The afflictive circumstances of so great a man's fall and suffering soon spread abroad; his enemies rejoiced, but his friends mourned. We have here, 1. An appointment made by three of them to come and confide with him, Eliphaz, Billiad, and Zophar, generally for-posed descendants from Abraham, by the sons of Keturah or Efeso; See Gen. xxxvi. 12. Gen. xxv. is men of deep knowledge and experience. They had known Job in the days of his greatness, and were not like many others, who left him when brought love, but thought themselves then especially bound to testify their regard; and by sympathetic tears, to alleviate the sorrows of the mourners. Note, (1.) A true friend is known in advertise, and such may be justly esteemed among the chief blessings of this life. (2.) The house of mourning will be frequented by the wife and gracious, both in charity to support others, and as a school to learn themselves. 2. Their astonishment, grief, and anguish is painted in the strongest colours. When after off, they lift up their eyes: so changed was his countenance, so disfigured his body, so wretched his appearance, that they at first burn him out; but soon discovering through the dark veil the miserable sufferer, a buff of tears and cries tellified their deep affliction; they rest every one his mantle, and sprinkled duft upon their heads towards heaven, the tokens of expression forests; so they sat down with him upon the ground seven days and seven nights, probably never stirred, and in bitterness are the bread of mourners, and mingled their drink with weeping: or at least each day and part of the night they spent with him, however painful and grievous the scene; and none spake a word unto him. In silence overwhelmed with such stupendous woe, too big for utterance; for they fear that his grief was very great. Note, (1.) Disease makes frightful changes; the dear loved countenance will soon be hurled ghastly: let us remember what vile bodies we have, and be abased. (2.) They who haite from the chamber of disease, and are glad to fly from the melancholy door, their themselves strangers to true friendship, as well as unmindful of, and unprepared for the evil days they must tharrily die. (3.) When we perceive the grief so great, as to be incapable of admitting immediate consolation, we must wait till an opening offers, to speak a word in season. 3. In earth. 4. Lem. III. 15. 9. Or, I am fath; if I fied it, I should not know my feel. 14. * How much less shall I answer him, and choose out my words to reefen with him? 15. Whom, though I were righteous, yet would I not answer, but I would make supplication to my judge. 16. If I had called, and he had answered me; yet would I not believe that he had breached unto my voice. 17. For he breaketh me with a tempeft, and multiplieth my wounds without cause. 18. He will not suffer me to take my breath, but I filletth me with bitterness. 19. If I speak of strength, lo, be it strong, and if of judgment, who shall set me a time to plead? 20. If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse. 21. Though I were perfect, yet would I not know my soul: I would despise my life. 9. 14-21. Job applies to his own exile the wives of God's perfectiones he had described, as a ground of self-absolument be- fore him. However he could maintain his cause before man, as in no wise a hypocrite, as he was accused, he could not vindicate himself before God, as free from sin. 1. He owns his inability to stand the contest with God: He is too wise for man to plead with him; of purer eyes, than that sinful man should prelums to appear righteous before him; too mighty to be resisted; and from his judgment no appeal can lie to any superior court, v. 19. Note, There is no standing before God on the footing of our own defects. In a constant of grace, not of works, can the sinner alone be justified. Therefore, 2. However righteous he was as a magistrate, and sincere in profession as a good man, he resistes rather to cry for mercy, than to plead his merits, v. 19; not that he expected to be heard for his prayer's sake, but, if answered, he should exercise it solely to God's rich grace, and not to the words of his own supplications, v. 16. Note, Mercy, not desert, must be our plan; nor can our best prayers make God our debtor: nay, so much infirmity is mixed with them, that we are undone, if he pardons not the iniquity of our holy things. 3. Job had spoken right things hitherto, but his infirmity now appears in the conclusion he draws, that whilst his afflictions were not removed, his prayers could not be answered; and the acknowledging himself a sinner, he seems to think that sufferings exceeded his defects. He breaketh me with a tempeft of afflictions, and multiplieth my wounds without cause, nor hath cause at least as his conscious friends had suggested. He will not suffer me to take my breath, I can scarce pray or speak, through the violence of my disease; but he filletth me with bitterness. Note, We may not judge our prayers rejected, because our sufferings remain: though we cannot now see why God thus deseth with us, we shall be convinced by and by, that the greatest kindness God could do us, was the continuance of our affliction. 4. He repeats his renunciation of self-justification before God: the attempt would prove his perverienet. If he said he was perfect, he should deceive himself: nay, though he were, he should not dare to insist upon it before God, in whose presence all creature-perfection is imperfection; or, as the words may be rendered, I perfect? no; if I entertained such an imagination, I should not know my soul, should prove myself ignorant of my own heart: I would despise my life, not think it would pleading for; or, though perfect, wish for its continuance here below. Note, (1.) Concert of sinless perfection can only arise from ignorance of ourselves, of God, and of the spirituality of his law. (2.) Self-justifiers will out of their own mouth be condemned. 22. This is one thing, therefore I said it, he de-shoyeth the perfect and the wicked. 23. If the scourge, say suddenly, he will laugh at the trial of the innocent. 24. The earth is given into the hand of the wicked; he covereth the faces of the judges thereof; if not, where and who is he? The grand point in dispute is, Whether the wicked are always miserable, and the innocent prosperous. This his friends affirm, he as resolutely denies. This is one thing, singular as it may appear to you, yet certain and sure, and which from the fullest conviction I advance, God dislopseth the righteous and the wicked; eternally indeed the righteous cannot perish, and sometimes there may have been peculiar interpositions of God in their behalf; but, in general, they fall in the promiscuous ruin, when defolating judgments arise; and if the scourge, say suddenly, he will laugh at the trial of the innocent. Not that God delights in the miseries of his people, but if he seems unconcerned for their sufferings, or takes even pleasure in them, to be found he intends their trials for the increase of their graces, and the brightening their crown. The earth, in general, is given into the hand of the wicked; they prosper, have dominion, and bear the sway. He covereth the faces of the judges thereof; gives them up to blindness of heart, and leaves them to execute their unrighteous decrees, to the oppression of the innocent: if not, if this be not fact and truth, where and who is he that can confuse me? or, if this be not God's doing, whose is it? He hath the government of the world, and these things cannot be done but by his permission: sufferings therefore are no proof of his anger, nor prosperity, of his favour. Note, (1.) Though the righteous here suffer with the wicked, they suffer not as the wicked; their afflictions are merciful corrections, not angry judgments, and the end of them not their ruin, but more abundant glory. (2.) It must silence our complaints under oppression, and suppress all envy at the prosperity of the wicked, that it is God's doing, permitted for wise ends, which, though we know not now, we shall know hereafter. 25. Now my days are swifter than a post: they see away, they see no good. 26. They are passed away as the twists thine: as the eagle that hasheth to the prey. 27. If I say, I will forget my complaint, I will leave off my heaviness, and comfort myself: 28. "I am afraid of all my sorrows, I know that thou wilt not hold me innocent. 29. If I be wicked, why thou laborer I in vain? 30. "If I wash myself with snow-water, and make my hands never so clean; 31. Yet shalt thou plunge me in the ditch, and mine owe clothes shall abhor me. 32. For he is not a man, as I am, that I should answer him, and we should come together in judgment: 33. Neither is there any I days clean he spent us, that might lay his hand upon us both. 34. "Let him take his rod away from me, and let not his fear terrify me. 35. Then would I speak, and not fear him; I but it is not so with me. 9. 35—35. His complaints mingle with his arguments. 1. He bewails his past prosperity and, his present sorrows incurable. Swifter than a post on full speed his days of joys were burned by, and now are succeeded by days of misery, which made the former forgotten, as if they had never been: they are gone, like those that flims before the wind, and, as if labouring for expression to express their velocity, and as the eagle, when darting on his prey. In vain he sought to recover a glimpse of former comfort, or to compose himself under present afflictions; If I say, I will forget my complaint, I will leave off my humanity, and comfort myself, the attempt were fruitless; sorrows followed him close as his shadow, and he feared they would overwhelm him at full. Note, (1.) Time is rapid, not day excepting, all temporal good transitory; let us be wise then to redeem it, that when the present moment is lost in eternity, as the drop in the bountiful ocean, our happy portion there may be focused. (2.) It is easier to know we ought to submit, and to laid the miserable forgets their complaints, than to exercise that silent resignation, which is so evidently our bounden duty. 2. He despairs of being able to plead with God; either it is the language of humility, expression of his sinfulness and worthlessness, or of his impatience, and hard thoughts of God, as if he had cleaned his hands in vain. I know thou wilt not hold me innocent, I begin to despair of recovery, and expect, in the continuance of my afflictions, to be treated as if I be wicked, which will be believed without doubt if I perish in my suffering. Why, then labour I in vain, to clear myself, when the calamities I suffer will plead against me, in the eyes of the world, stronger than any arguments I can urge will vindicate me. If I wash myself with snow-water, and make my hands never so clean, use every effort to maintain my innocence, and shew my conversation never so blameless, then shalt plunge me in the ditch of deep afflictions, and my own cheeks shall abhor me; my dearest friends will continue my case abominable, and my sufferings will make me a burden to myself. On these words may also express his desire of sin; I acknowledge my guilt, I am wicked, though not as my friends suggest, yet to as to be unable to bear the severity of my judgment; nor can I cleanse myself from my sins by any attempts of my own; though I try every expedient, I should fail to be in the hands of my own, and my best righteousness would be like his filthy rage. Note, (1.) The hell of men have the lowest thoughts of their own goodness. (2.) The more a sinner goeth about to establish his own righteousness, instead of submitting to the righteousness of God, the more desperate his case grows. (3.) Though we may be never so clean from the grosser pollutions that are in the world thro' hell, there is corruption enough in every man's heart, to make him loathsome in the eyes of a holy God. 3. He complains of the unequal content. He is not a man, as I am; the pretences may strive with the pretences of the earth, but impossible it is, that I, a worm, should answer him, the glorious and infinite God, and that we should come together to judgment, or alike, on equal terms. He can have no superior, nor is there any court where the cause can be tried; neither is there any days-man, or arbitrator, to whom the cause can be referred, and by whose decisions we must abide. Or it may be rendered, O that there were a mediator, that might lay his hand upon us both, so as effectually to settle and adjust the dispute. Note, The days-man Job wanted, the Lord Jesus Christ appears to be: his hand is laid on both, to bring an offended God near in mercy to sinful man, and to incline man, a sinner, to return to humiliation to a pardoning God. 4. He wishes for a short respite, that he might speak for himself. Let him take his rod away from me, of challestment that oppressed him, and let not his fear terrify me, that dead of his awful majesty which now overwhelmed him; him would I speak, in prayer and supplication, or plead for himself, and not fear him, as in his present state he did, God appearing as an enemy; or perhaps, daring as the challenge was, he would then maintain his cause without fear, and, though a sinner confessed, yet reason with him on the exceeding greatness of his suffering; but it is not to be with me, I am disabled by his service to speak before him, and I have no days-man; or, I am not to wish myself, so master of himself, as to be able, in his disordered state, to maintain his cause alight. Note, Even truly good men, before the under fore trials, have spoken unadvisedly with their lips; therefore we need ever pray, that we may not be led into temptation. Hitherto Job had born up nobly: here his impatience prevails, and though he doth not curfe God, 1. He curses the day of his birth, ver. 1—10. 2. He complains that he did not like as soon as he was born, ver. 11—19. 3. He grieves that his life was now continued under such misery, ver. 20—26. In this it must be evoked that Job found with his lips, and it is whittier not for abomination, but our admonition, that he who thinks he should may take best left be full. 1. AFTER this Job opened his mouth, and cursed his day. 2. And Job spake and said, 3. Let the day perish wherein I was born, and the night in which it was said, there is a man-child conceived. 4. Let that day be darkness, let not God regard it from above, neither let the light shine upon it. 5. Let darkness and the shadow of death stain it, let a cloud dwell upon it, let the blackness of the day terrify it. 6. As for that night, let darkness seize upon it, let it not be joined unto the days of the year, let it not come into the number of the months! 7. Lo, let that night be solitary, let no joyful voice come therein. 8. Let them curse it that curse the day, who are ready to raise up their mourning. 9. Let the Parv. of the twilight thereof be dark, let it look for light, but have none, neither let it see the g dawning of the day: 10. Because it shut not up the doors of my mother's womb, nor hid sorrow from mine eyes. At last the solemn silence breaks. Big sorrows flow into his lips, and feeling his wretchedness, yet cursed the day that first brought into life a miserable being, doomed to such tormenting anguish. Herein corruption prevailed; he stumbled, yet not so as to fall. In general he still appears our admiration, and we shall see him recovering his resignation; his sin pardoned, his soul refused, and Satan's acquisition of him as a hypocrite clearly contured; and though compelled with infirmities, in the main he is found faithful and upright, and fixed in his adherence to God. With a variety of strong and striking expressions, he brands the day of his unhappy birth, wishes its mercenial were for ever cancelled; that darkness, dismal as death, might thicken around it, and no joyful found he heard, to cheat the dreadful gloom; that God would never favour it with one pleasing event, but let melancholy reign, and stamp it with wretchedness, that no voice but mourning and woe may be ever uttered therein, and curses perpetual rest upon it; whilst every one who lamented the dead, should mention this hand forth-day, with that which wakened up their sorrows: and this because it shut not up his mother's womb, but gave unwelcome light to those eyes, that opened only to behold misery. A desire foolish, cruel, and perverse, which he lived to condemn, and be ashamed of having uttered. Note, The day of our birth need be kept with humiliation, when we remember the sin of our conception, and the evil of our years; but should never be cursed, since there is so blessed a hope let before us, in that child that so as is born, and through whom we have now a prospect of endless glory. If we look added no farther than the grave, and full in view behold those miseries that flesh is best to, it might lead us to join Job's imprecation; but beyond the grave, the prospect brightens to the eye of faith, and enables the soul amidst its sorrows to rejoice in hope. 11. Why did I not from the womb? why did I not give up the ghoal when I came out of the helly? 12. Why did the knees prevent me? or why the breaths that I should fuck? 13. For now should I have lien still, and been quiet, I should have sleep; there had I been at rest. 14. With kings and counsellors of the earth, which built desolate places for themselves: 15. Or with princes that had gold, who filled their houses with silver: 16. Or as an hidden untimely birth I had not been; as infants which never lost light. 17. There the wicked cease from troubling; and there the weary be at rest. 18. There the prisoners rest together, they hear not the voice of the oppressor. 19. The small and great are there, and the servant is free from his matter. 8. Behold, I go forward, but he is not there; and backward, but I cannot perceive him: 9. On the left hand where he doth work, but I cannot behold him: he hitherth himself on the right hand, that I cannot see him. 10. But he knoweth the way that I take; when he hath tried me, I shall come forth as gold. 11. My foot hath held his steps, his way have I kept, and not declined. 12. Neither have I gone back from the commandment of his lips, I have esteemed the words of his mouth, more than my necessary food. Job had said, O that I knew where I might find him; and his were not empty wishes, but earnest labours. Here, 1. He laments his disappointment; on every side he turned his thoughts, deeply resolved in mind his sufferings, and sought to find out their cause, and to acquaint himself with God's designs in them; but darkness was in all his path, and he was as much as ever at a loss to account for the very singular circumstances of his afflictions, and wherefore God thus visited him, v. 8. Note, The most beloved him of God have been exercised with great darkness of soul, as well as great anguish of body; which however grievous for the time, work blessed faith in the end. 2. He was conscious of his own integrity, and satisfied in the divine Omnif352, v. 10. and therefore concludes, that when he had been tried, he should come forth from the furnace as gold, the brighter for the torture. My foot hath held his steps, I have sought to conform step by step with his word and providences; his way have I kept, his worship I have maintained, and his will obeyed in simplicity, and not declined from it, in any known instance, or by allowed guile; neither have I gone back from the commandment of his lips, as a backslider, or an apostate, I have esteemed the words of his mouth, more than my necessary food, more delightful to my soul, and judged them more necessary for it, than ever food for my body. Note, (1.) It is a comfort God knows our ways, and our simplicity before him. (2.) The trials of the faithful are sure to issue to their honour and advantage. (3.) The word of God is the believer's daily bread, and he feeds upon it, to the comforting and strengthening of his soul. 1. Tired of life, in love with death, impatiently Job expellates, Why be died not, as an abortion, up deprived the hour of his birth? Why the knees supported him, the breaths fucked him, and robbed him of an infant grave? Note, (1.) Man is of all creatures born the most helpless, and without the tenderest care and kind providence, could never survive the days of helpless infancy. (2.) To quarrel with the life God bellows, is to sin against our own mercies; and if ever in hell we curse the day of our birth, we shall have none but ourselves to blame. (3.) Freefulness and impatience at our lot, is foolish as well as sinful, and can only aggravate, instead of alleviating our burdens! (4.) To deface death to be with Christ, and delivered from sin is commendable; but to be tired of the burdens of mortality, and in haste to be gone, is felfish and evil. 2. He speaks of the grave, as the desirable asylum for the wretched. There he should have enjoyed rest and ease, and in his bed of dark, dry, as he could not move, through raging anguish, on a bed of down. There he should have lain down with kings and counsellors, no longer distinguished in that cold manhood, unless by the desolate habitations, those repulchral monuments they built for themselves; and with princes, whose rulers and pomp could not descend with them into the grave. There, like an untimely birth, or the still-born infant, carried from the womb to the grave, he should know no favour. There the wicked cease from troubling, Satan no more tempts, nor wicked men vex and persecute: there the weary pilgrim reposes in eternal rest; the prisoners there are at ease, nor bear the clamorous voice of their oppressor or creditor; and the slave ceases his labour, free from his cruel matter's yoke: the small and great are there mixed promiscuously, and no distinction marks the wise man from the fool. Note, (1.) Though the troubles of life must not make us impatient under them, the shadows of death will be welcome to the afflicted believer. (2.) Death is the terror of the great, because their honours cannot follow them: happy only and truly great are they, that after death expect their crown. (3.) It is a comfort to the holy foul that dwells in this disordered world, vexed as righteous Lot with the filthy communication of the wicked, that yet a moment, and they will for ever cease from troubling. 20. Wherefore is light given to him that is in misery, and life unto the bitter in soul? 21. Which long for death, but it cometh not, and dig for it more than for his treasures? 22. Which rejoice exceedingly, and are glad when they can find the grave? 23. Why is light given to a man? whoever way is hid, and whom God hath hedged in? 24. For my fighting cometh before I eat, and my roarings are poured out like the waters. 25. For the thing which I greatly feared is come upon me, and that which I was afraid of, is come unto me. 26. I was not in safety, neither had I reft, neither was I quiet: yet trouble came. 1. But he is in one mind, and who can turn him? and what his soul desirest, even that he doth. 14. For he persisteth the thing that is appointed for me: and many such things are with him. 15. Therefore am I troubled at his presence: when I consider, I am afraid of him. 16. For God maketh my heart safe, and the Almighty troublet me: 17. Because I was not cut off before the darkness, neither hath he covered the darkness from my face. Though he was conscious of his uprightness, and hoped the issue of his trials should be peace, they were hard to be born, though bear them he must. 1. It was in vain to think of changing the purposes of the immutable God. He is in one mind, unalterable his comfort, and who can turn him from executing his decrees? and what his soul desirest, even that he doth, without control, or possibility of resistance. He persisteth the thing that is appointed for me, according to his eternal mind and will, and many such things are with him; many dispensations of his providence, abbrute and unaccountable by mortal worms; or he feared more troubles were to his hand, as if his measure of suffering was not yet full. Note, Though God doth what he will, he cannot but do what is right; and therefore we are ever bound to acquiesce, and seeing his hand in our afflictions, to be dumb, and not to open our mouth. 2. Though Job quitted not his hope, yet at times his fears prevailed: Therefore am I troubled at his presence; when I consider, I am afraid; the sovereignty of God's dispensations, and the immutability of his comforts, compared with what he had already suffered, made him apprehensive least worse was in those for him, and that quite melted him down: for God maketh my heart safe, and the Almighty troublet me, the fear of his impending infatuations, as well as the sense of present anguish; because I was not cut off before the darkness of affliction came, as if he was marked out to suffer: or it may be confirmed as an expeditation, Why turn I was out of before, or by darkness, by death, from beholding, these miseries? neither hath he covered the darkness from my face, which, had I been hid in the grave, I had not been: or without the word neither, He hath covered the darkness from my face, refuses me the comfort of departing, or suffers me: I see no end of my affliction. Note, (1.) The confederation of God's perfections out of a redeemer we big with terror to the soul, but in him our fears remove. (2.) We should not be in such haste to be gone from our troubles into the darkness of death, when we know not how soon the scene may change, and that life which was our burden, he made comfortable to ourselves, and serviceable to the cause of God. Job continues his impatient expeditation, and grieves that a life of misery should be longer continued to those whose bitterness of soul makes death eagerly longed for, who dig for the grave at for his treasures; and exult with transport when their dissuition from the burdens of mortality arrives; and in his own case, he particularly thinks himself hardly dealt with, his way is hid, there is no door of escape, hedged in with the thorns of affliction on every side: so constantly in pain and anguish, that his appetite was pulled with sorrow, and his pangs so acute, that he roared aloud like the noise of mighty waters falling. His fears were now all come upon him; in the beginning of his trouble, he had entertained the most grievous apprehension, and under the first broken of providence began to enter, and inwardly left his wonted repose; but then he hoped for a little respite, yet trouble came upon trouble; still darker clouds thickened over him, till he seemed overwhelmed with wretchedness. Note, (1.) To reflect on God's providence, is easily to call blame on himself. (2.) Though impatient anguish eagerly calls for death, did they who often so desire its approach look beyond the grave, they would more eagerly start back, and welcome life with all its miseries. (3.) Our time is in God's hands; happy for us it is so; else we might betray repass, our raftness. (4.) The more this life is irksome, the more afflictions let it make us to prepare for a return. (5.) They are only fit to die who are content to live, and fettified under every burthen wait cheerfully the Lord's leisure. Job's impatient expeditations give an opening for those suggestions of his three friends, which on the review of his case were. Probably they had mentioned between themselves their judgments, and from his sufferings, concluded him a hypocrite. Thus Satan found them his friends, and they with warmth and cruelty placed against Job; which consists of integrity, he vindicates himself from their afflictions. Thus the dispute begins, and Elphans, as most distinguished, or the eldest person, first replies, 1. He bepleats a patient hearing, ver. 1, 2. 2. He concludes him an hypocrite, because the conflation he administered to others, could not support himself, ver. 3-6. 3. He maintains that man's wickedness is that which always brings God's judgments, ver. 7-11. 4. He corroborates his affliction by a vision of his, in which he was minded of the insensible purity and justice of God, and of the weakness and infidelity of man, ver. 12-21. By all this he aims to humble Job's spirit, and to make him both prelates and patient under his afflictions. 1. THEN Elphans the Temanite answered and said, 2. If we affay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking? 3. Behold, thou hast instructed many, and thou hast strengthened the weak hands. 4. Thy words have upholden him that was falling, and thou hast strengthened the feeble knees. 5. But now it is come upon thee, and thou feastest: it touched thee, and thou art troubled. 6. It was also thy best, thy confidence, thy hope, and the uprightness of thy ways? 7-6. Having heard Job's impatient complaint, Elphans can no longer keep silence. 1. He apologizes for the part he was about to take, but hopes Job will not be offended if he and his friends affay to apple lime remedy to his disease; and as they apprehended his wound needed to be laid open, he begs he will not think that unkindness, but friendship dictates his discourse. He would not willingly grieve him, but in this case he intimates silence would be criminal, and that God's glory, as well as Job's good, required them to deal with him faithfully. Note, (1.) In difficult cases, in the multitude of counsellors there is safety. (2.) When we have reproof to give, the gentlemen of our manner should give the bitter pill. (3.) It is a cruel kindness and vile blisshood, for fear of offending, to suffer sin upon our brother. 2. He suggests the unheavenedness of his conduct under his present trials, so contrary to the advice himself had often given to others. Thus, he is so far as to be a good thing, and that the best thing is not to be a good thing, and that the best thing is not to be a good thing, and that the best thing is not to be a good thing, and that the best thing is not to be a good thing, and that the best thing is not to be a good thing, and that the best thing is not to be a good thing, and that the best thing is not to be a good thing, and that the best thing is not to be a good thing, and that the best thing is not to be a good thing, and that the best thing is not to be a good thing, and that the best thing is not 3. He charges him with hypocrisy in his former profession; that his fear of God, his confidence in his regard, his hope of things unseen, and the uprightness of his ways, however exemplary they might have themed, were but oppressence; that at bottom there was nothing in them; and this his present state, as he concludes, evidently proved, since God would not afflict a truly righteous man, nor would he be thus impatient in his trouble. Note, (1.) The charge of hypocrisy is one that is the oftenest laid against God's people, and among the furs of his being. (2.) A censorious spirit is exceeding sinful; they will have judgment without mercy, who have shewed no mercy. (3.) We must not judge of a man's state from a particular failing. He may be truly faithful at bottom, who on a violent temptation may yet be moved from his own fendishness. 7. Remember, I pray thee, who ever perished being innocent? or where were the righteous cut off? 8. Even as I have seen they that plow iniquity, and sow wickedness, reap the same. 9. By the blasphemy of God they perish, and by the breath of his nostrils are they consumed. 10. The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions are broken. 11. The old lion perisheth for lack of prey, and the flour lion's wheeps are scattered abroad. Two positions he here lays down in support of his former charge, that Job must be a hypocrite because of his afflictions. 1. That the innocent and righteous never perish under such heavy vibrations; but his case appeared desperate, therefore he was not innocent or righteous, as he pretended. He is right respecting eternal perdition, but else Job, to whose experience he appealed, might easily confuse him with the death of Abel, the heavy loafes of Lot, and the sufferings of Jacob: besides that, whilst there was life, still there was hope, that all Job's present evils might end in blessings. Note, The conclusions of the evils of God's people, are usually drawn from premises as weak and inflicting to happen them. 2. That wickedness was ever attended with temporal punishment; and for this he reaches his own experience, in the case of sinners in general; who, sowing iniquity, and expecting to reap comfort, find the harvest of misery; their crop blathed with the Divine dispiratory, and consumed as corn roared up by the whirlwind: and in particular he had seen the proud oppressors thus perish; who, asserting that alone, fierce and greedy of prey, filled their houses with peril; but soon by God's judgment, their teeth were broken, the old lion was fannished with hunger, and their wheeps, their families, were scattered abroad. The he speaks of the case of others, these seems to be an oblique glance to Job's function, as if like this old lion, he had by ex-portion filled his den, but now was ready to perish for want, and his children had been flain by the breath of God. Hence he would infer his wickedness as the cause of his sufferings; but whatever the experience of Eliphas might be, greater and more numerous instances were only to be collected, where the wicked proffered long, perhaps died in plenty, and faw no bitterness. Such was profane Efuu's case, and Lamech seems a full more daring and prosperous sinner. 12. Now a thing was secretly brought to me, and mine ear received a little thereof. 13. In thoughts from the visions of the night, when deep sleep falleth on trees, 14. Fear came upon me, and trembling, which made all my bones to shake. 15. Then a spirit passed before my face, the hair of my flesh stood up. 16. It stood still, but I could not discern the form thereof: an image was before mine eyes, there was silence, and I heard a voice, saying, 17. Shall mortal man be a more just than God? Shall a man be more pure than his maker? 18. Behold, he put no truth in his servants; and § his angels he charged with folly: 19. How much less as them that dwell in houses of clay, whole foundation is in the dust, which are crushed before the moth? 20. They are destroyed from morning to evening: they perish for ever without any regarding it. 21. Doth not their excellency which is in them go away? they die, even without wisdom. 9. 12-21. To reprove Job's impatient complaints, Eliphas proceeds to relate a vision from God, which probably was given him some time in the past seven days. The purport of it is from the view of the frailty, folly, and sinfulness of mortal man, to silence every murmur against his dispensations, and to lead his friend to more humble thoughts of himself. 1. He describes the manner of this revelation made to him: A thing, or a word of Divine wisdom was secretly brought to me, stole upon me unawares, and mine ear received a little thereof; either his capacity was too weak to retain the whole, or what was revealed was but a small portion of the will of God. In thought of deep and serious meditation from wisdom of his night, which were vouchsafed him, when deep sleep falleth upon men, to whole spirit nevertheless God hath accels, fear came upon me, and trembling; an awful sense of the Divine Majesty affected his mind, and communicated to his very body a sacred tremor, which made all my bones to shake, as if each sinner was unthrung, and every joint loosened. Note, (1.) God hath secret ways of accels to the souls of men; his people know it to their comfort, his enemies feel it to their terror. (2.) Our highest attainments are poor and inconsiderable; we know but a part, a very little part of God's ways. (3.) When we lie down with good thoughts, we may hope our very dreams shall be holy. (4.) Though most visions of the night are vain, incoherent, and to be troubled by them would be superfluous folly; yet there are some, I doubt not, that bear the mark of God's hand, and deserve our solemn attention. 2. The messenger who brought it: A spirit, one of those bright angelic hosts, who minister to the hours of salvation, replied before my face; struck with Surprise and dread, the hour of my head fixed up, erect as the bristles of the porcupine. It stood still, as if prepared to speak, but I could not discern the form thereof, perhaps the brightness of the surrounding glory prevented him: an image was before mine eyes, terrible to behold; there was silence, an awful pause, and then I heard a voice distinct and audible. Note, (1.) Though apparitions in general are the creatures of fear and folly, yet that God may on important occasions thus send from the world of spirits, why should it be thought incredible? (2.) The weakness of our nature shudders, and the consciousness of guilt terrifics in the apprehension of a visit from the unseen world. (3.) When God is about to speak, silence and attention become our prostrate shalt before him. 3. The message is weighty and important: Shall mortal man, sinful, and therefore weak and frail, be more just than God, or rather be just before God, pretend to affect innocence, or stand at his bar as righteous? Shall a man, the greatest and best of ours, be more pure than his maker, or pure before his maker, or in his sight dare to appear as sinless? Behold, must it with deep attention. He put no truth in his servants, his angels; did not trust them with their own fathidity, but secured them in Christ [who] did not reveal to them his secrets, &c. 2: 3d. did not place his confidence in them, as in any mess are supporting the glory of his throne; he wanted them not. May, he charged them with folly; compared with himself, their wisdom is foolishness; and left to themselves, they were liable to fall, as man, an innocence. How much left in them that dwell in houses of clay, in man, a worm, whole body is but a vessel of finer clay, which foundation is in the dust, weak and torturing before every kind of disease or accident, which are crushed before the moth; if but such weak worm, so feeble is the structure, path against it, the house is broken through, or more easily crushed than the soft moth between our fingers. They are destroyed from morning to evening, thousands dying daily and continually, or every day their bodies bathed to their afflictions; they perish for ever, are cut off from the land of the living, no more to return, without any regarding it; they themselves little expecting it, and the living usually lay it not to heart. Doth not their anathemy which is in them as away, or with them? all the endowments of their mind, the beauty, health, and strength of their bodies, and all their pomp, greatness, and affluence vanish as the cloud of the morning; they die even without wisdom, it perishes with them; or forgetting to consider their latter end, they die unprepared. Now if God puts no truth in the angels, and chagrin them with folly, how much less dependence can be placed on miserable, weak, and sinful man; and how much more chargeable is he with folly and frailty, therefore can in no wise arrange to himself a wisdom and rightowaleth beyond his maker, or think of appearing justified in the eyes of his purity. Note, (1.) Discontent with the dispensations of God's provisions, is in fact to impeach his wisdom, justice, and goodness, as inferior to our own. (2.) If the angels are in God's sight thus weak and imperfect, and he places no confidence in them, what folly for man to make them the objects of worship, or to direct his prayer unto them? (3.) The more we consider the nature and frailty of our life, and the nearness and certainty of death, the lowier thoughts of ourselves it will be best in us. (4.) It were the heights of folly, nay of masterly, for a sinful strong worm to plead before God his worth and excellence. (5.) It is among the throng proofs of the unhealthily- and thoughtful-fluous bound up in the heart of a sinner, that amidst such daily warnings around him, and such frequent notices within him, he lives so careless, and leaves death, with all its awful consequences, far out of his sight. Babes Chich I this. Eliphas proceeds to confirm what he had before advanced, that only the wicked are wholly confused, as he appeared to be. 1. He appeals to all his saints, in proof of this position, ver. 1, 2. 2. Produces his own experience, ver. 2-5. 3. He allows affliction is the common lot, ver. 6, 7. But, a, doesn't bear righteous men demean themselves, ver. 8-16. 5. That their afflictions always end well; therefore he advises Job to humble himself, pray, and hope in God's mercy, ver. 17-27. 1. CALL now, if there be any that will answer thee, and to which of the saints wilt thou turn? 2. For wrath killeth the foolish man, and envy flayeth the filly one. 3. I have seen the foolish taking root of but suddenly cursed his habitation. 