 Cor. 11.5 12.11 Men ought not to lift up and exalt themselves by vain boasting yet they may lawfully study to prevent that the honour of God and his Truth which they maintain do not suffer through any imputation cast upon them and they may let it be seen that Sophistry will not drive them from the Truth nor will they let Truth suffer by mens crying up of themselves and decrying of others without cause See Phil. 3.4 c. Thus albeit men ought not to cry up themselves before God but even in their thankfulness for mercies to them which is their duty they ought to beware of the Pharisees arrogance Luk. 18.11 c. Yet before men they may vindicate their integrity and wipe off imputations and reflections which might tend to the prejudice of Truth which they own Only this ought to be gone about with needful caution Not only ought men to be humble and even nothing before God Ephes 3.8 2 Cor. 12.11 But they ought to perform this task of commending themselves with a loathing of it if it could be helped and they were not put to it as Paul calls himself a fool in glorying 2 Cor. 11.11 And they should season it with modesty and humility For Job here doth not prefer but only make himself equal to his Friends and that but in obvious and common things 3. Arrogant self-conceited men are really but silly And do prove themselves to be such by their conceit For Job tells them that whereas they conceited that they were singular the things they brought forth were but common 4. As there are common Principles and plain Truths in Religion which it were a shame for any to be ignorant of Heb. 5.12 14. with 6.1 So in particular even in Job's days the knowledge of the Wisdom and Power of God shining in his works of Providence was obvious and common to them who had any Religion For saith he Who that hath any the least saving knowledge of God knoweth not such things as those which you have made so great a noise of about the Wisdom Irresistibleness and Power of God Vers 4. I am as one mâ—cked of his neighbour who calleth upon God and he answereth him the just upright man is laughed to scorn The second challenge respects chiâ—fly their carriage Wherein he accuseth them that they were very inhumane toward him And in this verse First He asserts their inhumanity I am as one or I am one mocked of his neighbour or I am he that is a scorn or laughter to his neighbour That is if ever a man was mocked by his neighbour I am he I am as much mocked as ever man was by his neighbour And in this challenge Job reflecteth upon their vilipending of all his defences and their decrying of himself and his confidence when they should have comforted him It Teacheth 1. Afflâ—ctions are sent not only to try the afflicted but their Friends Relations Neighbours c. also For so Job supposeth when he reflects upon their neglect of duty to him in his distress This warns men to look to their carriage toward others in affliction and the more nere their relation to the afflicted be by kinred acquaintance or other obligations their account will be the sadder if they fail in their duty See Psal 38.11 55.12 13 14. 88.18 2. Scorn and contempt is a sharp tryal especially when coming from friends and when trysting with other afflictions upon the party suffering For so Job regreteth it and challengeth for it I am as one mocked of his neighbour See Psal 69.20 123 4. Heb. 11.36 3. The people of God being once broken with trouble are very easily hurt and a little addition of trouble will peirce very deep For Job in his afflicted condition accounts their sleighting speeches to be a very mocking of him Secondly He amplifieth this assertion Who calleth upon God and he answereth him The relative who may be referred either to the neighbour who mocks or to him that is mocked In the first sense it relates to his Friends who though they mocked him were answered of God in the wishes of their heart as is said of the wicked Psal 73.7 and is insinuated of his Friends v. 5. or were godly men calleâ—s upon God and answered by him and yet did not pity him in his trouble This was indeed true of his Friends whatever be the meaning of this place that they were pious men and yet not tender of Job's afflicted condition because they had no experience of it themselves by reason of their prosperity And it points out 1.
each other with an eye to this that they may be infirm and that they are appointed to be helpers in such cases 5. Where God hath his own Children to try and especially when in such a case they are joyned to those who either are without grace or have strong corruptions no ties or Bonds and no Arguments they can use with Relations will hold off a cross from them For albeit she was his wife and he intreated her by the strongest Argument he could use yet she perseveres in her ill temper If persons be either graceless or entertain strong corruptions they are not to be leaned to in a day of tryal and especially if they live under good means as she did in his family and are not bettered And before a man want a needful tryal the very wife of his bosom will be a tryal Mic. 7.5 6. 6. Whatever be the undutifulness of Relations particularly in marriage Society Yet it is the duty of the godly to keep within their bounds For though he handled her more roughly in what concerned God Chap. 2.10 Yet in his complaint of her miscarriage toward him he declares he only intreated and dealt lovingly with her as became a husband to do to his wife 7. Albeit Gods institution of marriage and his command do tie man and wife to the mutual duties of love and tenderness yet Issue and Children are notable pledges and bonds of matrimonial affection and should be improved as such For he pressed a strong Argument to reclaim her to her duty when he entreated her for the Childrens sake of his own body This implyeth that love betwixt married persons should be growing daily for he supposeth it should be heightened by those means and cherished by every proof of love they get in their marriage society particularly by Gods giving them Children For which end they should be devoted to God that they may be blessed to them for that as for other ends And where married persons want Children they should seek after the more of God which will not only make up that want but will keep fast the bonds of marriage affection without them Vers 18. Yea young children despised me I arose and they spake against me The Fourth Branch of this complaint and instance is That very young ones who before respected him did now follow the croud in despising him And albeit he stood up to reprove and dash them yet to his face they persisted to speak disdainfully to him Doct. 1. It is the duty of younger persons to reverence the aged especially if they be also honourable for dignity For the want of this is complained of as a grievance young Children despised me See Lev. 19.32 2. As honour and respect among men is empty in it self so it is very inconstant and little to be leaned to For so Job sound it when very young Children withdrew their respect from him who had been reverenced by all Chap. 29.7 8 9 c. Greatness is but a lie Psal 62.9 And if men either hunt sinfully after respect or lean much to it they are in a dangerous Errour For it is but one of the passing shews of the world 3. Young ones are very apt to follow the ill example they see For when elder persons within and without doors had sleighted Job it is added Yea young Children despised me For this cause young Children were torn by Bears for mocking the Prophet as they had learned to do from their Parents and others in Bethel that nest of Idolatry 2 King 2.23 24. Therefore Parents had need to see to their Children what example they give or suffer to be given them 4. The looking to Instruments imployed in a tryal adds oft-times to the bitterness of it For so Job resents here that yea or even young Children despised him So Chap. 30.12 c. Psal 35.15 16. 