NOTES ON The Book of JOB
The preceding books of scripture are, for the most part, plain and easy narratives,
which he that runs may read and understand: but in the five poetical books, on which we
are now entering, Job, Psalms, Proverbs, Ecclesiastes, and Solomon's song, are many things
hard to be understood. These therefore require a more close application of mind, which yet
the treasures they contain will abundantly recompence. The former books were mostly
historical: these are doctrinal and devotional. And they are wrote in verse, according to
the ancient rules of versifying, tho' not in rhythm, nor according to the rules of latter
tongues. Job is a kind of heroic poem; the book of Psalms a collection of sacred odes,
Solomon's song, a Divine pastoral. They are all poetical, yet serious and full of majesty.
They have a poetic force and flame, without poetic fury, move the affections, without
corrupting the imagination; and while they gratify the ear, improve the mind, and profit
the more by pleasing. We have here much of God, his infinite pefections, and his
government both of the world, and of the church. And we have much of Christ, who is the
spring, and soul, and center of revealed religion. Here is what may enlighten our
understandings, and acquaint us with the deep things of God. And this divine light may
bring into the soul a divine fire, which will kindle and inflame devout affections, on
which wings we may soar upwards, until we enter into the holiest. We are certain that the
book of Job is a true history. That there was such a man as Job, undeniably appears, from
his being mentioned by the prophet, together with Noah and Daniel, Ezek 14:14,
and the narrative we have of his prosperity and piety, his strange afflictions and
exemplary patience, the substance of his conferences with his friends, and God's discourse
with him out of the whirlwind, with his return to a prosperous condition, are no doubt
exactly true. We are sure also this book is very ancient, probably of equal date with the
book of Genesis itself. It is likely, Job was of the posterity of Nahor, Abraham's
brother, whose first - born was Uz, and in whose family religion was kept up, as appears Gen
31:53, where God is called not only the God of Abraham, but the God of Nahor. He
lived before sacrifices were confined to one altar, before the general apostacy of the
nations, and while God was known by the name of God Almighty, more than by the name of
Jehovah: for he is called Shaddai, the Almighty, above thirty times in this book. And that
he lived before (probably very little before) the deliverance of the children of Israel
out of Egypt, we may gather from hence, that there is no allusion at all to that grand
event throughout the whole book.
In this noble poem we have,
- A monument of primitive theology;
- A specimen of Gentile piety: for Job was not of the promised seed, no Israelite, no
proselyte:
- An exposition of the book of providence, and a clear solution of man difficult passages
therein:
- A great example of patience and close adherence to God in the deepest calamities: and
- An illustrious type of Christ, emptied and humbled, in order to his greater glory.
In this book we have, an account of Job's sufferings, chap. 1, 2, Not without a mixture
of human frailty, chap. 3. A dispute between him and his three friends, chap. 4 - 31. The
interposal of Elihu, and of God himself, chap. 32 - 41. The end of all in Job's
prosperity, chap. 42.
Chapter I
Job's piety, children, substance, ver. 1 - 5. Satan obtains leave to try him, ver.
6 - 12. His oxen, sheep, camels and servants destroyed, ver. 13 - 17. His sons and
daughters killed, ver. 18, 19. His patience and piety, ver. 20 - 22.
| 1 |
Uz - Part of Arabia. Perfect - Not legally or exactly, but as to his sincere
intentions, hearty affections, and diligent endeavours to perform all his duties to God
and men. Upright - Heb. right, exact and regular in all his dealings, with men; one of an
unblameable conversation. Feared - One truly pious, and devoted to God. Eschewed -
Carefully avoiding all sin against God or men. |
| 3 |
Camels - Camels in these parts were very numerous, and very useful, both for carrying
burdens in these hot and dry countries, as being able to endure thirst much better than
other creatures, and for service in war. Asses - He - asses also may be included in this
expression, because the greatest part of them (from which the denomination is usually
taken) were she asses. The greatest - That lived in those parts. The account of his piety
and prosperity comes before the account of his afflictions, to shew that neither of these
will secure us from the common, no, nor from the uncommon calamities of human life. |
| 4 |
Feasted - To testify and maintain their brotherly love. His day - Each his appointed
day, perhaps his birth - day, or the first day of the month. |
| 5 |
When - When each of them had had his turn. Satisfied - He exhorted them to examine
their own consciences, to repent of any thing, which had been amiss in their feasting, and
compose their minds for employments of a more solemn nature. Early - Thereby shewing his
ardent zeal in God's service. May be - His zeal for God's glory, and his true love to his
children, made him jealous. Cursed - Not in a gross manner, which it is not probable
either that they should do, or that Job should suspect it concerning them, but despised or
dishonoured God; for both Hebrew and Greek words signifies cursing, are sometimes used to
note only, reviling or setting light by a person. Hearts - By slight and low thoughts of
God, or by neglecting to give God the praise for the mercies which they enjoyed. Thus - It
was his constant course at the end of every feasting time, to offer a sacrifice for each.
Parents should be particular in their addresses to God, for the several branches of their
family; praying for each child, according to his particular temper, genius and
disposition. |
| 6 |
A day - A certain time appointed by God. The sons - The holy angels, so called, chap.38:7
Dan 3:25,28, because of their creation by God, for their resemblance of him in
power, and dignity, and holiness, and for their filial affection and obedience, to him.
Before - Before his throne, to receive his commands, and to give him an account of their
negotiations. But you must not think that these things are to be understood literally; it
is only a parabolical representation of that great truth, that God by his wise and holy
providence governs all the actions of men and devils: It being usual with the great God to
condescend to our shallow capacities, and to express himself, as the Jews phrase it, in
the language of the sons of men. And it is likewise intimated, that the affairs of earth
are much the subject of the counsels of the unseen world. That world is dark to us: but we
lie open to it. |
| 9 |
For nought - Out of pure love and respect to thee? No. It is policy, not piety, that
makes him good; he doth not serve thee, but serveth himself of thee, serving thee for his
own ends. |
| 12 |
Behold, &c. - It seems strange, that, God should give Satan such a permission as
this. But he did it for his own glory, for the honour of Job, for the explanation of
providence, and the encouragement of his afflicted people in all ages. |
| 14 |
Messenger, &c. - One messenger immediately followed another; Satan so ordering by
God's permission, that there might seem to be more than ordinary displeasure of God
against him in his troubles, and that he might not have leisure to recollect himself, but
be overwhelmed by a complication of calamities. |
| 15 |
Sabeans - A people of Arabia, who led a wandering life, and lived by robbery and
spoil. I - Whom Satan spared, that Job might have speedy and certain intelligence of his
calamity. |
| 16 |
The fire of God - As thunder is the voice of God, so lightning is his fire. How
terrible then were the tidings of this destruction, which came immediately from the hand
of God! And seemed to shew, that God was angry at his very offerings, and would receive no
more from his hands. |
| 17 |
Chaldeans - Who also lived upon spoil, as Xenephon and others observe. |
| 19 |
The young men - This was the greatest of Job's losses, and therefore Satan reserved it
to the last, that if the other provocations failed, this might make him curse God. They
died by a wind of the devils raising, but which seemed to be the immediate hand of God.
And they were taken away, when he had the most need of them, to comfort him under all his
other losses. Such miserable comforters are creatures: in God we have a constant and
sufficient help. |
| 20 |
Shaved - Caused his hair to be shaved or cut off, which was then an usual ceremony in
mourning. Worshipped - Instead of cursing God, which Satan said he would do, he adored
him, and gave him the glory of his sovereignty, of his justice, and of his goodness also,
in this most severe dispensation. |
| 21 |
Naked - I brought none of these things with me, when I came out of my mother's womb
into the world, but I received them from the hand of God, who hath now required his own
again. Return thither - I shall be as rich when I die as I was when I was born, and
therefore have reason to be contented with my condition, which also is the common lot of
all men. Into the lap of our common mother, the earth, as the weary child lays its head in
its mother's bosom. We go out of the world naked; the body doth, tho' the sanctified soul
goes clothed. (2Cor 5:3.) Death strips us of all our enjoyments: clothing can
neither warm nor adorn a dead body. Taken - He hath taken away nothing but his own, and
what he so gave that he reserved the supreme disposal of in his own hand. And what is it
to me, by what hand he that gives, resumes what he gave? |
| 22 |
Charged - Heb. not imputed folly to God; so far was he from blaspheming God, that he
did not entertain any dishonourable thought of God, as if he had done anything unworthy of
his infinite wisdom, or justice, or goodness, but heartily acquiesced in his good
pleasure, and in his righteous though sharp proceedings against him. Discontent and
impatience do in effect impute folly to God. Against the workings of these we should
carefully watch, acknowledging that God has done well, but we have done foolishly. |
Chapter II
Satan moves for another trial of Job, which God permits, ver. 1 - 6. Satan smites
him with boils from head to foot, ver. 7,8. He is tempted by his wife, but resists the
temptation, ver. 9,10 His friends come to comfort him, ver. 11 - 13.
| 3 |
Still - Notwithstanding all his afflictions, and thy suggestion to the contrary.