4. His children are far from safety, and they are crushed in the gate, neither is there any to deliver them. 5. Whole harvest the hungry eaterh up, and taketh it every out of the thorns, and the § robber swalloweth up their substance. On holy On bad. On sin. On one, on my man. So. in 3 Ps. in 2 Ps. in 1 Ps. in 1 Ps. in 1 Ps. in 1 Ps. in 1 Ps. in 1 Ps. in 1 Ps. in 1 Ps. in 1 Ps. in 1 Ps. in 1 Ps. in 1 Ps. in 1 Ps. in 1 Ps. in 1 9. 1-5. Eliphas, confident in the goodness of his cause, cautiously defies Job to contradict his afflictions. 1. He bids him appeal to God or man, and he will be silenced; call now to God, if there be any that will answer thee, and see if he will conduct the vision I have related, or call now to all the holy men of old, if there be any whole case corresponds with those, to afflicted and yet innocent, and not a parallel will be found. And to which of the saints, or holy ones, will thus turn, either the divine persons in the godhead, who would reject his appeal of integrity, or the saints upon earth, among whom he would not find one advocate, or whole circumstances and sentiments resembled his own; therefore the charge he brought must be true, that his infancy was the cause of his sufferings. Note, (1.) They can have little confidence to approach God, whose own consistences condemn their hypocrisy. (2.) There are in every age some living saints, fancized by God's word and spirit; and though the world use the word as a term of derision, it is a title of the highest honour, and true of every real believer who is called to be a saint, as much as Paul or John. (3.) It were indeed a strong proof of the badness of our State and temper, if we had the experience of all God's saints against us; but the experience of the saints is often pleaded by those who have it least on their side. 2. He asserts the ruin of the wicked as a truth himself had often been wretched to. He said killeth his public to wicked man; the wrath of God is revealed against him, or his own happy spirit urges him on to his ruin, and may at the prosperity of others, or soul, God's displeasure against iniquity, deftrayeth the filly one, the sinner who is void of understanding, so that he pines away often under his own vexations; and thus unavailability his momentary prosperity, I have seen the foolish taking root suddenly, but destruction awaited him. I cursed his habitation, not without him evil, but forefear the curse impending over his devout palace: his children, the staff of his age, are far from safety, and they are crushed in the gate, buried in the ruins of their desolate houses. house, neither is there any to deliver them, neither God or man interest themselves in their behalf; who's haresy the hungry eaters up, so that their substance is confused, and take it even out of the thorns, leaves none behind, even so much as a handful at the hedge-side; or though fenced in with thorns, break through and plunder it, and the rubber swallowed up their subfaces. And in this description of the ruin of the fools' man, there is an evident invidious parallel drawn with Job's case, whose sudden afflictions, the death of his children, and the ruin of his substance by the robbers, Eliphas would influence as a proof, that he shared with the wicked in their afflictions, because he had joined them in their sin. Note. (1.) The indulgence of our wise millions prove often fatal to ourselves. (2.) The wrath of God, in time and eternity, assuredly rests on the counsel's head, however prosperous his circumstances may appear. (3.) The wicked man must be a silly one; how could he else for the sake of a momentary pleasure, rush into everlasting pain. 6. Although affliction cometh not forth of the duly, neither doth trouble spring out of the ground! 7. Yet man is born unto trouble, as the sparks fly upward. 8. I would seek unto God, and unto God would I commit my cause! 9. Which doth great things, and unbearable: marvelous things without number. 10. Who giveth rain upon the earth, and tendeth waters upon the fields! 11. To set up on high those that be low; that those which mourn may be exalted to safety. 12. He disappointed the devices of the crafty, so that their hands cannot perform their enmystics. 13. He taketh the wife in their own craftsness; and the counsel of the forward is carried headlong. 14. They meet with darkness in the day-time, and groove in the noon day as in the night. 15. But he laveth the poor from the sword, from their mouth, and from the hand of the mighty. 16. So the poor hath hope, and iniquity shoppeth her mouth. It was the intention of Eliphas not to sink Job into despair, but first to lay bare his wound, and then apply the healing balm, suggesting arguments for resignation, and how to hear his burden profitably. 1. He dereth him to the origin and cause of all his trouble: Although affliction cometh not forth of the duly, neither doth trouble spring out of the ground, as things fortuitous and accidental, or owing to second course, operating independent of God's agency or direction, but all is fixed by unalterable decree, and no creature acts but by his guidance, and under his over-ruling power. 2. He, or had, went to here to trouble; since his entered, the curfication, and close as our shadow afflictions follow us, as the sparks go upwards, numerous as these, and the natural condition of our fallen state; and this should reconcile us to suffering, and engage us to be humble for the sin which is the cause of it. Note. (1.) Fortune and chance are the creatures of heathenism and infidelity: we are assured in God's word that not a half of our heads falls to the ground without Divine discretion. (2.) The more we are acquainted with the sinfulness of our nature, the less reason shall we have to murmur under any affliction, since we must then acknowledge it to be left then our iniquity deserves. 2. He gives him advice how to behave himself: I would seek unto God, or doubtless I do seek unto God; it is the method I myself take in my trials, and would recommend to you as doubtless the most proper and reasonable: and unto God I would, or I do commit my cause, in humble prayer and patient resignation, and then rest in hope. Note. We may safely commend what we have proved good by experience, and the people of every age have always found that patient hope and believing prayer, will not fail at last of bringing an answer of peace. 3. He enforces his admonition, by considerations drawn from God's sovereign dominion, power, and equity: Which doth great things in the works of creation and providence; and unbearable, beyond the deepest penetration of the wiser's fages; marvelous things that excite our astonishment, and exceed our comprehension; and these, without number; earth, air, and sea-trem with wonders, and every day new works of Providence awaken our admiration; and the more we attempt to reason, the more we are lost in depth of wisdom unfathomable. How foolish then to dispute against God, and how much wider to refer ourselves to him, who can do such wonders, and will do ever wisely. By his gracious providence, he sendeth the rain to water the earth, v. 12. The poor and mourners, whose faces were black, as it were, with famine, for plenty restored, and themselves exalted from their low estate, v. 11. Such merciful afflictions may they expect who wait upon him. But the crafty are disappointed in their labours, their enterprizes prove abusive, their own snares enlarge them, as birds in an evil net, and their precipitate constells hurry them on to ruin, v. 12, 13. In the plainest circumstances they become infatuated, and fall from the maridian of prosperity, into the deepest darkness of affliction, v. 14. VOL. I. whilst the helpless servants of God, against whom their tongues were maliciously let loose, and whom their arm cruelly oppressed, are delivered, to the great disappointment of iniquity, and to the encouragement of the hope of the poor; who never trust on him and are confounded. The inference Eliphas would draw from hence is evident, that if Job thus humbly trusted upon God, he would experience a like deliverance. Note. (1.) The wiser's lessons fools, when they turn from God to trust on their own understanding. (2.) The deepest laid plan of men or devils need not trouble God's people, there is one who fittereth in the heavens who laughs them to scorn. (3.) They who have their tempers in lowlands conformed to their circumstances, will find him near at hand who will lift them up, and restore comfort to the mourners. (4.) In the world of times we should never quit our hope in God, for he is faithful that hath promised. (5.) Though the mouth of malignity is now open, and the hand of the opperforts heavy on God's people, their arm shall soon be broken, and their lips sealed up in everlasting silence. 17. Behold, happy is the man whom God corvette: 1. P. 2. therefore: defyise not thou the chastising of the Almighty! 18. For he maketh sore, and bindeth up: 1. he woundeth, and his hands make whole. 19. He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee. 20. In famine he shall redeem thee from death; and in war, from the power of the sword. 21. Thou shalt be hid from the scourge of the tongue: 1. neither shalt thou be afraid of destruction when it cometh. 22. At destruction and famine thou shalt laugh: 2. neither shalt thou be afraid of the beasts of the earth. 23. For thou shalt be in league with the fones of the field; and the beasts of the field shall be at peace with thee. 24. And thou shalt know that they rabernacle shall be in peace; and thou shalt visit thy habitation, and shalt not I sin. 25. Thou shalt know also that thy seed shall be great, and thine offspring as the grass of the earth. 26. Thou shalt come to thy grave in full age, like as a flock of corn cometh in, in his feason. 27. Lo this, we have searched it, so it is, hear it, and know thou it for thy good. Eliphas draws his speech to a conclusion, and closes it with a view of the great and precious promise which would attend Job, if his mind were but conformed to his circumstances. 1. He warns him not to defyise the chastising of the Almighty; though the draught be bitter, it must not be rejected, because it is the means of health: it is the rod of the Almighty, before which he may not proudly disdain to bow: it is lifted up with the most gracious design of fatherly correction, therefore not to be frightened, but submitted to with patience, heard with reverence, Micah vi. q. and the cup of affliction to be drank with cheerfulness. Note. In every affliction, our chief concern should be not the removal, but the due improvement of it. 2. He supports his advice with the blessed effects which would flow from it. Behold, happy is the man whom God corvette by his word, or providence; it is the proof of his regard, and designed to work eminently for our good; it drives to wean the heart from earth, and urge the soul to seek more diligently the true and abiding joys of glory. The same hand also that wounds can heal, and will, no doubt, when the design of his visitation is answered, v. 18. The length or repetition of our troubles should not discourage us, for out of them all God will deliver his servants; and in them preserve the souls of his sinins from evil, that the wicked one toucheth them not. Though famine pale shalt phaffly through the land, or horrid war with garments rolled in blood spread defolations around; though wild beasts of the defect howl and threaten to devour, or men more savage than these beasts, bite with malignant teeth, and with the scourge of the tongue, poisonous as the serpent's fling, strive to infuse their baneful calumnies, God will preserve his chosen; they shall be fed in the time of death, covered from danger under the wing of the Almighty, the creatures shall be in league with them not to hurt them, and secure they shall mock at the impotent malice of their foes: their houshe shall be in peace, their families united in love, and defended from the evil of sin and trouble; they shall go in and out under the Divine bleffing, and piety and prosperity crown all their labours; their polterity shall be great and numerous, and after beholding them fixed in comfort and affluence, they shall go down to their graves crowned with length of days, riches and honour, and, ripe for glory as the sheaf in the day of harvest, be gathered into the bosom of God's everlasting love. Note. (1.) When God wounds his people, he heals, binds up their hearts with perfect divine confidations, and opens a way for them to escape out of every temptation; no wound to deep which he cannot cure. (2.) They who have God for their confidence, may defy their 6 U Babes, Cain 1. 2017 BabesChill 1200. Culpe foes, and triumph even in the jews of death. (2.) A peaceable abode is a ligand mercy, but the distinguished blessing is to be kept from sin. (4.) It is a comfort to gracious parents, to see their children's prosperity in the world, but most of all to behold these piety, for that alone can unfurn the abiding good. (5.) Age-invigning us for the grave, are we also ripening for glory I filled with grace as with years, full of good trusts, and bending with cheerfulness into the hands of the harvest-man, as ready for the storehouse of God. 3. He begs Job's serious confidiaration: La! attend to what I have spoken, as the result of sound and deep experience; this we have parched, it is our joint sentiments, and Jo it is appeared by the concurring testimony of all God's people: hear it then with reverence and submission, and know then it for thy good, or thyself, apply it to thy own case, and receive the blessing this discourse was intended to convey. Nate, Great truths deserve solemn attention, and from every sermon we hear, our future conduct should make our profiting appear. Elphias concluded his discourse with an air of affluence, as if what he had said was in plain and pertinent, that nothing could be objected in answer to it. But Job, dissatisfied with all he had said, still inflict himself in his complaints, and condense him for the weakness of his arguing. 1. He shews that he had just only to complain, ver. 1-7. 2. He continues his judgment with, to be eased of all his miseries by death, ver. 8-13. 3. He reproves his friends for their uncharitable censures of him, and the unkind treatment they gave him, ver. 14-30. It must be warned that Job in all this spoke a deal of reason, but with a mixture of passion and human infirmity: And in this context, as indeed in most contexts, there was fault on both sides. 4 Hab. Lifted up. 6 Prov. serv. 7. 8 Phil. Dated: 4. Or holden. 1 Deed. 2ard. 15. Phil. served. 3. 4 Ibid. Dated: 15. 16. 1. BUT Job answered and said, 2. Oh that my grief were thoroughly weighed, and my calamity said in the balances together! 3. For now it would be heavier than the sand of the sea; therefore my words are swallowed up. 4. For the arrows of the Almighty are within me, the poison whereof drinketh up my Spirit: the terrors of God do set themselves in aray against me. 5. Doth the wild as bray when he hath grass? or howeth the ox over his fodder? 6. Can that which is unfavoury be castes without salt? or is there any taste in the white of an egg? 7. The things that my soul refused to touch are as my sorrowful meat. Having heard with patient attention the discourse of Elphias, however piercing and unjust some of the reflections must appear, Job, far from being convinced by his reasoning, replies with warmth to his argument. 1. He willers for a more impartial balance than his censorious friends seemed inclined to afford him; who lighted the weight of those calamities they did not feel, and blamed him as aggravating his troubles, the heaviness of which, words were wanting to express, and the half of it he could not tell, whilst fighting and tears flopped his utterance, or as the expression, v. 3. may be rendered, therefore my words boil up, through the anguish he felt within. Nate, (1.) They who are at each themselves, are often partial judges of others complaints. (2.) We recommend that advice as easy and obvious to others, that, if in their case, we might ourselves find exceeding difficult, if not impracticable. 2. He complains of what they could not see, v. 4. the inward anguish of his soul. His outward trials were heavy as the sand, and as numerous, but his inward pangs far more deadly. Like poisoned arrows, the wrath of God, which he read in these afflictions, drank up his Spirit, and sunk him almost into despair, whilst what he feared added to what he felt; he saw God marshalling his terrors against him, and who could tell where they would end. Nate, (1.) Of all our evils, a sense of God's wrath is most intolerable: a wounded spirit who can bear? (2.) If in the agonies of pain a hasty expression may not be justified, they should plead with us its excuse. 3. He vindicates himself in his complaints; under which, to be silent, would prove him more infirmable than the most stupid animals. Doth the wild as bray when he hath grass? or howeth the ox over his fodder? no; but when deprived of these, the very health will complain. Now all his comforts were perished; the food that in time past he would not have designed to touch, was become his sorrowful meat, inflict, without a grain of salt, and tasteless as the white of an egg, or his spirits; or more probably he means, the admonitions and reproof of Elphias were so cautious to him, as the bitter mouth he touched; and more unfavoury than the most inflicted food, being so way suited to his case and condition, and therefore disinclined and rejected. Nate, (1.) There is no virtue in infirmability. (2.) When we know not to what strain we may be reduced, it is good betimest to avoid all nicety of dies, which tends only to hamper the appetite, and will add peculiar bitterness in any day of future want. 8. O that I might have my request! and that God would grant me the thing that I long for! 9. Even that it would please God to destroy me; that he would let loose his hand and cut me off. 10. Then should yet have comfort, yea, I would harden myself in sorrow; let him not spare, for I have not concealed the words of the holy One. 11. What is my strength, that I should hope? and what is mine end, that I should prolong my life? 12. Is my strength the strength of it stones? or is my flesh of brash? 13. Is not my help in me? and is wisdom driven quite from me? 16. Which are blackish by reason of the ice, and wherein the snow is hid: 17. What time they was warm, they vanish: when it is hot, they are consumed out of their place. 18. The paths of their way are turned aside; they go to nothing, and perish. 19. The troops of Tema looked, the companies of Sheba waited for them. 20. They were confounded because they had hoped; they came thither and were ashamed. 21. For now ye are nothing; ye see my casting down, and are afraid. 9. 14—21. Eliphas, in the name of the left, had accused him of hypocrisy: with greater evidence he retorts the charge, from their cruel conduct, who, instead of friendly conductors, had turned accusers and tormentors. 1. He pleads his just expectations from them. Pity, at least, he might have expected; and if they could not remove his forerow, their friendly compositions, in sympathising with his griefs, should have bought at least to alleviate them. Note, The bosom of true friendship is the seat of tenderness. Though relief is not in our power, the kind enquiry, the oblivious attention, the soft look of pity, and the sympathetic tear, speak the desires of the faithful heart. 2. He charges Eliphas and his abettors with cruel unkindness, and disappointing his just expectations, wherein they shewed as much disregard to the fear of God, as faithlesses to their friend. Like brooks swish by the melted snow and ice in winter, their professions in the days of his prosperity were great; but now the scorching sun is risen, their dreams deceitfully disappear. The travellers that eyed before the rolling flood, came, roared with journeying, eager to quench their raging thrift: the troops of Tema and Sheba, the caravans of merchants, expected with earnest solicitude to discover the welcome event, and waited patiently, in hope that there at least they should find water for themselves and fainting eames; but lo! there hope is vanished; no drop remains amidst the burning sands; the brook is dry, and terrible disappointment covers them. Such were the friends of Job, falling him when he wanted their kind help, and deceitful as these vanishing streams. For now ye are nothing, afford me not the least relief in my distress: ye for my rafting deurs under these afflictions, and are afraid to patronize my cause, as if these strokes bespoke the judgments of the Almighty; or that he should burthen them for a maintenance, or should infect them with his disease, or offend them with its nauseous smell. Note, (1.) It is a bitter trial to find a friend, on whom we depended, faithless. (2.) The world is full of disappointments; the more we cease from man, and expect our whole comfort from the friend of sinners, the furor will be our portion. (3.) We shall, sooner or later, find all creature-condience nothing, yea, less than nothing, and vanity; and when we are thus allured, what folly to place our hope on any thing below! 22. Did I say, Bring unto me? or give a reward for me of your substance? 23. Or deliver me from the enemies hand? or redeem me from the hand of the mighty? 24. Teach me, and I will hold my tongue: and cause me to understand wherein I have erred. 25. How forcible are right words! but what doth your arguing reprove? 26. Do ye imagine to reprove words, and the speeches of one that is desperate, which are as wind? 27. Yea, ye overwhelm the fatherless, and you dig a pit for your friend. 28. Now therefore be content, look upon me, for it is evident unto you, if I lie. 29. Return, I pray you, let it not be iniquity; yea, return again, my righteousness is in it. 30. Is there iniquity in my tongue? cannot my taste discern perverse things? 9. 22—30. Job goes on to vindicate himself, and to upbraid the unkindness of his friends. 1. Reduced as he was, he had not been troublesome or impetuous with them, either to relieve him out of their abundance, or to vindicate his conduct, or to make reprisals for him on the Sabreans and Chaldeans; and having given no provocations to use him ill, their accusations were the more aggravated. Note, (1.) The impetunity of want often provokes the abode of the uncharitable. (2.) Though a good man, when God so pleases to reduce him, is not too proud to beg, yet, whilst he is able to work, or a pittance remains, he will not be hurtless, and rather will decline the proffers of his friends, than weary out their generosity. 2. Though he could not call folly wisdom, he professes himself, however unkindly treated, open to conviction if he had erred, v. 24, and humbly ready in silence to attend the soror of right words; but theirs were neither right nor hopeless, nor did their arguing fix on him reproof or conviction: their supplications were groundless, and their conclusions false. Note, (1.) They are the truly wise, who are open to reason, and are not ashamed to see wherein they have erred. (2.) It is a bad cause that needs abude to support it; and it weakens a good one, to use heat or ill language. Arguments clothed with kindness, like the razor set in oil, cut deepest with least pain. 3. He urges the cruelty of catching at a passionate word, which in his pretext desperate situation might drop from him, yet was far from proving him infremes or wicked. In his deloade situation they not only bore him down, already as the fatherless overwhelmed with sorrow, but digged a pit for their friend; pretended to come to comfort him, and seemed to labour only to reassign him in his talk, and to watch for a raft expression, on which to spend their unkind reproof. Note, (1.) We must make allowances for a man's situation, and not be severe censurers of every baby word, or wrong step. (2.) To add oppression and insult to the afflictions of the poor, is doubly criminal. 4. He maintains warmly his integrity, to his vindication of which he begs them to give a patient hearing. Be extinct to stay a moment; And upon me; does my countenance betray the consciousness of shame, or blush of guilt? For it is evident to you, if I lie; you would soon discover it, if it were to. Return, I pray you, to kinder sentiments of me; or perhaps they rose to depart, and he begs a patient audience: let it not be iniquity, or, there is no iniquity, none such as they charged him with; you, return again, my righteousness is in it. In the whole of his cause, and the pretext controversy, he doubted not but to prove himself blameless of every accusation. Is there iniquity in my tongue? No; I have spoken the truth. Cannot my taste discern perverse things? Yea; he had the clearest exercise of his reason, was able to maintain his uprightness, and discover the fallacy of their arguments. Note, (1.) We are bound to give every man a patient hearing. (2.) Truth is a mighty weapon, when weighed by the weakest arm. (3.) They who have a good cause will never shun the light, but court enquiry. These are among the words that Job will wish unsaid, and deserve all the rebuke of impatience that Elphias hath bestowed: so hard it is, when the spirit is ruffled, for a good man to refrain from the speech of perverseness. We have here, 1. Job's impatient wish and prayer for his immediate dissolution, O that I might have my request! as if the boon was wondrous great; and what is this thing he longs for? why, that God would make an end of him, let loose his arm, and by one stroke put a period to his days of misery: a bad wish, and a worse prayer; but God is kinder to us than we are to ourselves, and therefore mercifully refuses to grant our sinful and hasty requests. Nate, (1.) However irksome our present state may be, we may not think of ridding ourselves of our troubles, but wait till our change comes. (2.) Through our folly at times, our very prayers are turned into sin. 2. Though he is wrong in his raft desire, he expresses a gracious hope in death, Then should I have comfort, the prospect of its approach should be my joy, and after death I should enter into everlasting felicity. Yea, could I be this wished-for hour, though death approached with all its terrors, I would harden myself in sorrow, and stand unmoved under the shock; or as the words may be rendered, though I should be burnt with pain, and every soul burts forth into a desire to continue me, let him not spare; so he slay me, I am content to suffer every excruciating pang of torment: surely this also is his infirmity. His faith in the prospect of death is commendable; his defiance of suffering, and hardening himself in sorrow, is blamable: thus corruption is apt to mix with all we say and do. Nate, (1.) Death to a believer is a consummation devoutly to be wished for; only though willing to be gone, let him contentedly wait the Lord's leisure. (2.) To harden ourselves against affliction, is to disappoint the design of God's corrections, and would prove not our fortitude but oblivious. 3. He produceth the reason why he wished to die: I have not concealed the words of the holy One; far from being conscious of unfaithfulness or hypocrisy, as was suggested, his conscience bore him witness in the Holy Ghost, that he had ever embraced, profaned, and propagated, even in the midst of that idolatrous generation, those doctrines of truth which God had revealed to him, and therefore he dared appear at his bar, unterrified at the fears of judgment, and humbly confident of gracious acceptance. Nate, (1.) A good conscience gives boldness in the day of judgment. (2.) The truths we know and believe, we must profete, own, and seek to inculcate, however such profession and zeal for God may make us obnoxious to a wicked world. 4. He rejects the consolations Elphias proposed to him, as what in his present state were vain chimneys; what is my strength, that I should hope to see a restoration of my health and vigour? or what is my end, what purpose would it answer, now all my comforts are gone, that I should prolong my life? Is my strength the strength of stones, or is my flesh brass? to bear up under a weight of troubles in numerous, and inappropriately heavy. Nate, (1.) Dejected hearts are ready to preach to themselves despair, and refuse to be comforted. (2.) Though our own strength is very weakneck, yet there is help said on one mighty to save, and we can do or suffer all things, Christ strengthening us. (3.) Whilst God is pleased to prolong our lives, we may be assured he hath some end for his own glory to answer, though we may think ourselves useless. 5. He desires them not to despair his reasoning, as if his misfortunes had affected his understanding: Is not my help in me, we defame? am I not still able to maintain my cause? and is wisdom driven quite from me? No: Though my body suffers, my faculties are unimpaired, and I can support myself in the consciousness, that reason and argument are on my side. Nate, It is a mercy under every affliction, that our understanding continues unclimated. 14. To him that is afflicted pity should be shewed from his friend; but he forsaketh the fear of the Almighty. 15. My brethren have dealt deceitfully as a brook, and as the stream of brooks they pass away: 16. Which Hab. My supper. I Comp. Comp. I should be borne with pain. 4. Oh yea. I Comp. I should be borne with pain. 4. Oh yea. I Comp. I should be borne with pain. 4. Oh yea. I Comp. I should be borne with pain. 4. Oh yea. I Comp. I should be borne with pain. 4. Oh yea. I Comp. I should be borne with pain. 4. Oh yea. I Comp. I should be borne with pain. 4. Oh yea. I Comp. I should be borne with pain. 4. Oh yea. I Comp. I should be borne with pain. 4. Oh yea. I Comp. I should be borne with pain. 4. Oh yea. I Comp. I should be borne with pain. 4. Oh yea. I Comp. I should be borne with pain. 4. Oh yea. I Comp. I should be borne with pain. 4. Oh yea. I Comp. I should be borne with pain. 4. Oh yea. I Comp. I should be borne with pain. 4. Oh yea. I Comp. I should be borne with pain. 4. Oh yea. I Comp. I should be Dated I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have I have Par. 1. I. 1. Co II. 2. II. 3. III. 4. IV. 5. 18. Ibid. recess. 13. Phil. recess. Heb. cit. 4. The more Job went on to complain, the warmer his words grow. 1. He reflects upon the severity of God's enquiry, and the rigour of his sentence. If he took one false step, it was marked as if God's eye was over him for evil, and the continuance of his trouble he regarded as the sign his iniquity was unguedoned. He acknowledges if he were wicked, that then he could expect nothing but woe; and though righteous, as he seemed to be, conscious he was he would not, or dared not lift up his head before the holy majesty of heaven. Full of confusion through his anguish, he knew scarce what or how to speak, and therefore begs God to look upon his affliction in mercy, before it quite overwhelmed it; for inflicted of abating, the worms of trouble swelled daily higher: he was hunted with afflictions, as the fierce lion pursues his prey; and these so repeated and frayed, that he was an astonishment to others, and a wonder to himself. Every day freth calamities, as new evidences, arose to testify his guilt, and the increasing indignation against him; his changes were only from evil to worse, and war from heaven, earth, and hell seemed to assault him. Note, (1.) If God be strict to mark what is amish, who may abide it? (2.) Wo to the wicked! whether prosperity or adversity extend them here, misery, intolerable as eternal, must be their portion hereafter. (3.) Though afflictions may be the strokes of God's indignation, yet all the fruit of them is to take away our sin. (4.) If a child of God seem sunk in uncommon calamities, let him not defame; though the dispensation is grievous, it is for the trial of his faith. (5.) Reflections upon God as hard and severe, are very awful, and show an unhumbled Spirit. 2. He renews his impatient desire of death; begs at least that God would give him some short respite from his afflictions before he dropped into the grave. He expeditions with God, why he so unkindly drew him into a world so miserable, v. 18, wishes as before, chap. iii. 11: to have died from the womb, that no eye might have seen his misery, and that he might have departed as one that had never been. He urges the shortness of his days, as a plea for some moment's comfort, before death should close his eyes in darkness, and lay him in the grave, whence there could be no return to earth again; where no-वarcation of days and years cheered the melancholy scene, no distinction of age, sex, or fashion appeared, no beam of light ever pierced the dreadful gloom, but shadows of death, dark and distant, were perpetually extended over it. Note, (1.) Every moment's respite and calm we enjoy here, should be regarded as a mercy from God. (2.) The shorter our days are, the more we need to improve them. (3.) The moment God admits us here, is in order to prepare for our great change. (4.) The grave to sense affords a very melancholy prospect; but to the righteous there affords up light in the darkness, and faith can look thro' the thick cloud, and behold those glories beyond, in prospect of which we can lay, though I walk through the valley of the shadow of death, I will fear no evil. Job's friends are like Job's messengers: Bildad takes up the dispute, as second to Esiphan, and in the same strain. He endeavours to convince Job, 1. That he had spoken too passionately, ver. 2. 2. That he and his children had suffered justly, ver. 3. 4. 3. That if he were a true penitent, God would soon turn his captivity, ver. 5—7. 4. That it was a usual thing for Providence to extinguish the joys and hopes of wicked men, as his were extinguished, and therefore they had reason to suspect him for an hypocrite, ver. 8—10. 5. That they should be abundantly confirmed in their suspicion, unless God did speedily appear for his relief, ver. 20—22. 1. THEN answered Bildad the Shuhite, and said, 2. Have long wilt thou speak these things? and how long shall the words of thy mouth be like a strong wind? 3. 'Doth God pervert judgment? or doeth the Almighty pervert justice? 4. If thy children have sinned against him, and he have cast them away for their transgressions: 5. 'If thou wouldst seek unto God betimes, and make thy supplication to the Almighty; 6. If thou wert pure and upright, surely now he would awake for thee, and make the habitation of thy righteousness prosperous. 7. 'Though thy beginning was small, yet thy latter end should greatly increase. We have here, 1. Bildad's hasty reproof of Job: How long wilt thou speak these things? impatient in thy complaints, obstinate in sex vindication, disregarding the good advice that was given thee, and charging God foolishly. How long shall the words of thy mouth be as a strong wind? rude to thy friends, and indident against the almighty. Note, Reveling language proves both a bad disputant, and a weak cause. 2. His vindication of God. Doth God pervert judgment? or deth the Almighty pervert justice? No; the Judge of all the earth must do right. So far the truth was evident, and none would dispute it; but he was greatly mistaken. 3. In the application. He supposes Job's children wicked, and himself a hypocrite; and intimates, that the awful providences upon him were the consequences thereof. If thy children have sinned against him, which he concludes from their sudden death, and he have cast them away for their transgressions, it was an act of justice. If thou wouldst seek unto God betimes, and make thy supplication to the Almighty, notwithstanding all those heavy visitations, if thou wert pure and upright, as thou pretended to be, surely now, without delay, would God appear to comfort and John Chall and restore thee: he would awake for thee, to rebuke thy afflictions, and make the habitation of thy righteousness; in which thou manismist thyself, prosperous; which would be the fure evidence of his approbation; then, though thy beginning were small, reduced as thou now do, yet thy letter and should greatly unrose. He seems to advise him as a friend, but insinuates a strong suspicion of his hypocrisy, and makes two superditions, (1.) That extraordinary afflictions are always the punishment of extraordinary sins. (2.) That righteousness was always blessed with outward prosperity: both which are false, and yet God's judgments and justice in no wise impeached thereby. Now, (2.) In every affliction it is good advice to fly to God for help. (3.) We can have no good hope he will answer us, if we are conscious of our own hypocrisy before him. (3.) God's bidding can soon make a little effort a great increase. (4.) Though men call us hypocrites, if God knows our simplicity, it need little more us. 8. For 1 inquires, I pray thee, of the former age, and prepare thyself to the search of their fathers. 9. (For 1 we are but of yesterday, and know nothing, because our days upon earth are a shadow). 10. Shall not they reach thee, and tell thee, and utter words out of their heart? 11. Can the rush grow up without mire? can the flag grow without water? 12. Whilst it is yet in his greenness, and not cut down, it withereth before any other herb. 13. So are the paths of all that forget God, and the hypocrite's hope shall perish: 14. Whose hope shall be cut off, and whose truth shall be a spider's ♦ web. 15. He shall lean upon his house, but it shall not stand: he shall hold it fall, but it shall not endure. 16. He is green before the sun, and his branch shooteth forth in his garden. 17. His roots are wrapped about the heap, and seeth the place of fumes. 18. If he destroy him from his place, then it shall deny him, saying, I have not seen thee. 19. Behold, this is the joy of his way, and out of the earth shall others grow. 9. 8—19. From the miserable disappointment and end of the hypocrite and ungodly, Bidad goes on to infer, that the similar effects in Job's cafe proceeded from a similar cause. 1. He appeals to the experience of former ages for the truth of what he was advancing, and bids Job search the traditions of the ancient fathers in proof of his argument, as he wished not to tell the matter on their own authority, who, though men of age and experience, were but of yesterday, creatures of a day; compared with the age of those who had gone before, and knew nothing, comparatively speaking, because their days upon earth were a shadow, so soon gone, and afforded less time for the improvement of knowledge, and opportunity for observation. But if he would be at the pains to enquire of these impartial judges, he would doubtless receive satisfaction. Now, (1.) The experience of God's faints of old, recorded in the word of truth, should be diligently enquired into, and applied to our own cafe. (2.) We are not now, though mercy, left to precarious tradition, but have God's infallible oracles to guide us. (3.) There is a great deference due to age and experience, and in general, to consult with these is to be wise. 2. He illustrates his main position by a variety of similitudes. Can the rush grow up without mire? can the flag grow without water? these are their nourishment and support. Whilst it is yet in its greenness, seems most flourishing, and not cut down by the scythe, of its own accord it withereth before any other herb, or in their profeties, they looking on, and deciding its fall. So are the paths of all that forget God. Though planned in earth, and led with the mire of sensual indulgencies, prosperous for a while, and flourishing; yet at best they are hollow and afeled, and in a moment they wither under the blasts of God's displeasure; and the hypocrite's hope perisheth. Fair as their profession seemed, and well-grounded as their hope appeared, a day of trial, like the scorching sun, exhales the water, and their worldly supports being withdrawn, they apothatize, and perish, which hope shall be cut off in black despair, and which trust shall be as the spider's web, or house, spun from their own bowels of self-sufficient righteousness, too weak to make a cable for hope's anchor, and too thin for garments to hide the shame of their nakedness; I keep away without resistance with the before of destruction, and affording no more shelter for the soul against divine justice, than the hole of the spider. He shall lean upon his body, his prosperity, his religious profession, his moral duties, his external worship and services, but it shall not stand; tottering on the laudy foundation, it can yield the hypocrite no support: he shall hold it fall, cling to it, as the spider to her web, retelling to be beat out of his vain confidence and self-dependence, but it shall not endure; his prosperity shall fail, and his false professions be detected. He is green before the sun, like a flourishing tree, whilst the world smiles; or in the eyes of Vol. I. men he appears eminently pious and heeft, and his branch shooteth forth in his garden, strong and vigorous, and bound on every side. His roots are wrapped about the heap, strike deep, and be seeth the place of fumes, or house of fumes, grows so high as to overlook the stastier's building. Such is the appearance often of prosperous iniquity, and so high the hypocrite lifts his head. If he destroy him from his place, as God afforably will, then it shall deny him, saying, I have not seen thee: so utter will be the extermination, that neither root nor branch will be left. Behold, this is the joy of his way, spoken ironically, this is what it comes to at last; and out of the earth shall others grow; either hypocrites, like them, who take no warning by their end; or good men, for whom the wealth of the sinner is laid up. Note, (1.) Hypocrisy among professors is the most common and deadly weed that grows in the church and garden of God upon earth. (2.) Forgetfulness of God is at the bottom of all iniquity. (3.) The self-righteous humanketh, fair as he may appear without, hath his spider's poison within; and though he prides himself in his works and doings, they will be found as unable to bear the severity of God's justice, as the spider's web to bind Leviathan. (4.) Though worldly prosperity continue long with sinners, even until death, yet then at least the we will be laid to the root of the tree, and all their hopes perish. 