69.12 But we must stoop and consider that the imploying of such Instruments is a part of our tryal wherein we should look to God and that those irritations of our corruptions are the touchstone of our humility Neither is it enough to have somewhat to say against the Instruments of our trouble if we mind not the Soveraign hand of God in it nor learn the lessons he teacheth thereby 5. Our endeavours or exercise of any power or authority we have will not ease but rather add to our tryal till God come and interpose For his arising and engaging to compesce them did not hinder them to speak against him but made their persisting to speak more bitter than if he had altogether sleighted them I arose saith he adding to the former that they despised him and yet they spake against me It is safe to sleight many such irritations and when ever we are called to use means for our own relief and they succeed not we ought to silence our own hearts with this that our tryal is not yet ended Vers 19. All my inward friends abhorred me and they whom I loved are turned against me The Fifth and last Branch of this complaint and instance is That his dearly beloved and bosom friends did abhor him as an hypocrite and not a godly man and did turn against him to weaken his hands and shake his confidence This part of his complaint is chiefly to be understood of his three Friends and in the last part of the verse he speaks of the person in the singular number This man whom I loved though the Verb be in the plural number they are turned against me An usual change of number in this language to be understood distributively that every one even to the least one whom he loved was so changed or thereby he would reflect particularly on Bildad who spake last that he among the rest was thus estranged Doct. 1. Though godly prudent men be friendly and civil to all with whom they converse yet they make distinction of friends and do admit but some only upon their secrets and counsels As here Job beside those v 13 14. had his inward friends or men of his secret as it is in the Original There is no small need of Gods guiding in our choice of friends whom we may trust from among all our familiars 2. Intimate and bosom friendship must be entertertained by love For his inward friends were they whom he loved to whom he expressed much affection at all times for entertaining of his friendship and whom he constructed well of so long as he could See Prov. 18.24 Where friendship is ill entertained it justly ends in division and alienation 3. Dearest and most intimate friends may forsake a godly man when God hath him to try and though some friend stick closer then a brother Prov. 18. 24. Yet even such a friend may fail in a time of tryal as Job here found Some of the godlies bosom-friends may be but gilded Hypocrites who will discover what they are in a tryal Psal 41.9 55.12 13 14. Others though godly may be alienated upon
the duty of men and especially of Saints to delight much in him his fellowship comforts and service which will compose their minds as to other things For it is propounded here as a thing to be pursued after to have delight in the Almighty See Psal 37.4 3. It is both the Touchstone and evidence of mens Conversion when they delight themselves in God and his favour in opposition to other things Psal 4.6 7. and are much in his company and it is their reward also that they are allowed to delight in God if they could follow it forth and improve it For it is here propounded as an encouragement For then shall thou have thy delight in the Almighty 4. It contributes to the heightening of our satisfaction in God that he is Almighty or Alsufficient as here he is designed Which imports that it is comfortable that the terrour of his Almighty power needs not affright us Jer. 17.17 and that his Infinite fulness and free communications thereof as the Alsufficient God may satisfie and refresh us and comfort us over all our sorrows 5. It is also the great and inriching advantage of godly men that they may look up to God in all extremities with humble confidence without blushing and running away from him as Adam did And that they may confidently make their addresses and pour out their hearts before him in all their distresses For thou shalt lift up thy face unto God See Job 33.26 Vers 27. Thou shalt make thy prayer unto him and he shall hear thee and thou shalt pay thy vows The Second Branch of this Encouragement is that he shall receive such a comfortable return of his Prayers as shall excite him to praise and pay his vows unto God Wherein Obs 1. Somewhat is here proposed and implyed of a converted mans duty that he prayeth and makes vows which he payeth when God hears him as it is in the end of the verse It teacheth 1. Conversion to God and delight in him will not take away nor hide a godly mans wants from him nor his need of Prayer For he insinuates that when Job is converted and delighting in the Almighty he will yet be praying So also the Disciples when they are abiding in Christ must yet be praying John 15.7 The nearer men draw to God their necessities and wants will be the more discovered to them The more they have of Communion with God and partake of the sweet fruits of his friendship they cannot but thirst after more and It pleaseth God to keep the issue of his peoples necessities still running that they may live in a constant course of dependence and communion with him and may abide still in him All which upon the one hand may give a check to these who pretend to Communion with God and yet are filled with a conceit of their own fulness See Rev. 3.17 And upon the other hand those who grow in the sense of their necessities and who the more earnestly they pursue find their necessities the more discovered have no cause therefore to suspect that they have no fellowship with God since such a condition is a sure evidence they have it 2. As a man reconciled to God will be kept in a lively sense of his wants so Prayer unto God is the course he follows for the supply of his wants and relief of his necessities Thou shalt make thy Prayer unto him saith he The Spirit of God which is given to a reconciled person is a Spirit of Supplications Zech 12.10 whereby he