Movedst - This, as the rest of this representation, is not to be understood literally: But
the design is to signify both the devil's restless malice in promoting man's misery and
God's permission of it for wise and holy ends. |
| 4 |
Skin, &c. - The sense is, this is so far from being an evidence of Job's sincere
and generous piety, that it is only an act of mere self - love; he is contented with the
loss of his estate, and children too, so long as he sleeps in a whole skin; and he is well
pleased, that thou wilt accept of these a ransom in his stead; and it is not true patience
which makes him seem to bear his crosses so submissively, but policy, that he may appease
thy wrath against him, and prevent those farther plagues, which, for his hypocrisy, he
fears thou wilt otherwise bring upon his own carcase. |
| 6 |
In thine hand - If God did not chain up the roaring lion, how soon would he devour us!
As far as he permits the wrath of Satan and wicked men, to proceed against his people, he
will make it turn to his praise and theirs, and the remainder thereof he will restrain.
Job, in being thus maligned of Satan, was a type of Christ. He had permission to bruise
his heel, to touch his bone and his flesh; yea, and his life also; because by dying he was
to do what Job could not do, to destroy him that had the power of death. |
| 7 |
Boils - Like those inflicted upon the Egyptians, which are expressed by the same word,
and threatened to apostate Israelites, Deut 28:27, whereby he was made
loathsome to himself, and to his nearest relations, and filled with consuming pains in his
body, and no less torments and anguish in his mind. |
| 8 |
Scrape - This he did not with soft linen clothes, either because he had not now a
sufficient quantity of them; or because therein he must have had the help of others who
abhorred to come near him. Nor with his own hands or fingers, which were also ulcerous,
and so unfit for that use; but with potsherds, either because they were next at hand, and
ready for his present use; or in token of his deep humiliation under God's hand, which
made him decline all things that favoured of tenderness and delicacy. Heb. in dust or
ashes, as mourners used to do. If God lay him among the ashes, there he will contentedly
sit down. A low spirit becomes low circumstances, and will help to reconcile us to them. |
| 9 |
Then said his wife - Whom Satan spared, to be a troubler and tempter to him. It is his
policy, to send his temptations by the hands of those that are dear to us. We must
therefore carefully watch, that we be not drawn to any evil, by them whom we love and
value the most. Die - I see thou art set upon blessing of God, thou blessest God for
giving, and thou blessest God for taking away, and thou art still blessing God for thy
loathsome diseases, and he rewards thee accordingly, giving thee more and more of that
kind of mercy for which thou blessest him. Go on therefore in thy generous course, and
bless God, and die as a fool dieth. |
| 10 |
Shall we - Shall we poor worms give laws to our supreme Lord, and oblige him never to
afflict us? And shall not those great and manifold mercies, which from time to time God
hath given us, compensate these short afflictions? Ought we not to bless God for those
mercies which we did not deserve; and contentedly bear those corrections which we do
deserve. And if we receive so much good for the body, shall we not receive some good for
our souls? That is, some affliction, whereby we may be made partakers of his holiness? Let
murmuring therefore, as well as boasting, be forever excluded. Sin with his lips - By any
reflections upon God, by any impatient or unbecoming expression. |
| 11 |
They - Who were persons eminent for birth and quality, for wisdom and knowledge, and
for the profession of the true religion, being probably of the posterity of Abraham, a -
kin to Job, and living in the same country. Eliphaz descended from Teman, the grandson of
Esau, Gen 36:11. Bildad probably from Shuah, Abraham's son by Keturah, Gen
25:2. Zophar is thought to be same with Zepho, (Gen 36:11.) a
descendant from Esau. The preserving of so much wisdom and piety among those who were not
children of the promise, was an happy presage of God's grace to the Gentiles, when the
partition wall should be taken down. |
| 13 |
Upon the ground - In the posture of mourners condoling with him. Seven days - Which
was the usual time of mourning for the dead, and therefore proper both for Job's children,
and for Job himself, who was in a manner dead, while he lived: not that they continued in
this posture so long together, which the necessities of nature could not bear; but they
spent the greatest part of that time in sitting with him, and silent mourning over him.
None spake - About his afflictions and the causes of them. The reason of this silence was
the greatness of their grief for him, and their surprize and astonishment at his
condition; because they thought it convenient to give him time to vent his own sorrows,
and because as yet they knew not what to say to him: for though they had ever esteemed him
to be a truly good man, and came with full purpose to comfort him, yet the prodigious
greatness of his miseries, and that hand of God which they perceived in them, made them
now question his sincerity, so that they could not comfort him as they had intended, and
yet were loth to grieve him with reproofs. |
Chapter III
We have here Job cursing his birth day, and complaining that he was born, ver. 1 -
10. Complaining that he did not die as soon as he was born, ver. 11 - 19. Complaining that
his life was continued, now he was in misery, ver. 20 - 26.
| 1 |
His day - His birth - day, in vain do some endeavour to excuse this and the following
speeches of Job, who afterwards is reproved by God, and severely accuseth himself for
them, chap.38:2 40:4 13:3,6. And yet he does not proceed so far as to curse
God, but makes the devil a liar: but although he does not break forth into direct
reproaches of God, yet he makes indirect reflections upon his providence. His curse was
sinful, both because it was vain, being applied to a thing, which was not capable of
blessing and cursing, and because it cast a blame upon God for bringing that day, and for
giving him life on that day. |
| 3 |
Let the day - Let the remembrance of that day be utterly lost. |
| 4 |
Darkness - I wish the sun had never risen upon that day, or, which is all one, that it
had never been; and whensoever that day returns, I wish it may be black, and gloomy, and
uncomfortable. Regard - From heaven, by causing the light of the sun which is in heaven to
shine upon it. |
| 5 |
Death - A black and dark shadow like that of the place of the dead, which is a land of
darkness. Slain - Take away its beauty and glory. Terrify - That is, men in it. Let it be
always observed as a frightful and dismal day. |
| 6 |
Darkness - Constant and extraordinary darkness, without the least glimmering of light
from the moon or stars. Be joined - Reckoned as one, or a part of one of them. |
| 8 |
The day - Their birth - day: when their afflictions move them to curse their own birth
- day, let them remember mine also, and bestow some curses upon it. Mourning - Who are
full of sorrow, and always ready to pour out their cries, and tears, and complaints. |
| 9 |
The stars - Let the stars, which are the glory and beauty of the night, be covered
with thick darkness, and that both in the evening twilight, when the stars begin to shine;
and also in the farther progress of the night, even 'till the morning dawns. Look - Let
its darkness be aggravated with the disappointment of its expectations of light. He
ascribes sense or reasoning to the night, by a poetical fiction, usual in all writers.
Dawning - Heb. the eye - lids of the day, the morning - star which ushers in the day, and
the beginning, and progress of the morning light, let this whole natural day, consisting
of night and day, be blotted out of the catalogue of days. |
| 10 |
It - The night or the day: to which those things are ascribed which were done by
others in them, as is frequent in poetical writings. Womb - That it might never have
brought me forth. Nor hid - Because it did not keep me from entering into this miserable
life, and seeing, or experiencing, these bitter sorrows. |
| 12 |
The knees - Why did the midwife or nurse receive and lay me upon her knees, and not
suffer me to fall upon the bare ground, 'till death had taken me out of this miserable
world, into which their cruel kindness hath betrayed me? Why did the breasts prevent me
from perishing through hunger, or supply me that should have what to suck? Thus Job
unthankfully despises these wonderful mercies of God towards poor helpless infants. |
| 14 |
Kings - I had then been as happy as the proudest monarchs, who after all their great
achievements and enjoyments, go down into their graves. Built - Who to shew their wealth
and power, or to leave behind them a glorious name, rebuilt ruined cities, or built new
cities and palaces, in places where before there was mere solitude and wasteness. |
| 16 |
Hidden - Undiscerned and unregarded. Born before the due time. Been - In the land of
the living. |
| 17 |
There - In the grave. The wicked - The great oppressors and troublers of the world
cease from their vexations, rapins and murders. Weary - Those who were here molested and
tired out with their tyrannies, now quietly sleep with them. |
| 18 |
The oppressor - Or, taskmaster, who urges and forces them to work by cruel
threatenings and stripes. Job meddles not here with their eternal state after death, of
which he speaks hereafter, but only their freedom from worldly troubles, which is the sole
matter of his present discourse. |
| 19 |
Small and great - Persons of all qualities and conditions. Are there - In the same
place and state, all those distinctions being forever abolished. A good reason, why those
who have power should use it moderately, and those that are in subjection should take it
patiently. |
| 20 |
Light - The light of life. Bitter - Unto those to whom life itself is bitter and
burdensome. Life is called light, because it is pleasant and serviceable for walking and
working; and this light is said to be given us, because it would be lost, if it were not
daily renewed to us by a fresh gift. |
| 21 |
Dig - Desire with as much earnestness as men dig for treasure: but it is observable,
Job durst not do anything to hasten or procure his death: notwithstanding all his
miseries, he was contented to wait all the days of his appointed time, 'till his change
came, chap.14:14. |
| 22 |
Glad, &c. - To be thus impatient of life, for the sake of the trouble we meet
with, is not only unnatural in itself, but ungrateful to the giver of life, and shews a
sinful indulgence of our own passion. Let it be our great and constant care, to get ready
for another world: and then let us leave it to God, to order the circumstances of our
removal thither. |
| 23 |
Hid - From him; who knows not his way, which way to turn himself, what course to take
to comfort himself in his miseries. Hedged in - Whom God hath put as it were in a prison,
so that he can see no way or possibility of escape. |
| 24 |
Before, &c. - Heb. before the face of my bread, all the time I am eating, I fall
into sighing and weeping, because I am obliged to eat, and to support this wretched life,
and because of my uninterrupted pains of body and of mind, which do not afford me one
quiet moment. Roarings - My loud outcries, more befitting a lion than a man. Poured out -
With great abundance, and irresistible violence, and incessant continuance, as waters flow
in a river, or as they break the banks, and overflow the ground. |
| 25 |
Feared - Even in the time of my prosperity, I was full of fears, considering the
variety of God's providences, the changeableness of this vain world, God's justice, and
the sinfulness of all mankind. And these fears of mine, were not in vain, but are
justified by my present calamities. |
| 26 |
Quiet - I did not misbehave myself in prosperity, abusing it by presumption, and
security, but I lived circumspectly, walking humbly with God, and working out my salvation
with fear and trembling. Therefore in this sense also, his way was hid, he knew not why
God contended with him. |
Chapter IV
Eliphaz owns Job's former usefulness, but infers from his present state and
behaviour, that he was an hypocrite, ver. 1 - 6. He affirms that God never afflicts man,
but for his wickedness, ver. 7 - 11. He confirms his assertion, by the words he heard in a
vision, ver. 12 - 21. By all this he aims to make Job both penitent and patient under his
sufferings.