20. Behold, "God will not call away a perfect man, neither will he ♦ help the evil doers: 21. Till he fill thy mouth with laughing, and thy lips with ♦ rejoicing. 22. They that hate thee: shall be clothed with shame, and the dwelling-place of the wicked ♦ shall come to nought. 9. 20—22. Bidad here sums up his discourse, confident that every man would receive from God according to his work, but as he looked no farther than temporal rewards and punishments, and extended no view to eternal ones, his inference was utterly defective. 1. The perfect man, or sincere, God will not call away: however great his distress might be for a season, joy and gladness would again return, and peace and plenty crown his head, to the confusion of all that hated him. 2. The evil doers God never will help out of the pit into which they are fallen, but their dwelling-place shall be covered with perpetual desolations. Hence he puts the issue of the controversy on the return of Job's prosperity; insinuating, that the continuance of his afflictions, from which there now appeared no prospect of deliverance, would be a full evidence of his insincerity and iniquity. Now, (1.) Though here the same event cometh alike to all, it is a blessed and comfortable truth, that in eternity God's justice shall be vindicated in the everlasting salvation of the righteous, and the eternal condemnation of the wicked. (2.) Till this great day comes, we may not conclude from men's outward circumstances either God's love or hatred, but must wait patiently, to know the true characters of men, and judge nothing before the time, when every man shall receive according as his work is. 7. O remember that 'my life is wind: mine eye shall no more see good. 8. 'The eye of him that hath been me, shall see me no more: thine eyes are upon me, and I am not. 9. As the cloud is consumed, and vanISHED away: so 'he that goeth down to the grave, shall come up no more. 10. He shall return no more to his house,' neither shall his place know him any more. 11. Therefore I will not refrain my mouth, I will speak in the anguish of my spirit, I will complain in the bitterness of my soul. 12. Am I a sea, or a whale, that thou feteth a watch over me? 13. 'When I say, My bed shall comfort me, my couch shall ease my complaint: 14. Then thou scareth me with dreams, and terrificest me through vishes. 15. So that my soul choofeth strangling, and death rather than my life. 16. 'I loath it, I would not live alway: 'let me alone, for 'my days are vanity. Job here directs his discourse to God. If his friends care not for him, he hopes God will remember him, either to ease or release him. 1. He begs him to remember the vanity of his life, hanging upon the breath in his nostrils, and puffing as the wind. He defrains of seeing any more prosperity upon earth: hid in the grave, v. 8. he should no longer afford this spectacle of woe; and one glance of God's eye were enough to bring him thither. There all his sorrows would end, and, once removed, he should return to this miserable world no more, v. 9, 10. vanished as the cloud, and forgotten. Note, (1.) Our life is vanishing as a cloud, and passing as the wind; and when we lie down in the dust, there is no returning to redeem or amend the days that are sled. (2.) If we must shortly take our leave of a vain world, it highly becomes us to have our affections weaned from it, that we may with readiness wait our great change, and cast on lingering look behind. 2. He pours forth his passionate complaint: in anguish, in bitterness he expoundates with God on his affections. Am I a joy, proud and raging, or a whale, ravenous and oppressive, that thou feteth a watch over me? beminning me in with sore affections, and preventing my escape by death, which I long for, v. 15. Nor can it be thought strange I should thus eagerly court it, when, rising up, and lying down, misery pursues me elects: than my shadow. Terrificest with fearful dreams, my bed, inflicted of ease, aggravates my complaint: my life is become indisputable; I lache it, or am become forgiven; the most tormenting death is preferable to my present sufferings, v. 15. Let me then alone, that I may close the wretched eyes in the dust. I could not wish to save alway in the most prosperous condition, how much less thus afflicted, where my days all of them are vanity, full of evil, misery, and woe. Surely this also is his infirmity; how merciful is God to disappoint his wishes, and refuse an answer to his prayers? Note, (1.) 'Thou to depart and he wish Christ makes death desirable to the believer in his best estate, yet he is not unwilling to wait, in the midst of torture, till God is pleased to give him his dismissal. (2.) Adopt or awake, God can reach our spirits, and on our beds make us a terror to ourselves. p. Pf. viii. 4. 6. xxiv. 1. 7. Or, worship with him. Or, a grist. p. Pf. xxix. 9. Pf. xxvi. 6. Or, Observer. c Chap. xvi. 11. 17. xviii. 11. Lem. iii. 11. 12. xviii. 19. Dan. iii. 2. 17. 'What is man, that thou shouldst magnify him? and that thou shouldst set thine heart upon him? 18. And that thou shouldst will him every morning, and try him every moment? 19. 'How long wilt thou not depart from me? nor let me alone, till I swallow down my spirits? 20. I have sinned, what shall I do unto thee, 'O thou § preserver of men? why hast thou set me as a mark against thee, so that I am a burden to myself? 21. And why doft thou not pardon my transgressions, and take away mine iniquity? for now shall I sleep in the dust, and thou shalt seek me in the morning, but I shall not be. We have here, 1. Job foolishly expoundating with God, What is man, that thou shouldst magnify him? which God seemed to do, by entering the lifts as an adversary, to worship with him, as the world may be rendered, a foe to unequal, and beneath his notice; and that thou shouldst let thine heart upon him, or against him, as an enemy! and that thou shouldst wise him every morning, with repeated strokes of affliction, and try him every moment, giving him no respite from sufferings. Heve long with thou not depart from me, or look off from me? turn away thy frowning face, or eye me not so fiercely as a contending wrestler; nor let me alone till I function down my spirits? Take thy hand off for a moment at least, just whilst I draw breath. Note, (1.) If God contends with us, it is in mercy, because our way is perverse. (2.) The trials we suffer here are designed as the furnace for gold, to purge our droids, and brighten our greens; therefore we ought not to murmur under them, but seek to answer their design. 2. Widely confessing his sins, and pleading for pardon and reconciliation. I have sinned; though, respecting the charges laid by his censorious friends, he maintained his integrity, yet before God he was ready to acknowledge himself a sinner, and therefore unable to contend with him. What shall I do unto thee, O thou preserver of men, or saviour of men? ain would I obtain thy favour, and avoid thy displeasure, that now so heavily oppresseth me. Why hast thou set me as a mark against thee, or, appointed me to meet thee in the lifts? Shew me wherefore thou contendeth with me so finely, that I am a burden to myself? And why deft thou not pardon my transgressions, and take away mine iniquity? that the cause of all my evils being removed, the dire effects of them may cease. For now, if thou wilt grant me this, I shall sleep in the dust in peace, when my iniquity is forgiven; and thou shalt find me in the morning, and I shall not be like a kind friend coming to enquire in the morning after him, and lo, he is happily released from his misery. Note, (1.) The most perfect man need confess himself a sinner: though sinner, he is not sinless. (2.) A humbling sense of sin will serve exceedingly to silence every complaint in our affections. (3.) The great concern under our severest sufferings, is not so much to obtain each for our bodies, as well for our souls, in the pardon of our sins. (4.) If we ask, what a sinner must do? the answer is, Apply to the sinner's friend, the saviour of men, and none go from him with a repulse. (5.) When our souls are at peace with God, we can comfortably commit our bodies to the dust, and take our leave of the world with as much calmness and satisfaction, as when we bid good night to our friends on retiring to repose. (6.) If in the morning our spirit should be sled, and the corpse alone remains, let not weeping friends complain, that we have so easily and suddenly escaped the pains of dying. The grand point in dispute is, Whether the wicked are always miserable, and the innocent prosperous. This his friends affirm, he as resolutely denies. This is one thing, singular as it may appear to you, yet certain and sure, and which from the fullest conviction I advance, God dislopseth the righteous and the wicked; eternally indeed the righteous cannot perish, and sometimes there may have been peculiar interpositions of God in their behalf; but, in general, they fall in the promiscuous ruin, when defolating judgments arise; and if the scourge, say suddenly, he will laugh at the trial of the innocent. Not that God delights in the miseries of his people, but if he seems unconcerned for their sufferings, or takes even pleasure in them, to be found he intends their trials for the increase of their graces, and the brightening their crown. The earth, in general, is given into the hand of the wicked; they prosper, have dominion, and bear the sway. He covereth the faces of the judges thereof; gives them up to blindness of heart, and leaves them to execute their unrighteous decrees, to the oppression of the innocent: if not, if this be not fact and truth, where and who is he that can confuse me? or, if this be not God's doing, whose is it? He hath the government of the world, and these things cannot be done but by his permission: sufferings therefore are no proof of his anger, nor prosperity, of his favour. Note, (1.) Though the righteous here suffer with the wicked, they suffer not as the wicked; their afflictions are merciful corrections, not angry judgments, and the end of them not their ruin, but more abundant glory. (2.) It must silence our complaints under oppression, and suppress all envy at the prosperity of the wicked, that it is God's doing, permitted for wise ends, which, though we know not now, we shall know hereafter. 25. Now my days are swifter than a post: they see away, they see no good. 26. They are passed away as the twists thine: as the eagle that hasheth to the prey. 27. If I say, I will forget my complaint, I will leave 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. 69. 70. 71. 72. 73. 74. 75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. 89. 90. 91. 92. 93. 94. 95. 96. 97. 98. 99. Job musts that he is full of confusion, ver. 15. and as he is, he is his disgrace. 1. He complaint of his hardships, ver. 1—7. And then comfort himself that he was in the hand of the God that made him, ver. 8—13. 2. He complains again of the severity of God's dealing with him, ver. 14—17. And then comfort himself, that dumb would put an end to his troubles, ver. 18—22. MY soul is "weary of my life, I will leave my complaint upon myself; I will speak in the bitterness of my soul. 2. I will say unto God, Do not condemn me; shew me wherefore thou contended with me. 3. Is it good unto thee, that thou shouldst oppress? that thou shouldst despise the work of thine hands, and thine upon the counsel of the wicked? 4. Hath thou eyes of flesh? or feed thou as man forth? 5. Are thy days as the days of man? are thy years as man's days, 6. That thou enquireth after mine iniquity, and searchest after my sin? 7. Thou knowest that "I am not wicked, and there is none that can deliver out of thine hand. 9. 1—7. Though in general Job acknowledged himself a sinner, and unable to shud the severity of God's judgment, yet, when he considered his own integrity in general, and the uncommon weight of his afflictions, he seemed to feel an argument for impatient complaint, and charges God foolishly. 1. He repeats his passionate wish for death; My soul is weary of my life, burdened with afflictions, and longing to be rid of them in the grave. I will leave my complaint upon myself; I must complain, though I lay the blame on myself: such anguish cannot be suppressed, I will speak in the bitterness of my soul. Note, To be weary of life before God sends a discharge, as to be unfaithful to the poft he hath given us to maintain. 2. He resolves to enquire of God the cause of his sufferings. I will say unto God, Do not condemn me, or account me wicked, deal with him as if he really was such as his friends, and who, whilst his troubles continued, would be confirmed in their suspicions. Shew me wherefore thou contended with me; I conscious he was not of having wilfully offended, and therefore can would know the design God proposed in the heaviness and continuance of his calamities. Note, (1.) It becomes us in suffering times to enquire into their cause, that we may answer their end. The we may have nothing of anybless, particularly to condemn us, he that justly do is the Lord, who sees what we overlook, and whose ways and thoughts are as much above ours, as the heaven is higher than the earth. (2.) When we suffer the rod of correction, we need especially pray to be saved from the condemnation of sin. Every other burden is supportable, that intolerable. 3. He precludes to expostulate with God on his case. Is it good unto thee, that thou shouldst oppress? can it be agreeable to thy perfections to take pleasure in tormenting me? that thou shouldst despise the work of thine hand, and be indifferent to my sorrows, though thy creature by nature, by grace thy servant too? and shew upon the benefit of the wicked, prosper their devices against the righteous, or, by the continuance of his afflictions, seem to approve the hard censures of the world and his friends. Half this eye of flesh? or feed thou as man forth? Looking no farther than outward appearances, they condemn me; with thou do like them, who feed the secrets of the heart, and knowest my innocence? or doft thou regard me with an evil eye, envying my prosperity, as the world did? Are thy days as the days of man, whose life is short, his purposes mutable, and his researches after truth, through the imperfection of his faculties, tedious? that thou enquirest after mine iniquity, and searchest after my sin? continuing his anguish, as if to draw out of him a confession of his guilt, as from a person under the torture; which seemed to Job severe and needless, persuaded of God's all-being eye, and unerring wisdom, and assured of his own uprightness before him. Thou knowest that I am not wicked, chargeable with open or allowed iniquity, nor hypocritical in my professions; and there is none that can deliver out of thine hand. No power could refuse him from God's hand, and therefore he need not be bound with these cooks of affliction, as if to prevent his escape. Note, (1.) It is difficult under extraordinary troubles to be silent, and not impeach, by murmuring, God's goodness or his righteousness. (2.) The feuds of God's omniscience should ever fill our minds with reverence and godly fear before him. Who will not dread the sin that darkness promises to cover, when God's eye Before Chod 1 (10) is there? (3.) Resistance against God is vain; to struggle against his corrections, is but to torment our own souls. Phil. cit. 71. Heb. Took poise about me. 1 Cor. v. 1. Phil. recess. 14. And. Heb. Hodged. 8. Thine hands have made me, and fashioned me together round about; yet thou doft destroy me. 9. Remember, I beseech thee, that thou hast made me as the clay, and wilt thou bring me into duft again? 10. Hatt thou not poured me out as milk, and curdled me like cheele? 11. Thou hast clothed me with skin and flesh, and hast g fenced me with bones and finews. 12. Thou hast granted me life and favour, and thy visitation hath preserved my Spirit. 13. And these things hast thou hid in thine heart: I know that this is with thee. Having called himself the work of God's hands, ver. 3. he here enlarges on that consideration; begs God to remember his own past favours and his frailty, as a reason against the feverity of those sufferings which threatened to destroy him. Thou haud have made me and fashioned me together round about, yet thou doft destroy me, for under these troubles I must quickly look. Remember, I beseech thee, that thou hast made me at the clay, thou art my potter, I am moulded at thy will, bristle as the clay, remember it, for I cannot stand under such strokes of convictions, but must be broken to pieces. And with thou bring me to the duft again? delight to make and unmake me, give me a momentary existence, only to bring me to a miserable end? especially after being so fearfully and wonderfully made. Hott thou not poured me out as milk, and curdled me as cheele? when at my conception in the womb the embryo first appeared: thou hast clothed me with skin and flesh, and fenced me with bones and finews, carried on the formation of my body till I breathed vital air: thou hast granted me life, and with it numberless mercies and favours, thy gifts of nature, and the better portion of thy grace: and thy visitation hath preserved my Spirit, help me long amidst the dangers that surrounded me, and supported and perceived the life thou doft bestow; and these things hast thou hid in thine heart; amidst all the apparent mercies in thy secret countless lay concealed the miseries to which I was ordained. I know that this is with thee, thou alone can't account for the reasons of thy conduct, which to me appears strange and mysterious, or I know that this was thy eternal purpose thou so afflict me. Note, (1.) The curious structure and formation of the human body, should lead us to an admiration of the hand that made it. (2.) All our mercies of nature, providence, and grace, are derived from God, and he should be acknowledged by us in all with thankfulness, and the grateful return made to him in bounden love and service. (3.) Though sometimes we cannot reconcile God's former dealings or his promises with our present afflictive dispensation, he will appear at last righteous in his word, and just in all his works. Phil. recess. 1. 1 Cor. v. 1. Zophar here takes up the argument, and applies not balm, but corrections to Job's bleeding wounds. 1. He condemns Job, as proud and false as justifying himself, ver. 1—4. 2. He begs God to convince him, ver. 5. (1.) Of his wavering wisdom, and inviolable justice, ver. 6. (2.) Of his unfavorable perfections, ver. 7—9. 3. Of his incontestable sovereignty, and uncontrollable power, ver. 10. 4. Of the cognizance he takes of the children of man, ver. 11, 12. (3.) He assures him, that upon his repentance and reformation, ver. 13, 14. God would restore him to his former prosperity and safety, ver. 15—19. But if he were wicked, it was in vain to expect it, ver. 20. 1. THEN answered Zophar the Naamashite, and said, 2. Should not the multitude of words be answered? and should a man full of talk be justified? 3. Should thy lies make men hold their peace? and when thou mockest, shall no man make thee ashamed? 4. For thou hast said, My doctrine is pure, and I am clean in thine eyes. 5. But, O that God would speak, and open his lips against thee; 6. And that he would shew thee the secrets of wisdom, that they are double to that which is! know therefore, that God exacteth of thee less than thine iniquity deserved. With eyes sparkling with indignation, at seeing all the former arguments slighted and ineffectual, Zophar the third replers. 1. He opens with much insolence and abude. Far from admitting any thing of Job's vindication of himself to be either true or pernicious, he treats him as a mere talkative, that pretended by a multitude of words to make a shew of wisdom; gives the lie to his affections of his integrity, and brands him as mocking God in such appeals to his omniscience. Note, (1.) Controversy usually produces unbecoming warmth, but in religious controversy to be abusive and passionate, is, though too common, especially indecent and sinful. (2.) When there is a disposition to find fault, the most ineffective words, the most reasonable discourse, will afford a handle for malevolence. (3.) We need not count it strange to be treated unmercifully, when we see so good a man thus abused by his unavail friends. (4.) Though some way he so rude as to give us the lie, and others so wicked as to brand those with manneeds, who do not shew their resentment, the grace of God teaches a different lesson, and bids us overcome evil with good. 2. Zophar had called Job fair, and lo! his first charge against him appears a fasthood; so sure it is, that the first to give the lie is usually the most guilty, and abude a sad foregone of a bad cause. Job had maintained his integrity; but had acknowledged withal, that though no hypocrite, or wicked man, he had sin in him, which in God's sight would condemn him. Zophar interprets all his pleas of sincerity as pretenses to perfection faction: so early it is by a wrong construction of our meaning, to draw inferences utterly opposite to our sentiments. 1. He wishes God to take up the controversy, since their arguments seemed fruitless, concluding that he must be on their side; though alas! they who must solemnly appeal to him, are often very far from being most in the right. Of two things Zephyr wished God to convince Job, 1. The unfavorable depths of his wisdom, that they are double to that which is in man, who shows only his own weakness and wickedness, when he attempts to artrage what he cannot comprehend. 2. The unexceptionable equity of his procedure, far from exacting more than our iniquity deserves, his chastisements are less than our provocations. Now, (1.) Men may speak great truths, though they may draw very wrong inferences from them. (2.) A sense of our own blunder's should ever make a silent under God's affective dispensations; though we know not how, there is wisdom, yea and mercy in them. (3.) It is certain that every man, whilst he is out of hell, hath left than his iniquities deserve; and cause therefore to praise God for his mercy, and cheerfully to submit to whatever burden is laid upon him. 7. Can't thou by searching find out God? can't thou find out the Almighty unto perfection? 8. If it is high as heaven, what can't thou do? deeper than hell, what can't thou know? 9. The measure thereof is longer than the earth, and broader than the sea. 10. If he cut off, and shut up, or gather together, then who can hinder him? 11. For he knoweth vain men: he serth wickedness also; will he not then consider it? 12. For 'vain man would be wise, though man be born like a wild ais's colt. 9. 7-12. In our present fallen state we can comprehend so little, either of the Divine perfection or providence, that to pretend to find fault with them, were the arrogance of folly. Zephyr here, 1. Display God's incomprehensibility, sovereignty, and omniscience, as arguments to silence Job's plea before him. His infirmity is sufficient, v. 7-9. are beyond our most enlarged and professing researches; the more we labour to comprehend of his immensity, eternity, &c. the more we shall be lost in the contemplation, and forced to cry, O the depth, &c. Rom. xi. 13. His sovereignty, v. 10. who shall control: if he cut off by death and judgments, or make a change in his dealings with any person of family, as in Job's case; yea, should he reduce to its primitive nothing the whole created universe, who can say unto him, what do? thou not that God merely to display his sovereignty makes his creatures miserable: infinite wisdom and justice made all his ways, v. 11. He demand unto men, he serth wickedness; however closely covered or concealed, he detects the vain pretence; Will he not then consider it? yea, and will such persons with the judgments they have provoked. Note, (1.) Every view of the Divine perfection should humbly be before God. (2.) From him nothing is hid or secret: how should the consideration engage our watchfulness against the most secret desire of evil within our hearts? 2. He represents man as vain in his imaginations, affecting to be wise, though born stupid as the wild ais's colt, and like it shabson and untruthable. Note, (1.) Men is by nature proud, and wise in his own conceits; ever since the first man, by affecting forbidden wisdom, fell, all his potency have not ceased to imitate his sin. (2.) Pride ever makes a man untruthable; they who have a high opinion of themselves, are usually above advice. 13. If thou prepare thine heart, and 'stretch out thine hands towards him; 14. If 'inquiry be in thine hand, put it far away, and let not wickedness dwell in thy tabernacles. 15. For then 'shalt thou lift up thy face without spot, yea, 'thou shalt be stedfast, and shalt not fear: 16. Because 'thou shalt forget thy misery, and remember it as waters that pass away: 17. And thine age 'shall be clearer than the noon day: thou shalt thine forth, thou shalt be as the morning. 18. And thou shalt be secure, because there is hope; yea, thou shalt dig about thee, and 'thou shalt take thy rest in taster. 19. Also thou shalt lie down, and none shall make thee afraid; yea, many shall make suit unto thee. 20. But 'the eyes of the wicked shall fail, and they shall not escape, and 'their hope shall be as if the giving up of the ghost. Zephyr concludes his speech with sound advice, but evidently intimates his sense of Job's afflictions, as proceeding from his secret sins, which, if not parted with, must provoke his utter ruin. 1. His advice to, to prepare his heart by serious reflection, and setting before himself the humbling views of his sin, is stretch out. not his hands in penitent prayer for mercy, to put away iniquity from his hand, allowed sin, or the gains of oppression and fraud, and to purge out wickedness from his tabernacles, which he seems to intimate he had allowed, or connived at in his family. Note, (1.) They who desire to return to God's favour, must refuse their ill gotten gains, however painful and shameful such refutation may be. (2.) The sins of his household are chargeable on the negligent matter, and God will require them at his hands. 2. He supports his counsel by a variety of considerations evidencing the comfort which would accrue to him from following it; For then shalt thou lift up thy face without spot before God and man, who will regard him with favour, thou shalt be stedfast, fixed in prosperity, and shalt not fear such awful changes, as of late he had should. Because thou shalt forget thy misery, the comforts refused will obliterate the remembrance of just calamities, and remember it as waters that pass away; if they are reflected upon, they vanish at the house afield up in farmers; or, like the flood of Noah, he may be affured that they shall no more return: and thine age shall be clearer than the noon day, thou shalt thine forth, thou shalt be as the morning; though clouds and darkness of affliction had covered him, there in his age should be dispelled, comfort and cry, as the light at noon, cheat his future day, and lay evening sun thine bright at the splendor of the morning. And thou shalt be scour from future calamity, because there is hope of God's returning favour. You thou shalt dig about thee, and fix a durable mankind, or find wells of water for his cattle, or as in entrenchment secured; and thou shalt take thy rest in taster, no danger being near to terrify or disturb: thou shalt lie down, and none shall make thee afraid; yea, many shall make suit to thee, thou shalt be more honoured and courted, than now thou art slighted and despised. Note, (1.) When we have returned to God in faith and humble prayer, we may be confident of his favour. (2.) If God establishes us, we shall not fail, nor need fear what all the powers of evil can do against us. (3.) Though the faithful here below, by temptation or affliction, may suffer a short eclipse, the day is near when they will thine without spot, brighter than the sun for ever and ever. (4.) If we call the anchor of hope on the sure bottom of God's faithfulness, no storms can hurt or endanger our security. 3. He describes the miserable end of the ungodly: The eyes of the wicked shall fail, whilst looking after relief in vain, and they shall not escape from the hand of God's judgments, and their hope shall be desperate, and the disappointment terrible, as the giving up the ghost. And such he seems to infirmate would be Job's case, if he rejected the admonitions of his friends; and whilst his sins remained, continued proudly and falsely to vindicate himself. Note, (1.) If not before, in death at least, the vain confidence of the wicked and self-righteous experts. (2.) There is no escaping God's judgments; they who will not turn, must burn. In this and the two following chapters Ioh replies to Zephyr's discourse. In this addressing himself to his friends, He, 1. shows that his wisdom is not inferior to theirs, ver. 1-4. 2. He proves that the wicked often prosper, ver. 4-11. 3. He confuses to what they had said of the wisdom and power, and sovereignty of God, ver. 12-25. 1. AND Job answered and said, 2. No doubt but 'ye are the people, and wisdom shall die with you. 3. But 'I have understanding as well as you: 'I am not inferior to you: yea, who knoweth not such things as these? 4. 'I am at one mocked of his neighbour, who calish upon God, and he answereth him: the just upright man is laughed to scorn. 5. He that is 'ready to slip with his feet, is as a lamp' despised in the thought of him that is at ease. Exasperated by such treatment and insinuations, Job replies with equal severity, and returns the more justly deserved rebuke. 1. He ridicules their arrogance, in conceiting themselves the only living oracles: No doubt but you are the people, ironically admitting their pretensions, as the only wife men in the world, compared with whom, Job and others were as the wild ais, ignorant and stupid, and wisdom shall die with you; to be sure, when you are gone the world will, for want of such instructions, soon grow brutish. Note, (1.) Nothing is more disgusting and offensive, than the health of vanity. (2.) A high conceit of our own importance, is as foolish as it is sinful. 2. He pleads a right to the exercise of reason, as well as they: But I have understanding as well as you; my natural faculties are unimpaired; and if I claim equality with you, I may do it without pretension, for I am not inferior to you, in parts or knowledge; or failing before you, as one vanquished; or more than Before Christ than you, an apostate from God, as was suggested. You, who knoweth not such things: as they? What they had discoursed of the wisdom, justice, power, and sovereignty of God, were subjects he was equally acquainted with, and which others could speak of as knowingly as they had done; therefore they need not, on that account, think so highly of themselves. Note, (1.) Tho' a wise man never chutes to speak in his own praise, there may be times when self-vindication may oblige us, as it may seem, to boalt ourselves a little, 2 Cor. xi. 6. (2.) When we differ from others in sentiment, it becomes us neither to be overbearing, or to despise them, however clear the argument may appear to us: they are men as well as we, and may be endued with equal, perhaps superior understanding. 3. He complains of their insistent usage. I am as one mocked of his neighbors, for so it appeared to him, who expected comfort from his friends, and found nothing but railing accusation; and this was the more cruel from a prolifier of religion, such as each of them appeared, who calleth upon God, and he answereth him; or he means himself, who, though they infuriated his neglect of prayer, continued ceafelfs as a throne of grace. Note, (1.) It is a fore trial to be trodden upon in our afflictions, especially by those from whom we might have hoped for kinder treatment. (2.) When we are reduced in our circumstances, we are apt to be over jealous, to construe every inattention a deigned flight, and in trouble to account every word of reproof a reproach and cruel. (3.) It is a comfort amidst all the censures of men, even sometimes of good men, that we have a throne of judgment open, and are there fure to be heard with impartiality. 4. He proceeds to confuse their suggestion, that the righteous were always externally happy. The soft upright man is laughed to learn; it was not merely his own cafe, but the general lot of the faithful: thus Noah, Lot, and others, fared from wicked men. He that is ready to flip with his feet, the righteous in affliction, is as a lamp deposed in the thought of him that is at safe: the fainers in affluence despise his troubles, and he appears like the lamp ready to go out, the fluff of which is disagreeable and insidious. Note, (1.) Religion, and the faithful professors of it, were the objects of mockery and scorn in every age: let it not then appear strange, if we share in their reproach. (2.) It is too common to see poverty frightened and doomed by those who are at ease; but the portion of Lazarus at the gate, is still infinitely preferable to Dives at the table. Job had asserted, he was not inferior to his friends in understanding, and he shews it. 1. By exalting the wisdom and power of God as much as they had done. However wise the ancients were, and however deep skilled by long experience any man might appear, he was nothing compared with God, the descent of folos, whose wisdom is infinite, his counsels and understanding deep and unfathomable, and his strength almighty and irresistible. Note, It hence disputants would lay alike the weapons of controversy, and desire to improve the undisputed and glorious truths both sides admitted, how much more would it be to their own and others' obfuscation and comfort? 2. He mentions a variety of instances, wherein this wisdom and power of God appeared in the various dispensations of his providence in the world. [1.] There is no building up what he makes desolate, v. 14. as the cities of Sodom, nor any possibility of delivering his prisoners, whether inclosed with the bands of affliction, or shut up more terribly in the dungeon of hell, where there is a great gulph fixed, so that none once entered, can ever pass from thence. [2.] He hath different engines, able to act either way for the punishment of the fumes, when he pleases, v. 15. If he binds up the clouds, drought and famine consume the earth; if he opens the windows of heaven, a deluge, as in the days of Noah, sweeps away the world of the ungodly. Note, If God withholds the rain of Divine influence from a foul, it must quickly widest, or if he pour forth the flood of his wrath upon us, who may abide it? [3.] From him is derived all the wisdom of man, the deceived, and the deceiver are his, ver. 16. He bethows wisdom on the one, which he abuses, and withholds it from the other, and both are in his hand; so that the crafty can proceed no farther than his permission: and as he pleases he can counteract and disappoint all their deep devices, and make them subservient to the purposes of his own glory. Note, Though all the evil in the world proceeds from the abuse of what God bethows, and can proceed no farther than he pleases, yet is he in no wise to be charged as the author of the evil, which is wholly man's own work. [4.] As an evidence of what was asserted, v. 16. a proof is added, v. 17. in the infatuation God is pleaded to put on the counsels of the wise, as in the case of Ahitophel, he maketh even those, who as most eminent for understanding, were created judges in the land, foolish in their determinations. [5.] The greatest are equally under his dominion with the lowest, v. 18, 19, 21. Kings are not too high for him to humble; he can loose their bonds, the tyrannical oppression they laid on their subjects; or their girders, the enslays of royalty, strip them off, reduce them to badges of servitude, so that their honour fades into contempt, and all their might affords them no protection. Note, No might of body, no advancement of station, not even the throers of kings, is the last security, when God pleases to lay men's honour in the duty, and to tread on princes as mortar: let kings and mighty men then fear to offend this Almighty God, least they feel the power of his arm. [6.] The persuasive owner, emosted with the concerns of state, that had words at will, hesitates, and is confused, if God withholds his help; and the aged founers, renowned for wisdom, becomes foolish, v. 20. Have we ready utterance, or fold understanding? Be it remembered who made man's mouth, and teacheth him knowledge, least abusing these gifts to manifest to our pride, confusion and folly should be our righteous punishment? [7.] The deep-laid plots of men his eye sees, his providence unfolds, v. 21. the sins covered with darkness, thick as the shadow of death, are unveiled to their perpetual shame. Note, Let no sinner promise himself secrecy or impunity; there is an eye that pierces the darkness, from which no workers of iniquity can hide themselves. [8.] Nations are increased or diminished at his will, v. 22. They prosper by his sons, and that withdrawn, rush into ruin. Note, National strength is from God; if he is provoked, when at the summit of prosperity, by undiscovered means he can quickly breed division, and the dishonest structure falls by its own weight. [9.] The greatest generals and wield commanders, deprived by him of nature and counsel, lose their courage, are funk with panic fear, utterly at a look how to act, and by mistakes groin as darkness, stumble and hide the power of resistance, as a drunken man: In weak are the wield and greatest without God; and to sure it is that wisdom and power alone belong unto the Lord, and can only be derived from him. 6. The tabernacles of robbery prosper, and they that provoke God are secure; into whole hand God bringeth abundantly. 7. But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee: 8. Or speak to the earth, and it shall teach thee; and the fishes of the sea shall declare unto thee. 9. Who knoweth not in all these, that the hand of the LORD hath wrought this? 10. In whole hand, the soul of every living thing, and the breath of all mankind: 11. 'Doth not the car try words? and the ½ mouth taste his meat? 6. 6—11. The two grand positions Job's friends laid down, he effectually controverts. Before he affirms the sufferings of the upright, he here remarks the prosperity of the wicked. 1. The tabernacles of robbery prosper, such as the Submans, who plundered his substance, and many other wicked men who build up their houses by oppression and fraud; and they they provoke God by open and daring iniquities, are secure, and in this world live in affluence and at ease: into whole hand God bringeth abundantly of every temporal blessing, so far are they from diffusing afflictions, that they are not plagued like other men. Note, (1.) They who abuse God's gifts, or by dishonest gain enrich themselves, however fair their character may appear among men, they will be counted robbers in the day of God. (2.) Many have a rich portion in this life, who have none in another. 