cries Abba Father Rom 8.15 Gal. 4.6 The reconciled man is not so much satisfied with the receipt of such a particular mercy as that he receives it out of the hand of God in answer to his Prayers And he is so discerning as to know that without employing of God no other mean how promising like soever can do him good and that however a wicked man may neglect God and yet prosper yet his expectations cannot but fail him if he presume to follow such a course This should put men to try their state and condition by the courses to which they betake themselves when their necessities press them 3. Saints engaged in Prayer will find oft-times a necessity of joyning vows therewith or to engage themselves with their own consent to their duty and to perform what is enjoyned by the Authority of God For paying of vows when Prayer is heard presupposeth the making of Vows in Prayer See Gen. 28.20 21 22. Now this joyning of Vows with Prayer imports 1. That such as pray aright have an high estimation of what they seek For the granting thereof of engages them to God with their own consent And it is no smal evidence of our sincerity in Prayer when we set a value upon what we seek and when delays in answering do heighten our estimation thereof and our affection in seeking of it 2. That right supplicants have also an high estimation of Gods favour evidenced in his answering of their Prayers that his love comes over their ill Deservings and his Power and Wisdom break thorow all difficulties and improbabilities to do them good This cannot but engage them to God Psal 116.1 2. c. 3. That they who seek God aright will also be sensible of much short coming and lasiness in ordinary which needs those new resolutions and vows to excite and engage them And when the Children of God come to be in any particular distress they will be put to look upon their ordinary negligence with sorrow 4. That Supplicants who know themselves well will also be sensible of their own inconstancy and how ready they are to shake off all these convictions and resolutions they have in a day of trouble unless they secure themselves by these engagements and vows Obs 2. The Promise concerning the success of the godly mans undertaking in Prayer is He shall hear thee It teacheth 1. That reconciled men do not pray for the fashion and sit down upon the work wrought but do need the Answer of their Prayers and will be put to look what account they get of them For so is supposed here that he needs a promise of Audience 2. A reconciled man making his Prayer to God for things agreeable to his Will will get an answer in Gods due time and way For thou shalt make thy Prayer unto him And he shall hear thee See Psal 50.15 Isa 45.19 Joh. 15.17 1. Joh. 5.14 Psal 65.2 And though it be the frequent exercise of godly men that God hears not their Prayers Yet for clearing of this it would be considered 1. When Answers of Prayers are withheld oft-times the Spirit of Prayer or liveliness in Prayer is wanting though the form and fashion of it be kept up and that it may be also with some ingredient of sincerity Men may lust and long but not pray Jam. 4.2 And if they pray as no doubt the Jews did during the time of their captivity yet that life in prayer which their
tryal For it was this that prompted him to make this confident though too bold address It is good to have this friend made sure for it is that only which will speak to a mans comfort in distress as Hezekiah found when he received a sentence of death Is 38.1 2 3. See also 1 Joh. 3.21 2. God is the only sure Friend Judge and Witness of a good conscience For it is to him that Job would appeal in this cause It is not enough we say we have a good conscience unless God judge so also Is 38.3 2 Cor. 10.18 And his letting loose others to traduce us or even tentations more immediately from himself as he did to the Woman of Canaan Matth. 15.22 23 c. is no evidence that he doth condemn us if his Word do absolve us 3. When godly friends do misconstruct us it may be a check for our leaning to their approbation and certainly is a call to goe to God to seek and be comforted in his approbation For the carriage of Jobs Friends puts him to seek where to find him that is God whom he thus designes because they knew well enough of whom he meant and to shew how much God was in his mind See Psal 142 4 5. As our negligence and resting upon the applause of men is often challenged and punished by such a measure as Job found from his Friends So it is sad when hard usage here doth not call and send us to God and when we have such an exercise and yet are not put so much the more to seek God but do sit his call 4. Men may have much need and an earnest desire after God when yet they are at a loss where to find him As Jobs desire O that I knew where I might find him doth import and as is expresly regrated v. 8 9. Though our own mistakes have oft-times a hand in this of which afterward yet God doth order it that it may breed us exercise discover our graces make us see and mourn for our former negligence and teach us that our approbation is not alwayes to be judged by our success 5. When we are at a loss in finding of God our affections and desires should be quickened thereby to act more strongly For so Job is at vehement desires about this matter O that I knew where I might find him So is it also with the Church in the Canticles frequently Such exercises are sent to be a touchstone of our love whether it will grow in absence or not 6. God is oft-times missed by his people because they do mistake and follow not the right way of finding him which is by faith closing with him as he reveals himself in his Word For Job not being content with this but seeking after a new or at least a more sensible way of meeting with God as hath been cleared may well wish he might find him but comes no speed Secondly From the use he would make of his liberty if he knew where to find God Learn 1. Needy Souls who are cast upon God will decline no pains to be at him For Job would come near where-ever he were to be found 2. Uprightness hath great boldness however men may miscarry in managing thereof For whatever was Jobs weakness yet it argues his great confidence that if he knew where to find God he would come even to his seat It argues a childes disposition when we still draw near to God provided we season our approaches with due reverence See Heb. 4.16 3. As men who deal with God ought to know their own condition so they must not dally but deal ingenuously with him For Job supposeth that he ought to order his cause before God when he cometh unto him which presupposeth his distinct knowing of himself that he may clearly propound it to God And when it is otherwise confusion will prove a great enemy to confidence in trouble 4. God allows that his children do argue and plead their interest in him against the suggestions of troubles and tentations Not to perswade God farr less to quarrel him because he deals sharply with them which was Jobs fault but to perswade their own hearts and to evidence the strength of their own faith which hath the promise of a good issue Therefore Job would fill his mouth with arguments See Matth. 