| 2 |
If we, &c. - He speaks with great modesty. He will not undertake the cause alone,
but joins his friends with him. He will not promise much, but only assay, or try if he
could propose any thing pertinent to Job's case. Withhold - When he hears such words from
such a person as thou art. |
| 4 |
Feeble knees - Such as were weak hearted, and fainting under their trials. |
| 6 |
Thy fear - We now plainly see what was the nature of thy fear of God, thy confidence
in him, the uprightness of thy ways, and thy hope in God's mercy. Thy present carriage
discovers that it was but mere talk and appearance. |
| 7 |
Innocent - Therefore thou art guilty of some great, though secret crimes, and thy sin
hath now found thee out. Cut off - By the sickle of Divine vengeance before his time,
which is like to be thy case. Eliphaz here advances another argument to prove Job an
hypocrite; taken not only from his impatience under afflictions, but from his afflictions
themselves. |
| 8 |
Even - As thou hast never seen any example of a righteous man cut off, so I have seen
many of wicked men cut off for their wickedness. They - They that designedly work
wickedness, first preparing themselves for it, and then continuing to execute it, as
husbandmen first plow the ground, and then cast in the feed. Reap - The fruit of their
iniquity, the just punishment of it. |
| 9 |
The blast - Of his nostrils, as it follows; by his anger, which in men shews itself,
in the nostrils, by hot and frequent breathings there, by a secret, but mighty judgment of
God, they are blown away as chaff by the wind. |
| 10 |
The roaring - Nor can they escape, even were they strong as lions, yea, as the
strongest and fiercest of them. Broken - Which is true literally; the lions when taken
having most commonly their teeth broken, as ancient and modern writers relate. But this is
meant of powerful tyrants, who are fitly compared to lions, Ezek 32:2 38:13,
who though for a time they persecute and oppress other men, yet in due time they are
restrained, and broken, and crushed in pieces by the mighty power of God. Possibly he may
secretly accuse Job, or his children, that being persons of great wealth and power, they
had abused it to ruin their neighbours, and therefore were justly cut off. |
| 11 |
Scattered - Gone from their dens several ways to hunt for prey, and can find none. |
| 12 |
Now - To convince Job of the sin and folly of impatience, Eliphaz relates a vision he
had had, perhaps since he came to him. Which in that age and state of the church, before
the holy scriptures were written, was the usual way of God's discovering his mind to those
that sought him. A thing - Heb. a word, from God, a message. Secretly - Heb. was stolen,
or brought by stealth unto me, privately and secretly, as the word of God used to come to
the prophets, being spoken in their ear, as it was to Samuel, with a low and still voice.
He does not pretend to have understood it fully; but something of it he perceived. How
little a portion is heard of God! How little do we know of him in this world. |
| 13 |
In thoughts - These thoughts arose from the visions of the night, which it is probable
he had seen before. Visions differed from dreams herein, that God imparted his mind to men
in dreams when asleep, but in visions, when they were awake. And these visions sometimes
happened by day, but most frequently by night. Sleep - In the dead of the night, when men
usually are in a deep sleep; though Eliphaz was not now asleep. |
| 15 |
A spirit - An angel in visible shape, otherwise he could not have discerned it. Stood
up - Through that excessive horror caused by so glorious, unusual, and terrible a
presence. |
| 16 |
Stood - Having passed by him to, and again, he made a stand, and addressed himself to
speak. The form - Exactly and distinctly. An image - I saw some visible resemblance,
though in a confused manner. Silence - The spirit, which possibly had made some noise with
his motion, now standing still made no noise; all other persons and things about me were
silent, and I also kept in my voice and breath, that I might distinctly hear. In the
Hebrew, the words run thus, silence and a voice I heard. |
| 17 |
More just - Pretend more strictly to observe the laws of justice? Shall (enosh)
mortal, miserable man (so the word signifies) be thus insolent? Nay, shall geber, the
strongest and most eminent man, stand in competition with God? Those that find fault with
the directions of the Divine law, the dispensations of the Divine grace, or the disposal
of the Divine providence, do make themselves more just and pure than God: who being their
maker, is their Lord and owner: and the author of all the justice and purity that is in
man. |
| 18 |
Servants - They are called his servants by way of eminency, that general name being
here appropriated to the chief of the kind, to intimate that sovereign dominion which the
great God hath over the angels, and much more over men. With folly - Without all doubt,
this refers to those angels who foolishly and wickedly fell from God. |
| 19 |
How, &c. - The sense is, what strange presumption then is it for a foolish and
mortal man, to make himself more just than God. In them - Who though they have immortal
spirits, yet those spirits dwell in mortal bodies, which are great clogs, and
incumbrances, and snares to them. These are called houses, (because they are the
receptacles of the soul, and the places of its settled abode) and houses of clay, because
they were made of clay, or earth, and to note their great frailty and mutability; whereas
the angels are free spirits, unconfined to such carcasses, and dwell in celestial, and
glorious, and everlasting mansions. Whose - Whose very foundation, no less than the rest
of the building, is in the dust; had their original from it, and must return to it. We
stand but upon the dust: some have an higher heap of dust to stand upon than others. But
still it is the earth that stays us up, and will shortly swallow us up. Before - Sooner
than a moth is crushed, which is easily done by a gentle touch of the finger. Or, at the
face of a moth. No creature is so contemptible, but one time or other it may have the body
of man in its power. |
| 20 |
Destroyed - All the day long, there is not a moment wherein man is not sinking towards
death and corruption. Perish - In reference to this present worldly life, which when once
lost is never recovered. Regarding - Heb. without putting the heart to it, this is so
common a thing for all men, though never so high and great, to perish in this manner, that
no man heeds it, but passes it by as a general accident not worthy of observation. |
| 21 |
Excellency - Whatsoever is by common estimation excellent in men, all their natural,
and moral, and civil accomplishments, as high birth, great riches, power and wisdom, these
are so far from preserving men from perishing, that they perish themselves, together with
those houses of clay in which they are lodged. Without wisdom - Even without having
attained that only wisdom for which they came into the world. Shall such mean, weak,
foolish, sinful, dying creatures as this, pretend to be more just than God, more pure than
his maker? No: instead of quarrelling with his afflictions, let him admire that he is out
of hell. |
Chapter V
Sin occasions destruction, ver. 1 - 5. Affliction is the common lot of mankind,
ver. 6 - 7. In affliction we should fly to God, who is both able and willing to help, ver.