2. He appeals for the truth he advances to all the creatures, among whom in general the most innocent are the prey to the most rapacious; or rather he bids them observe the flocks and herds of the wicked, their tables covered with fish and fowl, and every delicacy, and then they will be convinced whether they are most affluent who are most pious. Or this is urged as an answer to what Zophar had advanced, of the wisdom, power, and dominion of God, in which there was no such mystery as he seemed to intimate, chap. xv. 7, but it might all be read, even in the brute creation. They were the work of the hands of Jehovah (which name of God only here occurs in the whole book); they subsisted by his care, and were at his sovereign disposal; truths clear and evident to enlightened reason, as founds to the attentive ear, or different favours to the palate; or he intimates, v. 11. that if any unprejudiced ear heard their dispute, he would as easily discover the persecuted of their arguments, and the faddity of his own, as the taste discerned between sweet and bitter. Note, The fallen understanding is like a vitiated palate, unable rightly to taste or relish, but when God gives the hearing ear, then we are enabled to prove all things, and to hold fast that which is good. 12. With the ancient twisdom, and in length of days understanding. 13. With him to wisdom and strength, he hath counsel and understanding. 14. Behold, he breaketh down, and it cannot be built again: he shutteth up a man, and there can be no opening. 15. Behold, he withholdeth the waters, and they dry up: also he sendeth them out, and they overturn the earth. 16. With him to strength and wisdom: the deceived and the deceiver are his. 17. He leadeth counsellors away spoiled, and maketh the judges fools. 18. He loofeth the bond of kings, and girdeth their loins with a girdle. 19. He leadeth princes away spoiled, and overthrowneth the mighty. 20. He removeth away the speech of the truth, and taketh away the understanding of the aged. 21. He pouneth contempt upon princes, and taketh aneth the strength of the mighty. 22. He discovereth deep things out of darkness, and bringeth out to light the shadow of death. 23. He increaseth the nations, and dethroyeth them: he enlargeth the nations, and if stratineth them again. 24. He taketh away the heart of the chief of the people of the earth, and cuteth them to wander in a wilderness where there is no way. 25. They grope in the dark without light, and he maketh them to stagger like a drunken man. 5. &xiii. 10. &xixii. 10. Lim. 8. 5. Ill. xiii. 5. Chap. 10. 11. Jer. cont. 19. Chap. xxiii. 12. 9. Hea. Osloved. P. xxii. 11. Hol. v. 12. 23. 'How many are mine iniquities and sins? make me to know my transgression, and my sin. 24. Wherefore? hieldt thou thy face, and! holdest me for the enemy? 25. 'Wilt thou break a leaf driven to and fro? And wilt thou pursue the dry thubble? 26. For thou wrenest bitter things against me, and! makest me to possess the iniquities of my youth. 27. 'Thou puttest my feet also in the stocks, and! lookest narrowly unto all my paths; thou settest a print upon the heels of my feet. 28. And! he, as a rotten thing consumeth, as a garment that is moth-eaten. Having proposed a fair trial, Job here, 1. Begin to be informed of the number and nature of his sins, being confessedly a sinner, though not chargeable with any grosser crime. Some understand this as the language of kumility, others, as a complaint of hard measure, to suffer without knowing the cause, or being conscious of having given any particular provocation: the latter sense seems most to conrespond with the following expolulations. Note, (1.) Who can understand his errors? they who know most, know but a little of the evil they stand chargeable with before God. (2.) They who search most into their own hearts, will daily see growing cause of shame and confusion before God. 2. He grieves bitterly at the absence of a sense of God's favour, a more afflictive burden than all his other soles, and cannot bear the thought of having the God be saved even him as an enemy, and srown on him in displeasure. Note, (1.) Those alone who have enjoyed communion with God, know the missity of darkness, and distance from him. (2.) An apprehension of God's wrath is a kind of hell upon earth. (3.) When God seems to depart from us, we need for what hath provided him, for surely there is a cause. 3. He repulsulates with God on his treatment of him, as beneath his majesty to crush a worm, as unable to resist him, as the thubble the furious whirlwind: perhaps he meant it to move his commiseration. He complains of the hard measure he endured, for which the iniquities of his youth were raked up against him, as those that afforded most cause for condemnation; and intimates God's severity in putting him into such a state of suffering, marking every false step, as if dislicious to earth at the least infirmity to vindicate his procedure, and to increase his anguish, under which already he pined away, as a couple turning to paternalism, and as a garment moth-eaten; under such misery to add to his sufferings, seemed bitter, not to say cruel. Note, (1.) They have sadly-mistaken notions of the divine compactions, who can entertain a thought of his breaking with his wrath the heart that is bleeding in humiliation. (2.) Youthful sins, however light they may be made of, God remembers, and will, sooner or later, make his servants possess the bitter remembrance of them. (3.) They who think God too strict and severe, prove both their own ignorance of themselves and him. Were one of our days but brought to a rigid fronting, long since we must have been undone for ever. (4.) Man is a perishing worm, and even above ground often becomes loathsome. How vile doth disease make our bodies! but how much more odious hath sin made our fools! What a blefied hope to be delivered for ever from both in a resurrection day! In this chapter, 1. Yeh concludes himself their equal in wisdom, ver. 1, 2. and condemns their partiality and deceitfulness, under colour of pleading God's cause, ver. 4-8. threatens them with the judgment of God, ver. 9-12. defines them to be silent, ver. 3, 13, 17. and then turns from them to God, ver. 5. He professes his confidence in God, ver. 15, 16, 18. He repulsates with God concerning his deplorable condition, ver. 14-19, &c. complains of the confusion he wins in, ver. 20-22. and of the rigour of God's proceedings against him, ver. 23-28. 1. LO, mine eye hath seen all this, mine ear hath heard and understood it. 2. What ye know, the same do I know also: I am not inferior unto you. 3. Surely I would speak to the Almighty, and I desire to reason with God. 4. But ye are forgers of lies, ye are all physicians of no value. 5. O that you would altogether hold your peace, and it should be your wisdom. 6. Hear now my reasoning, and hearken to the pleading of my lips. 7. Will you speak wickedly for God? and talk deceitfully for him? 8. Will ye accept his person? will ye contend for God? 9. Is it good that he should search you out? or as one man mocketh another, do ye so mock him? 10. He will surely reprove you, if ye do secretly accept persons. 11. Shall not his? excellency make you afraid? and his dread fall upon you? 12. Your remembrances are like unto ashes, your bodies to bodies of clay. In vindicating his cause against his unkind friends, some severity mixes with his just self-defence. 1. He desires them to weigh what he had said, that they might be convinced he was not to weak as they would infirmate, he spoke from experience and observation, and he was assured that both would corroborate his sentiments, and prove him at least their equal in understanding. Note, We should well weigh before we condemn; rash censures shew only the folly of those who before them. 2. He wishes the cause might be brought before God, v. 3. either to reason with him as a disputant, or as the simple between him and his friends: could this be granted, he feared not to carry the point. Note, Conscious simplicity fears not the eye of pressing truth. 3. He sharply upbraids their cruel treatment of him: Ye are forgers of lies, contriving and publishing judicious cuteness to the truth of God, and highly injurious to the character of their neighbour; that God never afflicted the righteous, and that Job's sufferings were on account of his wickedness: ye are all physicians of no value, idol-physicians, pretenders to science, but ignorant both of the cause of his maladies, and the method of cure, deceiving his hopes, and as useless as the idol flock or show. Note, (1.) A deliberate lye is a crying sin, against such false tongues no innocence can protect. (2.) Whatever here below the awakened sinner flies to, for help and healing, will make him worle rather than better: none can cure the miseries of a fallen spirit, but that great physician, who hath the balm of life and grace to minister to the sin-flick food. 4. He begs them to hold their peace, v. 5; rather than speak such words as wound, inflicted of healing; and that their wisdom would better appear in silence, than in arguments to weak, and urged with such unkindness. He earnestly entreats them to bear his reasoning, and not he inattentive to, or disregard his pleadings, as they seemed to do. Note, (1.) Hathness to speak, and rashness to utter without mature deliberation, exposes the folly, inflicted of displaying the wisdom of a disputant. (2.) Truth needs only a fair hearing, but prejudice is deaf, and the best of men often suffer unheard, or unnoticed. 5. He expulsates with them on the folly, sin, and danger of their conduct; who whilst they pretended to plead the cause of God and truth, dishonoured him by fallhood, and misrepresented his dispensations: Will you speak wickedly for God? in condemning a righteous man as a hypocrite, and talk deceitfully for him, by pretending to vindicate his justice as the exposure of his truth. Will ye accept his person, according to human partiality, and construing his afflictions into signs of guilt, refuse to examine my case, and judge me unheard? Will ye contend for God? does his cause need such advocates? or will your pretext to plead for him excide the fallhood of your principles, or the rash censure of your conclusions? Is it good that he should search you out? would he not then detect the evil of your principles, and the cruelty of your conduct? or are you now madest smiles, do ye so mock him? pretending to be on his side, yet speaking to his dishonour. He will surely reprove you, if ye do secretly accept persons; however you may deceive yourselves with imaginations of zeal for the honour of his perfection, he will rather your accusations of an upright man, condemned unjustly by you: Shall not his excellency make you afraid? or his brights, his glorious perfection of power, holiness, truth, &c. and his dread fall upon you, as false witnesses for him, doing so bad a thing, under a pretence of zeal for his glory. Your remembrances are like unto ashes, your bodies to bodies of clay, your arguments are light as ashes, and as weak as a fortification compelled to eminence of clay; or he forgets their weak and mortal flats, as a residue why they should be afraid to provoke the holy and avenging God. Note, (1.) A good intention will not excide, much less justly at all thing. (2.) They who plead for God, need be serious enquirers after truth themselves, and neither willfully or wickedly condemn those whom God hath not condemned. (3.) Whatever deceit we may put on others, or ourselves, God is not mocked; he is not to be heard, is no respect for persons, and will assuredly reprove the evil he discerns, however secretly concealed, or coloured over with whatever pious pretext. (4.) The consideration of God's excellency and our means, his perfection and our vanity, should awaken in our mind a holy awe, and make us afraid to provoke his displeasure. 13. Hold your peace, let me alone, that I may speak, and let come on me what will. 14. Wherefore do I take my flesh in my teeth, and put my life in mine hand? 15. Though he slay me, yet will I trust in him: but I will maintain mine own ways before him. 16. He also shall be my salvation: for an hypocrite shall not come before him. 17. Hear diligently my speech, and my declaration with your ears. 18. Behold now, I have ordered my cause, I know that I shall be justified. 19. Who is he clear will plead with me? for now if I hold my tongue, I shall give up the ghost. 20. Only do not two things unto me: then will I not hide myself from thee. 21. Withdraw thine hand far from me: and let not thy dread make me afraid. 22. Then call thou, and I will answer: or let me speak, and answer thou me. Full of matter, he resolved to utter his speech, and begs a moment's diligent attention, v. 17. to the declaration he was going to make. 1. Whatever became of him, whatever censures his friends laid on him, or whatever troubles from the hand of God, speak he must; he would not sinner the protestations of his innocence, nor pine to death in silent vexation, v. 14. for to hold his tongue under such circumstances of suffering and wrong, would be to hush with grief and expite; or, as some resolve the words, v. 14. He all events I will take my flesh in my teeth, and put my life in my hand, come what will come, I will maintain my integrity. Note, (1.) If we have the testimony of a good conscience, we need fear no evil. (2.) It is a relief to speak; to be condemned to silence under oppression and wrong, is doubly hard to be born. 2. He strongly maintains his simplicity before God. Though he slay me, yet will I trust in him: the severity of my trials shall not make me quit my dependence on him, and the consciousness of my integrity till death will I never renounce. I will maintain mine own ways before him, that I have walked in truth and all good conscience. Not that herein he placed his hope of salvation; no; He also shall be my salvation, in his loving and sovereign grace in my truth, whatever becomes of me here below; but this he never could hope to partake of, if allowed, and he has been chargeable upon him; for an hypocrite shall not come before him: this he was fully assured of, and as sure this character was not applicable to himself, as his friends had insinuated. Behold, now I have ordered my cause, am ready to maintain it against every accuser; I know that I shall be my life, from from Before Christ from the malicious accusations of men, from the sin he had 1. (1) confessed, and in his own heart enjoy the consciousness of his acceptance before God. Who is he that will plead with me? for him appear, and I am prepared to answer every allegation. Note, (1.) Whatever discouragements are in our way, confidence in God is our great duty and support. (2.) They who plead the salvation of Jesus Christ, shall find no charge capable of lying against them in the court of heaven. (3.) Though sincerity is neither our perfection nor justification before God, it is a comfortable evidence to our own souls, of an interest in his salvation, whilst hypocrisy gives the lie to every hope. 3. He turns from his friends, to make his address to God. Two things he desires, and then he will undertake to open his cause. (1.) That his afflictions be removed, so suspended; and (2.) That the terror of the Divine Majesty be withdrawn, and that such a manifestation of his precious might be made, as would not confound and dismay him: then as defendant he would answer, or as plaintiff interrogate, and reason with God on his dealings with him. A daring proposal, for which he was afterwards by Elihu, and God himself, justly censured. Note, (1.) In our distress we are too apt to utter what, on reflection, we deeply condemn. (2.) When we see a perfect man so imperfect, it should teach us what a fallen creature is in his best ethere, how ignorant, and, in many instances, how perverse shall before God. P. xi. 12. 4. Dust. cont. 10. P. xii. 1. Ill. viii. 17. Having mentioned his perishing body, Job, in consideration thereof, pleads for a respite. He here speaks, 1. Of man's life, as short, ver. 1. Surrempli, ver. 1. Kieffel, ver. 4. Stinod, ver. 5. Belon Chall 14. 2. Of man's death, as the period of our present existence, ver. 7—12. At what distance as from our colonation, ver. 13. Degrees our hopes of life, ver. 18, 19. and facts not the knowledge of every thing here below, ver. 20—22. 3. This he pleads with God, who he thought was too severe with him, ver. 16, 17. begging that he would not contend with him, ver. 3. but grant him a little replete, ver. 6. 4. He engages to prepare for death, ver. 14. and comforts himself in the hope that it will prove his gain, ver. 15. 1. MAN that is born of a woman, is of 'few days, and 'full of trouble. 2. 'He cometh forth like a flower, and is cut down; he steth also as a throdow, and continued not. 3. And dust thou open thine eyes upon such an one, and bringeth me into judgment with thee? 4. 'Who can bring a clean thing out of an unclean? not one. 5. Seeing his days are determined, the number of his months are with thee, thou hast appointed his bounds that he cannot pass. 6. 'Turn from him, that he may rest till he shall accomplish, 'an hircling, his day. We have here, 1. A lively and affecting description of miserable man, who is born of a woman, a dying worm, sprung from dying worms. He is of few days, so short his passing existence, that years, or months, are too long to reckon by: he is the creature of a day, at tarthest, a few short days terminate his mortal being, and full of trouble withal. From the hour that in verse he left bemoaned his entrance into a wretched world, sorrow is his portion; infancy, youth, manhood, age, have their attendant diseases, griefs, vexations, cares, and fears, till death, the king of terror, closes the scene. In his best estate, he cometh forth as a flower, which of itself would quickly fade, but to release less to such a gradual decay; he is cut down, by the stroke of disease or accident, as grabs before the mower's kyrhe: is translucky to all his excellence. He death also as a flower; there is no more substantial good in his short-lived enjoyment, than there is debility in a shadow; and, what makes them shill more vain, he continued not, but hailens from life to death, as the shadow of the dying bird: withal full of sin as of sorrow, and indred thence all his sorrow down. He came a corrupted creature into the world, a child of fallen man, begotten in his image, for who can bring a clean thing out of an unison? or, from such a sinful original, what but evil can be the natural fruit? Not one is born but in this state; not one is found, who is not a transgression from the womb. Now sin and death are twinsisters; seeing man is thus corrupt, his days are determined by a divine and unalterable decree. The number of his months are with thee, known and fixed; thou hast appointed his bounds, which he cannot pass, when every effort to preserve the departing spirit will be in vain, and friends or physicians be unable to avert or suspend the execution of that awful sentence, Dust thou art, and one day thou shalt return. Note, (1.) A humbling sense of original sin is the foundation of all true humiliation. (2.) The variety and shortness of our present life should quicken us to greater diligence in securing an eternity of substantial bills. (3.) Though our death is fixed in God's decree, we, who know not his decree, are bound to use all their means he hath appointed for the preservation of our lives, and leave the event with him. 2. Job expulsulates with God, why, as a creature so weak, corrupt, and worthless, he should so strictly eye his ways, and so rigorously fortere call him to his hat, v. 2. He keep a moment's respite, v. 6. that God would turn his frowning face away, and suffer him as a hircling to accomplish his day, with some little intercessions from confects, and, being him at last to that sleep in death, which would be to him sweeter than rest to the weary labourer. Note, (1.) Life is a day of rest, but, blefied be God, there remaineth a rest for his people, extrnal in the heavens. (2.) We have a God who knows our frailty, and can be touched with the feeling of our infirmities; it is good in prayer to spread our case before him. 7. For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. 8. Though the root thereof was old in the earth, and the stock thereof die in the ground: 9. Yet through the scent of water it will bud, and bring forth bought like a plant. 10. But man doth, and waiteth away: yea, man giveth up the ghoth, and 'where is he? 11. At the waters fail from the sea, and the flood decayeth and drieth up: 12. So man loth down, and riseth not till the heavens be no more, they shall not awake, nor be raised out of their sleep. 13. O that thou wouldst hide me in the grave, that thou wouldst keep me secret, until thy wrath be past, that thou wouldst appoint appoint me a set time, and remember me! 14. If a man die, 'shall he live again? all the days of my appointed time? will I wait, till my change come.' 15. 'Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands. Having pathetically decribed the miseries of life, he paffes on to the consideration of death, where his flesh might rest in hope; though not of prosperity on earth, yet of a joyful resurrection. 1. At death, man's hope in this world finally perishes. A tree cut down will sprout again; and though the flock be dead, then from the root will put forth new suckers: the waters exhaled from the sea, fall down again in showers; and winter's floods, though done up by the launching sun, at the returning season rise a before. But man's waffe is irreparable, and when at death he gives up the ghoul, as soon he must, he is gone for ever: no floor shall spring, no flood of life return; where he loth down he must abide, till the heavens are no more, never to return to life below: or perhaps intimating, that in another world only, when the heavens should be wrapped together as a scroful, he might expect to rise again, chap. xix. 26. Note, (1.) Though man's body dies, his foul perishes not with it, but lives in the world of spirits. (2.) Since there is no return hither to cometh what hath been amity, great need have we to improve that present moment on which eternity depends. 2. As he had hope in his death, he brings for its arrival; O that this wouldst hide me in the grave, from all the miseries and forrows he endured, and from the thrite of tongues; that thou wouldst pray me forve, where no eye should see him, until thy wrath be past, the effects of which he apprehended would never remove till he was returned to the dust, and waited a resurrection day. That thou wouldst appoint me a set time, to discharge me from the labours of life, or to rescue me from the dust of death, and remember me: think upon my forrows to end them, or on my sleeping ashes to raise them once more from the grave. Note, (1.) Till the body sleeps in death, we cannot be hid from troubles; but there at least they will end. (2.) The dust of God's faints is precious to him, he doth not forget them; the time is fixed for their glorious refutation, and herein they can rejoice. 3. He resolves in patient hope to wait God's appointed time. If a man die, as surely he must, shall he live again, to amend any thing that is past: no; therefore let me with patience bear my present burden. Or, shall he live again? yes; though his body lie down in the dust, he shall rise again: therefore all the days of my appointed time will I wait, until my change come. This expectation shall reconcile me to my present afflictions: a change will come, a glorious change; the time is fixed; O come the welcome day. Then thou shalt call, and I will answer thee, ready for the arms of death, or from the dust, joyful to bear the trump that awakes the dead. Thou wilt have a desire to the work of thine hands; the curious fabric of my body, which thy hands have fashioned, thou wilt relieve, no more to taste of death, or the corruption. Note, (1.) The hope of a glorious resurrection is the great support under every human misery. (2.) Death hath changed its nature, when grace hath changed our hearts; it then becomes our privilege to die. 16. For now: thou numberst my steps, dost thou not watch over my sin? 17. My transgression is sealed up in a bag, and thou sewed up mine iniquity. 18. And surely the mountain falling, + cometh to mangle: and the rock is removed out of his place. 19. The waters wear the stones: thou g'waffest away the things which grow on of the dust of the earth, and thou destroyeth the hope of man. 20. Thou prevailest for ever against him, and he passeth: thou changest his countenance, and fendeth him away. 21. His ions come to honour, and he knoweth it not; and they are brought low, but he perceiveth it not of them. 22. But his flesh upon him shall have pain, and his foul within him shall mourn. Job returns to his sad complaints. 1. Of God's rigour. He had no hope of rest on this side the grave, which God seemed to mark with curious eye each step, to minute the least transgressions, and seal them up, as indictments ready to be produced in court against him. Note, (1.) Hard thoughts of God are as bitter to outslave, as dishonourable to him. (2.) It is the want of a due sense of the evil of sin, that leads us to complain. 2. Of man's wafting and irreparable condition. The mountains moulder; the rocks are removed by floods, or earthquakes; the flowers, by emotional drooping, are hollowed out; and floods sweep away the productions of the earth. These waftes none can repair; the mountains cannot grow again, nor the rocks return; the hollow of the stone is never filled up, nor the defoliation of the flood repaired; and, or is, thou destroyeth the hope Vol. I. of man, who, once removed by death, never returns to his place again: thou pernoisest for ever against him, contention is vain, disease and death cannot be resisted; and he passeth, as a wind from the face of the earth. Thou changest his countenance; the stroke of sickness covers the blooming face with livid paleness, and death makes it ghally and frightful, and fendeth him away into the grave. There, infernible of all that paffes here below, his ions come to honour, and he knoweth it not; and they are brought low, but he perceiveth it not of them. But his flesh upon him shall have pain, in the dying hour, or when in the grave, figuratively speaking, his body shall see corruption, and his foul within him shall mourn at the bitterness of death. Note, (1.) This is a perishing world, we and it consume together; how vain then to place our confidence on any thing here below. (2.) Death makes strange alterations; proud beauty should look in that glab, to humble its self-ideatory. (3.) It is to nature a bitter thing to die, and expiring genius are often full of anguish: to a sinner they are but the beginning of forrows, to a saint they are his farewell to pain and grief for ever. Before Chath Vol. 1 arguments little avoid. Eliphas still sticks clap to the principles upon which he had condemned Job, and, 1. He represents him for justifying himself, and charges him with many things which he unfairly inferred from his disavow, ver. 2—13. 2. He persuades him to humble himself before God, ver. 14—15. 3. He tells him of the useful estate of the wicked, that harden their hearts against God, ver. 17—35. 1. THEN answered Eliphas the Temanite, and said, 2. Should a wife man utter + vain knowledge, and fill his belly with the eaft wind? 3. Should he reason with + unprofitable talk? or with speeches wherewith he can do no good? 4. Yea, thou g'cafest off fear, and restrained prayer before God. 5. Ev' thy mouth h'uttereth thine iniquity, and thou chooseth the tongue of the crafty. 6. Thine own mouth condemneth thee, and not I: yea, thine own lips restiny against thee. 7. Art thou the first man that was born? or 'wall thou made before the hills? 8. 'Hast thou heard the secret of God? and dost thou restrain wisdom to thyself? 9. 'What knoweth thou that we know not? 'what understandeth thou, which is not in us? 10. With us are both the gray-headed, and very aged men, much elder than thy father. 11. Are the confessions of God small with thee? is there any secret thing with thee? 12. Why doth thine heart carry thee away? and what do thine eyes wink at, 13. That thou turneth thy spirit against God, and letteth such words go out of thy mouth? 14. 'What is man that he should be clean? and he which is born of a woman, that he should be righteous? 15. Behold, 'he putteth no truth in his faints; yea, the heavens are not clean in his fights. 16. 'How much more abominable and filthy is man, which drinketh iniquity like water? Job's friends had all spoken in turn, and Eliphas, who had opened the dispute, undertakes again to reply, much offended that Job produced to controvert their arguments, and from his own words endeavouring to produce sundry accusations, in confirmation of the point he so strenuously denied. 1. He reproaches him with folly and emptiness in his arguments, whereby he had for ever forfeited the character of a woman, v. 2, 3. His reasoning were vain, and his words blustering as the eaft wind, yet without solidity, unprofitable, and useless. Note, (1.) It is much easier to treat an adversary with contempt, than to answer him. (2.) Unprofitable talk deserves censure: they that must give an account of every idle word, need keep well the door of their lips. 2. He charges him with great impiety, as crafting off the fear of God, and refraining prayer before him, v. 4. Since the principles he advanced, according to Eliphas's opinion, made all religion void. If the tabernaries of raiders professed, if just men were laughed to form, and God defray the perfect and the wicked, then, saith he, what use is it to fear him, or to pray to him, who laughed at the trial of the innocent? Such speeches Eliphas regards as deep iniquity, and the crafty ghoffes of piety, v. 5. with which Job covered his words, but could not conceal the hypocrisy within. His own lips, v. 7. spoke his condemnation, and no need was there for further proof. Note, (1.) It is too common for angry disputants to deflect the arguments of their adversaries, and to charge them with inferences from them, not only never dreamt of, but utterly abhorred. (2.) They that eaft off God's fear, will not think of prayer; and they who restrain prayer, can have no fear of God before them; Before Christ and such a prayetless and careless state is the sure proof of a man's iniquity, and the forerunner of eternal ruin. 3. He arraigns him of arrogance and self-concern, as if his claim to an equality of understanding, they will: 2. was to be interpreted a monopoly of wisdom. Art thou the first man that was born? or before Adam? that all knowledge and experience must center in thee? Yea, art thou wise as God, pretending to be from everlasting! Wait thou made before the hills? or, did God confide with thee in his glorious works, and communicate to thee his great designs? May thou board the secret of God? and deft thou arrogate and restrain wisdom to thyself? What humanity thou that we know not? respecting age, those others; respecting numbers, and the current of antiquity, all are on our side: such as are both the gray-headed, and very aged men, made older than thy father. Note, (1.) Nothing is easier than to triumph over our adversary, by making him speak what he never meant, and thus confining our own suppositions. (2.) There are secret things which belong unto God, to pretend to fathom which, proves not our wisdom, but our pride and folly. (3.) Many appeal to antiquity, who would find it often hard to support their pretensions; not that error supported by antiquity is a bit the better for being the older: God's word is the only sure guide. (4.) Grey heads are not always oracles: whatever veneration is due to them, truth is too great a fact; but to make to any man. 4. He accuses him of contemning the comforts of his friends, and the confessions of God, when those were the very things he wanted, and for want of which his complaint was bitter; but because he declared them miserable conductors, they would infer, as they spoke for God, that it was a slight put upon him. Are the confessions of God small with thee? despoiled and frightened. Is there any secret thing with thee? any charm that others know not of, to support thee; or any secret sin, that, being indulged, prevents the entrance of divine comforts? Note, (1.) Many speak in God's name, whom he never sent, and would interest him in their quarrel, though he disowns any relation to them. (2.) The confessions of God are what an afflicted soul values above all things; with these every trial is lightened; without them, every burden grievous. (3.) Allowed his mercifully curs off the sources of true comfort. 5. He charges upon him insistence against God. Why death thou heart carry thee away? like an unruly horse, that refuses bit or bridle; and what do thine eyes wind at? Why so contemptuous of us? Or what is thy aim and intention in those hard speeches of thine, that thou turnest thy spirit against God, as if daring to contend with him, and letest such words go out of thy mouth? arraigning his wisdom, justice, and providence. It must be owned, Job had given some hands for this charge, elop. ix. 12. 8. 3. xiii. 22—27. but Eriphas draws a sudden temptation into a settled annuity and opposition against God, exaggerates the evil, and makes no allowance for his heavy afflictions, nor any account of the expressions of unfeigned piety, which he constantly mingles with his most impatient complaints. 6. He insinuates, that he justified himself as a man of sinless perfection, than which, nothing was farther from Job's thoughts, for elop. xiv. 4. and therefore, from the glaring proof of man's corruption, would infer Job's fathom in his self-viadication. What is more that he should be clean? and he which is here of a woman, that he should be righteous? If the saints in glory are in his light imperfects, and the bright heavens, and the bulbs that inhabit them, are not clean in his light, how much more abominable and filthy is man, which drinketh iniquity like water? as naturally disposed to it, as the appetite craves for food, and swallows it as greedily and plentiful, as those who are parched with thirst do the cooling draught. Note, (1.) Man is naturally disposed to evil, and only evil, and that continually. (2.) Indulgence in his makes our bestial appetites only the more craving. (3.) As both our nature and our ways are unclear before God, we can never in his sight presume to be justified. (4.) Sin is the abominable thing God hates, and will affareth punish, unless the soul be wafted in that blood of Jesus, which alone can make us clean. 17. I will shew thee, hear me, and that which I have seen, I will declare, 18. Which wise men have told from their fathers, and have not hid it: 19. Thou whom alone the earth was given, and no stranger passed among them. 20. The wicked man traveleth with pain all his days, and the number of years is hidden to the oppressor. 21. * A dreadful sound is in his ears; in prosperity the destroyer shall come upon him. 22. He believeth not that he shall return out of darkness, and he is wanted for of the sword. 23. He wandreth abroad for bread, feast, where is it? he knoweth that the day of darkness is ready at his hand. 24. Trouble and anguish shall make him afraid; they shall prevail against him, as a king ready to the battle. 25. For he streeteth out his hand against God, and strengtheth himself against the Almighty. 26. He runneth upon him, even on his neck, upon the thick bodies of his bucklers: 27. Because he covereth his face with fatness, and maketh collops of fat on his flanks. 28. And he develeth in desolate cities, and in booths which no man inhabiteth, which are ready to become heaps. 29. He shall not be rich, neither shall his substance continue, neither shall he prolong the perfection thereof upon the earth. 30. He shall not depart out of darkness, the flame shall dry up his branches, and by the breath of his mouth shall be go away. 31. Let not him that is decreed truth in vanity: for vanity shall he his recompence. 32. It shall be accomplished before his time, and his branch shall not be green. 33. He shall shake off his unripe grape as the vine, and shall calf off his flower as the olive. 34. For the congregation of hypocrites shall be desolate, and fire shall consume the tabernacles of bribery. 35. They conceive mischief, and bring forth vanity, and their belly prepared deceit. Eliphas proceeds with his arguments, which are as weak as his reproaches were unjust. He infills the wicked are always miserable, and Job's sufferings therefore are a sufficient proof of his guilt. 1. He bepleats Job's attention; I will shew thee, hear me, something worth notice, and not such unprofitable talk as he had declared his to be, v. 3. He had claimed antiquity for his voucher, v. 10. and professes to speak not more his own sentiments, than the traditions of the wifes and hell of men, who were great as they were good, v. 19. and no stranger passed among them, either to share their blessings, or, as robbers, to plunder them; but their prosperity, the reward of their piety, was uninterrupted: in which he seems to glance at Job, unlike them in prosperity, and therefore unlike them in piety. Note, Experience is the wifes teacher. 2. He declares the wicked man, and his constant misery, wherein, though he speaks in a third person throughout, it is easy to see the application is designed for Job himself. He draws the character of the wicked man, v. 25—28. as daring in iniquity, fearless of God's threatenings, mocking as his wrath as a bugbear, and, as a combatant in arms, rushing on the thick bodies of his buckles, as if defying his power, v. 3g. 16. In oath and luxury he riots, fed to the full, fattened as an ox in a rich pallure, gratifying every lust, and misinflating to the craving of a pampered appetite, v. 3g. By oppression he enlarges his habitation, and having seized the houses of others, makes desolations around him, as if he would dwell alone in the earth, to enjoy the fruits of his ill-gotten abundance, v. 28—35. Note, (1.) God is patient towards daring sinners, but these time of ruin is at hand. (2.) Sensual appetite is the soul's ruin, and fleshly indulgence supplies the conscience against all fear of God, or sense of danger. 3. The misery of the wicked man is largely described. His mischievous devices cost him much painful thought, his conscience feels at times the pangs of guilt, and short is the reign of iniquity, v. 20. Terror haunts him, a dreadful sound is in his ears, a fearful looking for of judgment. In the midst of his prosperity, some calamity sweeps away his wealth, directs embitters all his portion, or death feasts him as his prey, v. 21. In his afflictions he sinks under defiant, and in hell it will be the consummation of his misery. The sword of vengeance hangs tremble over him, slamming each moment to fall, v. 22. Reduced to beggary, he wanders, summed with hunger, and more give unto him. The day of death approaching scares him, and still more the dreadful darkness that obscures his prospect beyond the grave, v. 23. Incrating troubles expected diforte him, eternal anguish in his wise dismay, and unable to resist, as a man before an armed hoff, he falls a prey to his own fears, v. 24. Poor in the midst of his abundance, his covetousness and caking care with-holds from him enjoyment; or, consumed on his lusts, he waftes quickly his ill-gotten wealth: at least, his possessions are transitory and vanishing as a dream, v. 29. His afflictive dissensions are without any prospect of an end; his children, like withered branches struck with lightning, die around him; and, at last, himself is cut off by the blasts of God's dispassion, v. 30. Deceived by Satan to trust in present vanishes, he shails a lie in his right hand: let others see and dread such fatal delusion, v. 31. An immature death shall seize him, before the time his vain hope suggested; and, like a dry flick, all his wealth, family, and friends, shall perish before him, or forsake him, v. 32. Stopped by the temple of wrath, like the unripe grape, or the flower of the olive, he shall see the desolation of all that was dear to him, v. 33. Though hand join in hand, the congregation of the hypocrites shall be desolate: vain will be their pretexts of religion, when God comes to detect and punish them; his fire will consume the tabernacles of the wicked morphines, where bribery and corruption dwelt, v. 34. Thus shall the mischief, craft, and fathom of the wicked return upon his own head, and The following and vanity, vexation, and ruin be his only portion, v. 35. Throughout all this description he seems to keep Job in his eyes; whose loafers, calamities, afflictions in his children, family, substance and person, he would intimate ground him to be this wicked man, this oppressor and hypocrite. Note. (1.) It is true the curse of God is upon the houses of the wicked, and sometimes, though not always, visible in this world. (2.) The happiest former has inward terrors, which all his enjoyments cannot soothe or chafy away. (3.) A dying hour, and judgment day at farthest, will verily all that is here asserted of the wicked, and more. This chapter begins Job's reply to the discourse of Eliphas, 1. He upheards his friends with their united allege of love, ver. 1—5. 