15.22 23 24 c. 5. God hath furnished his people with variety of evidences whereby they may strengthen their faith and prove their own good estate notwithstanding the strange lots that befall them For Job hath variety of Arguments wherewith he may even fill his mouth in this plea. And though it be sweet when these abundant evidences are all clear to us at once yet we are not to despise any one of them as that we have sense of need do still adhere to God do run to him with every grievance c. though other evidences be over-clouded 6. Gods people may expect that sometimes God may seem to oppose their faith and to repel all their essayes to cleave to him and to muster up objections to shake their confidence For so doth Job suppose that God would answer him and say somewhat to him by way of exception to his evidences Thus did Christ deal with the Woman of Canaan Matth. 15. And they are not all unsound the evidences of whose good estate are pleaded against 7. It is the duty of sincere Saints to implead all exceptions against their estate and even to wrestle with God till they prevail Gen. 32.26 27 28. Hosea 12.3 4. For so doth Job resolve if he had access I would know the words which he would answer me and understand what he would say unto me Where by knowing is not to be understood that he would approve what should be excepted against him for Job minds no such thing here but that he would see if there were any thing could be excepted against his integrity which he could not implead And whatever his miscarriage was it is certainly the godly mans duty not to lye by or succumb when he is thus assaulted but to rouze up himself to plead with God as the child of God will do when he hath a lively sense of his necessity under such a condition and is indeed humble before God 8. Mens confidence of their integrity being joyned with much distress may over-drive them and make them forget themselves in their addresses and pleadings with God For so Job is irreverent and presumptuous in his undertakings And though there was indeed nothing to be objected against the truth of his grace yet there was so much to say against him as himself confesseth else-where though now he doth not so distinctly mind it and which deserved so much if God should deal in strict justice Psal 130.3 and 143.2 that it became him not to resolve to speak so passionately in defence of his integrity before God nor to insinuate that God could reveal nothing against him which he knew not before or
established it and had proofs and documents of this wisdom fixed and ready from the very beginning to be let forth every one of them in their due time and he searched it out or was more accurate and exact in what was to be done in every time and particular and in the just reasons thereof than a man can be in knowing any thing by his most exact search From these Verses Learn 1. Man hath great need to be disputed into an acknowledgment and estimation of the wisdom of God in the acts of his Providence That he may neither presume to think he can comprehend that depth nor carp when he should reverently adore incomprehensible wisdom Therefore are so many arguments made use of to prove this assertion 2. God hath all his Creatures under a divine Law and Decree which they cannot transgress as here is instanced in some as a proof that all the rest are so See Ps 119.89 c. and 148.8 so that we may safely lean upon his naked word which did create and doth uphold and settle all his Creatures There is no reason why we should seek or endeavour to be above all Law as Ps 12.4 seeing all other Creatures are bound up by his Decree And there is as little reason why we should doat upon any of the Creatures which can neither help nor hurt us without his word of command to whom they are subject 3. It is especially to be marked that God hath the most impetuous and terrible of his Creatures under his command For he made a Decree for the Rain and a way for the lightening of the Thunder when and how the Lightening and Thunder should break forth not that he bounded and ordered those Creatures only but he instanceth in these to prove that terrible Things and Creatures are under the dominion and government of God as is also marked on v. 25. See Ps 148.8 Thunder is his voice Ps 29.3 and he can cause it to be when he will even when it is unseasonable by the ordinary course of Nature 1 Sam. 12.17 He and not Idols or Nature of it self Jer. 14.22 is the dispenser of Rain Ps 65.9 10. Act. 14.16 17. and sendeth it when and upon whom he will 1 King 17.1 Am. 4.7 So that we ought to see God supreme in whatsoever is most impetuous and terrible Ps 29.10 and 76.10 and we need not fear them if we be at peace with him 4. Gods wisdom in ordering all affairs is eternal For When he first made this Decree that is from the very beginning of Time and we can follow Eternity no further than over the borders of Time then he did see and declare it c. So that he is at a point and hath not things to deliberate and advise upon when the partâ—cular exigent cometh but he hath all ready and fixed from the very beginning Act. 15.18 And hence it is that as his love is to be magnified which thought upon us and our concernments before we were Prov. 8.23 31. and as his wisdom and counsels being eternal are unchangeable and not to be altered upon our desires and apprehensions Job 34.33 wherein we are very inconstant and might be ready to repent within a short while that we got our will So his wisdom is to be trusted in guiding us rather than our own inclinations for he hath settled all things before hand whereas we being confounded in the heat of our distempers might readily desire that which would tend to our prejudice 5. Gods creating of the world and his ordering of all his Creatures and all their motions in number weight and measure at the first Creation is a convincing proof of his infinite wisdom in all his administrations to the end of the world For when he made that Decree then in and by that work he declared it And it is indeed a demonstrative proof of his Wisdom that nothing of what he established at the first creation of all things is since changed or altered as if then it had been done unwisely 6. God hath not a confused but a distinct knowledge of all his purposes and providential dispensations before they come to pass so much is imported in that he did then number or exactly determine proportion and calculate this wisdom This may give a check to our presumption in thinking that God doth not impartially consider our necessities and condition in what he doth unto us For there is not a grain weight more or less in our portion nor doth it continue a minute longer than we need and it floweth only from our casting away of our strength and confidence and from our lusts and love to ease that we quarrel his guiding 7. God hath all things prepared that his people need and that are good for them for he hath prepared this wisdom whereby he