8 - 16. He will deliver them that trust in him, ver. 17 - 27.
| 1 |
Call - Call them all as it were by their names: will not every good man confirm what I
say? If - Try if there be any one saint that will defend thee in these bold expostulations
with God. Thou mayst find fools or wicked men, to do it: but not one of the children of
God. |
| 2 |
Killeth - A man's wrath, and impatience, preys upon his spirit, and so hastens his
death; and provokes God to cut him off. The foolish - The rash and inconsiderate man, who
does not weigh things impartially. Envy, &c. - I perceive thou art full of envy at
wicked men, who seem to be in a happier condition than thou, and of wrath against God; and
this shews thee to be a foolish and weak man. For those men, notwithstanding their present
prosperity, are doomed to great and certain misery. I have myself seen the proof of this. |
| 3 |
Foolish - The wicked man. Root - Not only prosperous for the present, but, as it
seemed, firm and secure for the future. Suddenly - In a moment, beyond mine, and his own,
and all other mens expectation. Cursed - l saw by the event which followed his prosperity,
that he was a man accursed of God. |
| 4 |
Children - Whose greatness he designed in all his enterprizes, supposing his family
would be established for ever. Safely - Are exposed to dangers and calamities, and can
neither preserve themselves, nor the inheritance which their fathers left them. There is
no question but he glances here, at the death of Job's children. |
| 5 |
Harvest - Which they confidently expect to reap after all their cost and labour, but
are sadly and suddenly disappointed. The hungry - The hungry Sabeans eat it up. Thorns -
Out of the fields: in spite of all dangers or difficulties in their way. |
| 6 |
The dust - It springs not up by merely natural causes, as herbs grow out of the earth:
but from God. Eliphaz here begins to change his voice, as if he would atone for the hard
words he had spoken. |
| 7 |
Is born - He is so commonly exposed to various troubles, as if he were born to no
other end: affliction is become natural to man, and is transmitted from parents, to
children, as their constant inheritance; God having allotted this portion to mankind for
their sins. And therefore thou takest a wrong course in complaining so bitterly of that
which thou shouldest patiently bear, as the common lot of mankind. As - As naturally, and
as generally, as the sparks of fire fly upward. Why then should we be surprized at our
afflictions as strange, or quarrel with them, as hard? |
| 8 |
I would - If I were in thy condition. Seek - By prayer, and humiliation, and
submission, imploring his pardon, and favour. |
| 9 |
Who, &c. - Here Eliphaz enters upon a discourse of the infinite perfection of
God's nature and works; which he doth as an argument to enforce the exhortation to seek
and commit his cause to God, ver.8, because God was infinitely able either to
punish him yet far worse, if he continued to provoke him; or to raise him from the dust,
if he humbly addressed himself to him: and that by a representation of God's excellency
and glory, and of that vast disproportion which was between God and Job, he might convince
Job of his great sin in speaking so boldly and irreverently of him. Marvellous - Which
(though common, and therefore neglected and despised, yet) are matter of wonder to the
wisest men. The works of nature are mysteries: the most curious searches come far short of
full discoveries: and the works of Providence are still more deep and unaccountable. |
| 10 |
Rain - He begins with this ordinary work of God, in which he implies that there is
something wonderful, as indeed there is in the rise of it from the earth, in the strange
hanging of that heavy body in the air, and in the distribution of it as God sees fit; and
how much more in the hidden paths of Divine Providence? |
| 11 |
To set up - That is, he setteth up. Another example of God's great and wonderful
works. He gives this instance to comfort and encourage Job to seek to God, because he can
raise him out of his greatest depths. |
| 13 |
The wise - Men wise to do evil, and wise in the opinion of the world, he not only
deceives in their hopes and counsels, but turns them against themselves. Froward - Or,
wrestlers: such as wind and turn every way, as wrestlers do, and will leave no means
untried to accomplish their counsels. Is carried - Is tumbled down and broken, and that by
their own precipitation. |
| 14 |
Meet - In plain things they run into gross mistakes, and chuse those courses which are
worst for themselves. Darkness often notes misery, but here ignorance or error. Grope -
Like blind men to find their way, not knowing what to do. |
| 15 |
Mouth - Which was ready to swallow them up. |
| 16 |
So - So he obtains what he hoped for from God, to whom he committed his cause.
Iniquity - Wicked men. Stoppeth - They are silenced and confounded, finding that not only
the poor are got out of their snares, but the oppressors themselves are ensnared in them. |
| 17 |
Behold - Eliphaz concludes his discourse, with giving Job a comfortable hope, if he
humbled himself before God. Happy - Heb. Blessednesses (various and great happiness)
belong to that man whom God rebukes. The reason is plain, because afflictions are pledges
of God's love, which no man can buy too dear; and are necessary to purge out sin, and
thereby to prevent infinite and eternal miseries. Without respect to this, the proposition
could not be true. And therefore it plainly shews, that good men in those ancient times,
had the belief, and hope of everlasting blessedness. Despise not - Do not abhor it as a
thing pernicious, refuse it as a thing useless, or slight it as an unnecessary thing. But
more is designed than is exprest. Reverence the chastening of the Lord: have an humble,
aweful regard to his correcting hand, and study to answer the design of it. The Almighty -
Who is able to support and comfort thee in thy troubles, and deliver thee out of them: and
also to add more calamities to them, if thou art obstinate and incorrigible. |
| 18 |
For he, &c. - God's usual method is, first to humble, and then to exalt. And he
never makes a wound too great, too deep for his own cure. |
| 19 |
Deliver - If thou seekest to him by prayer and repentance. Here he applies himself to
Job directly. Six - Manifold and repeated. Touch - So as to destroy thee. Thou shalt have
a good issue out of all thy troubles, though they are both great and many. |
| 20 |
He shall - These things he utters with more confidence, because the rewards or
punishments of this life, were more constantly distributed to men in the Old Testament
according to their good or bad behaviour, than they are now: and because it was his
opinion, that great afflictions were the certain evidences of wickedness; and
consequently, that great deliverances would infallibly follow upon true repentance. |
| 22 |
Laugh - With a laughter of joy and triumph, arising from a just security and
confidence in God's watchful and gracious providence. |
| 23 |
League - Thou shalt be free from annoyance thereby, as if they had made an inviolable
league with thee. This is a bold metaphor, but such as are frequent both in scripture and
other authors. This is an addition to the former privilege; they shall not hurt thee, ver.22,
nay, they shall befriend thee, as being at peace with thee. Our covenant with God is a
covenant with all the creatures, that they shall do us no hurt, but serve and be ready to
do us good. |
| 24 |
Know - By certain experience. |
| 25 |
Know - By assurance from God's promises, and the impressions of his Spirit; and by
experience in due time. |
| 26 |
Full age - In a mature and old, but vigorous age, as the word implies. It is a great
blessing, to live to a full age, and not to have the number of our years cut short. Much
more, to be willing to die, to come chearfully to the grave: and to die seasonably, just
in the bed - time, when our souls are ripe for God. |
| 27 |
Searched - This is no rash or hasty conceit, but what both I and my brethren have
learned by deep consideration, long experience, and diligent observation. Know thou - Know
it for thyself; (So the word is) with application to thy own case. That which we thus hear
and know for ourselves, we hear and know for our good. |
Chapter VI
Job shews that he has reason to complain, ver. 1 - 7. He compassionately wishes for
death, ver. 8 - 13. Reproves his friends for their uncharitable censures, ver. 14 - 30.
| 2 |
My grief - The cause of my grief. Weighed - Were fully understood, and duly
considered. O that I had an equal judge! that would understand my case, and consider
whether I have not cause for complaints. Together - Together with any other most heavy
thing to be put into the other scale. |
| 3 |
Sea - Which is heavier than dry sand. Swallowed - My voice and spirit fail me. I
cannot find, or utter words sufficient to express my sorrow or misery. |
| 4 |
Arrows - So he fitly calls his afflictions, because, like arrows, they came upon him
swiftly and suddenly one after another, immediately shot by God into his spirit. Poison -
Implying that these arrows were more keen than ordinary, being dipped in God's wrath, as
the barbarous nations used to dip their arrows in poison, that they might not only pierce,
but burn up and consume the vital parts. Drinketh - Exhausteth and consumeth my soul. In
array - They are like a numerous army, who invade me on every side. This was the sorest
part of his calamity, wherein he was an eminent type of Christ, who complained most of the
sufferings of his soul. Now is my soul troubled. My soul is exceeding sorrowful. My God,
my God, why hast thou forsaken me? Indeed trouble of mind is the sorest trouble. A wounded
spirit who can bear. |
| 5 |
Doth, &c. - Even the brute beasts, when they have convenient food, are quiet and
contented. So it is no wonder that you complain not, who live in ease and prosperity, any
more than I did, when I wanted nothing. |
| 6 |
Can, &c. - Do men use to eat unsavoury meats with delight, or without complaint?
Men commonly complain of their meat when it is but unsavoury, how much more when it is so
bitter as mine is? |
| 7 |
The things, &c. - The sense may be, those grievous afflictions, which I dreaded
the very thought of, are now my daily, though sorrowful bread. |
| 9 |
Destroy - To end my days and calamities together. |
| 10 |
Harden - I would bear up with courage under all my torments, with the hopes of death,
and blessedness after death. Spare - Not suffer me to live any longer. Concealed - As I
have steadfastly believed them, and not wilfully departed from them, so I have not been
ashamed, nor afraid, boldly to profess and preach the true religion in the midst of
Heathens. And therefore I know if God doth cut me off, I shall be a gainer by it. |
| 11 |
Strength - My strength is so spent, that it is vain for me to hope for such
restitution as thou hast promised me, chap.5:22. End - What is death to me?
It is not terrible, but comfortable. That - Then why should I desire to prolong my life.
But as desirous of death as Job was, yet he never offered to put an end to his own life.