2. He represents his own wife at very deplorable upon all accounts, ver. 6—16. 3. He still holds fast his integrity, concerning which he appeals to God's righteous judgment, from the unrighteous confuses of his friends, ver. 17—22. 1. THEN Job answered and said, 2. I have heard many such things: 'miserable comforters are ye all. 3. Shall ye vain words have an end? or what emboldeneth thee that thou answerest? 4. I also could speak as ye do: if your soul were in my soul's stead, I could heap up words against you, and 'shake mine head at you. 5. But I would strengthen you with my mouth, and the moving of my lips should assuage your grief. Such arguing as Eliphas offered, produced little conviction and less comfort; no wonder therefore Job, insulted and afflicted, retorts sharply the charges his opponent had cast upon him. It was as hard to be patient under such provocation, as to be silent under his sufferings. 1. He is tired of such vain repetition. It was crumple repetition, the bone having strong thrust with the false rough hand. He complains of them all, as miserable comforters, that heightened his anguish by unjust reproaches, instead of pouring in the kind balm of friendly sympathy. He thought it high time for such vain talkers to have done, and counts it insistent and provoking, to have such answers obtruded upon him. Note. (1.) They who send wounded consciences to better obedience, and their own duties for a cure, like Job's comforters, but exasperate the pain. (2.) All creatures can afford no satisfaction to the soul under a sense of sin, till God speak the pardoning word. (3.) To censure men for sins we cannot prove, and perish in repeating accusations which have been confused and answered, deserves a sharp rebuke. 2. He suggests to them how different a conduct he would have shown them, had they been in his circumstances; and therein justly upheards their cruelty and unkindness. I also could speak, or ought I to speak? ought I to heap up words against you, and shake now head at you, if you were under my calamities? No: far other should be my conduct. 'I were easy indeed, as you do, to transpire on the miserable, and insult the afflicted, but I would strengthen you with my mouth, suggesting every kind alleviation, mimicking the soft balm of friendly sympathy and consideration, and do enough of my lips should assuage your grief. Note. (1.) Though we cannot remove the afflictions of our friends, we may kindly suggest to them arguments to support them, and by tender sensibility with them, alleviate their sorrows. (2.) If we placed our souls in other's stead, under their temptations and afflictions, it would teach us both to judge of them more favourably, and to treat them with greater tenderness. 6. Though I speak, my grief is not assuage: and though I forbear, what am I eased? 7. But now he hath made me weary: thou hast made desolate all my company. 8. And thou hast filled me with wrinkles, which is a witness against me: and my leanness rising up in me, beareth witness to my face. 9. He teareth me in his wrath, who haiereth me: he graffeth upon me with his teeth: mine enemy sharpeneth his eyes upon me. 10. They have 'gaped upon me with their mouth, they have finished me upon the cheek reproachfully, they have gathered themselves together against me. 11. God hath 'delivered me to the ungodly, and turned me over into the hands of the wicked. 12. I was at ease, but he hath broken me asunder: he hath also taken me by my neck, and shaken me to pieces, and 'let me up for his mask. 13. His archers compels me round about, he cleaveth my reins asunder, and doth not spare; he poureth out my gall upon the ground. 14. He breaketh me with breach upon breach, he runneth upon me like a giant. 15. I have fewed fackcloth upon my skin, and 'defiled my horn in the stuff. 16. My face is 'foul with weeping, and on my eye-lids is the shadow of death: Job's complaints are still uppermost, and all methods to assuage them are vain: whether he spoke, or was silent, he got no ease from God or man; his prayers returned unanswered: his friends misconstrued his words into guffon, and seem disposed to call his silence fullness. He therefore speaks in the bitterness of his soul. 1. He was weary of his life, deprived now of every comfort, desolate and solitary, bereaved of his family, and forsaken of all those who used to assemble at his house for the worship of God, and his hand evident in his suffering, added bitterness to the cup, v. 7. 2. His body, emaciated with pain and grief, looked like decrepit age, and he appeared a kind of living skeleton; witnesses these of his deep affliction, but cruelly pleaded against him, as proofs of guilt and sin. 3. His enemy, who hated him, with piercing eyes observed him, full of indignation, and tearing him in fury. 7. This enemy may be underflowed of Eliphas, or Nixon, or as the context seems best to suit, of God himself, who appeared in such a terrible character, and of whom he was ready to entertain such hard thoughts. Note. They who have God indeed for their enemy, will be torn in pieces, whilst there is none to deliver them. 4. He was become the object of scorn and contempt, v. 10. and herein a type of Joke. But though like him in scorn, how inferior to him in resignation? 5. He was delivered into the hands of the wicked; the Chaldeans, who robbed him; and his friends, who seemed so set against him; or the wicked one, the devil, whose power to torment him, appeared so absolute. 6. The wrath of God seemed let loose upon him. When at ease a little moment, again saddest the stroke broke into shivers all his comforts; ticked as a child in a giant's arms, and shook him from limb; set up as the butt of God's poisoned arrows, and the mark for the world's country; tremested with the most acute pains, and no intermission of his agonies; living as in the pangs of death, pierced through the liver with a sword, and the gall flowing through the wound; and daily aggravated, and increasing troubles succeeding as breach upon breach, whilst with a giant's fury, refillish and cruel, God appeared to delight in crushing him under his feet; such sad thoughts his afflicted heart suggested. 7. His humiliation was deep as his affliction; fackcloth was his garb, his glory all departed, his horn in the dust, and tears night and day flowed, till his eyes grew dim with sorrow, as if the shadow of death hung on his eyelids. Note. (1.) It becomes us to humble ourselves, when God's heavy hand is upon us. (2.) Though we sow in tears as the flowers in seed-time, the harvest of patient suffering shall be joy. 17. 'Not for any injustice in mine hands: also my prayer is pure. 18. O earth, 'cover not thou my blood, and 'let my cry have no place. 19. Also now, behold, my witness is in heaven, and my record is on high. 20. My friends 'scorn me: but mine eye poureth out tears unto God. 21. 'O that one might plead for a man with God, as a man pleadeth for his neighbour. 22. When 'a few years are come, then 'I shall go the way whence I shall not return. Though his passionate expressions are to be condemned, Job's uprightness in general deserves the highest approbation. 1. He can appeal to God that these afflictions came not upon him for any injustice in his hands, as his friends suggested; or for any impiety, in restraining prayer before him, for God knew his integrity to man, as also the purity of his intentions, and the fervency of his devotions, v. 17—19. Note. It is an unspeakable comfort, whatever we suffer, if we can still keep a clear conscience, and take God to record the simplicity of our souls before him. 2. He supports his appeal to God, by a solemn imprecation: If what I say be not true, O earth, cover not thou my blood, let it be shed for dogs to lick; or if there be any secret crime, let it be laid open to the day; and let my cry have no place with God or man. I am content to be condemned of both without mercy. 3. He makes God his recourse in his afflictions, v. 20: a-mind the scorn and insult of his friends, he poured out tears unto him; tears that bespoke his compaillions, tears that pleaded against the unkindness of his accusers. Note. The tears of God's people are not forgotten, and they who cruelly cauld these tears to fall, shall be recompened. 4. He longs to have an opportunity to plead his cause before God, without dread of the Divine Majority, as a man should for his neighbour, with freedom and unselfish; then he doubted not Before Christ he should obtain a verdict in his favour, and silence his consortious friends. 5. He comforts himself that the time is short, v. 22. and however now unjustly censured, his character would by and by be cleared up: when the few years of life ended, he should go the way whence he should not return, never come back again to a miserable world, nor be exposed to any of those calamities under which he now groaned. Note, (1.) Death is a journey into a far country, whence we are no more to return; the moments we depart from earth, our eternity is determined for hell or heaven. (2.) The time here is short; happy they who employ it in getting ready for their removal, that when the hour comes, they may have nothing to do but to die. In this chapter, 1. Job, as a dying man, ver. 1. appeals to God for speedy redress of the wrongs of his friends, ver. 2—7; and hopes though it be a surprise, it will be no stumbling-block to good people to see him thus abused, ver. 8, q. 2. He reflects upon the vain hope they had fled him with, expecting nothing but approaching death, ver. 10—16. Or my spirit is spirit. Piel. Inextric. a. § Chap. xiii. ¶ Or appoint my sorely with thee. Mist. vii. a. ¶ Rom. vii. 11. ¶ Mus. xi. 12. ¶ Chap. xvi. 9 Piel. xlv. 13, 14. ¶ Or before them. ¶ Piel. xi. a. ¶ Sam. ix. ¶ Heb. Add through. 1. MY breath is corrupt, my days are extinct, the graves are ready for me. 2. Are there not mockers with me? and doth not mine ever continue in their provocation? 3. Lay down now, I put me in a farry with thee, who is he that will strike hands with me? 4. For thou hast hid their heart from understanding: therefore shall thou not exalt them. 5. He that spacketh flattery to his friends, even the eyes of his children shall fail. 6. He hath made me also a byword of the people, and a aforetime I was as a tabret. 7. Mine eye also is dim for reason of sorrow, and all my members are as a thul. 8. Upright men shall be astonished at this, and the innocent shall stir up himself against the hypocrite. 9. His righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger. v. 1—q. Job wished for a fair trial of his case, but it must be soon, or death would prevent him. 1. He speaks of himself, as one at the point to die, v. 1. His breath corrupt through his disease, and drawn with difficulty; his days extinct, the last of them just at their end, and the graves of his fathers open, as ready for his reception. Note, (1.) Though the breath of natural life will quickly expire, if God hath breathed spiritual life into us, then can we never die. (2.) The days of time are drawing to their period; what fully then to seek our portion here, instead of securing a part in that eternity, where time will be lost as a drop in the ocean. (3.) If the grave is ready for us, highly it imports us to be ready for the grave; then come death, and welcome. 2. He complains of his friends, as mockers, that inflicted him with abuse, and deceived his expectations, v. 2. provoking him continually, so that neither day or night his eyes could close. Note, (1.) It is cruel to mock at any man's calamities. (2.) An exasperated spirit drives deep from the eyelids. 3. He longs that God would hear the cause. Lay down now some pledge of appearing, put me in a farry with thee, let me have assurance that the cause shall be heard, or appoint my farry with thee, my Divine Redeemer, who will undertake to plead my cause for me, and then I am sure of success. Who is he that will strike hands with me, and lay any thing to my charge? I shall then have an advocate to answer for me. Note, (1.) They who have Christ for their sorely, may appear with boldness at God's bar. (2.) We may be allured of being accustomed righteous before God, notwithstanding any accusations, when we have this righteous One for our advocates. 4. He imputes the charges of his friends to a judgment of infatuation upon them from God, and concludes thence their unfitness to be exalted as umpires in the dispute, v. 4. Note, (1.) Wisdom is God's gift, and when the wise abuts their rather, he can infatuate and confound them. (2.) They shall not be exalted, but he cast down into the pit of misery, who employ the wisdom God hath given them against the cause and people of God. 5. He denounces a curse upon flatterers, such as were his friends, who pretended to speak for God, and to give him great expectations of prosperity. The eyes of his children shall fail, his family be delobate, and find no kindness in their distress. Note, Flattery is abominable, and what every wise and good man abhors. 6. He laments that he was now despised, though once the darling of his friends and the people. His poverty became a proverb, and his wickedness unconsciously esteemed the cause of it, v. 6. Note, (1.) We must place little confidence on men's regard: love and loathing, honour and infamy are often suc- cessive. (2.) Every one is the great man's admirer; but is he reduced, how despicable doth he in poverty appear? It is well if we have one friend who is not so changeable. 7. Bitter sorrow dimmed his eye, and continual tears wore him to a skeleton, v. 7. so deeply doth the body usually partake in the anguish of the soul. Let us fear inordinate grief, lest it make us self-murtherers. 8. He declares what effect his sufferings and his friends behaviour would have upon the righteous. They would be astonished at his sorrows and their cruelty, and rise up with indignation to reprove the hypocrisy of such as pretended to sanctify, yet were so sath in their censure of the innocent. Far from being discouraged by such a dark dispensation, or the fear of the like usage, they would hold on their way in purity, simplicity, and integrity; and instead of fainting, grow stronger and stronger. Perhaps he expresses his own confidence of doing so, notwithstanding their revulings, conscious of his righteousness, and the cleanness of his ways before God. Note, (1.) A good man may see things he cannot account for in God's dealings, but he flaggers not through unbelief. (2.) They who are faithful to God, are zealous for him, and dare vindicate his oppressed cause and people. (3.) The bitterest abuts God, people sultant, is usually from formal and hypocritical professors. (4.) They who are brought once into God's way, never faint nor fail, difficulties and opposition quicken and strengthen them. 10. But as for you all, do you return, and come now for I cannot find our wise man among you. 11. My days are path, my purposes are broken off, even the thoughts of my heart. 12. They change the night into day: the light is a short because of darkness. 13. If I want, the grave is mine house: I have made my bed in the darkness. 14. I have said to corruption, 'I hou art my father: to the worm, Thou art my mother, and my filter. 15. And where it now my hope? as for my hope, who shall see it? 16. They shall go down to the bars of the pit, when our rest together is in the dust. From sad experience convinced now, how little expectation he could entertain from his friends. 1. He professes his despair of being eased by their counsels, in which no means of wisdom appeared, and unless they returned to a better mind, and came with more unprejudiced tempers to hear his defence, he could hope for little good from their conference, v. 10. Note, Many are wise in their own eyes, who in conference, are found to add nothing unto those they pretend to unheed. 2. He concludes it fully to flatter himself with the hope of good days, v. 11. They are passed, no more to return; all his gracious purposes of the employment of his affluence for the good of mankind are frustrated, and the thoughts of his heart are ready to perish with his body in the grave: they are so bitter, that they change night into day, giving him no rest, and the light is short, because of the darkness, v. 12. the days of prosperity depended but like a bath of paffage light, succeeded by thick darkness; or the day obscured with his sorrows drew to an end, and leaves afforded a beam of welcome light. Note, (1.) Death will put an end to all our purposes, therefore what now thy hand findeth to do, do it with thy might. (2.) The night is trotome to the steepleth eye, and the day dark to the sorrowful; let us bless God if we sleep in peace, and wake up cheerful to meet the morning sun. 3. His approaching end made it vain to expect a change; he looked for no house but the grave, no bed of lathing repose but the dust, no more dear relatives but worms and corruption; his hope was gone of earthly blefings, which neither he nor they would live to see restored. One prospect only was before him, They must go down to the bars of the pit, and rest together there. Note, (1.) We are too apt to faint in adversity, and when perplexed, to be in despair. Job little thought what good things yet awaited him. (2.) It is wise to keep death in our view, to make the grave familiar to us as our house, and every night ere we sleep on our pillow, to remember our bed of dust. To a gracious soul, death hath left in terror. Since Jesus kept in the grave, it is but our house of passage, as travellers from time to eternity, from life to immortality. (3.) It little becomes those to be proud, who are so nearly related to worms and corruption. (4.) They who could obtain no rest before, in death will find it; there at least fierce disputes and animosities will have an end. In this chapter Blessed makes a second asshole upon Job. 1. He reproves him as talkative and passionate, ver. 1—4. 2. He undergoes upon the doctrine he had before maintained, concerning the misery of wicked people, and the vain that attends them, ver. 5—21. with an evident application to Job's safe. 1. THEN 1. THEN answered Bildad the Shubite, and said, 2. How long will it be, 'ere you make an end of words? mark, and afterwards we will speak. 3. Wherefore are we counted as beaths, and reputed vile in your fight? 4. 'He teareth + himself in his anger: shall the earth be forsaken for thee? and shall the rock be removed out of his place? Sharply Bildad takes up the discourse, and seems the more exasperated at Job's presumption and oblivency. 1. He charges him with impetuous talkativeness, v. 2. as if he took pleasure in hearing his own voice, and would never have done with his idle words, (arguments or reason he will not call them) as if they were men, empty founds, for or put them with. Note, (1.) They that engrets the conversation, and with all of nothing worth hearing, deliver rebuke. (2.) It is too common with disputants to treat each other with contempt and ruined, but abuts is not argument. 2. He intimates that he was contentious to their found reasoning, and that it was vain to speak, unless he would pay some greater regard to their discourse, v. 2. Note, It is endless speaking to those who will not hear. 3. He regards himself and his friends, as highly insulted, v. 3. because Job had, chap. xvi. 4. spoken of them as warning understanding; and chap. xii. 7. referred them to the beasts for widow: he would infer, that he esteemed them as bratish and vile. Note, Many people are not to beؤself affronta that were never intended. 4. He accedes him of mad rage. He had said, chap. xvi. 9. he teareth me in his anger: No, says Bildad, you are your own tormentor, your passions are your plague. Note, Unmotified passions bring their curse and punishment along with them. 5. He charges him with insistent expectation, to change the settled order of providence: Shall the earth be forsaken because of thee? Shall God insert his method of government, and for thy take cease to punish the wicked, and bless the righteous? and shall the rock be removed out of his place? the unchangeable God alter his purposes, and no longer give to a man according to his words? No: the supposition is presumptuous and arrogant. He first takes it for granted, that Job's sufferings were the punishment of his iniquity, and sounds on them this heavy charge. 5. Yea, 'the light of the wicked shall be put out, and the spark of his fire shall not shine. 6. The light shall be dark in his tabernacle, and his + candle shall be put out with him. 7. The steps of his strength shall be strained, and his own counsel shall cast him down. 8. For he is cast into a net by his own feet, and he walketh upon a snare. 9. The gin shall take him by the heel, and the robber shall prevail against him. 10. The mare is fluid for him in the ground, and a trap for him in the way. 11. 'Terrors shall make him afraid on every side, and shall drive him to his feet. 12. His strength shall be hunger-bitten, and 'defruction shall be ready at his side. 13. It shall devour the 1st strength of his skin: ere the first-born of death shall devour his strength. 14. 'His confidence shall be rooted out of his tabernacle, and it shall bring him to the king of terrors. 15. It shall dwell in his tabernacle, because it is none of his: 'brimstone shall be scattered upon his habitation. 16. 'His roots shall be dried up beneath, and above shall his branch be cut off. 17. 'His remembrance shall perish from the earth, and he shall have no name in the street. 18. He shall be driven from light into darkness, and chased out of the world. 19. 'He shall neither have son nor nephew among his people, nor any remaining in his dwellings. 20. They that come after him, shall be astonished at his day, as they that went before were affrighted. 21. Surely such are the dwellings of the wicked, and this is the place of him that knoweth not God. Bildad here largely describes the misery of the wicked, and this with a view to Job's case; but he greatly erred from the mark. For though all he can say of a sinful state, reflecting its punishment and wretchedness is true, yet it doth not always appear in this world; for neither are all who are sinful outwardly afflicted and miserable, nor do the greatest sufferings at all prove the want of the most sinful piety. 1. Darkness shall overwhelm the wicked man. His light of prosperity shall be quickly extinguished, the sparks of worldly comforts he rejoiced in shall be quenched, his family shall be reduced to deep distress, and he shall go down to his grave in darkness and misery, v. 5. 6. Note, (1.) The joys of a wicked man are but as the sparks from a furnace, so quickly will they be fled and gone. (2.) There is a curse upon the house of the Vol. I. ungodly; and as his ill example feays those who belong to him, they perish together. 2. He shall be enlivened and enslaved by afflictions; his strong steps of health shall be strained by sickness; or his large possessions round which he stalked in pride, shall be cut short, v. 7. His craft shall entangle him, and be his ruin; the net he spread for others shall take his own feet, and wherever he walks, the snare of sin, and consequently misery, is at his heels; he shall be caught without power to escape, and the robber shall spoil him, unable to make resistance: hidden dangers surround his steps, and sudden destruction is ready to fall on him, v. 8, 10. Note, (1.) Satan lays first the snare of sin, and if once the soul cometh into his net, he will be as surely a tormentor as he hath been the tempter. (2.) When God leaves a wicked man to his own country, he softens headlong into man. 3. Terrors make him afraid on every side, v. 11. within, an accusing conscience, before him death looks ghally, the grave yawns, an offended God frowns, hell opens. He would take to his feet, but neither can he run to fly from God, or from himself. Note, Many a wretched soul flurs to consciences, cares, and dislipatients for ease, but vain the attempt: Havet lateri lethalis aranda. 4. Famine and destruction shall come upon him, v. 12. devour him to his very skin, and the most terrible of deaths bring him down to his grave, v. 13. All his confidence shall fall him, he shall be rooted out of his tabernacle, after beholding the desolations spread around it, and no one comfort remaining; and at last, as a maletache reluctantly dragged to execution, he shall be brought to the King of Terrors, terrors unspeakable, before death, in death, after death. Note, (1.) Death is terrible to nature, till grace hath disformed him of his mortal fling, but to the impenitent sinner he continues a King of Terrors, the most terrible of all miracles. (2.) When God strikes, vain are friends and physicians, and every human support. In that hour, the most infatuated soul will feel every creature-comfort and confidence to be vanity of vanities. 5. His family will fall with him. Death will erect his throne in the sinner's tabernacle, nor leave it till ruin, like that which was poured on Sodom, hath utterly laid it waftly; because it is none of his, being gotten by fraud and oppression, or by his abuse justly forfeited, v. 15. Neither root nor branch shall remain; struck, as with the lightning's blast, nor her shall inherit his estate, neither son nor nephew; nor so much as a creature be left in his desolate habitation, v. 19. 6. His memory shall perish. He thought to perpetuate a great name in the earth, but the remembrance of it shall be blotted from the aunts of time, v. 19. Darkness, utter and eternal, must receive him; driven from his prosperity reluctant and chased out of the world as a savage beall, whose death is a deliverance to the country, v. 18. Note, However great and honourable among men the prosperous sinner appears, his end will be to lie down in shame and everlasting contempt. 7. His contemporaries, amazed at God's judgments, shall hear of his fall, and potently be astonished at the relation, v. 20. 8. Bildad form up his speech, with confidence of the truth of what he had spoken: Surely, such are the dwellings of the wicked, as above described; and this is the place, the miserable lot assigned the reprobate soul of him that knoweth not God; for ignorance of God is at the bottom of all sin, and ruin eternal the wages of it. In all this description of a wicked man's sufferings, there is an evident situation to Job's case; afflicted in his person, his family, robbed and spoiled, seeing the desolations of his house, acknowledging the terrors he fell, and bemanning his hopeless wretchedness: and hence Bildad would infer, that being like the wicked in his sufferings, he must have resembled them in his sins. This chapter contains Job's answer to Bildad's discourse, in which, 1. He complains, (1.) That his comforts had added to his afflictions, ver. 2—7. (2.) That God was the author of them, ver. 8—12. (3.) That his relations and friends were strange to him under them, ver. 13—19. (4.) That he had no pity flowed him, ver. 20—22. 2. He professes his belief of a resurrection, and his hopes of happiness in it, ver. 23—27. 3. He content his friends against their hard confuses of him, ver. 28, 29. 1. THEN Job answered and said, 2. How long will ye vex my soul, and break me in pieces with words? 3. These ten times have ye reproached me: you are not ashamed that you + make yourselves strange to me. 4. And be it indeed that I have erred, mine error remaineth with myself. 5. If indeed you will magnify yourselves against me, and plead against my reproach: 6. Know now that God hath overthrown me, and hath compelled me with his net. 7. Behold, 7 A I cry Before God's Loth. I cry out of wrong, but * I am not heard: I cry aloud, but there is no judgment. In sub- 1. He complains of the cruel usage he met with; They saved his foul, added gall to his cup, attempted to rob him of his only remaining comfort, his integrity; and exasperated his spirit by provocations, more than man could bear. They broke him in hours until words, every one had a stone to throw at him: they reprauded him as a wicked hypocrite, they were not informed to make themselves strange to him, however scaldfully attached to him before; his afflictions had made them fly of him, and they blushed not at the baseness of their conduct. They magnified dimlyfent against him, looked down upon, and inflicted him: they pleaded against him his reproach, turned his suffering into an argument of his hypocrisy and iniquity; and this they perished in, notwithstanding all his remonstrances, and no times, or several times, (a certain number for an uncertain) repeated their cruel reflections and unkindness. Note, (1.) Inward vexation is among the foreth trials. (2.) Reproach hath been the portion of many a good man. (3.) Fable friends discover themselves in adversity. (4.) They that are down, are generally trampled upon. (5.) It needs great patience to sustain repeated inflicts. 2. He makes a concession for argument's sake, v. 4. Be it indeed that I have erred, who is infallible! and errors of judgment deferred not such rough treatment. Besides, mine error remained such myself; if what I hold concerning God's dissertations be wrong, I am only chargeable with it, and answerable for it: or rather I must remain in what you call an error, receiving not the least conviction from your discoveries. Note, (1.) It were the height of folly to conceit ourselves infallible. (2.) Truth is not the less precious, because proud and worldly-wise men flaming it with the brand of error. 3. He warns them not rashly to impute to God motives for his conduct he would disavow. His sufferings were from his hand alone; he was compassed with his net of afflictions, v. 6. He cried out for judgment against his plunderers, but was not yet heard: yea, though he cried aloud, and wished the whole of his case might appear before God, no court was appointed for listening it, nor judgment given, v. 7. but God knew wherefore he withheld the answer to his prayer, without admitting their conclusion that he was a wicked man. Note, (1.) Though our prayers may seem to be repulsed, we must not faint. (2.) Sooner or later every man's cause will be heard, and the righteous sentence pass thereon. 8. He hath fenced up my way that I cannot pass, and he hath set darkness in my paths. 9. He hath tript me of my glory, and taken the crown from my head. 10. He hath destroyed me on every side, and I am gone: and mine hope hath he removed like a tree. 11. He hath also kindled his wrath against me, and he counteth me unto him as one of his enemies. 12. His troops come together, and raise up their way against me, and encamp round about my tabernacle. 13. He hath put my brethren far from me, and mine acquaintance are verily effranged from me. 14. My kinsfolk have failed, and my familiar friends have forgotten me. 15. They that dwell in mine house, and my maids, count me for a stranger: I am an aliant in their sight. 16. I called my servant, and he gave me no answer: I intreated him with my mouth. 17. My breath is strange to my wife, though I intreated for the children's sake of mine own body. 18. Yea, young children despised me: I a-role, and they spake against me. 19. All my inward friends abhorred me: and they whom I loved are turned against me. 20. My bone cleaveth to my skin, and to my flesh, and I am escaped with the skin of my teeth. 21. Have pity upon me, have pity upon me, O ye my friends, for the hand of God hath touched me. 22. Why do ye persecute me as God, and are not satisfied with my flesh? Job acknowledged the hand of God in his afflictions, and here, 1. Complains of the displeasure of God therein manifested. Like a broughtard traveller in a wood, with brises and thorns God had hedged up his way, v. 8. and he could see no path out of his troubles. As one seized by robbers he had lost his ass, dropped of his earthly comforts, children, honours, and estates, v. 9. destroyed on every side, his hope was gone, as a tree moved up and dry, that never can revive again, v. 10. more bitter than any thing before, God's wrath appeared kindled against him, and he seemed to treat him as an enemy, compassing him with legions of afflictions, and save pressing him on every side like a besieged city, v. 11, 12. Note, (1.) The people of God are apt to write bitter things against themselves, and to imitate the rod of love for the courage of ruin. (2.) Hope is the fast support of the miserable; when that is gone, the case is deplorable indeed. (3.) Though we may see no way to escape out of temptation, he who laid the trial upon us, knows how to bring us through it with safety. 2. He laments the unkindness of his friends and acquaintance, wherein also he sees God's afflicting hand, His brethren he had not far from him. It was their sin that they were so faithless to him, but it was of God who suffered them. His relations faded him, his acquaintance shunned him, his familiar friends forsook him, v. 12, 14. his very domestics slighted him, and would not vouchsafe him an answer, though he called and entreated, v. 15, 16. yea, the wife of his bottom cared not to come near him, and shunned his breath, as if infectious; and though he befought her by every endearing tie of conjugal affection, she paid no regard to his entreaty, v. 17. Even the children in the streets had learned of their ungodly parents to mock at him; and as he went, or arose to correct and silence them, they continued to revile him, v. 18. nay, his bottom friends, whom he loved as his own soul, not only forsook but abhorred him; nor only as hushilome, but as a wicked hypocrite, v. 19. and to justify their own perfidy, turned against him with the most virulent abode. Note, (1.) They who are under frowning Providence, will often see cause of complaint against man's baseness and ingratiance. (2.) The nearer the relation, the greater our love, and just expeditations of a dear return, the bitterest will be the disappointment. 3. He bemoans the painful and diseased condition of his miserable body, v. 20. reduced and emaciated by his fores and sorrows, till his bones appeared ready to start through his skin, and that all over ulcerated, except his gums or lips; Saxon leaning him the use of speech, not out of compulsion, but that he might curle God. 4. He entreats, on this representation of his case, the pity of his friends, v. 21: if they would grant him nothing more, his very miseries delivered that at least: and upheeds them with the savage cruelty of persecuting thus him whom God had smitten, as if in his flesh, and willed with his authority, not content with all the miseries he had already suffered, and thriving to fill to the brim the cup of his afflictions, v. 22. Note, (1.) The least we owe to human woe is pity; a friend will do more, he will partake in it, and labour to relieve, or alleviate the sorrows of the afflicted. (2.) It is doubly grievous where God hath wounded, instead of binding up the broken-hearted, to aggravate their pains. 23. Oh that my words were now written! oh that they were printed in a book! 24. That they were graven with an iron pen and lead, in the rock for ever! 25. For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth. 26. And though after my skin, warm destroy this body, yet in my flesh! shall I see God: 27. Whom I shall see for myself, and mine eyes shall behold, and not &another; I though my reins be confounded within me. 28. But ye should say, "Why persecute we him, seeing the root of the matter is found in me?" 29. Be ye afraid of the sword: for wrath bringeth the punishments of the sword, that ye may know there is a judgment. We have here the glorious confession of Job's faith, as his great and only support, when all beside seemed desperate. His friends might be convinced hereby he was neither infidel nor wicked; he believed in a Divine Redeemer, and expected with confidence a judgment day; when, if not before, all their unjust accusations would be confused and confounded; and this is to all unjustly asserted by calumny, and oppressed by the world, an encouraging expectation. Some have explained this remarkable scripture away as relative only to a temporal restitution, but it is evident, v. 10. this he utterly deplored of; and chap. xxiii. 8, 9. xxx. 23. it appears he had not the least hope of prosperity returning in this world, and therefore he looked beyond the grave, into a better, where his soul had rather than the other. 1. He prefers his expectation with an earned wish, that the words he was now about to say, might be perpetuated to all ages, as a standing monument of his faith and hope, graven in the rock with an iron pen, and filled up with lead: perhaps he wished this inscription might be written on his tomb-flone, to testify when he was dead, the sentiments he entertained when alive. Note, It is for the glory of God, and the good of posterity, to leave behind us testimonies of our faith and hope; that in their works and writings, good men, like Job and Abel, (though dead) might still speak. 2. His confession deserves to be written, not merely in letters of lead on the rock, but on tables of gold, or rather on stethy tables of our hearts for ever. For, or namely, this is what I would have inscribed on the rock, I know that my redeemer liveth. my my divine God, to whom the right of redemption belongs; he lives from everlasting to everlasting, and that he shall stand at the latter day upon the earth, when he appears incarnate for his people's salvation; or rather above the earth, when he shall come in the clouds of heaven to judgment, with power and great glory, and all nations shall be assembled before him to receive their final doom: and though after my skin, we can defray this body in the grave, and corruption utter and universal confusion: this mortal tabernacle, yet in my flesh shall I see God. To the refurrection day, when, relicted from the dust my flesh shall be relicted, and with my bodily eyes shall I behold God manifest in the perils of my Redeemer, whom I shall see for myself, with joy uncontrabable, and mine eye, the eyes now dim with tears, shall behold his glory, and not another, or a stranger, an ungodly man, shall have no such delight or comfort in meeting him. Though my room, (or better without the Tough) My room are inclement within me, or in my before; my soul is consumed with eager longing for this day of my Redeemer's appearance and glory. Note, (1.) The faith in an incarnate Redeemer was the only support of the saints of God in every age. (2.) The Lord Jesus hath offered himself to redeem for fallen man God's forfeited favour, and the heavenly inheritance, and in him our right to both is restored. (3.) He ever liveth, therefore his people cannot perish, for his advocacy is all-prevailing for them, and his grace all-sufficient in them. (4.) A comfortable certainty of his intent in the Redeemer's regard, is the believer's privilege: he may say, He is mine, and add, I know it, by blessed and delightful experience. (5.) The hope of a judgment-day is the support of God's suffering saints. (6.) Tho' our bodies return to the dust, they are not left in the grave, but every particle locked up as in a treafure-house, and preserved against the refurrection-day. (7.) In the vision of the ever blessed God confails the glorious happiness of the redeemed. (8.) Every day which brings us nearer to our last day, our desires should be more enlarged, and our longing for it more eager, whilst we cease not to pray, Come, Lord Jesus, come quickly. 3. He intimates the effect his declaration should have upon them. Instead of using him as they did, they should rather say, Why perfects we him, seeing the rest of the matter is in him? He is found in the faith, and appears to be no hypocrite. At last, they ought to tremble for the consequences, if they persevered to ill-uite him. Be ye afraid of the found of divine justice, for servile bringeth the punishment of the found; an offended God will draw it from the icabbard, that ye may know there is a judgment, and wee unto you if he let his face against you. Note, (1.) If a man have the root of the matter in him, and is found in fundamentals, letter differences should be overlooked. (2.) All perfectionism for conscience-like is desechable; and how especially guilty must it be, to oppress those who hold one faith, one hope, one God, one Redeemer with us, merely because they will not square every opinion to our own, or, however weak their objections, dislike our form of worship, dress, or ceremonies. (3.) In a day of judgment, legacy and creationism towards our brethren will be remembered, and if it defray not our hope, it will tarnish our crown. C H A P. XX. Our would have thought that faith an excellent confession of faith as I am made in the style of the foregoing chapter, should have justified his friends, or at least have mollified them; but they seem deaf to all his pleas. Zephyr in turn immediately rises up to reply. 