governs the world and his people in particular So that their issues are as ready as their tryals 1 Cor. 10.13 though they cannot discern them both alike soon and he hath an answer ready to these questions which would perplex them in their difficulties Ezek. 37.3 4 5 c. 8. God doth not need to alter any of his purposes upon new emergents as befalleth the greatest politicians in the world who are put to alter their way and counsels because they have not providence at command which can soon overturn their best contrived projects For he established as the word also imports this wisdom It is true God may change and hath purposed to change his dispensations and way of dealing in the world as may be most for his glory and for the advancing of his designs toward both godly and wicked men in the world yet his purposes are fixed and will not be altered at the pleasure and to gratifie the humours of any Job 18.4 and 23.13 14. And therefore his Enemies cannot make void his purposes Ps 33.10 11. and his people however they may look for changes in what is sad with submission to his will yet ought not to contend with him when he reveals his will concerning their lot as if their foolish and peevish quarrelling could alter him 9. When men by wisdom have searched things over and over they will find that God hath searched best and that his way is still better than any other which they incline to chuse beside it For so much is imported in that he searched out this wisdom So that the issue of all Judgments that are passed upon his ways ought in reason to be this He hath done all things well as is said of Christ Mark 7.37 Verse 28. And unto man he said Behold the fear of the Lord that is wisdom and to depart from evil is understanding In this Verse we have the second part of the Chapter containing Jobs second proposition which is subjoined by way of conclusion to the former For whereas men might be ready to take it ill that they are secluded from comprehending this wisdom of God Job sheweth that it is not
at some times only but very often and habitually as their condition required It is good not to weary in well-doing or to sit down and please our selves with doing some few acts only of charity or justice 3. It is not sufficient that Magistrates do good to the poor in their righteous cause if they do it out of vain-glory or give them surly looks or checks though they do their business But they must do for them with fatherly affection For Job was a Father to the poor He owned their cause affectionately and with that same solicitude that a Father hath for his Child As men are bound to do all acts of charity not by constraint but willingly and from a principle of love 2 Cor. 9.7 So Magistrates owe this affection to all their subjects especially to the poor as being bound to be Fathers and Mothers to them which is the common designation of all Superiours as well as of Parents Exod. 20.12 4. As Magistrates ought to know causes well before they give out sentence in them for the Law requires that men should hear before they judge Joh. 7.51 though many even of all ranks are ready to condemn that out of prejudice or respect to the opinion of others which they understand not and others are ready to speak of things when they neither understand what they say or whereof they affirm 1 Tim. 1.7 So there is need of narrow search and enquity to find out the truth in causes if either they be dark or intricate of themselves or darkned through the subtilty of Adversaries Therefore Job searched out the cause which he knew not See Deut. 13.12 13 14. Prov. 25.2 and 29.7 And though this seem to be the genuine interpretation of this place yet the other interpretations formerly mentioned may put us in mind also of other duties oâ— Magistrates which are elsewhere commended in Scripture Namely That Magistrates should be careful to prevent Contentions and Law-suits so far as may be by looking into and studying to compose these differences which are not yet brought before them That they should be careful to try if there be any so crushed with oppression that they dare not have recourse to Magistrates for redress through fear of their potent Oppressours And they should have a care that judgement proceed not according to their acquaintance with persons and that justice be not wrested to gratifie their Kindred Friends or Allies See Deut. 33.9 Verse 17. And I brake the jawes of the wicked and pluckt the spoyl out of his teeth In this Verse Job gives an account how he took course with these Oppressours who had wronged the poor and made â—hem restore their ill purchase and disabled them that they should not oppress afterwards Doct. 1. Oppression of the poor is a beastly bruitish wickedness and the Oppressours are more like ravening beasts than like men For Job describes them that not only they are wicked but that they are like beasts tearing and devouring a prey with their teeth See Ps 58.6 2. It is the duty and will be the care of faithful Magistrates to protect the poor against Oppressours and to cause the poor be restored to their right not turning Oppressours themselves Zeph. 3.3 Nor colluding with Oppressours for a part of the spoyl Mic. 7.3 For Job pluckt the spoyl out of the wickâ—d's teeth and gave it to the righteous owners See Rom. 13.3 1 Pet. 2.13 14. 3. Not only should Oppressours be made to restore what they have unjustly taken but they should be punished and cut short of their power that they may not be able again to oppress For Job brake the jawes of the wicked when he pluckt out the spoyl that so they might tear no more And where this duty is neglected by these in Authority as ordinarily petty Thieves are punished and great Oppressours and grinders of the faces of the poor goe free God interposeth by his own hand to destroy these Oppressours and root them out Verse 18. Then I said I shall dye in my nest and I shall multiply my dayes as the sand In the fourth and last branch of this description of Jobs former prosperity he gives an account of the apparent stability thereof and of the confidence he had it should continue it being so great and well fixed In this Verse he declares what his confidence was unto which he subjoyns the grounds of his confidence in a new account of his prosperity Shewing That it was well rooted and spread abroad and watered with the blessing and influences of God v. 19. And that his honour and power were in the prime and still growing upon his hand v. 20. All men having a great opinion of his wisdome v. 21 22 23. And keeping a great distance even when he conversed familiarly with them v. 24. And his Authority being very eminent among his people v. 25. His assertion of his confidence in this Verse contains this in summ That being so setled he expected that after a contented life and a life of long continuance or of many dayes like the sand without number he should have dyed quietly and peaceably at home in his own house as a Bird in its nest and not have been made a prey of as he was Concerning which confidence and expectation it may be enquired