Such a thought will never be entertained by any, that have the least regard to the law of
God and nature. How uneasy soever the soul's confinement in the body may be, it must by no
means break the prison, but wait for a fair discharge. |
| 12 |
Is, &c. - I am not made of stone or brass, but of flesh and blood, as others are,
therefore I am unable to endure these miseries longer, and can neither hope for. nor
desire the continuance of my life. |
| 13 |
What, &c. - If my outward condition be helpless and hopeless? Have I therefore
lost my understanding, cannot I judge whether it is more desirable for me to live or to
die, whether I be an hypocrite or no, whether your words have truth and weight in them;
whether you take the right method in dealing with me? |
| 14 |
To him - Heb. to him that is melted or dissolved with affections. But. &c. - But
thou hast no pity for thy friend; a plain evidence that thou art guilty of what thou didst
charge me with, even of the want of the fear of God. The least which those that are at
ease can do for them that are pained, is to pity them, to feel a tender concern for them,
and to sympathize with them. |
| 15 |
Brethren - Friends; for though Eliphaz only had spoken, the other two shewed their
approbation of his discourse. Deceitfully - Adding to the afflictions which they said they
came to remove. And it is no new thing, for even brethren to deal deceitfully. It is
therefore our wisdom to cease from man. We cannot expect too little from the creature, or
too much from the creator. |
| 16 |
Which - Which in winter when the traveller neither needs nor desires it, are full of
water congealed by the frost. Snow - Under which the water from snow, which formerly fell,
and afterward was dissolved, lies hid. So he speaks not of those brooks which are fed by a
constant spring, but of them which are filled by accidental falls of water or snow. |
| 17 |
Warm - When the weather grows milder. Hot - In the hot season, when waters are most
refreshing and necessary. |
| 18 |
Perish - They are gone out of their channel, flowing hither and thither, 'till they
are quite consumed. |
| 19 |
Tema - This place and Sheba were both parts of the hot and dry country of Arabia, in
which waters were very scarce, and therefore precious and desirable, especially to
travellers. Companies - Men did not there travel singly, as we do, but in companies for
their security against wild beasts and robbers. |
| 20 |
Hoped - They comforted themselves with the expectation of water. Ashamed - As having
deceived themselves and others. We prepare confusion for ourselves, by our vain hopes: the
reeds break under us, because we lean upon them. |
| 21 |
Nothing - You are to me as if you had never come to me; for I have no comfort from
you. Afraid - You are shy of me, and afraid for yourselves, lest some further plagues
should come upon me, wherein you for my sake, should be involved: or, lest I should be
burdensome to you. |
| 22 |
Did I say - Give me something for my support or relief. You might have at least given
me comfortable words, when I expected nothing else from you. |
| 23 |
Deliver - By the force of your arms, as Abraham delivered Lot. Redeem - By price or
ransom. |
| 24 |
Teach - Convince me by solid arguments. I will - I will patiently hear and gladly
receive your counsels. |
| 25 |
Forcible - The words of truth have a marvellous power. Reprove - But there is no truth
in your assertions or weight in your arguments. |
| 26 |
Words - Do you think it is sufficient to quarrel with some of my words, without giving
allowance for human infirmity, or extreme misery. Desperate - Of a poor miserable,
hopeless and helpless man. As wind - Which pass away and are forgotten. |
| 27 |
Overwhelm - You load with censures and calumnies. Desolate - Me who am deprived of all
my children, my estate, and my friends. I spoke all I thought, as to my friends, and you
thence occasion to cast me down. |
| 28 |
Look - Consider my cause better than you have done, that you may give a more righteous
judgment. Evident - You will plainly discover it. |
| 29 |
Return - Turn from your former judgment. Iniquity - Or, there shall be no iniquity, in
my words. Righteousness - In this cause or matter between you and me; and you will find
the right to be on my side. |
| 30 |
Is there - Consider if there be any untruth or iniquity in what I have already said,
or shall farther speak. Taste - My judgment, which judgeth of words and actions, as the
palate doth of meats. |
Chapter VII
Job bemoans himself to his friends, ver. 1 - 6. To God, ver. 7 - 16. Begs for
pardon and death, ver. 17 - 21.
| 1 |
Is there not - Job is here excusing what he cannot justify, his passionate longing for
death. A time - Is there not a time limited by God, wherein man shall live in this sinful,
and miserable world? And is it a crime in me, to desire that God would bring me to that
joyful period? Our time on earth is limited and short, according to the narrow bounds of
this earth. But heaven cannot be measured, nor the days of heaven numbered. Hireling -
Whose time is short, being but a few years, or days, whose condition is full of toil and
hardship. |
| 2 |
Shadow - That is, the sun - set, the time allotted for his rest. |
| 3 |
So - This so respects not so much the desire of an hired servant, as the ground of it,
his hard toil and service. Possess - God, hath given me this as my lot and inheritance.
Months - So he calls them rather than days, to note the tediousness of his affliction.
Vanity - Empty and unsatisfying. Nights - He mentions nights, because that is the saddest
time for sick and miserable persons; the darkness and solitude of the night being of
themselves uncomfortable, and giving them more opportunity for solemn and sorrowful
reflections. |
| 5 |
Worms - Which were bred out of Job's corrupted flesh and sores. Dust - The dust of the
earth upon which he lay. Broken - By ulcers in all parts of it. |
| 6 |
Swifter - The time of my life hastens to a period. Shuttle - Which passes in a moment
from one end of the web to the other. Hope - Of enjoying any good day here. |
| 7 |
O - He turns his speech to God. Perhaps observing, that his friends grew weary of
hearing it. If men will not hear us, God will: if men cannot help us, he can: for his arm
is not shortened, neither is his ear heavy. |
| 8 |
No more - In this mortal state: I shall never return to this life again. Am not - If
thou cast one angry look upon me, I am not; thou canst look me into eternity. |
| 9 |
No more - Never until the general resurrection. When we see a cloud which looked
great, as if it would eclipse the sun, of a sudden dispersed and disappearing, say, Just
such a thing is the life of man, a vapour that appears for a while and then vanisheth
away. |
| 10 |
Any more - He shall no more be seen and known in his former habitation. It concerns us
to secure a better place when we die: for this will own us no more. |
| 11 |
Therefore - Since my life is so vain and short, and when once lost, without all hopes
of recovery. I will plead with God for pity before I die; I will not smother my anguish
within my breast, but will ease myself by pouring out my complaints. |
| 12 |
A sea - Am I as fierce and unruly as the sea, which, if thou didst not set bounds to
it, would overwhelm the earth? Or, am I a vast and ungovernable sea - monster? Which thou
must restrain by thy powerful providence. That, &c. - That thou shouldest guard and
restrain me with such heavy and unexampled miseries? We are apt in affliction to complain
of God, as if he laid more upon us than there is occasion for: whereas we are never in
heaviness, but when there is need, nor more than there is need. |
| 17 |
What, &c. - What is there in that poor, mean, creature called man, miserable man,
as this word signifies, which can induce thee to take any notice of him, or to make such
account of him? Man is not worthy of thy favour, and he is below thy anger; that thou
shouldest concern thyself so much about him, as one near and dear to thee? |
| 18 |
And try, &c. - What is man that vain, foolish creature, that thou shouldest
magnify or regard, or visit him, (with thy mercy and blessings, that thou shouldest so far
honour and regard him, as by thy visitation to preserve his spirit, or hold his soul in
life) and try him, which God doth not only by afflictions, but also by prosperity and both
inward and outward blessings? That thou shouldst observe his motions every moment, as in
care for him, and jealous over him? |
| 19 |
How long - How long will it be ere thou withdraw thy afflicting hand? Swallow - That I
may have a breathing time: a proverbial expression. |
| 20 |
Sinned - Although I am free from those crying sins, for which my friends suppose thou
hast sent this judgment upon me, yet, I freely confess I am a sinner, and therefore
obnoxious to thy justice. What, &c. - To satisfy thy justice, or regain thy favour?
Who dost know and diligently observe all mens inward motions, and outward actions; and
therefore, if thou shalt be severe to mark mine iniquities, I have not what to say or do
unto thee. My case is singular, none is shot at as I am. |
| 21 |
Pardon - Seeing thou art so gracious to others, why may not I hope for the same favour
from thee? Dust - If thou dost not speedily help me, it will be too late. But I shall not
be - It will be to late to shew me favour. |
Chapter VIII
Bildad affirms, that Job had spoken amiss, ver. 1 - 3. That if he would sincerely
seek to God, God would help him, ver. 4 - 7. That it is usual with God, to destroy the
hypocrite, ver. 8 - 19. The joy of the upright, ver. 20 - 22.
| 2 |
Strong wind - Boisterous and violent. |
| 3 |
Doth God - Heb. The might God, as this word signifies, the Almighty, or All -
sufficient God, as the next name of God implies. These names are emphatically used, to
prove that God cannot deal unjustly or falsely with men, because he hath no need of it,
nor temptation to it, being self - sufficient for his own happiness, and being able by his
own invincible power to do whatsoever pleaseth him. Pervert - Judge unrighteously? No,
this is inconsistent with God's nature, and with his office of governor of the world. |
| 4 |
If - If thou wast innocent, thy children, upon whom a great part of these calamities
fell, might be guilty; and therefore God is not unrighteous in these proceedings. |
| 5 |
Betimes - Heb. rise early to seek him, if thou wouldest seek him speedily, early and
diligently. |
| 6 |
Habitation - The concerns of thy house and family; which thou hast got and managed
with righteousness. |
| 8 |
Search - Seriously and industriously search the ancient records. |
| 9 |
We, &c. - But lately born, and therefore have but little knowledge and experience.