1. Wish unavoid he introduces his dishonest, viz. 1—2. 3. The subject of it is nothing new, but Billed's arguments expressed in ably language, viz. 4—19. This man all they could say, and this they rejoiced never to defied from, that he was miserably afflicted, and therefore must be visibly wicked; as if, however God may brainstorm with the ungodly here below, he never varied this method of his providence. 1. THEN answered Zephyr the Naamathite, and said, 2. Therefore do my thoughts cause me to answer, and for this I make hafer: 3. I have heard the check of my reproach, and the spirit of my understanding causeth me to answer. Zephyr in hafer rises to vindicate himself and friends from the unjust objections, as he imagined, of cruelty and perfection, which Job cast upon them. Big with matter, his thoughts swelled in his bosom, and forced a vent at his lips. He interprets what he had heard as an high provocation, and, confident that reason was on their side, and solid understanding only with them, he speaks as under the influence of the spirit of wisdom, and demands therefore attention. Note, (1.) They who are most confident, are seldom most in the right. (2.) Prejudice and guide make men interpret the kindest warning into an affront, and return it with indolence. (3.) The dictates of petition often pass for the voice of reason; so partial is every man apt to be in his own cause. 4. Knoweth thou not this of old, since man was placed upon earth, 5. That the triumphing of the wicked is short, and the joy of the hypocrite but for a moment? 6. Though his excellency mount up to the heavens, and his head reach unto the clouds: 7. Yet he shall perish for ever, like his own dung: they which have seen him, shall say, Where is he? 8. He shall be away as a dream, and shall not be found: yea, he shall be chased away as a vision of the night. 9. The eye also which saw him, shall be due no more; neither shall his place any more behold him. He here opens his argument. The destruction of the wicked is speedy and certain, and therefore, from Job's afflictions this character must need belong to him. He appeals to all antiquity, in proof of the doctrine he was about to advance, v. 4. Since the day Adam was placed on the earth, the misery of the wicked had been uniform and perpetual; witness Cain, the flood, the destruction of Sodom, &c. The triumphing of the wicked was ever short, and the hypocrite's joy momentary. Whether their character was abandoned wickedness or hypocritical profession, avowed irreligion or the form of godliness without the power of it, their damnation flumbered not, v. 5. Though for a while indeed iniquity might be triumphant, and hypocrisy unintended, v. 6, yet man shall and eternal awaited them, v. 7. Their prosperity shall be passing at the dream, unfulfurnish as the forms of fancy in the visions of the night, v. 8, and they shall be loathsome as their own dung, v. 7. With surprise they who passed by them in their exaltation, shall, at their return, enquire what is become of all their greatness, v. 7. now buried with them in the grave, where no eye shall any more behold them, v. 9. Note, (1.) However long a wicked man's prosperity, or a hypocrite's profession, falls in this world, it may well be counted short and momentary, compared with the eternity which approaches. (2.) Sin and ruin, though not always in this life, shall, in the next, appear certainly inseparable. (3.) They who lift their heads to the clouds in sinful prosperity, or proud self-righteousness, are only thus suffered to mount, in order to fall deeper into the pit of destruction, where, of all others, the hypocrite's portion will be most terrible, See Mat. xxiv. 51. 10. His children shall seek to please the poor, and his hands shall restore their goods. 11. His bones are full of the sin of his youth, which shall lie down with him in the dust. 12. Though wickedness be sweet in his mouth, though he hide it under his tongue; 13. Though he spare it, and forsake it not: but keep it still within his mouth. 14. Yet his meat in his bowels is turned, it is the gall of alps within him. 15. He hath swallowed down riches, and he shall vomit them up again: God shall call them out of his belly. 16. He shall fuck the poison of alps: the viper's tongue shall lay him. 17. He shall not see the rivers, the floods, the brooks of honey and butter. 18. That which he laboured for, shall be restore, and shall not swallow it down: according to his substance shall the restitution be, and he shall not rejoice slaves. 19. Because he hath oppressed, and hath forsaken the poor; because he hath violently taken away an house which he builded not. 20. Surely he shall not feel quietness in his belly, he shall not save of that which he desired. 21. There shall none of his meat be left; therefore shall no man look for his goods. —16. Job's friends had insisted upon it, that there was no such thing as prosperous iniquity; at last, that it was momentary. Experience, says Job, contradicts your assertion: the wicked live and die in ease and affluence, yea, are hardened by it; yet this God often permits, without being either chargeable with want of wisdom or justice in his government of the world. 1. He describes their prosperity. Wherefore do the wicked live, if it be as you say? how do they become old, and are not cut off with any remarkable judgments, yea, are mighty in peace? so far from being desirous or desirous, they bear the sway in the world. How is this consistent with your assertions? yet there are undeniable instances of what I advance. Their families are built up, and they live to see them well settled. Their substance is protected, v. 8. and no rod of affliction upon them, v. 9. Their worldly affairs in the minutest instances prosper, v. 10. Their children are numerous as a flock, their houses are full of joy and mirth, and they devote to dance and song the jocund day, v. 11, 12. The hours pass along in pleasure and festival indulgence, and without a groan they go down to the grave, in a moment, without any of the miseries. Zopher had described; or quietly liquid and infidelity, without apparent fear or terror, v. 13. Note, (1.) No man is to be judged of by his outward prosperity; we must take in eternity to make a right estimate of man's estate. None false acts obterm. (2.) Worldly wealth abused to gratify sensual appetite, is a curse instead of a blessing. 2. He suggests the ill effect of their prosperity; it hardened their hearts against God, and led them to indelibly. Therefore, because possessed of such wealth, and living, in consequence thereof, in a round of vanity and worldly lusts, they say unto God, Dopey from so; they wish to leave him far above out of their sight, and that no remembrance of him should disturb their conscience, and interrupt their joys; for we deploy not the knowledge of the ways. The paths of godliness appear forbidding and melancholy, compared with pleasure's flowery way; and they wish for no unwelcome interruption, from grave inflows and religion's needful restraints. Their lives make it their interest that God should not interfere with the concerns of men; and therefore, that perhaps not in words expressed, yet the sentiment of their hearts are, What is the Almighty? or who is he, that we should pray him? Perhaps there is no God; or, if there be, he earths not about the petty affairs of men: the terrors of his men are but the bugbears of priests, to frighten the mind of the superstitious; and what profit should we have if we pray unto him? a talk useless and unnecessary, whence nothing can be gone, he thinks his blinded sinner, left in indulgence, and endowed by diverse foolish and hurtful lusts, which drown men in perdition and destruction. Note, (1.) A pleasure-loving world is ever jealous of the incroachments of religion, and wishes to be ignorant, left, coming for a moment to the light, they should not be able, wish such querrant of conscience, to return to the pursuit of their vanities. (2.) Irreligion is the parent of indelibly: we really persuade ourselves what we desire to believe. (3.) Though a wicked and careless world sees no profit in prayer, a child of God by bledged experience finds his richest acquisitions are got upon his knees. 3. Job puts in a caveat, not to be misinterpreted, as if in this indulgence of the wicked he concerned with, or approved of, their ways. No; he knew their slippery steps. Lo, their good is not in their hand; what they enjoy is transitory and fading; or, is it not in their hand? They have their portion in this life alone, and no hope hereafter; but the benefit of the wicked is for from me; I neither say as they say, nor do as they do. Note, When we are speaking with those we know to be captious, we need be the more explicit, that we may not be misunderstood. 17. How oft is the 1st candle of the wicked put out? and how oft cometh their destruction upon them? God distributed forthwith forrows in his anger. 18. They are as stubble before the wind, and as chaff that the storm carried away. 19. God layeth up his iniquity for his children: he rewardeth him, and he shall know it. 20. His eyes shall see his destruction, and he shall drink of the wrath of the Almighty. 21. For what pleasure hath he in his house after him, when the number of his months is cut off in the midst? 22. Shall any much God knowledge? seeing he judgment those that are high. 23. One death in his full strength, being wholly at ease and quiet. 24. His breasts are full of milk, and his bones are moistened with marrow. 25. And another death in the bitterness of his soul, and never eateth with pleasure. 26. They shall lie down a alike in the dust, and the worms shall cover them. In a variety of instances Zephyr expiates on the misery of the wicked in this world. His children shall lead to please the poor, or, being poor, shall please. Men will take pleasure to see them reduced, and the ill-gotten gain vanished, which by force their father shall be compelled to restore, v. 10. Full of the sins of youth, lust, drunkenness, gluttony, quarrels, his bones shall be rotten with diseases, and they shall not only bring him to the grave, but the curse of sin for ever rest upon him dead as alive, v. 11. Sweet as the thoughts were of pleasurable iniquity, and delightful as the indulgence of his appetites; cherished as his lusts were in his bosom, and concealed to save his character and credit among men, v. 12, 13. yet shall those acts of sin, that seemed to be found in the prophets, and so transporting to the enjoyment, bread afterwards loathing, and pangs within succeed, bitter as gall to the conscience, and poisonous to the soul as the reason of the alps, v. 14. The fruits of his infuriate covetousness, which he swallowed as a hungry man his food, he shall disgorge, either by his own terrified conscience compelling him to redimagine, or by God's Providence restoring to the right owner the spoils of wickedness, v. 15. Disease, fatal as the poison of alps, and painful as the viper's bite, shall seize him, as the just wages of his iniquity, v. 16. Or, the poor shall express his children. Ver. 18. § Comp. xii, xiii. ¶ Comp. xii, xiii. Prov. ix. 16th. In the midst of his poison. Mat. xxvi. 5. Kings xii, xiii. 6. Ver. xix. 7. John. Crall. Or, the poor shall express his children. Ver. 18. § Comp. xii, xiii. ¶ Comp. xii, xiii. Prov. ix. 16th. In the midst of his poison. Mat. xxvi. 5. Kings xii, xiii. 6. Ver. xix. 7. John. Crall. Bearcloth v. 16. His affluence, in which he once gloried, and for which he laboured so long and unweariedly, v. 17. shall fail him, like the firearm of a brook dried up. When each one hath got their own, v. 18. nothing shall be left to comfort him. Because of his oppression, he shall carry about with him a tormented conscience, v. 20. and shall dare not the finalist portion of all his defireable acquisitions. He shall be reduced to pining hunger, v. 21. and not the lewd pittance he left for his heirs: So universal shall be his desolations. Now, (1.) Youthful sins, however lightly accounted of, have terrible consequences. (2.) God often makes men's iniquities their present plague; and disease, deformity, pain, contempt, and loathing, are seen in this world to be the wages of sin. (3.) The sweetest sins produce the most bitter remembrances, both now in the pangy of conscience, and hereafter in hell, where the worm never dies. (4.) They purchase present pleasure and guaranteed duty, who, for the sake of these, expose themselves to everlasting pain and contempt. (5.) The gains of covetousness and oppression are often shrewdified; what is gotten by wickedness, is usually squandered in profusion. Having described the prosperity of the ungodly, he maintains, Vnl. I. 1. The continuance of it. How oft is the candle of the wicked, his prosperity, yet are? doth it not often than to the last? How oft cometh destruction upon them? is not the very contrary seen to be the case? Doth God distribute forrows in his anger? no; he lives at ease, and knows no affliction. How oft, as his friends had suggested, are they as stubble before the wind, and as chaff that the storm carried away? experience shews the reverie to be true. Note, Though some instances of God's interposition against the wicked appear, more commonly they live and die undisturbed in their possessions. 2. He answers an objection, that though themselves do not suffer, God layeth up iniquity for his children; but admitting it, that would not at all prove the conclusions Job's friends would draw; for they require, that God should reward him in this life, and he should know it. Job you should be the destruction, and he should drink of the wrath of the Almighty, in his own person, according to their principles; for else, what pleasure, or what neglect hath he in his house after him? after death, when their joys or forrows cannot affect him, when the number of his months is cut off in the midst, and he goes down to the grave. Perhaps this whole passage may bear a different view, as a concession, that oftentures the wicked might suffer, but it was not always the case, and that were sufficient to invalidate their arguments. Note, (1.) A wicked payout entails the curse of God upon his family. (2.) There is a cup of trembling filled with the wine of the wrath of God, that will shortly be put into the hand of the ungodly. 3. He maintains the sovereignty of God in all these dissensions. Shall any much God knowledge? pretend to direct his procedure, seeing he judgment those that are high, who must shortly appear at his bar, when righteous judgment will be administered. Tell them it were presumption to judge of men's character by their outward circumstances; for here men equally wicked have very different ends: one in the midst of prosperity, ease, and affluence, goes down to the grave; another, after long lingering in misery. Or it may intimate the different kinds of death men meet; some by a sudden and unexpected firefall, others wished by sickness and long decay: but in the dust all difference will be at an end, and the worms alike cover them. Note, (1.) God is sovereign and just; he doth indeed what he will, but what he will is always holy, just, and good. (2.) The strongest health is no protection from the throbs of sudden death: it becomes as each moment to be prepared. (3.) If we have ease and appetite, whilst others groan in pain, and loath their soul, let us be thankful, and improve the mercy before the evil days come. (4.) However the wicked die, they will meet in one place; whether they go from the palace or the dunghill, they will lie down in flames, and the worm that never dies shall alike prey upon them. 27. Behold, I know your thoughts, and the devices which ye wrongfully imagine against me. 28. For ye say, Where is the house of the prince? and where are the dwelling-places of the wicked? 29. Have ye not asked them that go by the way? and do ye not know their tokens? 30. That the wicked is referred to the day of destruction; they shall be brought forth to the day of wrath. 31. Who shall declare his way to his face? and who shall repay him what he hath done? 32. Yet shall he be brought to the grave, and shall remain in the tomb. 33. The clouds of the valley shall be sweet unto him, and every man shall draw after him, as there are innumerable before him. 34. How then comfort ye me in vain, seeing in your answers there remaineth + fallhood? 1. Job intimates his thorough knowledge of his friends design in their former speeches. He saw they concluded him a hypocrite, though wrongfully, and that merely because his dwelling was desolate, as they argued was the constant case with the wicked, v. 28. Note, Men's looks and inunders speak of plain as any language can. 2. He refers them to any traveller for confection of their assertions, who could give them fine proofs and tokens, that wicked men were generally in prosperity. This is not the place of recongnancy, but the next world; there they will receive according to their deeds, and every good man, a traveller to glory, would inform them, if they asked, that the wicked is referred to the day of destruction; they shall be brought forth to the day of wrath; certain and eternal ruin is the portion hereafter, though now they are great and prosper. Here they are too high to be reproved, and too mighty to be restrained by the arm of human justice, v. 31. but there they will be convicted and condemned, without the power of resistance. Here, notwithstanding their wickedness, they go in pomp to the grave, a gorgeous sepulchral monument, and attendant crowds do them honour even in the dust, to make the clouds of the valley sweet unto them, v. 32. but they shall awake to shame and everlasting 7 B Elipham the third time vests to the charge, and perverts what Job had urged as a mysterious differentiation, into a reflection upon Providence. 1. He shews that our desire are to stay profitable to God, ver. 2-4. 2. His charges him with many crimes in general, but particularly with opposition, underconfidence, and infidelity, ver. 5-9. &12-14. 3. He infels us it, that this is the cause of his sufferings, ver. 10, 11. 4. He compares his case to that of the old moral, ver. 15-20. 5. He exhertz him to repentance, and thereupon promises him great prosperity, ver. 21-30. 1. THEN Eliphaz the Temanite answered and said, "2. Can a man be profitable unto God, as he that is wise may be profitable unto himself? 3. Is it any pleasure to the Almighty, that thou art righteous? or is it gain to him, that thou maketh thy ways perfect? 4. Will he reprove thee for fear of thee? will he enter with thee into judgment?" Is is Job's hard case to have all he can urge misunderstood, and some ill meaning insure from the dishonest of his arguments. Because he maintained his integrity, as being no hypocrite, Eliphaz would infer, that he perennial to make God his defense; and thereupon he argues, that his goodness could neither profit him, nor his iniquity hurt him. 1. Our goodness cannot profit God, nor merit any thing at his hands. Can a man be profitable unto God, as he that is wise may be profitable unto himself? 2. Though religion is our wisdom, and the advantages of it by us unfeasably great, in present possession, and future expectation, yet our goodness earnestly not to God. He is far excited above all blessing and praise; we receive all from him, but can add nothing to him, completely happy in his own all-sufficient fulness. Is it any pleasure to the Almighty, that thou art righteous? or is it gain to him, that thou maketh thy ways perfect? No; though he takes pleasure in the prosperity of his servants, had he plundered in their services, yet, half there never been man no angel created, his infinite self-compliance, and the inexperable riches of his glory, had been the same. Is is his consideration that he accepts our services, the pleasure and the gain of them is our own ability, not life. 2. Our iniquity cannot hurt him. Will he reprove thee for fear of thee? left, of left to prosper, thou shouldst grow above his goodest man. Will he enter with thee into judgment? condemns thee for thy Son, as they deserve? affursely he will. Note, Now, any too great for God to humble: if he spares the wicked, it is not for fear of them, but in patient pity towards them. a Read. xli. xi. 6. Deut. xli. xi. 8. d Prov. xxv. xi. 10. [xli. e PC. xli. 8. Heb. The accepted for consideration. f Chap. xxv. xi. 8 Chap. xxii. 10. [x. &xii. 6. h PC. xxxi. 6. PC. xxv. 8. Heb. The good. 9 PC. [xiii. 11 &xiii. Or, what, PC. [xxxii. 11. 5. Is not thy wickedness great? and thine iniquities infinite? 6. For 'thou hast taken a pledge from thy brother for nought, and stripped the naked of their closeness. 7. Thou hast not given water to the weary to drink, and 'thou hast withholden bread from the hungry. 8. But as for the mighty man, 'he had the earth, and the honourable man dwelt in it. 9. Thou hast sent widows away empty, and 'the arms of the fatherless have been broken. 10. Therefore shares are round about thee, and haddon fear troubled thee; 11. Or darkness that thou canst not see, and 'abundance of waters cover thee. 12. Is not God in the height of heaven? and behold the height of the stars, how high they are! 13. And thou sayest, '§ How doth God know? can he judge through the dark cloud? 14. 'Thick clouds are a covering to him that he seeth not, and he walketh in the circuit of heaven. 6. 5-14. His friends had repeatedly condemned Job by insinuations, and inferences, and comparison of his case with wicked men; but as that had no effect, Eliphaz takes a large step farther, and, right or wrong, resolves to lay on him untrue enough. If half of them could but be proved, Job would have been a bad man instead. It is common in the world to say, Ahoth confidently and abundantly, and some of the lies will be believed. 1. In general he charges him with great wickedness, and infinite crimes, as if what he was about to advance were but a small part of the black catalogue. Note, The bell of men have been the most futility aforesaid by lying tongues. 2. He proceeds to the particular accusations, and they are many and generous. [1.] Great opposition, v. 6. For a trifling loan he had secured a pledge of much superior value, or that half taken thy brother for a pledge, arrested him for an inconsiderable debt; and while the poor were almost naked, and stripped them of the little raiment they had left. [2.] Cruel unchristable each, v. 6, 9. The hungry and thirsty were left to feast and family, and a cup of cold water denied them, whilst he rioted in affluence; yet, even the afflicted widow, whose poverty heeded the measure of her griefs, was sent away empty from his door. [3.] Vile partiality, v. 9. Before him, as a magistrate, the greatest ever carried the cause: the mighty man, who oppressed the poor, was sure to have judgment in his favour, and he confirmed in the possession of what he had found; whilst he avowed the fatherless were broken, ruined without coldest by their infant neighbours. And, no less destitute of piety towards God, than charity towards man, he charges him. [4.] With avowed solidity, v. 12-14. as if God, in the height of heaven, either could not see through the dark cloud that interposed, or left men at large, whilst he paraded through his own superior mansion, careless about the insignificant concerns of little mortals. Note, (1.) Though health and wicked men say God hath forsaken the earth, yet he beareth the cry of oppression and wrong. Tho' heaven is his thinner, he filleeth all things, and is as much present beneath the thick clouds, as above them. [2.] Abominable in the light of the righteous judge is the acceptance of men's persons: he will quickly appear the poison and social average of the injured. 3. He describes Job's present sufferings to his atrocities, not to for thou he reasoned. Because his sufferings are great, his Son must be great, and in exact proportion to them, therefore shares compelled him about; health, wealth, and children were lost together; terrors had served his conscience, which they interpreted the fight of conscious guilt, v. 10, and deshorts had developed all his hopes; whilst, like a drowning man in the midst of boisterous waves, desperate and undone, he seemed ready to sink in eternal rain, the just punishment of his supposed crimes, v. 11. Note, (1.) He shall condemneth the righteous is an abomination to the Lord. [2.] We may not wonder if the most malignant interpretations are put on our providential afflictions: better men than we have suffered more severely before us. 15. Half thou marked the old way which wicked men have trodden? 16. Which were cut down out of time, whose foundation was overflowed with a flood. 17. Which had unto God, Depart from us: and what can the Almighty do? for them? 18. Yet he filled their houses with good things: but the counsel of the wicked is far from me. 19. The righteous see it, and are glad: and the innocence though shewn to down, too. Whereas our substance is not cut down, but the remnant of them the five consumeth. Job had pleaded the experience of all ages, to testify the prosperity of many wicked men. Eliphaz thinks he hath an irreparable argument to condone him in the flood, brought on the world of the ungodly; and whilst he intimates such were his Son as theirs, he bids him take warning by their punishment. 1. He describes their wickedness, and uses the very words of Job had spoken concerning the wicked who prospered, chap. xxi. 14. as a confucation of what he there advanced. They said unto the Almighty, Depart from us: we renounce his government, worship, and ways: and what can the Almighty do for them? as if they neither expected any good, nor feared any evil at his hands. Yet, which was a great aggravation of their wickedness, he filled their houses with good things. Note, (1.) Imagery is the parent of небесless. [2.] Inappropriate to God is among the sinners' blacked crimes. (3.) They are still poor in the worst sense, when, though their houses are full of goods, have their hearts empty of divine grace. 2. He professes his abhorrence of such principles and practice: The enough of the wicked is far from me. So Job had declared, and Eliphaz thinks with much greater reason he may assert. 3. He relates their destruction. Though it was the old way, and the general way, it was not a whit the false set that. They were cut down by the divine judgment, out of time, and removed into an eternity of misery, and this before they had filled the number of their years, deprived with sudden destruction; when foundation was overflowed with a flood; all their confidences perished with them, and they sunk as lead in the mighty waters. Note, Note, (1.) When we remember what the water hath once done, we should think what the more devouring element of fire will shortly do, confining for ever the earth, and all that is therein. (2.) The hypocrite and Sinner's hope is on a sandy foundation: when the floods of wrath defeced, ruin, terrible as inevitable, shall overwhelm them. In the trifles the joy of the righteous, either Nush and his family, or godly men in all ages, on seeing the vengeance, v. 19. not that they take pleasure in men's misery, but they rejoice to the God glorified in his judgments. With these, Elijah and his friends joined, happy now, as these of old to perceive themselves distinguished with God's protection, and therefore concluding the goodness of their flate and cause, wherever our विहीवers is not cut down, but theirs was, and the consent of them the few confirmed, which some refer to the burning of Sodom and Gomorrah, but more probably is designed to point at Job's safe, which cattle and servants the lightning had consumed; and thence he would infer that they were righteous, but he condemned and made to suffer, as one of the ungodly. 21. Acquaint now thyself with him, and 'be at peace: 'thereby good shall come unto thee. 22. Receve, I pray thee, the law from his mouth, and 'lay up his words in thine heart. 23. 'If thou return to the Almighty, thou shalt be built up, thou shalt put away iniquity for from thy tabernacles. 24. Then shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brooks. 25. Yea, the Almighty shall be thy defence, and thou shalt have plenty of silver. 26. For then 'shalt thou have thy delight in the Almighty, and 'shall lift up thy face unto God. 27. 'Thou shalt make thy prayer unto him, and he shall hear thee, and thou shalt pay thy vows. 28. Thou shalt also decree a thing, and it shall be established unto thee: and the light shall shine upon thy ways. 29. When men are call down, then thou shalt say, 'There is lifting up: and 'he shall save it the humble person. 30. He shall deliver the island of the innocent: and it is delivered by 'the pure-ness of thine hands. 30. 21-30. On the supposition that Job was a wicked man, Elijah had warned him of the great danger to which he was exposed with the sinners of old: yet, not to reduce him to despair, but to lead him to repentance, he gives him excellent counsel and encouragement, which shews, however mistaken he was in Job's particular case, that he was well versed in the ways of God, and at bottom a man of sound piety. There may be something, yes sometimes much to condemn even in truly good men; to whom notwithstanding, we cannot refute our general approbation of their conduct. 1. His counsel is a humble and speedy return to God: Acquaint thyself unto with God: now, whilst yet there is life and hope; without delay, acquaint thyself with his perfections and providences, and be at peace, silent and submissive before him, acquiescing in all his dispensations; and instead of fighting against him, lay down thine arms, and seek pardon and peace with him: thereby good shall come unto thee, his unorthodox favour shall be restored. Reserve, I pray thee, the law from his mouth, submit to his government, and yield thyself up to his holy will, and joy as his word in thy heart as the choweth treasures, and thy counsellor and guide in every time of difficulty. Note, (1.) Acquaintance with God is the way to be at peace with him; till we know his holiness we have offended, and his love we have lighted, we can never in real penitence return to him. (2.) Peace with God is the most invaluable of all blessings. (3.) If God in our divine redeemer Jesus, hath been pleased to restore our lands to his favour, let it be our care haremforward, to yield up ourselves to be guided by his holy word and will. (4.) They who know the value of the scriptures, esteem them above mines of gold, and daily labouring therein, store their hearts with the richest treasures of divine counsel and consolations. 2. He promises him the best of blessings, as the consequence of such an humble return to the Almighty, from his state of estrangement and rebellion against him; and these precious promises are the most effectual means to engage the Sinner's heart to God. All the terrors of hell will never drive the Sinner so effectually, as the goodness of God sweetly leads and constrains him to repentance. (1.) His wish should be removed, and his lost prosperity be restored. If thou return to the Almighty, thou shalt be built up, the desolations of thy house and family shall be repaired; thou shalt put away iniquity for from thy tabernacles, thou will be carried to remove every evil, and no more commit, or connive at it; and thou thy sufferings, that are the effects of thy iniquity, God will put far away from thee. Thou shalt lay up gold as dust, and the gold of Ophir as the stones of the brook, in such abundance shall thy riches increase; secure also as well as affluent, no robbers shall any more plunder, or judgments spread desolation. Yea, the Almighty shall be thy defence. He, on thy repentance, will be- come thy friend, and preserve thy goods in safety: or, he shall be thy desire gold, better to thee than all thy other riches, and thou shalt have plenty of silver. Note, (1.) The best riches are God's grace and love. (2.) What God gives of this world, wears well, and what he keeps, is safe and secure to us. (3.) He should enjoy communion with God, and he happy in the sense of his favour: for thou shalt thou have thy delight in the Almighty, he shall be thy happiness and joy, and shall lift up thy face unto God, with holy confidence in him, and boldness to approach him. Thou shalt make thy prayer unto him, assured of a speedy answer of peace, and he shall hear thee, whilst thou art speaking, and grant thy requests; and in grateful acknowledgment of his mercies received, thou shalt pay thy vows, constant in praise as prayer. Note, (1.) They who have ever called the happiness of communion with God, and known the bitterness of distance from him, as Job had, will count the refraction to a sense of his love the most unstimtable blessing. (2.) When we are at peace with God, we may approach him with confidence, knowing we shall receive the petitions we require of him. (3.) For the blessings received in prayer, we owe the constant grateful return of praise. (3.) All his designs should succeed, and a blessing be upon all his labour: Thou shalt decree a thing, resolve under the Divine affilances so to act, and it shall be privileged unto thee, God will confirm thy purpose, and crown the issue with success: and the light shall shine upon thy ways, on such darkness as now surrounds thee shall remain; but thy path shall be clear as the day, and the sun of prosperity shine upon thee on every side. Note, (1.) The success of all our purposes, whether respecting spiritual or temporal good, comes from God alone. (2.) They who are at peace with God, will enjoy the light of his countenance as their present comfort, and look to the light of eternal glory as their expected happy portion. (4.) His prayers should be heard in behalf of others, as well as himself. When men are call down, and under their distress apply to thee, thou shalt say to encourage them, there is lifting up, or in prayer to God for them, for thee be left up, and he shall save the humble person, and lift him out of the pit of affliction at thy request. He shall deliver the island of the innocent, save them at thy desire; or the innocent, the one good man, shall deliver the island, or he shall deliver their voice are not innocent; not only the humble shall receive a blessing from thy prayers, but even the wicked shall enjoy respite, and some temporal good from them. And it is (thou) island, or he or (the person prayed for,) delivered by the pursuits of thine hand, God having such respect to thy petitions, when thou streeteth forth thine hands to him in the heavens. Note, (1.) Great is the power of a good man's prayers, and we should earnestly desire to have an interest in them. (2.) Though God's praying people are often the ridicule of the world, it is through them the island is preferred. (3.) There is one innocent and holy intercessor in heaven, for whose sake, God's humble people partake of his salvation. This chapter begins Job's reply to Elijah. 1. He complains bitterly, and wishes to plead his cause before God, vers. 2-3; at confident of success from God's mercy, vers. 6, 7, and his own integrity, vers. 10-12. 2. He could not find out the design of his sufferings, vers. 8, 9, nor gain any hope of their relief, vers. 13, 14. 3. This heightened his trouble, vers. 15-17. 1. THEN Job answered and said, 2. Even to day is my complaint bitter: my stroke is heavier than my groaning. 3. O that I know where I might find him! that I might come even to his seat! 4. I would order my cause before him, and fill my mouth with arguments. 5. I would know the words which he would answer me, and understand what he would say unto me. 6. Will he plead against me with his great power? No; but he would put strength in me. 7. There the righteous might dispute with him; so should I be delivered for ever from my judge. Job seems to think it in vain to reason with his friends, resolved to condemn him so unreasonably and cruelly, and therefore rather turns to God, in his answer to the accusations of Elijah. 2. He justifies his complaints from the bitterness of his anguish, which all their counsels tended nothing to alleviate; or even to day is my complaint rebellion, so accounted by his conscious friends; but so far were his complaints from exceeding his sufferings, that his stroke was heavier than his groaning. Note, (1.) They who know our what others feel, are too yet, when at ease themselves, to condemn them for inordinate sorrow. (2.) Though God forbids us not to complain, yet we need fear, lest we murmur under our afflictions, which were to rebel against his government. 2. He Before Child 2. He longs to appear before God, and plead his cause; O that I butch where I might find him, where at his tribunal I might stand, I would order my cause before him, I would fill my mouth with arguments, I would direct my prayer to him, and plead the prevailing arguments of his grace and righteousness in a Redeemer; or I would produce the most unexceptionable evidences, how unjustly I am condemned by my friends. I would know the words that he would answer me, far from desiring the darkness to hide me, as suggested, chap. xxii. 14. I should long for his sentence to come forth, and to understand what he would say unto me, who would judge according to truth, and not condemn me unjustly as you do. Note, (1.) A soul under deference cries after God, O that I knew where I might find him, and such complaints shall not be long unanswered; he will be found in mercy of those who seek him. (2.) It is a comfort, that whatever others answer us, or however they judge, we expect to appear before him, whose decisions will be according to truth. 3. He expresses his confidence in the issue of such a trial. Would He, God, plead against me with his great power, to crush and oppress me as you do? No: He would put strength in me, encourage me to bear up under every pressure. There the righteous, such as I am, might dispute with him, not against him as an adversary, but before him as their judge, he should be delivered for duty from my judge, from your censures, which, as judges of my case, you have to rashly pronounced; or rather he who is my judge, would declare my integrity, and deliver me from present and eternal condemnation. Note, (1.) They who fly to God in their distress, to pray and plead with him, shall find their strength increase with every application to him. (2.) If God acquit us, we need neither fear nor care whose anathemas are upon us. Job here more immediately enters on the point in dispute, and shows (1.) That in this world oppressors are not always marked with, ver. 2—12. however barbarous they may be, ver. 21, 22. (2.) That such often as undiscovered and unpunished, ver. 13—17. But, 3. That God punishes them by secret judgments, or reserves them for future ones, ver. 18—20. and ver. 23—25. So that upon the whole we cannot say, that all that are in trouble are wicked; nor that all that are in prosperity are righteous. WHY, seeing times are not hidden from the Almighty, do they that know him, not see his Days? 2. Some remove the land-marks; they violently take away flocks, and feed thereof. 3. They drive away the aforesaid of the fatherless, they take the widow's ox for pledge. 4. They turn the needy out of the way: the poor of the earth hide themselves together. 5. Behold, as wild afies in the desert, go they forth to their work, rising betimes for a prey: the wildernessly seldom to God for them and for their children. 6. They reap every one his corn in the field: and they gather the vintage of the wicked. 7. They cause the naked to lodge without the cloathing, that they have no covering in the cold. 8. They are wet with the showers of the mountains, and embrace the rock for want of a shelter. 9. They pluck the fatherless from the breath, and take a pledge of the poor. 10. They cause him to go naked without the cloathing, and they take away the sheaf from the hungry. 11. Which make oil within their walls, and tread their wine-presses, and suffer thrift. 12. Men groan from out of the city, and the soul of the wounded crieth out: yet God layeth not folly to them. The argument in dispute is, whether the wicked were not always pursued with marks of Divine displeasure in this world. Job constantly denies the assertion. 