First Was not this a fruit of his carnal disposition thus to please himself with the thoughts of a long continuance of his prosperity Answ As Job is not altogether to be condemned in this his confidence For he is not only thinking on death when he is at the height of it but he might justly be free of distempering slavish fears of a change having laid so good a foundation of peace and security through Gods blessing in Gods favour and a good Conscience yea it proved thus with him in the end Chap. 42. And no doubt Job would never have mentioned this in this so calm an Apology for himself if he had not been certain that at least there was somewhat justifiable in it So he is not altogether free of excess in it and his confidence was mixed and had some tincture of the flesh and unrenewed part in it For his very complaint about the disappointment of his hopes and the encouragements he looked to as supports of this his confidence v. 19 20 c. do evince so much Especially if we compare this with a parallel practice of David for which God did chasten him Ps 30.6 7. Secondly It may be enquired How this assertion that he had been confident of the continuance of his prosperity doth consist with his own profession Chap. 3.25 26. that he had feared what was come upon him and was not in safety nor quiet even before trouble came Answ This difficulty hath been touched on Chap. 3. And it will not suffice to clear it that we assert That Job might have been looking out for some trouble and yet have expected to dye in his nest for all that as never
deliverances and in faith to believe that God will come in due time before our case be desperate Hab. 2.3 6. It is the duty and will be the practice of godly men when in a right frame not to give over prayer because they are not answered but to persevere at their duty For notwithstanding he was not heard yet saith he I stand up in the posture of a supplicant Jer. 15.1 and that I may present my case before thee Gods not answering of our prayers is no call to us to give over as we are oft-times ready to conclude but rather that we should pray on Ps 88.1 13 14. For beside that there is hope in waiting what should a needy Saint resolve to do next if he give over prayer Present sinking or running to a sinful shift with Saul would be the issue of such a resolution But however matters goe the best of it is to resolve to dye at Christs door rather than take our answer and goe away as 2 King 6.33 For whatever be our lot it is good if we be not deserted as to duty and though our hands may be weakned in going about it and sometimes many passions may be raised yet it is good to get up and be doing and to let our diligence witness how we are affected with our wants and how we adhere unto and depend upon God however he seem not to pity us And they who thus continue to pray when they are not answered who wait on when they are delayed and do pursue when God seems to flee are acceptably and commendably employed as the woman of Canaan found in the issue Mat. 15. 7. Such as would acceptably persevere in prayer ought to be the more earnest at it that an answer is delayed or seems to be denied For so much also doth his standing up as an earnest supplicant import See Luk. 22.44 This is one of the ends wherefore the Lord delayeth to answer the prayers of his people even that he may train on their affections till they become sick of love 8. It may please the Lord to exercise his people even when they persevere in earnest supplications after delayes and refusals with yet more delayes and refusals and it may be with harsher usage the more they insist For saith he I stand up and thou regardest me not Or markest me to afflict me yet more as hath been explained Saints may not only get no answers to their prayers but more rods yea wrath may seem to meet them in the face when they continue to pray on Ps 80.4 Without this we will not be well enough tryed and refined 9. Want of success in prayer especially when men insist and persevere notwithstanding they are delayed will very readily irritate even godly men For here it is Jobs bitter complaint that God did not regard him but did mark and single him out to inflict more upon him when yet he is so earnest and instant in prayer It is true he doth not directly quarrel Gods faithfulness in his promises yet his weakness appears in expostulating about this delay and hard usage So that godly men had need to be upon their guard in such cases For no answer or a sad answer of prayers after long wrestling with discouragements and continuance at that duty cannot but try them narrowly and they may expect that their weakness meeting with such a tentation and exercise will be ready to break forth 10. Whatever be the weaknesses of Gods people in extremities yet it is not their way to complain for trifles or things of small moment For Job complains not but upon this ground That in such an extremity when all were running him down God did not notice nor hear him though he cryed so earnestly to him So that they are farr more inexcusable who upon every light account presume to be clamorous in their complaints Verse 21. Thou art become cruel to me with thy strong hand thou opposest thy self against me The second Evidence of Gods anger in his calamities to v. 25. is That God as he apprehended was become cruel and hostile in his dispensations toward him In this Verse he propounds his grievance That God who formerly had been kind to him was now become cruel in his actings and dispensations toward him and whereas he was wont to support him he did now employ his power as an enemy in opposition to him As for these expressions of his sense of Gods dealing albeit it cannot be said they flowed from wickedness yea it was grace in him that made him resent this change and dispensation of providence and that made him tell all his hard thoughts of God to himself as Jeremiah also doth Jer. 15.18 which is in effect to complain of himself that he should think God cruel Yet in expressing his sorrow and resentments he is too pathetick and expresseth much passion and weakness for which he is reproved by Elihu Here Obs 1. If we consider this complaint in it self It teacheth 1. It is the way of Gods people to take up God as their chief party in all their troubles For so doth Job here See also 2 Sam. 16.10 And though it be very humbling to consider this yet to lose sight of God in trouble produceth many bad effects such as neglecting to goe to him betaking our selves to ill shifts bitterness c. when we should be stooping and humbling our selves under the mighty hand of God 2. God may seem for a time not only not to hear godly supplicants but even to be a severe foe unto them For unto what is complained of v. 20. this is added Thou art become cruel which not only imports that he accounted it cruelty that God did not hear him but that he was very severe against him instead of giving him an answer See Ps 8â— 4 Jer. 30.14 Lam. 2.5 Saints must not mistake this lot for he may have a friends heart when his dispensations seem to be hostile that he may try them And let us not count him cruel only because he gives us much work and will not spare our lusts and whatever he seem to do to us let us beware of turning foes to him 3. It is a character of a godly man that he is sadly afflicted with any sign of Gods indignation or even with the want of an evidence of Gods favour and affection in trouble For here it is Jobs complaint that God was become cruel and opposed himself against him as an enemy See Ps 6.1 Jer. 10.24 But wicked men look rather to their lot in it self without minding Gods favour or anger in it 4. Whatever the wicked think of Gods favour who never knew it yet the want of it will be sad to the godly who have tasted by experience how sweet it is For Job complains that he was turned to be cruel as it is in the Original Severe dealing cannot easily be digested by them who have tasted of his love and none can live comfortably without the sense of