We live not so long as they did, to make observations on the methods of Divine Providence.
|
| 10 |
Utter - Not partially, but sincerely, speaking their inward thoughts; not rashly, but
from deep consideration; not by hearsay, but their own knowledge. |
| 11 |
Can, &c. - The hypocrite cannot build his hope, without some false, rotten ground
or other, any more than the rush can grow without mire, or the flag without water. |
| 12 |
Greenness - Whereby it promises long continuance. Tho' no man cut it down, it withers
of itself, sooner than other herbs. |
| 13 |
Paths - Of wicked men. By their paths he doth not understand their manner of living,
but the events which befall them, God's manner of dealing with them. |
| 14 |
Hope - Whose wealth and outward glory, the matter of his hope, and trust, shall be cut
off suddenly and violently taken away from him. Web - Which tho' it be formed with great
art and industry, is easily swept down, or pulled in pieces. |
| 15 |
House - He shall trust to the multitude of his children and servants, and to his
wealth, all which come under the name of a man's house in scripture. Hold it - To uphold
himself by it. But his web, that refuge of lies, will be swept away, and he crushed in it.
|
| 16 |
He - The secure and prosperous sinner may think himself wronged, when he is compared
to a rush or flag. Compare him then to a flourishing and well - rooted tree. Yet even then
shall he be suddenly cut off. Green - Flourisheth in the world. Before the sun - Publickly
and in the view of all men. Branch - His children, who are here mentioned as additions not
only to his comfort, but also to his strength and safety. Garden - A place where it is
defended from those injuries to which the trees of the field are subject, and where,
besides the advantages common to all trees, it hath peculiar helps from the art and
industry of men. So he supposes this man to be placed in the most desirable circumstances.
|
| 17 |
Heap - Of stones. This circumstance is added, to signify its firmness and strength,
that it was not in loose and sandy ground, which a violent wind might overthrow, but in
solid ground, within which were many stones, which its numerous and spreading roots
embrace, folding and interweaving themselves about them. Seeth - The tree reacheth
thither, takes the advantage of that place for the strengthening of itself. |
| 18 |
He - God, who is the saviour of good men, and the destroyer of the wicked. It - The
place; to which denying him, and seeing him, are here ascribed figuratively. Not seen - He
shall be so utterly extirpated and destroyed, that there shall be no memorial of him left.
|
| 19 |
Behold - This is the issue of the flourishing state. This all his joy comes to. And,
&c. - Out of the same earth or place shall another tree grow. |
| 20 |
Behold - God who will not help the evildoer, will not cast away a good man, tho he may
be cast down. Yet it may be, he will not be lifted up in this world: and therefore Bildad
could not infer, that if Job was not restored to temporal prosperity, he was not a good
man. Let us judge nothing before the time, but wait 'till the secrets of all hearts are
revealed, and the present difficulties of providence solved, to universal and everlasting
satisfaction. |
| 21 |
'Till, &c. - And what I have said in general of good men, shall be made good to
thee, if thou art such: God will not forsake thee, nor desist from doing thee good, 'till
he give thee abundant matter of rejoicing. |
Chapter IX
God's justice, wisdom, power and sovereignty, ver. 1 - 13. Job condemns himself, as
not able to contend with God, ver. 14 - 21. Shews that we cannot judge men by their
outward condition, ver. 22 - 24. And complains of the greatness of his troubles, and the
loss he was at, what to say or do, ver. 25 - 35.
| 2 |
I know - That God is just in all his ways, that he doth ordinarily bless the
righteous, and punish the wicked. Before God - And I know that no man is absolutely just,
if God be severe to mark what is amiss in him. |
| 3 |
One - One accusation among a thousand which God shall produce against him. |
| 4 |
He - He is infinitely wise, and searcheth all mens hearts and ways, and discovers a
multitude of sins which mens short sighted - eyes cannot see; and therefore can charge
them with innumerable evils, where they thought themselves innocent, and sees far more
malignity than men could discern in their sins. Mighty - So that whether men contend with
God by wisdom or by strength: God will be conqueror. Hardened himself - Obstinately
contended with him. The devil promised himself that Job in the day of his affliction,
would curse and speak ill of God. But instead of that, he sets himself to honour God, and
speak highly of him. As ill pained as he is, and as much as he is taken up with his own
miseries, when he has occasion to mention the wisdom and power of God, he forgets his
complaints and expatiates with a flood of eloquence on that glorious subject. |
| 5 |
Who - He proceeds to give evidence of the Divine power and wisdom. Removeth - Suddenly
and unexpectedly. They - The mountains, to which he ascribes sense and knowledge
figuratively. In anger - In token of his displeasure with the men that live upon them. |
| 6 |
The earth - Great portions of it, by earthquakes, or by removing islands. Pillars -
The deep and inward parts of it, which like pillars supported those parts that appear to
our view. |
| 8 |
Who. &c. - A farther description of a black and tempestuous season, wherein the
heavens seem to be brought down nearer to the earth. Treadeth - Represseth and ruleth them
when they rage and are tempestuous: for treading upon any thing, signifies in scripture
using power and dominion over it. |
| 9 |
Ordereth - Disposeth them, governeth their rising and setting, and all their
influences. These he names as constellations of greatest eminency; but under them he seems
to comprehend all the stars, which as they were created by God, so are under his
government. Arcturus is a northern constellation, near that called the Bear. Orion is a
more southerly constellation, that rises to us in December. The Pleiades is a
constellation not far from Orion, which we call the seven stars: by the chambers, (or
inmost chambers, as the word signifies) of the south, he seems to understand those stars
and constellations which are toward the southern pole, which are called inward chambers,
because they are for the most part hid and shut up from these parts of the world. |
| 10 |
Doth great things, &c. - Job here says the same that Eliphaz had said, chap.5:9,
and in the original, in the very same words, with design to shew his full agreement with
him, touching the Divine perfections. |
| 11 |
Goeth - He works by his providence in ways of mercy or judgment. Passeth - He goeth
from place to place: from one action to another: he speaks of God after the manner of men.
|
| 12 |
Taketh - If he determines to take away from any man his children or servants, or
estate, who is able to restrain him from doing it? Or who dare presume to reprove him for
it? And therefore far be it from me to quarrel with God, whereof you untruly accuse me. |
| 13 |
Helpers - Those who undertake to uphold and defend one another against him. Stoop -
Fall and are crushed by him. |
| 14 |
How shall I - Since no creature can resist his power, and no man can comprehend his
counsels and ways; how can I contend with him? Answer his allegations and arguments,
produced against me. |
| 15 |
Tho' - Though I were not conscious to myself of any sin. Would not - I durst not
undertake to plead my cause against him; or maintain my integrity before him, because he
knows me better than I know myself. Supplication - That he would judge favourably of me
and my cause, and not according to the rigour of his justice. |
| 16 |
Yet - I could not believe that God had indeed granted my desire, because I am still
full of the tokens of his displeasure; and therefore should conclude that it was but a
pleasant dream, and not a real thing. |
| 17 |
Breaketh - Unexpectedly, violently, and irrecoverably. Cause - Not simply without any
desert of his, but without any special cause of such singular afflictions; and peculiar
and extraordinary guilt, such as his friends charged him with. |
| 18 |
Breath - My pains are continual, and I have not so much as a breathing time free from
them. |
| 19 |
If - If my cause were to be decided by power. Is Strong - Stronger than I. Judgment -
If I would contend with him in a way of right. Who - There is no superior judge that can
summon him and me together. |
| 20 |
Justify - If I plead against God mine own righteousness and innocency. |
| 21 |
Perfect - If I should think myself perfect, yet I would not know, not acknowledge, my
soul; I could not own nor plead before God the integrity of my soul, but would only make
supplication to my judge, I would abhor, or condemn my life, I would not trust to the
integrity either of my soul and heart, or of my life, so as to justify myself before the
pure and piercing eyes of the all - seeing God. |
| 22 |
This - In the other things which you have spoken of God's greatness, and justice, I do
not contend with you, but this one thing I do, and must affirm against you. He - God sends
afflictions promiscuously upon good and bad men. |
| 23 |
Suddenly - If some common judgment come upon a people. Laugh - God will be well
pleased, to see how the same scourge, which is the perdition of the wicked, is the trial
of the innocent, and of their faith, which will be found unto praise and honour and glory.