1. He begins with an inference drawn from the close of the former chapter, v. 14. Why, seeing times are not hidden from the Almighty, whose all-capacious mind comprehends in one view the past, the present, and the future, and according to whose will, all events are directed; Why, if as you assert, the wicked are always miserable, do they that know him, that are acquainted with his will and ways, and favoured with his love, not for his days of executing judgment in this life on the ungodly? which they certainly would, if, as you affirm, they were always punished here, whereas the very contrary is evident. Note, Wherever strange dispensations of Providence appear, we may be assured God hath not forsaken the earth: he sees and orders all with infinite wisdom, and at last we shall adore, and wonder, and praise him, when we shall see his great designs laid upon to our view. 2. He 2. He proves in a variety of instances, the prosperity of the wicked; who, though the most unjust and cruel oppression, go on with impunity. They rob men of their estates, and plunder them of their earths, v. 21. If the poor have but a single beall, they make a prey of it, and heed not the cries of the widow or fatherless, v. 3. insloben and over-bearing, it is dangerous but to stand in their way, and the poor are forced to hide themselves for safety, v. 4. Intractable and wanton as the wild saffes, they make plunder their trade, and rising early pursue their prey, living upon the fruits of their robbery, v. 5. The corn which others sowed they reap, and gather the conings of the wicked, devouring even one another, v. 6. or the wicked gather the unhappy of the just, oppressed by them. The almost naked are thropped of the few rags which covered them, and merciless, they leave them in cold and hunger to pine and shiver on the barren mountain, or under the dreary rock, v. 7. Even the fatherless babe they pluck from the bread, to sell as a slave, and take the pledge of the poor, or the poor for a pledge, float them for debt, and make them their bombs, v. 8. they have no pity on the naked to cover them, and if he hath gleamed but one shout of corn, to satisfy his hungry, even that they violently take from him, v. 10. Imprisoned within their walls, and doomed to hard servitude, the poor are compelled to make their oil, and tread their wine-y-ribes, yet dare not quench their thrift with the juice of the grape, v. 11. Under such oppression, even in the cities as well as the country, men groan without redress; and the soul of the wounded struck and hurt, for during perhaps to complain, crest out, but in vain; yet God could not folly to them, suffers all this scene of grievous rapine and cruelty, and interposes not with any distinguished judgment. Note, (1.) God takes notice of the sinner's wickedness, though he, from his success, promises himself impunity. (2.) It is doubly cruel to injure the fatherless and widow. (3.) They are wicked and hard hearted matters, whose servants are scarce suffered to live by their labour, and there is a matter in heaven, who will right them shortly. 13. They are of those that rebel against the light, they know not the ways thereof, nor abide in the paths thereof. 14. The murderer rising with the light, killeth the poor and needy, and in the night is as a thief. 15. The eye also of the adulterer waireth for the twilight, saying, No eye shall see me; and disguiseth his face. 16. In the dark they dig through houses, which they had marked for themselves in the day-time: they know not the light. 17. For the morning is to them even as the shadow of death: if one know them, they are in the terrors of the shadow of death. —1. Like Ezekiel's chambers of imagery, Job goes on to describe greater abominations that pass in this world often with impunity. They are of those that rebel against the light, resist the remonstrances of conscience, and willfully and deliberately plunge themselves into the grossest crimes; they know not the ways thereof, they refuse to know, and shun the light of truth, nor abide in the paths thereof, preferring the dark ways of wickedness before it: or literally, the day-light is obvious to them; they chuse the darkness, if possible, to hide their guilty deeds. Vain attempt! whilst God's eye, clearer than the sun, pierces the thicketts' shades, and the night to him is as bright as the day. We have, 1. Their sins—murder, adultery, and house-breaking. Rising with the light, the murderer seizes the early travellers, and the poor and needy, and little to be got from him, yet kisteth him, as if shuffling for blood, and at night is as a thief, robbing whatever he can seize, v. 14. The adulterer, ashamed to perpetrate his designs publicly, waireth for the night, and still in fear of discovery, disguiseth his face; and tempted by the false hope of secretly, suffers to the horrid deed, v. 15. The robber in the day prowls in quest of prey, and having marked the juice and house, at night breaks through and steals. Note, (1.) Though blood he here never discovered, the day will come when it will cry for vengeance. (2.) However desert the adulterer's crime he kept, his shame shall not be covered, when in a judgment-day the mass is plucked away. 2. Though they succeed in their enterprises, they carry about them continual terror. They know not the light, dare not be seen to it, are afraid of discovery. The morning is to show in the shadow of death, to unwelcome; if one know them, guilt fastens in their faces, and dread of deserved shame and punishment feasts them, they are like men just expiring in the terrors of the shadow of death. Note, A state of wickedness is a state of trembling; however pleasurable or profitable the sin, the continual alarm through fear of discovery, embitters all. 18. He is swift; as the waters, their portion is cursed in the earth: he beholdeth not the way of the vineyards. 19. Drought and heat condemns the Snow waters: he doth the grave those which have sinned. 20. The womb shall forget him, the worm shall feed sweetly on him, he shall be no more remembered, and wickedness shall be broken as a tree. 21. He evil entreateth the barren that beareth not: and doth not good to the widow: 22. He draweth also the mighty with his power: he riseth up, and no man is sure of life. 23. though it be given him to be in safety, whereon he reetheth; yet his eyes are upon their ways. 24. They are exalted for a little while, but are gone, and brought low, they are taken out of the way, as all other, and cut off as the tops of the ears of corn. 25. And if it be not so now, who will make me a liar, and make my speech nothing worth? We have here, 1. The farther character of the wicked, v. 21, 22. He afflicts the barren with reproach, oppresses the widow, not even the mighty are false, so during is he, that when he riseth up, no man's life is secure. 2. Notwithstanding all his complicated sins, it is given him to be in safety, v. 23, and instead of being afflicted with God's patience and repenting, he reetheth the same, promising himself continual impunity. Yes, he is exalted, v. 24, so far from undergoing any pretext distinguished suffering, he rears his head high, and it not beloved, is feared and obeyed. Note, Prosperity often hardens the sinner, but he is least safe when must secure. For, 3. The time of recompense will come, though not here, yet in death at least. Short-lived is his joy, v. 24, though is endure to the last gaby, for swift as water his days are hurrying by, v. 18, and however happy he appears, the caute of God is upon him; and when he is gone, he shall no more behold the possessions in which he glosed, v. 18. His remembrance shall be blotted from his parent earth, v. 20. Broken down as a tree, the worms shall feed upon his carcasses in the dust: secure as he was, God's eye still marked his winding way, v. 23, and in wicked men before him were, he shall be swept away from the earth, when the meadow of his iniquities is full, as the ears of ripe corn are cut down, v. 24. In the grave he shall be consumed, and there all his glory shall perish with him, as the Snow is melted before the hour-hing Sun, v. 19. Note, Though vengeance be slow, it is sure: the longest period of a sinner's reign is a few short days, a fleeting moment of life. 4. He challenges them to confute the truths he had advanced, to prove him a liar, or invalidate his arguments; else must they quit the field, and own the prosperity of the wicked, and that not here but hereafter their recompense from God awaited them, and consequently that their judgment was rash and censorious who concluded him a wicked man, merely because of his affections. Bildad here makes a short reply to Job's last discourse. He drops the main question concerning the prosperity of the wicked, as if unable to answer the proofs Job had brought: but because he thought Job had made too bold an appeal to the Divine tribunal, chap. xxiii, he in a few words shows the infinite distance there is between God and man, teaching us, 1. To think highly of God, ver. 2, 3, 5, and, 2. Mismily of ourselves, ver. 4, 6. which are two good lessons for us all to learn. 1. THEN answered Bildad the Shuhite, and said, 2. Dominion and fear are with him, he maketh peace in his high places. 3. Is there any number of his armies? and upon whom death not his light arise? 4. How then can man be justified with God? or how can he be clean? that is born of a woman? 5. Behold even to the moon, and it shineth not; yea, the stars are not pure in his sight. 6. How much less man? that is a worm: and the son of man which is a worm? —6. Bildad, either convinced by Job's arguments of the prosperity of the wicked, was unable to reply, or losing him obstinate in his opinion, thinks it useless to attempt his conviction. One thing however he cannot but urge, and therein he is right, the majesty and holiness of God, as an argument to deter Job from his repeated appeal to him, and eagerness to plead for himself at his bar. 1. He would have Job observe how great and glorious God is. Dominion and fear are with him, his kingdoms absolute and universal, and reverence and godly fear are the bounden duty of every creature before the eternal majesty. He maketh peace in his high places, no jarring discord disturbs the upside of that bright world where he dwells. Is there any number of his armies? when all the hosts of heaven and earth, the elements, and all the powers of nature stand ready to execute his commands, and 7 C upon Becton Chas. Before Christ 1700. upon whom doth not his light arise? his providential care, extensive as the son's bright beams, fills the earth with his goodness. Therefore Job's noisy clamour is as unreasonable, as his desire to plead with such an Almighty and holy God is presumptuous. 2. How vile man is. How can man be justified before God, and how can he be clean that it born of a woman? his nature is corrupt, his ways perverse; and therefore what folly, what madness to pretend to appear at his righteous bar. Behold to the man, and if flourish not, and the stars are not pure in his light; his piercing eye can defyce spots in the brightest luminaries of heaven; how much less then can man that is a storm, dare stand in his presence as perfect, or the sin of man, the corrupted offspring of a fallen parent, that is a worm, a dying worm, and shortly to be food for worms, presume to vindicate himself. Note, (1.) A sense of our manners as mortal worms, and our sinfulness as fallen creatures, should ever humble us how in the doth before God. (2.) Man is as unfit for communion with God, through his corruption, as unable to stand before him by reason of his guilt; who were unto us, if we should, unconfined and unholy, be called to his bar. (3.) It is a mark of the amazing love and consideration of God, that notwithstanding our witness and sinfulness, he hath in mercy had respect unto us, and sent his son to waft us in his blood, and his spirit to renew our hearts, that we might be enabled to appear righteous in his sight, and be made meet for the enjoyment of his blefied self. This is Job's short reply to Bildad's dissons, 1. He ridicules it as foreign to the point in dispute, ver. 2-4. 2. He professes to speak greater things of God's power and greatness, and therefore he might have himself the trouble of pursuing what none controverted, ver. 5-13. 3. He declares this subject to be inexhaustible, ver. 14. 3. 1. BUT Job answered and said, 2. How hast thou helped him that it without power? how favest thou the arm that hath no strength? 3. How hast thou counselled him that hath no wisdom? and how hast thou pheritably declared the thing, as it is? 4. To whom hast thou uttered words? and whose spirit came from thee? Pained as Job is, in every part, he cannot help rallying Bildad on the impertinence of his pompous oration. How hast thou helped him that it without power? how favest thou the arm that hath no strength? If this be referred to God, it is an ironical farcalm, on Bildad's pretending to lift his feeble arm in support of the Almighty and his cause; or if it be spoken of Job, as seems most natural, it expresses his contempt of a discourse so foreign to the purpose, and so little suited to minister strength or help to him. How hast thou counselled him that hath no wisdom? ridiculing the folly of his affecting the part of a counsellor, and regarding his opponent, as if he was destitute of understanding: And how hast thou planterly declared his thing as it is? set forth the matter in dispute in a copious and convincing manner, when in fact he had not spoken one word to the purpose, respecting the grand point in debate. To whom hast thou uttered words, To me? as if I were ignorant of such knowledge, and withal so foreign to the case. And whose spirit came from thee? in thy conceit, the spirit of wisdom and eloquence; in my apprehension, the spirit of folly and affectation. Note, (1.) When persons conceited and wedded to their own opinions, assume a superiority in dispute, without producing any just claim to it, they deserve the ridicule they provoke. (2.) It is not sufficient that what we say is true; it must be pertinent, and applicable to the case in hand, or else it is unprofitable and vain. (3.) Affected souls have need not to have displays of majesty and terror set before them, but of mercy and grace in Christ, poured in as balm into their wounds. 5. Dead things are formed from under the waters, and the inhabitants thereof. 6. Hell it naked before him, and destruction hath no covering. 7. He stretcheth out the north over the empty place, and hangeth the earth upon nothing. 8. He holdeth up the waters in his thick clouds, and the cloud is not rent under them. 9. He holdeth back the face of his throne, and spreadeth his cloud upon it. 10. He hath compelled the waters with bounds, until the day and night come to an end. 11. The pillars of heaven tremble, and are astonished at his reproof. 12. He dividers the sea with his power, and by his understanding he smitheth through the ground. 13. *By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent. 14. Lo, these are parts of his ways, but how little a portion is heard of him? but the thunder of his power who can understand? The point in debate is dropped here, and from Bildad seemed to triumph in setting forth the power and greatness of God; Job, so far from disputing it, heartily joins with him, yea, exceeds him. It were happy for us, in all our religious differences, if we would wave disputes about opinions allowedly not essential to salvation, and, content to differ about the more affruful and minuter points of doctrine, unite in the great and glorious truths, which both sides heartily embrace. 1. The power and glory of God appears in hell beneath, sunk as thorns in the mighty waters, and groaning in misery; the Rephain, the giants of enormous size, swept away by the devouring deluge with all the multitude, are shut up in chains of darkness, under the great abyss, unto the judgment of the great day, v. 14. for so the words may signify. Behold, the giants green under the waters, with the inhabitants thereof, the world of the ungodly. Hell it naked before him, and destruction hath no covering; he sees each atom of the sleeping dead, wherever dispersed in earth, fire, air, or water; yea, the place of the damned is open before him, hell itself excludes not his presence; how then should the dinner be hid, when even death and hell are without covering? 2. From things beneath, he ascends to things around us, in the earth and sea. He hangs the earth upon nothing, v. 7. poised in the vast expanse, and held together by strange magnetic virtue. Shut up in the bosom of the vast abyss, the mighty waters know those bounds they cannot pass, till time shall be no more, v. 10. The stormy billows roar and lasts the echoing shore; the waves lift up their heads, as if they had forsaken the deep, and threatened to mount the faces; the pillars of heaven, the strong mountains tremble, and stand astonished at his reproof, when tempests and mighty thundering are stirred up round about them; then at his word he smitheth through the proud waves, the storm is bullied, the billows subside, and creeps in gentle murmurs to the shore, v. 11, 12. 3. From objects around us on earth, he rises to the visible glories above us, that bear the strong and legible characters of his eternal power and godhead, who fashioned them. The vast expanse of monument is stretched over us, v. 7. where four those clouds, in which, by mechanism wonderful, the waters exhaled from the sea are suspended, v. 8. nor, rent with the weight, pour down in torrents their collected stores, but with gentle flowers refresh, instead of deluging the earth, v. 8. hid by the dark veil between, the brightness of his radiant throne in the highest heavens is concealed, v. 9. garnished by his spirit, the artherial sky, bright with sun, moon, and stars, displays the wonders of his transcendent greatness, v. 13. and his hand hath formed the crushed serpent, either some bright constellation in the heavens, or that wonder of God's works upon earth, Leviathan, &c. xxviii. 1; yet forpassing marvellous as these his works appear, is, these are parts of his tomp, but how little a portion is heard of him? how little do we know, compared with what is unseen; and even in what is visible, how small a part can we comprehend of the depths of the wisdom, knowledge, and glory of God therein manifested. But the thunder of his power, the amazing greatness of it, who can understand it infinitely transcends all human faculties, and leaves us far behind, lost in wonder and admiration. Job's friends, now silent through conviction, or despair of favors, no more reply, and therefore he proceeds in his discourse. 1. He begins with a solemn protestation of his integrity, and of his resolution to hold it fast, ver. 2-6. 2. He expresseth the dead he had of that hypocrisy they charged him with, ver. 7-10. 3. He shews the miserable end of wicked people, notwithstanding their long prosperity, and the curse that attends them, and is excused upon their families, ver. 11-23. 1. Moreover, Job continued his parable, and said, 2. At God liveth, who hath taken away my judgment, and the Almighty, who hath weard my soul; 3. All the while my breath is in me, and the spirit of God is in my nostrils; 4. My lips shall not speak wickedness, nor my tongue utter deceit. 5. God derhul that should justify you: till I die, I will not remove my integrity from me. 6. My righteousness hold fast, and will not let it go: my heart shall not re-prevail me to bring as I live. Though his friends are silent, Job continues his discourse; a parable his called, as full of deep and weighty matter, or as abounding with metaphor and allegiance. He solemnly appeals to God, as the everliving God, and almighty Governor of the world, for his integrity, though he had afflicted his soul, and taken away his judgment, v. 2, refused Baton-Chron 1700. are metavers in nature as well as providence, unfourchable by the depot philosopher. If we are careful to search for the true wifdom, we may have enough to be wise unto salvation, and more we need not desire. Job speaks here, 1. Concerning worldly wealth, how industriously it is fought for, ver. 1—11. 2. Concerning wifdom, ver. 12. How inestimable its value is, ver. 13—19. How favor its place, ver. 14, 20, 22. In particular, that there is a wifdom which is hid in God, ver. 23—27. And a wifdom which is revealed to men, ver. 28. Our requisites into the former must be checked, into the latter must be quickened, for that is it which is our concern. Or, miss. 1. Or, see. Exiled 1. 12. Or, goldare. Prov. ii. Or, turneth it up from the roots of mountains. 1. SURELY there is a vein for the Sliver, and a place for gold where they flue it. 2. Iron is taken out of the earth, and brass is molten out of the stone. 3. He fetteth an end to darkness, and fearcheth out all perfection: the stones of darkness, and the shadow of death. 4. The flood breaketh out from the inhabitant; even the waters forgotten of the foot; they are dried up, they are gone away from men. 5. As for the earth, out of it cometh bread: and under it is turned up at it were fire. 6. The stones of it are the place of fapphires: and it hath § dust of gold. 7. There is a path which no fowl knoweth, and which the vulture's eye hath not free. 8. The lion's whelps have not trodden it, nor the fierce lion paffed by it. 9. He putreth forth his hand upon the rocks; be overturneth the mountains by the roots. 10. He cutreth out rivers among the rocks, and his eye feeth every precious thing. 11. He bindeth the floods from overflowing, and the thing that is hid, bringeth he forth to light. Riches is the grand object which men covet: to obtain them, no labour, contrivance, or industry are spared. By understigable pursuit and toil the mine is exhausted of its flare; but the secrets of heaven, with all our thủy, cannot be penetrated as the bowels of the earth. The Sliver from the vein, and gold from the mine or the sand, is collected and purified in the fire; and iron and brass dug out of the earth, and molten in the furnace, v. 2. The same spot that above produces bread for man's food, beneath contains the hidden treasures of gold, and precious stones, sparkling as fire, v. 3, 6. Man, in pursuit of these, opens the mine, and introduces the light, where, from the creation, darkness reigned, v. 3. He fearcheth out all perfections, contrives variety of instruments to extract these folterranean treasures, and brings to the surface the stones of ore that lay concealed as in the shadow of death. When gushing waters hid in the bowels of the earth break forth, waters that never foot before had touched, by levels cut through the rocks, v. 10. Or engines, he drains the overflowing flood, v. 4, 11. No rock, no mountain, can resist his researches, v. 10. He carries on his travesties, and brings forth to the light the precious things that were hid, v. 11. Secret paths are hollowed out, which neither the most sharp-sighted bird hath seen, nor have been trodden by the strongest breath which roam the wilderness in search of prey, v. 7, 8. Note, [1.] Shall gold thus engage man's inconflict toil? and shall the riches of God's grace, inhinitely more precious, be neglected? [2.] They who would be wise unto salvation, must in the mine of God's word dig for the forced treasures there contained. The earth when didpepsin men's researches, but those whom God by his grace engages to kick his true riches, never seek in vain. [3.] Deep is the mine, but deeper far, and more unfourchable, the dispensations of providence and grace: the keenest eye is here often at a loss, and the strongest treasier, after all his researches, is forced to cry, O the depth! Ver. 20. Exiled. vii. 84. Rom. ii. 11, 12. Heb. Five gold shall not be given for it. Prov. ii. 13, 14. &vii. 15, 16, &vii. 18. Or vessels. 12. 'But where shall wisdom be found? and where is the place of understanding? 13. Man knoweth not the price thereof; neither is it found in the land of the living. 14. 'The depth faith, It is not in me: and the sea faith, It is not with me. 15. 'It cannot be gotten for gold, neither shall sliver be weighed for the price thereof. 16. It cannot be valued with the gold of Ophir, with the precious onyx, or the fapphire. 17. The gold and the crystal cannot equal it: and the exchange of it shall not be for jewels of fine gold. 18. No mention shall be made of coral, or of pearls: for the price of wisdom is above rubies. 19. The topaz of Erthopax shall not equal it, neither shall it be valued with pure gold. Gold and precious stones are valuable acquisitions, but Job suggests a far more worthy pursuit, and which will more amply repay the pains, and that is wisdom, the knowledge of and acquaintance with God and his ways. 1. This is the inestimable gain, which man knoweth not how to value; and whilst engrossed with earthly cares how to be rich, seldom concerns himself how to be wise. Yet, compared with this, all the most admired and precious stones that ever earth disclosed, are lighter upon the balances than vanity itself. One grain of grace is a more substantial good, than if the earth were one solid mark of gold, and the whole property our own. 2. This is the hid treasure which man knoweth not where to find. The miner faith, it is not in his dark cavern; the mariner faith, the merchandise of the sea cannot procure it; the deepest researches of the wisest philosophers are uncivilized, and they prove for the wall as the blind. Where this shall widom be found? no-where, but in him who is the wisdom of God, and hath brought life and immortality to light in the gospel, and in his word hath hid as search after him that we may find him, and in him all the hid treasures of wisdom and knowledge. Note, [1.] The truths of the gospel known and believed, make a man more truly wise, than the deepest acquaintance with the arcane of nature, or the most distinct understanding of the abstructed pains of the mathematics. [2.] Must people are eager enough, yea too eager, after riches; here no pains discourage their pursuit; but the treasures of grace they deplete and neglect, and count them not worth the seeking. Youlds preference? to be more fullestious about a perishing world, than an immortal soul, and more anxious to focus a portion in time, than in eternity. 20. 'Whence then cometh wisdom? and where is the place of understanding? 21. Seeing it is hid from the eyes of all living, and kept close from the fowls of the air. 22. 'Destruction and death say, We have heard the same thereof with our ears. 23. 'God understandeth the way thereof, and he knoweth the place thereof. 24. For he looketh to the ends of the earth, and' seeth under the whole heaven. 25. 'To make the weight for the winds, and he weighed the water by mealure. 26. When he made a decree for the rain, and a way for the lightning of the thunder. 27. This did he see it, and declare it, he prepared it, yea, anfearched it out. 28. And * unto man he said, Behold the fear of the Lord, that is wisdom, and to depart from evil is understanding. When we have begun to enquire as Pilate, John xviii. 38. What is truth? we must not hailily depart without an answer. Job repeats the important question, Whence then cometh wifdom? he resolves the question by a two-fold consideration of it, as farest with God, or revealed to man. 1. Secret things belong unto God; known unto him are the springs and reasons of all his dispensations, whether of providence or grace. They who fear the highest cannot pay into them, v. 21. and they who sink the deepest, find the shallow line of human understanding unable to inform the depth of wifdom, v. 22. Could even the dead come back to inform us what they know, they could report but the same of it, that such wisdom is in God, but what it is neither spirits of men nor angels comprehend. God alone understands the way thereof, and he knoweth the place thereof. The residence of wisdom is in his own bosom, and all his purposes, planned with exact design, are executed in regular and uninterrupted order, though to so his paths are in the great waters, and his forefters are not known. [1.] His eye overlaws all; at one view all nature is open to him; the path, the present, the future, know no forcesion in his all-comprehending mind. [2.] His peace doth all; the very winds are poised in his balance, laid up in his treasures, directed to what point to blow, how long, how violent, and when to return. The waters are measured by him in exact proportions; the sea so reach its banks, not overflow; the rivers to run perpetual, whilst he maintains their inexhaustible fours, v. 25. [3.] His decay does all. Not a drop of rain falls, or a beam of lightning flashes from the cloud, but according to his eternal appointment, v. 26. Every circumstance of the miniself event was fore-ordained, from eternity dispossed, and prepared in the most exact order. He alone beholds his own address, and declares them to us in their operations and issues, to display his own glory, v. 27. Note, A real faith in Divine Providence will reconcile us to every event. It is the deity, and that is enough to engage our perfect acquaintance in the wisdom, equity, and mercy of the dispensation. 2. Man's duty and wish on is revealed to him. And unto men, Adam, at first, and to all his sons, he said, Behold, attend with solemn reverence the great and important lethou, the fear of the Lord, that shall bear which proceeds from the knowledge, and love of him as revealed, this is wife, m, the most valuable attainment, and infinitely harpelling the highest菩提 of philosophical attainments; and is depart from evil, sin of every kind, the effect of such fear of God, is understanding. And with this Job suggests his friends should have been satisfied, and not pretend to dive into the secrets of God, and condemn him for a hypocrite, by malinterpreting the designs of his providence. CHAP. After a felonon pause, that they might weigh his words, and he might confide what important matter he had yet to utter, on perceiving his friend's flame, "for continues his discourse, and hence, 1. What comfort he formerly had in God and his family, ver. 1—6. 2. What regard was paid him by all sorts of people, ver. 7—10. 3. What good he did as a magistrate, ver. 11—17. 4. What prefers he had of the continuance of his comfort at home, ver. 18—20. And of his interest abroad, ver. 21—25. 1. MOREOVER, Job continued his parable, and said, 2. Oh that I were as in months past, as in the days when God preserved me: 3. When his candle thined upon my head, and when by his light I walked through darkness: 4. As I was in the days of my youth, when the secret of God was upon my tabernacle: 5. When the Almighty was yet with me, when my children were about me: 6. When I walked my steps with butter, and the rock poured me out rivers of oil: Reflections upon his former prosperous state, contracted against his present wretchedness, drawn forth the deep sigh from his bosom; and though no prospect of a change appears, he cannot but wish the return of happier days. Oh that I were as in months past, enjoying such outward blessings, or rather such communion with God, as even then was his greatest joy. Note, (1.) God forbids us not to pray for the restoration of health, care, and worldly good, whilst we in submission resign ourselves to his will. (2.) A godly man longs more for the light of God's countenance, than for any blessing this world can afford. Job mentions two things especially, that made him wish for the months that were past: the comfort he had in God, and in his family. 1. In God; when he preserved me from all evil, when his candle thined upon my head, the bright communication of his favour were my delight and glory; and when by his light I walked there darkness, and every trouble was made only by the pretence, light, and love of God. As I was in the days of my youth, when he enjoyed a lively sense of the divine regard, when the secret of God was upon my tabernacle, and he manifested himself to me, as he doth not to the world; when the Almighty was yet with me, showering down mercy spiritual and temporal upon me. Note, (1.) They are safe whom God preserves, and they only. (2.) The light of God's love will recede the soul amidst the darkest dispensations. (3.) It is a blessed thing, when in our youthful days we are acquainted with the secret of God. 2. In his family. When my children, those dearest and most valuable earthly blessings, were with me, my comfort and joy when I walked my steps with butter, so plentifully did the kine supply him, and the rest poured me out rivers of oil; his silver, yards so fruitful, that the streams of oil gutted out, as springs of water from beneath the rock. Note, Children are God's gift; whilst we thankfully enjoy them, let us not by idolatrous affection tempt God to take them away. 7. When I went out to the gate, through the city, when I prepared my seat in the street. 8. The young men saw me, and hid themselves: and the aged arose, and stood up. 9. The princes refrained talking, and laid their hand on their mouth. 10. The nobles held their peace, and their tongue cleaved to the roof of their mouth. 11. When the ear heard me, then it blessed me; and when the eye saw me, it gave witness to me: 12. Because I delivered the poor that cried, and the fatherless, and him that had none to help him. 13. The blessing of him that was ready to perish came upon me: and I caused the widow's heart to sing for joy. 14. I put on righteousness, and it clothed me: my judgment was as a robe and a diadem. 15. I was eyes to the blind, and feet was to the lame. 16. I was a father to the poor: and the cause which I knew not, I searched out. 17. And I broke the jaws of the wicked, and plucked the spoil out of his teeth. Job's friends had treated him with insistence, and accused him of being an oppressive magistrate, as well as a bad man. But how differently had he used to be regarded, and what testimonies could he not produce of his integrity? He here declares. 1. What high respect had formerly been paid him from the least to the greatest. When as a magistrate he went to the place of judgment, which was usually held in the gate, or where the greatest concourse of people was, that all might hear and have free access, the young men with veneration gave way, before Christ and the aged rose up with deep respect, and stood till he was seated, v. 8. The princes and nobles, the chief magistrates who were on the bench with him, conscious of his superior abilities, heard him as their oracle: they sealed up their lips before him, and waited for his opinion of the case, fully assured, from the depth of his penetration, and the integrity of his heart, that his decisions would be the voice of truth and justice, v. 9, 10. Every bearer applauded his fineness, and every beholder witnessed to the gravity, wisdom, and uprightness of his conduct, v. 11. Note, (1.) Modely in youth, and respect for the aged, is most amiable and becoming. (2.) A wise and upright judge is worthy to be had in honour, as the most useful member of the community. (3.) It is a mark of true wisdom to know when to be silent. 2. What he did to deserve this respect. He was the friend of the poor and fatherless, espousing their cause, and redressing their complaints, v. 12. Those who were ready to perish, then want or oppression, experienced his generous support; and the widows hearts were made to exult in the kind care he shewed for them and their interests, v. 13. Blessings were showered down upon his head, the voice of gratitude; and daily prayers went up to God for him, the best recompense the poor can make their benevolent friend, and which Job esteemed the most valuable return. Clothed with righteousness, no respect of persons ever blissed his determination; and the ornament he valued more than the purple robe or the diadem, which, as a magistrate, perhaps he wore, was that judgment, that principle of equity and uprightness, which ever influenced him, v. 14. The ignorant, who could not plead for themselves, and the helpless, who had neither friends nor money to prosecute their just rights, he freely and effectually afflicted, v. 15. and the poor found in him a father, ever ready to vindicate their wrongs, v. 16. If difficulties occurred in any cause, with close application he set himself to unravel the truth, which cunning, fraud, or falsehood had perplexed, v. 16. and the wicked, connected by his wisdom, and condemned by his righteous fineness, unable, as when the jaw-bone is broken, to hold their prey, were compelled with shame and grief to restore the fruits of their oppression, v. 17. Note, (1.) They are truly great, whose will to do good is equal to their ability. (2.) Gratitude and prayer are returns the poorest can make; their then should never be forgotten. (3.) An heart filled with the love of justice, an head blessed with sound understanding, an ear patiently attentive to the longest evidence, and an hand firm in the execution of consign punishment on the wicked, these constitute a righteous judge. 18. Then I said, I shall die in my nest, and I shall be multiply my days as the land. 19. My root was spread out by the waters, and the dew lay all night upon my branch. 20. My glory was fresh in me, and my bow was renewed in my hand. 21. Unto me men gave ear, and waited, and kept silence at my counsel. 22. After my words they spoke not again, and my speech dropped upon them. 23. And they waited for me, as for the rain, and they opened their mouth wide, as for the latter rain. 24. If I laughed on them, they believed it not, and the light of my countenance they cast not down. 25. I chose out their way, and sat chief, and dwelt as a king in the army, as one that comforteth the mourners. From all appearances, and according to human foresight, no man's prosperity appeared of farer continuance than Job's; no wonder therefore, 1. That he promised himself good days. Then I said, when every thing without was so fair, and within conscious integrity, I shall die in my nest. The he knew he must, and never in his greatest prosperity forgot to prepare for his departure hence; but he hoped it would be in peace, amidst his kind friends surrounding his bed, and children, the heirs of his virtue, as well as affluence, with filial piety closing his dying eyes. I shall multiply as the fond my days, and late return unto the tomb, full of years, riches, and honours. Note, (1.) When things go smoothly, we are too apt to count upon their continuance; but how often do we see a quick transition, and our hopes disappointed! (2.) A long life is a desirable blessing, when employed for the glory of God, and the good of mankind. 2. He thought he had great grounds for his hope. Rooted as a tree, his worldly prosperity seemed fixed on a durable basis, and his vital business found and vigorous. Watered continually by providential care, he grew and increased; the dew of heavenly influences rested upon him, and all his concerns, spiritual or temporal, flourished, v. 19. His glory was fresh, never withering, ever blooming, whilst each day added new lustre to his estate, and his bow was renewed in his hand; so that he appeared to have nothing to apprehend from any adversary. When he spoke, attention sat mute, and on his lips the audience hung: the ear delighted, was never weary, and his discourse, as gentle The answers descending to refresh the parched ground, sunk deep into the heart. All heard with silent wonder his words, as the voice of wisdom, and with submission received his counsels, as oracular, v. 21-23. If he foiled graciously, so great they esteemed the honour, they scarce could believe themselves the objects of his regard; and, far from presuming on his familiar confederations, were awed by his majesty, and paid him no less respect and reverence, v. 24. As a counselor, all who consisted him acquiesced in his advice. As a teacher of divine truth, he pointed out their way, and they followed him. In public assemblies he had the seat of honour; in the congregation of the faithful he presided, and led their devotions. As a king in his army he was honoured and obeyed; and as one that comforteth the monsters, ready to fly to the relief of the afflicted, and to pour the balm of consolation into the wounded spirit, v. 25. Now, (1) If we prosper in body or soul, let it ever remembered who it is that watereth us every moment, whose influences with-held, we wither, droop, and die. (2) Superiors should be confederating, yet in their freedoms maintain their dignity. (3) They who have comforted others, find themselves often unable to receive in their afflictions the consolation they have administered. 'Job's present deep admirably is here described, and leads the darker, contrasted with his former great prosperity. 1. He was now as much deplified, as before exalted, ver. 1—14. 2. His terror and furrow were in full measure with, or exceeded, his former consolation, ver. 15, 16, 20—28, &31. 3. His health is changed into pain and sickness, ver. 17—19, 29, 30. 4. His former sweet communication with God is cut off, ver. 20—22. 