claim c. So this is their great miscarriage in this undertaking when in defending their own righteousness they reflect upon Gods righteousness because of cross dispensations which they meet with being righteous or in his way For herein Job failed justifying himself or his Soul which is here taken for the whole person being that part of man which is chiefly to be noticed in this business rather than God And this was it which Jeremy guarded against in his complaints Jer. 12.1 Hence all mens bitter complaints an murmurings at Gods dealing their not humbling of themselves under afflictions even albeit they be righteous and innocent their not improving at them to discover and purge out the naughtiness that is in the best of men their not adoring and crying up of the righteousness and faithfulness of God when their passions would rise upon them Psa 22.1 2. with 3. These and the like miscarriages of godly men in trouble are foul reflections upon the righteousness of God 6. When the people of God have the testimony of a good conscience in their suffering and are over-driven by temptations and imputations from others they are very ready to miscarry in defending their own integrity by not giving unto God the glory due to him For so did Job miscarry in this case So frail are we that we are ready to wrong our good cause and to give our own good conscience a wound and so strip our selves of our defences and comforts and provoke God to give us up to less cleanly tryals at another time Hence men should advert to this that the better their cause and condition is under trouble their tryal is the greater to manage it well and soberly And others should beware lest they put afflicted men upon such a tentation and snare 7. God in judging of mens carriage and way doth not look only to what they expresly do or say or intend but to what may be interpretatively and upon the matter gathered from their practices and speeches For Job did no where expresly say and in terminis that he was juster than God or righteous rather than God nor was this Jobs sense in hâ—s words yet Elihu and God afterward finds all this in his expressions and carriage For when he desired to enter the lists with God and to plead his cause wâ—th him as if he had not considered it well before when he afflicted him when he complains so much that the great God had dealt so severely with him a worm when he spake so much of his own integrity and so little of Gods righteousness when he complained so much that he could get no account of the reasons of Gods dealing with him when he desired to be cut off as if he had known what was good for him better than God did When I say he did all these things he did upon the matter deny the righteousness of God however he thought no such thing Thus men may wrong God when they little intend it and many things may justly be fastned upon their way which they would scarcely own As that unbelief speaks blasphemy 1 Joh 5.10 that discouragement reproacheth God Anxiety denieth a Providence Isa 51.12 13. Impatience under trouble reflects upon his righteousness c. This we would look unto considering how deep our evils may draw and that we may really be doing that which is contrary both to what we say and think 8. Albeit sad case and strong tentations of Saints under trouble do plead for pity to their weaknesses 2 King 4 27. Yet no trouble pressing them nor any provocations from men tempting them to miscarry allows them to be spared in any sin Particularly in any miscarriage toward God For albeit Job was in sore trouble and albeit his Friends wronged both God and him as Elihu and God himself tell them Yea his trouble and their carriage was an hot furnace and sore tentation to him Yet his folly is not spared but Elihu's wrath is kindled against Job and afterward he takes him up sharply for his faults as God himself also doth This was a mercy to Job that such pains was taken upon him that so he might not goe on in his miscarriage but might be cured of it and so fitted for a deliverance Withall this being a furnace whereby God tryed what metral was in Job he deserved a sharp rebuke that he had not carried better nor were his failings to be suffered upon this account that they flowed from weakness for even Saints infirmities must be mourned for and their care endeavoured Particularly seeing â—e failed in mistaking and misconstructing of God for which we find Saints have been deeply humbled Psa 73.11 c. with v. 21 22. 9. In defending of truth particulary in pleading for God and his honour against the imputations and reflections of passionate men albeit the wrath of man will not work the righteousness of God Jam. 1.20 Yet a zeal of God or an holy indignation against these mistakes is necessary For his wrath was even kindled against Job in this quarrel Thus are we earnestly to contend for the faith Jude v. 2. Where Truth seats it self onâ—y in the brain and understanding it will be but poorly defended and no less poorly stuck to if a tryal come But where it gets place in the heart and affections and is received and entertained with love it will be zealously maintained and the contrary errours abhorred So that when men are not zealous against errour they evidence themselves to be in a wrong frame and have made at least one step toward defect on Verse 3. Also against his three Friends was his wrath kindled because they haâ— found no answer and yet had condemned â—ob In this Verse we have Elihu's verdict and censure of the Friends part in the debate where he is angry at them that they had found no answer and yet had condemned Job The Particle Yet is not in the Original but is added to clear the sense though the Copulative And may be so rendred They found no answer yet or nevertheless they condemned Job And the meaning of the words so translated is not that they had justly charged him with wickedness and hypocrisie only they had not strongly proved their charge For Elihu doth not undertake to prove any such charge against him But the meaning is They had condemned him as a wicked Hypocrite without producing any solid Argument to prove it and without giving any sufficient answer to those convincing evidences of his integrity and other arguments which he had produced for himself And so upon the matter whatever flourishes of discourse they had yet they had condemned him unjustly in asserting him to be a wicked man meerly upon a prejudicate opinion and principle of their own whereas he is resolved to accuse him for these things whereof he is indeed guilty and which he can prove against him by convincing arguments that they are sins and sins committed by him The words may also be read thus