|
| 24 |
The earth - The dominion over it. Into - Into their power. As good men are frequently
scourged, so the wicked are advanced. Faces - Meantime he covers the faces of wise and
good men, fit to be judges, and buries them alive in obscurity, perhaps suffers them to be
condemned, and their faces covered as criminals, by those to whom the earth is given. This
is daily done: if it be not God that doth it, where and who is he that doth? |
| 25 |
Now - What he had said of the calamities which God frequently inflicts upon good men,
he now exemplifies in himself. My days - The days of my life. Post - Who rides upon swift
horses. See - I enjoy no good in them. Seeing is often put for experiencing either good or
evil. |
| 26 |
Eagle - Which flies swiftly, especially when in the sight of his prey. See here how
swift the motion of time is! It is always upon the wing, hastening to its period. What
little need have we of past - times! What great need to redeem time, which runs out, runs
on so fast toward eternity! And how vain are the enjoyments of time, which we may be
deprived of, even while time continues! Our day may be longer than our sunshine: and when
that is gone, it is as if it had never been. |
| 28 |
Afraid - I find all such endeavours vain; for if my griefs be suspended for a time,
yet my fears continue. Will not - I plainly perceive thou, O God, (to whom he makes a
sudden address, as he doth also, ver.31,) wilt not clear my innocency by
removing those afflictions which make them judge me guilty of some great crime. Words
proceeding from despair and impatience. |
| 29 |
I shall - I shall be used like a wicked man still. Why - Why then should I comfort
myself with vain hopes of deliverance, as thou advisest me. |
| 30 |
If - If I clear myself from all imputations, and fully prove my innocency before men. |
| 31 |
Yet - God would prove him to be a most guilty creature, notwithstanding all his purity
before men. Abhor - I shall be so filthy, that my own clothes, if they had any sense in
them, would abhor to touch me. |
| 32 |
A man - But one infinitely superior to me in majesty, and power, and wisdom, and
justice. That - That I should presume to debate my cause with him. Come - Face to face, to
plead upon equal terms. |
| 33 |
Days - man - Or, umpire. Lay his hand - Order and govern us in pleading; and oblige us
to stand to his decision. Our Lord Jesus is now the blessed days - man, who has mediated
between heaven and earth, has laid his hand upon us both: to him the father hath committed
all judgment. But this was not made so clear then, as it is now by the gospel, which
leaves no room for such a complaint as this. |
| 34 |
Fear - The fear and dread of his majesty and justice. Let him not deal with me
according to his perfect justice, but according to his grace and clemency. |
| 35 |
Then - I would speak freely for myself, being freed from that dread, which takes away
my spirit and courage. It is not - I am not free from his terror, and therefore cannot
plead my cause with him. |
Chapter X
Job complains of the hardships he was under, ver. 1 - 7. Pleads with God, that he
is his workmanship, ver. 8 - 13. Complains again, that God deals severely with him, ver.
14 - 17. Comforts himself with the thoughts of death, ver. 18 - 22.
| 1 |
Shall I - Shall I give over complaining? |
| 2 |
Condemn - Or, pronounce me not to be a wicked man, neither deal with me as such, as I
confess thou mightest do in rigorous justice: O discover my integrity by removing this
stroke, for which my friends condemn me. Wherefore - For what ends and reasons, and for
what sins; for I am not conscious to myself of any peculiar sins by which I have deserved
to be made the most miserable of all men. When God afflicts, he contends with us: when he
contends with us, there is always a reason for it. And it is desirable to know, what that
reason is, that we may forsake whatever he has a controversy with us for. |
| 3 |
Good - Dost thou take any pleasure in it? Far be it from Job, to think that God did
him wrong. But he is at a loss to reconcile his providences with his justice. And so other
good men have often been, and will be, until the day shall declare it. |
| 4 |
Eyes of faith - No. Eyes of flesh cannot see in the dark: but darkness hideth not from
God. Eyes of flesh are but in one place at a time, and can see but a little way. But the
eyes of the Lord are in every place, and run to and fro thro' the whole earth. Eyes of
flesh will shortly be darkened by age, and shut up by death. But the eyes of God are ever
the same, nor does his sight ever decay. As man - Man sees the outside only, and judges by
appearances: but thou seest mine heart. |
| 5 |
Man's - Man's time is short and uncertain, and therefore he must improve it, and
diligently search out the crimes of malefactors, lest by death he lose the opportunity of
doing justice: but thou art eternal, and seest at one view all mens hearts, and all their
actions present and to come; and therefore thou dost not need to proceed with me in this
manner, by making so long a scrutiny into my heart and life. |
| 6 |
Searchest - Keeping me so long upon the rack, to compel me to accuse myself. |
| 7 |
Wicked - An hypocrite, as my friends account me. Deliver - But thou art the supreme
ruler of the world; therefore I must wait thy time, and throw myself on thy mercy, in
submission to thy sovereign will. |
| 9 |
Clay - As a potter makes a vessel of clay; so this may note both the frailty of man's
nature, which of itself decays and perishes, and doth not need such violent shocks to
overthrow it; and the excellency of the Divine artifice commended from the meanness of the
materials; which is an argument why God should not destroy it. Again - I must die by the
course of nature, and therefore while I do live, give me some ease and comfort. |
| 10 |
As milk - Thus he modestly and accurately describes God's admirable work in making man
out of a small and liquid, and as it were milky substance, by degrees congealed and
condensed into that exquisite frame of man's body. |
| 11 |
Clothed - Covered my inward and more noble parts; which are first formed. So he
proceeds in describing man's formation gradually. Bones - The stay and strength of the
body; and some of them, as the skull and ribs, enclose and defend its vital parts. |
| 12 |
Life - Thou didst not only give me a curious body, but also a reasonable soul: thou
didst at first give me life, and then maintain it in me; both when I was in the womb
(which is a marvellous work of God) and afterward when I was unable to do anything to
preserve my own life. Favour - Thou didst not give mere life, but many other favours, such
as nourishment by the breast, education, knowledge, and instruction. Visitation - The care
of thy providence watching over me for my good, and visiting me in mercy. Preserved - My
life, which is liable to manifold dangers, if God did not watch over us every day and
moment. Thou hast hitherto done great things for me, given me life, and the blessings of
life, and daily deliverances: and wilt thou now undo all that thou hast done? And shall I
who have been such an eminent monument of thy mercy, now be a spectacle of thy vengeance. |
| 13 |
Hid - Both thy former favours and thy present frowns. Both are according to thy own
will, and therefore undoubtedly consistent, however they seem. When God does what we
cannot account for, we are bound to believe, there are good reasons for it hid in his
heart. It is not with us, or in our reach to assign the cause; but I know this is with
thee. |
| 14 |
Markest - If I am a wicked man, I cannot hide it from thee; and thou wilt punish me
for it. |
| 15 |
Wicked - An hypocrite, as my friends esteem me. Righteous - An upright man; so whether
good or bad, all comes to one. Yet - Yet I have no comfort, or hopes of any good.
Confusion - I am confounded within myself, not knowing what to say or do. Let my extremity
move thee to pity, and help me. |
| 16 |
Lion - Which hunteth after his prey with great eagerness, and when he overtakes it,
falls upon it with great fury. Returnest - The lion tears its prey speedily, and so ends
its torments; but thou renewest my calamities again and again, and makest my plagues
wonderful both for kind and extremity, and continuance. |
| 17 |
Witnesses - Thy judgments, which are the evidences both of my sins, and of thy wrath.
Indignation - My miseries are the effects of thine anger. Army - Changes may denote the
various kinds, and an army the great number of his afflictions. |
| 20 |
Cease - My life is short, and of itself hastens to an end, there is no need that thou
shouldest grudge me some ease for so small a moment. |
Chapter XI
Zophar charges Job with falsehood and pride, ver. 1 - 4. Wishes that God would
convince him of his wisdom, justice, and unsearchable perfections, ver. 5 - 9. Of his
sovereignty, power and the cognisance he takes of men, ver. 10 - 12. He assures him, that
on his repentance, God would restore him to prosperity, but that the wicked should perish,
ver. 13 - 20.
| 1 |
Then answered - How hard is it, to preserve calmness, in the heat of disputation!
Eliphaz began modestly: Bildad was a little rougher: But Zophar falls upon Job without
mercy. "Those that have a mind to fall out with their brethren, and to fall foul upon
them, find it necessary, to put the worst colours they can upon them and their
performances, and right or wrong to make them odious." |
| 2 |
Answered - Truly, sometimes it should not. Silence is the best confutation of
impertinence, and puts the greatest contempt upon it. |
| 3 |
Lies - Both concerning thy own innocency, and concerning the counsels and ways of God.
Mockest - Our friendly and faithful counsels, chap.6:14,15,25,26. |
| 4 |
Doctrine - Concerning God and his providence. Clean - I am innocent before God; I have
not sinned either by my former actions, or by my present expressions. But Zophar perverts
Job's words, for he did not deny that he was a sinner, but only that he was an hypocrite. |
| 5 |
Speak - Plead with thee according to thy desire: he would soon put thee to silence. We
are commonly ready with great assurance to interest God in our quarrels. But they are not
always in the right, who are most forward, to appeal to his judgment, and prejudge it
against their antagonists. |
| 6 |
Secrets - The unsearchable depths of God's wisdom in dealing with his creatures.