are put upon godly men to prevent sad stroaks See 1 Cor. 11.32 Ps 94.12 13. Verse 19. He is chastened also with pain upon his bed and the multitude of his bones with strong pain 20. So that his life abhorreth bread and his soul dainty meat 21. His flesh is consumed away that it cannot be seen and his bones that were not seen stick out 22. His soul draweth near unto the grave and his life to the destroyers Followeth to v. 29. the second and third means whereby God speakth his mind to men though they perceive it not Namely by Sickness and by the Ministry of the Word I joyn these together because they must goe together that Gods mind may be known in them For however Sickness blessed of God fit men to hear what God will speak yet it is by the Ministry here that Gods mind concerning the sick person is revealed And withall these two as they are here put together do very well agree to Jobs case who was now afflicted in his body much like to what is here recorded only we read not of his keeping his bed constantly and had Elihu a Messenger from God with him to expound Gods mind in that dispensation to him And albeit Jobs Friends urged his sickness also as an Argument against him Chap. 5.17 18. and else-where Yet they urged it as an Argument to perswade him to repent of his supposed wickedness But Elihu drives another design as we shall hear We may take up the whole purpose to v. 29. in this order 1. He propounds the means whereby God speaks to man Sickness v. 29 22. and a Ministry v. 23. 2. He declares what it is that God speaks by these means v. 23. 3. He gives an account of the blessed effects of the tryal when this lesson is well learned v. 24 28. In these Verses we have a description of a sore Sickness whereby God speaks to man which is propounded First In general v. 19. Where it is held forth in its conjunction with the former mean of Visions and Dreams whereby God speaks intimated in the copulative Also in its scope and tendency which is to chasten or argue and reprove and in its vehemency and extremity assaulting the Patient with pain till he must take his bed From which it appears that Job was much upon a Bed or Couch as Chap. 7.13 though at other times he sate up and went abroad Secondly The greatness of this affliction is pointed out by several effects 1. That it reacheth not only the sick mans flesh but his bones and affects all of them with great pain v. 19. Thus we find that Job complained often of his bones and sinews See Chap. 30.17 30. 2. That as is usual in sickness Psal 107.18 his sickness makes him loath all meat even such dainty meats as use to be prepared for sick men v. 20. And of this Job had also some experience Chap. 3.24 3. That it wastes and consumes his body v. 21. So that his plump flesh disappeareth and his bones stick out Of which also Job complaineth Chap. 16.8 4. It brings his life to the gates of death or near to the grave and to the destroyers v. 22. that is His diseases are deadly and threaten him with destruction or they bring him near to the worms which destroy men in the grave And Job had this frequently in his mouth that he was near to death See Chap. 17.13 14. From v. 19. Learn 1. It pleaseth God beside the messages of his Word to visit his people with the rod For here pain also beside those dreams and visions v. 15. is sent that God may speak thereby Even when men profit by the Word as Job did in his prosperity God may yet send a rod for their further exercise and to take tryal how they will keep their feet under such a dispensation as the question is stated betwixt God and Satan about Job Chap. 1 and 2. And godly men should stoop and submit to this And further which comes nearer to Elihu's scope The Word its alone hath not ordinarily that operation which were to be desired but even where it works most effectually it may leave the rod somewhat to do further And much more when the Word is ill improved the rod will follow for God loves his people better than to let them pass on with their faults uncorrected and unreclaimed 2. Among other tryals which befall the people of God they will find personal tryals pains and sicknesses among the most searching For Elihu instanceth those as very speaking messengers and searching tryals and so did Satan truly argue though upon a wicked design Chap. 2.4 5. So that they who are free of that tryal may bear other difficulties the better and those who are exercised therewith should prepare for much humbling tryal by it They should also remember that God calls them thereby to be humble and sensible of sin from which the craziness of mens bodies doth flow and in particular that God calls them to be sensible of their little prizing or improving of bodily health when they enjoyed it which they ought to mourn for and amend if ever God restore them to health again And who so do thus improve their sickness may find that God hath visited them that he may give them a proof of his power and love in their recovery 3. As God doth not intend the destruction of his people by their afflictions and sicknesses even though they be taken out of the World by them but their chastisement and instruction So they may need to be sharply reproved and argued out of their subterfuges and defences before they receive correction and instruction as becometh For the word rendred to chasten signifieth properly to reprove or argue with one Which imports 1. That even Gods dear Saints may have much folly which needs correction and reproof 2. That afflictions may speak chastisements and reproofs to godly men for this their folly when yet their persons are accepted and approved of God 3. Even godly men are sometimes not easily convinced of their folly and of the evil thereof but they must be argued with to bring them to a sense thereof 4. That sharp tryals are sent upon this errand to waken them out of their dreams and subdue their stubbornnesses which effects those rude messengers are very apt means to produce Doct. 4. Under tryal men ought to observe and prize even common mercies As here it is supposed to be a mercy that this pained person hath a bed to lye upon Albeit the phrase may import no more but this That they are not able to stirr whether they get a bed or not Yea Saints may sometime come to want a bed when they are sick and sore Yet humility will teach men not to undervalue that common mercy if it be afforded them 5. Whatever outward accommodations God provide for afflicted and particularly for sick persons which they are bound to prize and acknowledge Yet none of