Double - That they are far greater (the word double being used indefinitely for manifold,
or plentiful) than that which is manifested. The secret wisdom of God is infinitely
greater than that which is revealed to us by his word or works: the greatest part of what
is known of God, is the least part of those perfections that are in him. And therefore
thou dost rashly in judging so harshly of his proceedings with thee, because thou dost not
comprehend the reasons of them, and in judging thyself innocent, because thou dost not see
thy sins; whereas the all - knowing God sees innumerable sins in thee, for which he may
utterly destroy thee. |
| 7 |
Find out - Discover all the depths of his wisdom, and the reasons of his actions? |
| 10 |
Cut off - A person or family. Shut - Its a prison, or in the hands of an enemy. Gather
- Whether it pleaseth God to scatter a family, or to gather them together from their
dispersions. Hinder - Or, who can contradict him, charge him with injustice in such
proceedings? |
| 11 |
Knoweth - Though men know but little of God, yet God knows man exactly. He knoweth
that every man in the world is guilty of much vanity and folly, and therefore seeth
sufficient reason for his severity against the best men. Wickedness - He perceiveth the
wickedness of evil men, though it be covered with the veil of religion. Consider - Shall
he only see it as an idle spectator, and not observe it as a judge to punish it? |
| 12 |
Man - That since the fall is void of all true wisdom, pretends to be wise, and able to
pass a censure upon all God's ways and works. Colt - Ignorant, and dull, and stupid, as to
divine things, and yet heady and untractable. |
| 13 |
Heart - To seek God; turning thy bold contentions with God into humble supplications. |
| 15 |
Lift up - Which denotes chearfulness, and holy boldness. Without spot - Having a clear
and unspotted conscience. Steadfast - Shall have a strong and comfortable assurance of
God's favour. |
| 16 |
As waters - Thou shalt remember it no more, than men remember a land - flood, which as
it comes, so it goes away suddenly. |
| 17 |
Shine - Light in scripture commonly signifies prosperity and glory. Thy comfort, like
the morning - light shall shine brighter and brighter, until the perfect day. |
| 18 |
Secure - Thy mind shall be quiet and free from terrors, because thou shalt have a firm
and well - grounded confidence in God. Dig - Either to fix thy tents, which after the
manner of the Arabians were removed from place to place: or to plough the ground, as he
had done, chap.1:14, or to make a fence about thy dwelling. |
| 20 |
Fail - Either with grief and tears for their sore calamities: or with long looking for
what they shall never attain. Their hope - They shall never obtain deliverance out of
their distresses, but shall perish in them. Ghost - Shall be as vain and desperate as the
hope of life is in a man, when he is at the very point of death. |
Chapter XII
Job blames his friends for their self - conceit and unkind behaviour, ver. 1 - 5.
Shews that the wicked often prosper, ver. 6 - 11. Confirms and enlarges upon what had been
said, of the wisdom, power and providence of God, ver. 12 - 25.
| 2 |
Ye - You have engrossed all the reason of mankind; and each of you has as much wisdom
as an whole people put together. All the wisdom which is in the world, lives in you, and
will be utterly lost when you die. When wise and good men die, it is a comfort to think
that wisdom and goodness do not die with them: it is folly to think, that there will be a
great, irreparable loss of us when we are gone, since God has the residue of the spirit,
and can raise up others more fit to do his work. |
| 3 |
But - In these things, which he speaks not in a way of boasting, but for the just
vindication both of himself, and of that cause of God, which for the substance of it he
maintained rightly, as God himself attests, chap.42:7. Such things - The
truth is, neither you nor I have any reason to be puffed up with our knowledge of these
things: for the most barbarous nations know that God is infinite in wisdom, and power, and
justice. But this is not the question between you and me. |
| 4 |
Upon God - Even by my religious neighbours, by those who call upon God, and not in
vain; whose prayers therefore I covet, not their reproaches. The just - I, who,
notwithstanding all their hard censures dare still own it, that through God's grace I am
an upright man. |
| 5 |
Slip with his feet - And fall into trouble; tho' he had formerly shone as a lamp, he
is then looked upon as a lamp going out, as the snuff of a candle, which we throw to the
ground and tread upon; and accordingly is despised in the thought of him that is at ease. |
| 6 |
Are secure - Job's friends had all supposed, that wicked men cannot prosper long in
the world. This Job opposes, and maintains, that God herein acts as sovereign, and
reserves that exact distribution of rewards and punishments for the other world. |
| 7 |
But - If thou observest the beasts, and their properties and actions, and events, from
them thou mayst learn this lesson: that which Zophar had uttered with so much pomp and
gravity, chap.11:7,8,9, concerning God's infinite wisdom, saith Job, thou
needest not go into heaven or hell to know. but thou mayst learn it even from the beasts. |
| 9 |
Lord - This is the only time that we meet with the name Jehovah in all the discourses
between Job and his friends. For God in that age was more known by the name of Shaddai,
the Almighty. |
| 11 |
Doth not - This may be a preface to his following discourse; whereby he invites them
to hear and judge of his words candidly and impartially; that they and he too might agree
in disallowing what should appear to be false, and owning of every truth. |
| 12 |
Wisdom - These words contain a concession of what Bildad had said, chap.8:8,9,
and a joining with him in that appeal; but withal, an intimation that this wisdom was but
imperfect, and liable to many mistakes; and indeed mere ignorance and folly, if compared
with the Divine wisdom, and therefore that antiquity ought not to be received against the
truths of the most wise God. |
| 14 |
No opening - Without God's permission. Yea, he shuts up in the grave, and none can
break open those sealed doors. He shuts up in hell, in chains of darkness, and none can
pass that great gulf. |
| 15 |
The waters - Which are reserved its the clouds, that they may not fall upon the earth.
They - The waters upon the earth, springs, and brooks, and rivers. As at the time of the
general deluge, to which here is a manifest allusion. |
| 16 |
With him - The same thing he had said before, ver.13, but he repeats it
here to prepare the way for the following events, which are eminent instances, both of his
power and wisdom. Are his - Wholly subject to his disposal. He governs the deceiver and
sets bounds to his deceits, how far they shall extend; he also over - rules all this to
his own glory, and the accomplishment of his righteous designs of trying the good, and
punishing wicked men, by giving them up to believe lies. Yet God is not the author of any
error or sin, but only the wise and holy governor of it. |
| 17 |
Spoiled - The wise counsellors or statesmen, by whom the affairs of kings and kingdoms
are ordered, he leadeth away as captives in triumph, being spoiled either of that wisdom
which they had, or seemed to have; or of that power and dignity which they had enjoyed.
Fools - By discovering their folly, and by infatuating their minds, and turning their own
counsels to their ruin. |
| 18 |
Looseth - He freeth them from that wherewith they bind their subjects to obedience,
their power and authority, and that majesty which God stamps upon kings, to keep their
people in awe. Girdeth - He reduces them to a mean and servile condition; which is thus
expressed, because servants did use to gird up their garments (that after the manner of
those parts were loose and long) that they might be fitter for attendance upon their
masters: he not only deposes them from their thrones, but brings them into slavery. |
| 20 |
The speech - By taking away or restraining the gift of utterance from them. Or, by
taking away their understanding which should direct their speech. Trusty - Of those wise
and experienced counsellors, that were trusted by the greatest princes. |
| 22 |
Darkness - The most secret counsels of princes, which are contrived and carried on in
the dark. |
| 23 |
Nations - What hitherto he said of princes, he now applies to nations, whom God does
either increase or diminish as he pleases. |
| 25 |
Grope - Thus are the revolutions of kingdoms brought about by an overruling
providence. Heaven and earth are shaken: but the Lord remaineth a king forever. |
Chapter XIII
Job sharply reproves his friends, ver. 1 - 13. Professes his faith, ver. 14 - 16.
Desires to be heard, ver. 17 - 19. Expostulates with God, ver. 20 - 28.
| 1 |
Lo - All this which either you or I have discoursed concerning the infinite power and
wisdom of God. I know, both by seeing it, by my own observation and experience, and by
hearing it from my ancestors. |
| 3 |
Surely - I had rather debate the matter with God than with you. I am not afraid of
presenting my person and cause before him, who is a witness of my integrity. |
| 8 |
Accept - Not judging according to the right of the cause, but the quality or the
person. |
| 12 |
Remembrance - Mouldering and coming to nothing. And the consideration of our mortality
should make us afraid of offending God. Your mementos are like unto ashes, contemptible
and unprofitable. |
| 14 |
Wherefore - And this may be a reason of his desire of liberty of speech, because he
could hold his tongue no longer, but must needs tear himself to pieces, if he had not some
vent for his grief. The phrase having his life in his hand, denotes a condition extremely
dangerous. |
| 17 |
Hear - He now comes more closely to his business, the foregoing verses being mostly in
way of preface. |
| 18 |
Behold - I have seriously considered the state of my case, and am ready to plead my
cause. |
| 19 |
The ghost - My grief would break my heart, if I should not give it vent. |
| 21 |
Withdraw - Suspend my torments during the time of my pleading with thee, that my mind
may be at liberty. Do not present thyself to me in terrible majesty, neither deal with me
in rigorous justice. |
| 22 |
Then - This proposal savoured of self - confidence, and of irreverence towards God;
for which, and the like speeches, he is reproved by God, chap.38:2,3 40:2. |
| 23 |
My sin - That I am a sinner, I confess; but not that I am guilty of such crimes as my
friends suppose, if it be so, do thou, O Lord, discover it. |
| 25 |
Leaf - One that can no more resist thy power, than a leaf, or a little dry straw can
resist the wind or fire. |
| 26 |
Writest - Thou appointest or inflictest. A metaphor from princes or judges, who
anciently used to write their sentences. |
| 28 |
He - He speaks of himself in the third person, as is usual in this and other sacred
books. So the sense is, he, this poor frail creature, this body of mine; which possibly he
pointed at with his finger, consumeth or pineth away. |
Chapter XIV
Man's life is but short, sorrowful, and sinful; on which consideration he pleads
for mercy, ver, 1 - 6. Other creatures revive, but man does not, ver. 7 - 12. Various
wi |