5. Instead of his expected long life, death is at the door, ver. 23. But, 6. two things gave him some relief; (1.) That his troubles would not follow him to the grave, ver. 24. (2.) That in his prosperity he had sympathized with those that were in misery, ver. 25. Chap. xix. 1. BUT now they that are younger than I, have me in derision, whose fathers I would have disdained to have let with the dogs of my flock. 2. Yea, whereto might the strength of their hands profit me, in whom old age was perished? 3. For want and famine they were solitary: fleeing into the wilderness, in former time desolate and waft: 4. Who cut up mallows by the bushes, and juniper-roots for their meat. 5. They were driven forth from among men, (they cried after them, as after a thief) 6. To dwell in the cliffs of the valleys, in caves of the earth, and in the rocks. 7. Among the bushes: they brayed, under the nettles they were gathered together. 8. They were children of fools, yea, children of + bade men: they were viler than the earth. 9. And now am I their song, yea, I am their by-word. 10. They abhor me, they flee far from me, and spare not to join in my face. 11. Because he hath loofed my cord, and afflicted me, they have also let loose the bridle before me. 12. Upon my right hand let the youth, they push away my feet, and they raise up against me the ways of their destruction. 13. They mar my path, they let forward my calamity, they have no helper. 14. They came upon me, as a wide breaking in of waters: in the defoliation they rolled themselves upon me. We have here a long account of Job's distress; among the chief of which, he reckons the insults he sustained from the vilest objects around him. 1. He describes them as younger than himself, persons of the meanest extraction, whose parents were so despicable, that they were unworthy to be set over the dogs of his flock; yea, scarce fit company for them, v. 1. So faithful, that they were useless cumbers of the ground: so battered with vices, that they never reached old age: or so foolish, that all the wisdom which usually attends long life was perished in them, v. 2. Poor as idle, famine came upon them; and whilst they refused to work, to fuch slowly beggars none cared to give; so that their distress drove them to the deserts, living upon roots, and fruits that grew wild upon the bushes, v. 3, 4. Vagabonds in the earth, and plagues of their country, for their crimes they were driven from the society of men, and every body was glad to be rid of them, v. 5. Under the rocks and in caves they hid themselves, like wild ashes; famished, they brayed for hunger; and under the nettles, or there hedges, were gathered together, v. 6, 7, a generation of folly and infamy, the very scum of the earth, v. 8. Note, (1.) They who will not work, have no right to eat. (2.) It is a relief to society, when the idle vagrants, the pells of society, are driven from the hive. (3.) This beggars would is full of the devil's poor, whose vices and flesh concur to make their being as miserable to themselves, as their sins render them obious to God and man. 2. Even these dares show their insolence and abuts to this afflicted man. They derided him, v. 1. made him the subject of their ballads, perhaps turned his name into a proverb for hypocrisy and wickedness, v. 9. They abhorred him for the vigilance with which, as a magistrate, he had animadvented upon them; shunned him as a plague, and if they came near, it was but to add the vilest insults to him, to join in his face, or stop up his heels, that they might sport themselves at his fall, v. 10, 12. Because God had afflicted him, and loofed his cord, his power as a magistrate to punish them, they call off all reverence and restrain, v. 11. The very children rose up to mock at his calamities, taught by their ungodly parents, v. 12. They imputed to him the cause of all their sufferings, and sought to revenge themselves upon him in his destruction. They obtructed him in the exercise of devotion, or treated his holy walk with contempt: they added bitterness to his affliction, and they have no helper, or no helper is against them, none to take my part, v. 13. Like the waters, when the mound is broken down, or a besieging army, when the breach is opened in the wall, they came rolling themselves, as if to overwhelm him in his present desolation, taking advantage of his weakness, and eager to make an utter end of him. Note, (1.) Insult in what grievous spirits can most dissuits by brook. (2.) The belt of men have suffered the most contempt and ridicule from an ungodly world; we may not think it strange therefore if we share with them. (3.) They who in their prosperity were almost adored, in adversity will often be trampled upon by every foot. (4.) Thus was the greater than Job treated in his distress, mocked, spot upon, pushed at in sport, and abhorred; yet never appeared greater in the eyes of God, than when most deplified and rejected of men. 15. Terrors are turned upon me: they purify my soul as the wind: and my welfare publish away as a cloud. 16. And now my soul is poured out upon me: the days of affliction have taken hold upon me. 17. My bones are pierced in me in the night-fashion: and my sinners take no rest. 18. By the great force of my disease is my garment changed: it bindeth me about as the collar of my coat. 19. He hath call me into the mire, and I am become like dust and ashes. 20. I cry unto thee, and thou dost not hear me: I stand up, and thou regardeth me not. 21. Thou art become cruel to me: with it thy throng hand thou opposeth thyself against me. 22. Thou lifteth me up to the wind: thou causeth me to ride upon it, and disloveleth my substance. 23. For I know that thou wilt bring me in death, and the house appointed for all living. 24. Howbeit he will not stretch out his hand to the grave, though they cry in his destruction. 25. Did not I weep for him that was in trouble? I was not my soul grieved for the poor? 26. When I looked for good, then evil came unto me: and when I waited for light, there came darkness. 27. My bowels boiled, and rested not: the days of affliction prevented me. 28. I went mourning without the sun: I stood up, and I cried in the congregation. 29. I am a brother to dragons, and a companion to a owls. 30. My skin is black upon me, and my bones are burnt with heat. 31. My harp also is turned to mourning, and my organ into the voice of them that weep. Many and grievous were the tribulations Job endured both in body and mind, of which he here feelingly complains. Internal terrors fixed on his spirit, from the apprehension of God as an enemy; and as the wind, swell in furcation and restlessness, they pursued him. His welfare, or salvation, his prosperity passed away as the cloud vanishes, v. 16. Disfigured with anguish, his soul melted within him, and affliction had forced on him as its prey, v. 17. His body tortured with pains, his bones aching, and his sinners as if stretched upon the rock, prevented deep from closing his weary eyes, v. 18. The purulent discharge from his boils discoloured and stifled his very garments, so that they were not only noxious, but profiled hard and painfully on his inflamed ulcers, v. 18. Like one call in the mire, so banishome he appeared; and as more than half dead, his flesh seemed already turned to corruption, and hit only for the grave, v. 19. Wain were his prayers, his tears; God gave him no answer, as if dislopathy his request, v. 20. Yes, worse, God dealt with him as a cruel enemy; and, as if armed with omnipotence, opposed him on every side, v. 21. Caught up, as the stubble before the wind, he thought God poured with his misery, and by the blasts of his displeasure, dissipated all his faithness, v. 22. No prospect of relief appeared; but, wretched as he was, he expected to be brought to the grave, the house appointed for all the living, by Divine decree, since sin entered, and death followed at its heels, v. 23. Yea, even the death he was appointed unto was delayed, and he was kept in torment; or God would not refuse him from going down to the pit, notwithstanding the prayers and intercessions of those who interested themselves for him, in his present rainous and miserable estate, v. 24. His compassions to the poor and afflicted had been tender and constant, v. 25. and he might hope to have met with like compassion from God; but how greatly was he disappointed, when, instead of the good he looked for, evil came upon him; and, instead of light and comfort in his troubles, darkness, and despair of their end, had compelled him about, v. 26. A burning fever touched him up within, and days of anguish rushed on him as an enemy, and торгized him as a thief in the night, v. 27. No gleam of him often lightened up the dark valley of affliction; even amidst the greatest concourse of those who assembled for worship, or gathered round him, he roared out in his pains, v. 28. Deidane and wailing, as the dragons and the owls, and finding none to pity him, v. 29. His skin was black with his disease, and it burnt to the very bones and marrow, v. 30. The voice of joy was fled, his harp and organ lay neglected by, unable now to relish the swelling ensue, when wropping and mourning were the melancholy discordant founds that ever grated in his ears, v. 31. Nate, (1.) They who dwell in corruptible bodies must repack often to lost sickness and pain, the preludes of death. (2.) It is folly as well as fin, to be proud of that body which the stroke of disease can make to handsome. (3.) Whatever houses men build for themselves, let them remember, there is one dwelling prepared for them, where they must make their length abode. (4.) Bodily trials are heavy, but a sense of God's displeasure, and a wounded spirit, is the bitterest of all our burdens. (5.) Music is a pleading entertainment, but disease untunes the nerves, and loosens the silver cord, and then the sounds of harmony can delight no longer. Many had been the severe accusations laid upon Job, though none of them supported by the least evidence. He here enters into a particular vindication of himself upon oath, and appears not only far from a wicked man, or hypocrite, but influenced by the wishful principles of piety, purity, charity, and equity. The particular sins be disloans are, 1. Worseness and unloansess of heart, vers. 1-4. 2. Fraud and injustice in commerce, vers. 4-8. 3. Adultery, vers. 9-12. 4. Haughtiness and severity towards his servants, vers. 13-15. 5. Unmerelyishness to the poor, the widows, and the fatherless, vers. 16-23. 6. Confidence in his world's womb, vers. 24, 25. 7. Idolatry, vers. 26-28. 8. Revenge, vers. 29-31. 9. Neglect of poor strangers, vers. 32. 10. Hypocrisy in concealing his own sins, and cowardice in conveying to the sins of others, vers. 33, 34. 11. Oppression, vers. 38-40. Towards the close he appeals to God's judgment, concerning his integrity, vers. 35-37. 1. Made a covenant with mine eyes; why then should I think upon a maid? 2. For what portion of God is there from above? and what inheritance of the Almighty from on high? 3. Is not destruction to the wicked? and a strange punishment to the workers of iniquity? 4. Doth not he see my ways, and count all my steps? 5. If I have walked with vanity, or if my foot hath hastened to deceit; 6. Let me be weighed in an even balance, that God may know mine integrity. 7. If my they hath turned out of the way, and mine heart walked after mine eyes, and if any blot hath cleaved to mine hands: 8. Then let me sow, and let another eat: yea, let my offspring be rooted out. Two of the most common and most befetting sins are lewdness and inordinate love of the world; of both Job protects his innocence. 1. Of lewdness. So far was he from every grosser indulgence, that his eyes, the inlets of beauty's beans, thud which, like the rays collected in the burning-glass, the fire of impure desires is kindled in the heart; these were kept from wandering on forbidden objects: nor in his secret thoughts did he ever harbour or cherish the fascism of an unchable imagination, v. 1. Nor was he thus circumspent because of the shame or inconvenience which might ensue from indulgence; no; it was the best of God that restrained him: he knew uncleanedly much exclude him from the regard and favour of God, v. 2. must expend him to the terrors of divine vengeance, to strange diseases here, and eternal sufferings hereafter, v. 3. Nor could he hope for concealment in his most secret sins, even in thought, fully precluded of God's all-being eye, from which nothing is hid, nothing is secret. v. 4. Nate, (1.) Fleshly lulls are the most dangerous enemies of the soul, and call for especial watch- fulness. (2.) They who would keep their hearts pure, must keep their eye single: the least impure indulgences allowed, lay open the soul to the deluge of iniquity. None who once slacken the iron, know where they shall live. (3.) However unexceptionable our outward conduct appears, there is a God who marks our secret steps, is with us amidst the darkness, and sees the hidden thoughts of our minds; let us remember them continually his eye is upon us. (4.) Impurity of temper, and the enjoyment of God, are incompatible: into the new Jerusalem the defiled and unclean cannot enter. (5.) It should deter us from the thought of sin, to look forward to its punishment: the highest indulgence of corrupt appetite will miserably repay us for devouring fire and everlasting burning. 2. Of inordinate love of the world. No vanity nor deceit were in his walk or conversation: he never told a lie to make a good bargain; unreasonably commended his own wares, or decreed his neighbour's, as they who are in halfe to be rich thick not at doing, v. 5. His step turned not from the path of justice, warped by delusion and patrality from the rule of truth and uprightness; nor did he covet what he saw, or use any illicit method to procure, in Acham and, the tempting bait. No blot cleaved to him, not merely of outward crimes, for which men could accode him, but his heart was restrained from the desires of inordinate constipation, v. 7. So that he could be content God should weigh him in the balances of his righteousness, conscious of his integrity, v. 8. and readily rested his all upon the trial, contents, if guilty, to suffer the loss of substance, family, children, and all, as the just punishment of his transgression. Nate, (1.) A truly honest man is a living prodigy. (2.) They who are full of talk in their worldly dealings, are to be suspected as full of fraud. Honestly needs no varnish. (3.) The gain of covetousness, however fair our character, will leave a blot in the sight of God, which nothing but atoning blood can walk away. (4.) The fruits of injustice must be restored, or in the day of judgment they will be cast into the opposite scale, and when we are weighed we shall be found wanting. (5.) They who are conscious of integrity never than a scrutiny. 9. If mine heart have been deceived by a woman, or if I have laid wait at my neighbour's door: 10. There let my wife grind unto another, and let others bow down upon her. 11. For this is an hainous crime, yea, it is an iniquity to be punished by the judges. 12. For it is a fire that confluence to destruction, and would root out all mine increase. 13. If I did despite the cause of my man-servant, or of my maid-servant, when they contended with me: 14. What then shall I do when God rife up? and when he vifteth, what shall I answer him? 15. Did not he that made me in the womb, make him? and did not one fashion us in the womb? Two other instances of Job's integrity are produced. 1. He abhorred adultery. His neighbour's wife never enticed his heart: he neither yielded to her follistations or allurements, or spread the art of idealism, or watched the unguarded moment to rob her of her honour, v. 9. He imprecates the most dreaded of evils, acknowledges himself worthy to suffer the deepest shame and dishonour, and deserving to be punished in kind, if such guilt were found in him, v. 10. But a variety of considerations made him dereth the thought: [1.] The hainous nature of the crime, an injury to his neighbour the most irreparable, and to his own soul the most destructive, v. 11. [2.] The just judgment he might expect from man, even death, to which in the earliest ages adulterers were doomed, v. 11. And surely how much more deserving is he of death, who steals from a man that most precious jewel his wife, his honour, than he who robs his house, or takes his purse? [3.] A fire it would now kindle in his conscience to torment him, of God's wrath in eternity to consume him, and of present judgments, such as fell on Sodom, to mark God's abhorrence of such hateful deeds. Nate, (1.) Adultery is amongst the most crying sins. (2.) The deceitfulness of sin is great: they who think to take some undue blasphem, and still there, know not how unable they are to refrain from the greatest lengths of lewdness, if once they enter into temptation. (3.) Though our laws have no longer numbered adultery among the capital crimes, and so secret may the sin be kept, that human suspicion never reached it, yet, whoremongers and adulterers God will judge. 2. He shewed to his servants the greatest equity and tenderness. He did not condemn them unheard, or, if they complained, slight their expeditations, but examined their remonstrance without being offended, and gave them whatever redress their just grievance called for, v. 13. and this, on these great considerations, [1.] That he considered he had a matter in heaven, with whom was no respect of persons, and to whom he must give an account, v. 14. [2.] That, however exalted his station above them, they were made of the same clay, par- takers Babachard 1200. takers of the fame human nature, and fashioned by the fame hand, v. 15. Note, (1.) A good man will be a kind matter, and not a him in his body, and frantic among his servants. (2.) If our servants are perverse or faulty, it becomes so not to be harsh or inexorable, least we should find as little mercy and kindness from our matter in heaven, as we shew to them. (3.) It should serve to humble the highest, and keep them from valuing themselves, as if creatures of a different species from their infirmity, to remember the common words from whence they came, and the fame grave to which they go. 16. If I have withheld the poor from 'their' defire, or have caused the eyes of the widow to fail: 17. Or have eaten my morbid myself alone, and the fatherless hath not eaten thereof: 18. (For from my youth 'he was brought up with me as with a father, and I have guided 'her from my mother's' womb) 19. If I have seen any perish for want of chashing, or any poor without covering: 20. If his loins 'have not bleified me, and if he were not warmed with the fleece of my sheep: 21. If I have left up my hand against the fatherless, when I saw my help in the gate: 22. Then let mine arm fall from my shoulder-blade, and mine arm be broken from the bone. 23. For defractions from God was a terror to me, and by reason of his highness I could not endure. Accused as Job had been, with cruel unmercifulness, it appears the charge was not only utterly groundless, but his character the very reveres from his earliest days. 1. He describes the attention and regard he ever paid the poor, the fatherless, and the widow. The poor never pretended his supplication unheard, nor was grieved with the denial of any reasonable request. The widow's eyes did not fall, either through the delay of her petition, or inattention to her speaking looks, when she knew not how to ask, v. 16. Alone he had never eaten his morbid, the fatherless was not only fed at his table, but honoured with his presence, v. 17. Mercy in the womb had been woven into his frame; and from his youth he was the father of the orphan, and the husband of the widow, to counsel, guide, and protect them, v. 18. Never did the poor want covering, or the naked go thivering from his door; his fleece cloaked them, and, warmed by his charitable gifts, they bleed his bounty, and prayed to God to reward him, v. 19, 20. In the gate, no frowns or menace discouraged the fatherless, not a finger was ever lifted against them, though had he been disposed to oppression, so great was his influence, he might have done it with impunity, v. 21. Note, (1.) Kindness to the poor is not only highly acceptable to God, but brings with it in the secret satisfaction it mindless an abundant reward. (2.) The poor need cloaths as much as meat, and we must not forget all their wants. (3.) Respect shewn to those, who through poverty are too commonly despised, is a cheap, yet most grateful kindness. (4.) The more power we have to do ill, the more careful should we be never to abide it. 2. He imprecates vengeance upon himself, if ever he had done as Sophist, haggeth, chap. xxii. 9. even that his arm might drop from his shoulder, or be broken from the bone, v. 23. Note, Though the use of imprecations upon ourselves in general, is sinful and evil, yet in a solemn clearing of ourselves, like an oath, they may be used to God's glory. 3. He mentions the restraints which withheld him from all uncharitableness and unkindness. He feared to provoke that holy God, who is the avenger of the injuring, and the guardian of the poor. He knew the terror of the most high, and how little he could endure his judgments, should he provoke him by such displeasing conduct, v. 24. Note, (1.) The highest must remember there is one higher than they, to whom they must give an account. (2.) Holy fear of God is a needful restraint from sin. a. Pfd. 3i. 7. Mar. 24. If I have made gold my hope, or have said to the fine gold, 'Thou art my confidence: 25. If I rejoiced because my wealth was great, and because mine hand had gotten much: 26. If I beheld the fun when it shined, or the moon walking in brightness: 27. And my heart hath been secretly enticed, or my mouth hath killed my hand: 28. This also were an iniquity to be punished by the judge: for I should have denied the God that is above. 29. If I rejoiced at the destruction of him that hated me, or left up myself when evil mould him: 30. (Neither have I suffered my mouth to sin, by wishing a curie to his soul) 31. If the men of my tabernacle laid not, Oh that we had of his flesh! we cannot be satisfied. 32. The stranger did not lodge in the street: but I opened my doors to the traveller. Compelled to commend himself, in vindication of his character from the most unjust aspersions, Job proceeds to other instances of his simplicity before God and man. 1. This would never engaged his heart with idolatrous affections; he never placed his hope in the pursuit of gold, nor his confidence on what he possessed; his gain gave him no joy, comparable with his God; he received it as God's gift, and employed it to God's glory, v. 24, 25. Note, (1.) Coventures is idolatry. The affection of the heart let on gold, and our joy and confidence placed on the creature, are equally criminal with the knee bent to the shock to them. (2.) Riches are very apt to steal away the foul into inordinate love of them, hence so few rich men enter the kingdom of heaven. 2. He renounces all idolatrous worship and to the luminaries of heaven. These probably were the first of all the Pagan deities, which obtained Divine honour. In the time of Job, this worship began to grow in vogue; but far, very far was he from joining in the abominable fervor, secretly or openly. When he went forth, and beheld the fun in its merciless spiracles, or in the clear night saw in her silver orb the moon diffusing grateful light to the benighted earth, v. 26. his heart was never seduced to adoration, nor bowing killed he his hand before them, the usual method of worship, in token of Divine honour, v. 27. He regarded idolatry, as a crime defraying the most condign punishment from the magisture, and more derelict it as the highest affront to God, who will not give his glory to another, and regards the worship of other gods as the denial of himself, v. 28. 3. No revenge, even to his bitterest enemy, when in his power, found a place in his bosom: so far from doing him an injury, he never rejoiced when mischief befell him, v. 29. Never suffered his lips to speak a word of imprecation, or his heart to harbour a wife of malevolence against him: nay, when those of his house, his friends, or servants, urged him to refuse the wrongs done him, and wished for the flesh of those who hated him, that they might avenge their misery; a cruelty, he neither attended to their infligations, nor suffered them to shew their resentment, v. 31. Note, (1.) Among the hustleful risks, a christian finds the forgiveness of injuries, and the love of our enemies. (2.) Joy in the fall of an enemy, is malice and murder in the heart. (3.) The greatest provocation will never justify our revenge. (4.) There are seldom wanting those, who are ready to blow the coals of contention; to such, the wife will turn a deaf ear. 4. He declares the hospitable entertainment every traveler met with, which, when yet there were no public inns, was more especially needful. His door was ever open to the traveler, or to the way, his house by the way side, that the weary might turn in thither, and find refreshment; repose in safety under his roof, and not lodge in the street, exposed to the inclement day. 33. If I covered my transgressions, ' as Adam: by which thing mine iniquity in my bosom: 34. Did I fear a great multitude, or did the contempt of families terrify me: that I kept silence, and went not out of the door 35. 'O that one would hear me! behold, my desire to that the Almighty would answer me, and that mine as verifary had written a book. 36. Surely I would take it upon my shoulder, and bind it as a crown to me. 37. 'I would declare unto him the number of my steps, as a prince would I go near unto him. 38. If my land cry against me, or that the furrows likewise thereof I complain: 39. 'If I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life: 40. Let thistles grow instead of wheat, and a cockle instead of barley. The words of Job are ended. We have here Job prosecuting his protection of his sincerity, and concluding with his appeal to God. 1. He protects his sincerity. [1.] He never concealed his iniquity, as Adam, or as men in general do, defining to find excuse, and to lay the blame on others. He acknowledged himself a sinner, many transgressions he was chargeable with, for who liveth and finneth not; but no wickedness, no hypocrisy, contradictory to his protection as a good man, was chargeable upon him; all he knew, he freely owned, and defined to be humbled for before God, v. 33. Note, (1.) Hypocrisically to excuse, palliate, or conceal our sins, is only to deceive and destroy our own souls. (2.) Humble confession is the fair way to inflict pardons. [2.] No fear of man intimidated him from his duty, as a christian or a magistret; he was not ashamed of his religion, or any ridicule to which it might expose him; he paid no regard to persons in judgment; the quality of the party never influenced his decisions, nor could he ever be prevailed upon to fit silent by, whilst truth and justice were oppressed, but openly remonstrated against it, unconcerned who were displeased or defended; alike indifferent to the clamours of the vulgar, as un- beav'd moved with the contempt of the great, v. 34. Note, (1.) The fear of man is a great share, it requires much christian fortitude to get above it. (2.) They who bear a good circle run down, or see injustice committed, without vindicating the one, and remonstrating against the other, become criminal by their silence and continuance. [3.] His possessions were honestly come by; his land had no accusation against him for oppression; the wages of the labourer kept back, never cried against him; nor did his hard hand squeeze his tenants, or his unreasonable demands of work beyond their through endanger the lives of his servants; land, tenants, or labourers, never had reason to complain. With a solemn impression he binds his judgment upon him, if he falffed in his evidence, and wishes barrenneth and the curle might deflate his fields, instead of plenty crowning the year with interest, v. 38, 39, 40. Note, Ill-gotten efforts are often untoward possessions, and disappointment the hopes of the unjust. He once more renews his appeal to God, and his eager desire to have his cause heard at his bar. O that not would bear me, that he might have a judge appointed, before whom he could plead his cause. Behold, let it stand upon record as the thing, which, so far from fearing as a hypocrite, I long for; as deft to that the Almighty would enlyce me, a raft with, if he meant that God would enter the lifts in judgment against him, allowable if he desired only to plead his cause, in opposition to his friends before him; and that mine adversary had written a book, a bill of indictment, containing the charges to be heard at the bar of God, which it he thought that he regarded God as his adversary, and desired to know wherein he had offended, as if he dared ever then to plead for himself. Surely I would take it upon my shoulder, so confident was he that he could vindicate his cause from every accusation; far from fearing to be crushed by it, he would carry it off in triumph; and bind it as a crown to me, his righteousness should shine the brighter, the more it was examined, and the impeachment of his integrity should issue to his more distinguished honour. I would declare to him the number of my steps, truth needs no dispute; he would lay bare his bottom and every secret step, nor dreaded the thrifted scrutiny; and as a prince would I go near to him, not trembling as a criminal, and keeping at a distance, but with confidence and majesty boldly advancing to the judgment-fear, without a fear that his cause should miscarry. Note, (1.) Consciousness of innocence longs for the trial. (2.) They who have now God's verdict in their favour, will, in a judgment-day, surround his throne as private, yea, as afflict with him. Thus the words of Job are ended. If this he not thought convincing by his friends, it would be vain to multiply arguments, and in self-vindication he will add no more. Job and his friends having finished what they had to say, Elihu says as empire of the dispute. In this chapter, 1. A short account is given of his parentage and sentiments on the subject of their abjure, ver. 1—2. 2. He apologizes for presuming to speak after his elders, though he had not the experience of an old man, yet God had enjoyed him with understanding, ver. 6—10. 3. They had as soon attempted to convince Job, ver. 11—13. 4. He had something new to offer, ver. 14—17. 5. His mind was full of matter, and it would be a refreshment to give it west, ver. 18—20. 6. He was rejoiced to speak impartially, ver. 21, 22. 1. So these three men ceased to answer Job, because he was righteous in his own eyes. 2. Then was kindled the wrath of Elihu the son of Barachel; the Buaite, of the kindred of Ram; against Job was his wrath kindled, because he justified himself rather than God. 3. Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job. 4. Now Elihu had waited till Job had spoken, because they were elder than he. 5. When Elihu saw that there was no answer in the mouth of these three men, then his wrath was kindled. The warm dispute is closed. A silent pause ensued; either convinced of Job's integrity, his friends ceased to answer, or crowning him obdtance to conviction, and righteous in his own eyes, they forebore to reply: but now a new personage appears. With silence he had listened to the knotty controversy, perceived the fallacy and falffood of the arguments on the one side, and the raftness and impatience on the other; and therefore rising with warmth, he prepares to reprove both for their perverse; Job's friends, that they condemned him without evidence, and Job himself, that he justified himself rather than God; was more careful about his own reputation than God's glory, and seemed more solicitous to vindicate himself than justify God, in the dispensations of his providence. Note, Vol. I. (1.) In angry disputes, usually there is much to reprove on both sides. (2.) When we have fault to find, it should be done to men's faces, and not behind their backs. (3.) A gracious heart is jealous for the honour of God, and cannot, unmoved, see him slighted. (4.) A holy indignation against evil, and warmth in the cause of truth, is so far from being condemnable, that it is highly commendable. We have he, 1. The name and family of this modern, Elihu, My God is he. Hence some have supposed him to be Christ, the son of Barachel, the abjure of God, of the kindred of Ram, the high and lofty one, the Buaite, defted and rejected of men; and to him other things in his speech and character may be applicable: but more generally he is supposed to be a descendant of Bua, the son of Nahor, Abraham's brother, Gen. xxii. 21. 2. He was a young man, had far silent by till his elders had spoken, and waited till none made any farther reply. Note, Young men owe their elders deference, and though they may not yield implicit faith, or sacrifice truth to any difference of years, yet they will wait respectfully, till with propriety they may state their objections. 6. And Elihu the son of Barachel the Buaite answered, and said, I am young, and ye are very old; wherefore I was afraid, and durft not shew you mine opinion. 7. I said, Days should speak, and multitude of years should teach wisdom. 8. But there is a spirit in man: and the inspiration of the Almighty giveth them understanding. 9. Great men are not always wise: neither do the aged understand judgment. 10. Therefore I said, Hearken to me, I also will shew mine opinion. 11. Behold, I waited for your words; I gave ear to your reasons, whilst you searched out what to say. 12. Yea, I attended unto you: and behold, there was none of you that convinced Job, or that answered his words: 13. Lefty ye should say, We have found out wisdom: God thirufeth him down, not man. 14. Now he hath not directed his words against me: neither will I answer him with your speeches. Elihu having taken up the cause. 1. With great humility and modesty prefaces his discourse. He speaks of himself as diffident, because of his youth, and afraid to speak before his elders, v. 6, 7. He had attentively heard them out, in hopes that every new speech would throw light on the argument, and rectify the mistakes of the former; but he owns he was disappointed, v. 11, 12. and therefore he hopes he may, without presumption, beg an audience, and venture to speak his opinion on the subject, v. 10. Note, (1.) In matters of doubtful disputation, it becomes us to be diffident of our opinion, and more ready to hear the sentiments of our elders, than forwardly broach our own. (2.) Bighanish that hears, cool and unprejudiced, for farther often than those, who in the heat of dispute, have their judgment blinded by guffom. (3.) If we have given others a long and patient hearing, it is but reasonable we should be heard in our turn. 2. He mentions several reasons why he was emboldened now to speak. [1.] Because there is a spirit in man, a rational spirit, capable of judging and thinking, or rather that God puts his spirit in man, and the inspiration of the Almighty giveth him understanding, and then the youngest may be wise than the aged, v. 8. Note, (1.) Since we have a rational soul, the greater obligation lies on us to cultivate this distinguishing privilege. (2.) The wisdom of fallen man in spiritual matters, is darkened, till the Spirit of God enlightens his understanding. [2.] Because neither greatness nor grey hairs are always repositories of wisdom: it is right they should be, but we see they are not. [3.] Because as the matter stood, the dispute was as perplexed as ever, and their consort of their wise arguments groundless; for though what they pleaded was allowed to be true, God thirufeth him down, not man: yet it would not at all be evident from thence, that Job was a wicked man, or a hypocrite, as they inferred. Note, They who call God to patronize the conclusions of their folly or consciousness, deserve a sharp rebuke. [4.] Because he came cool and unprejudiced to the dispute, Job's speeches were not directed against him; neither was he partial to either, but spake simply, with a view to the glory of God, and the elucidation of the truth. In order to which, he would not answer him with their inconclusive arguments, accusing him as wicked, or pleading his sufferings as a proof of guilt, but admitting his claim, and performing his integrity, he intended to shew how unbecomingly he had spoken of God, and how unjustifiable were his complaints and hard speeches, which reflected upon the mercy, justice, and providence of God, v. 14. Note, They have a right to speak, who can set the cause of truth in a light more convincing and thinking, than those who have gone before. Be it our care, that as Elihu, we do not disappoint the expectation we have raised. change on his temper and disposition. (2.) And hide pride from men, by refraining the proud from their purposures, or that he may humble and subdue the spirit of his own people, our reluctant in their submission to his providential will. (3.) He keepeth back his soul from the pit, and his life from perishing by the guard; when he was on the brink of pretext and eternal ruin, he is warned, and plucked as a brand from the burning. Note, (1.) Proud resistance against the secret admonitions of God, is wilful rebellion, and will end in reprobacy. (2.) It is an unspeakable mercy to be visited with notices of our danger, and to have a faithful measure within. (3.) The soul who perishes will only have himself to blame, for God can say, I would have gathered you, and ye would not. 19. He is chastened also with pain upon his bed, and the multitude of his bones with throng 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, thick out. 22. Yes, his soul draweth near unto the grave, and his life to the destroyers. 23. If there be a messenger with him, an interpreter, one among a thousand, to have unto man his uprightness: 24. Then he is gracious unto him, and faith, Deliver him from going down to the pit, I have found a ransom. 25. His flesh shall be fresher than a child: he shall return to the days of his youth. 26. He shall pray unto God, and he will be favourable unto him, and he shall see his face with joy: for he will render unto man his righteousness. 27. He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it prostrated me not; 28. He will deliver his soul from going into the pit, and his life shall see the light. Various ways hath God to speak to the souls of men, as here by his word and providence. 1. He affeeth man with disease; pain, universal as acute, seizes the body, v. 19. The appetite is lost, v. 20. Pining walls confluence him to a skeleton, v. 21. Death appears to fall view, and the grave opens to receive him, v. 22. Note, (1.) How soon may the foilett pillow no longer afford repole to the throbbing head? (2.) If we are able to relish our food, let us acknowledge the mercy, and not abuse it to luxury, lead God, as a just punishment, should bring us to loath even dainty meat. (3.) The strongest constitution is a feeble barrier against the wastes disease will make. Let not the strong man glory in his strength. 2. When affliction is laid on the body, God sends instruction to the soul. If there be a messenger with him, a godly minister, or rather that divine messenger sent from heaven, on purpose to teach men the way of salvation, an interpreter, able to expound the design of dark providences, and to open the foregivers with clearness and conviction to the conscience; one among a thousand, as such an able teacher may justify he reckoned, or is peculiarly refers to the great prophet, the chief of ten thousand, to form unto man his uprightness; either the uprightness of God or afflicting him, or the path of duty proper for his perfect condition, in order to the right improvement of the affliction, or, which is most preferable, the perfection of righteousness which is in him, who is the sinner's substitute, Christ Jesus: the faith of which is the most solid support against all the tears of death, and the sweet means of comfort and safety. Note, (1.) Most people in sickness are much reader to send for the physician for their body, than the minister of God for their soul. (2.) The great endeavour of a wise interpreter is to lead the afflicted to a humbling acknowledgment of the righteousness of God in their sufferings, and to point the troubled soul to the transcendently glorious righteousness of Jesus, as their only hope against the condemnation of their sins. 3. The gracious effect which thereupon ensues, 1. To the soul pardon and redemption; Then he is gracious unto him, and faith, deliver him from going down to the pit, the pit of death, and hell the wages of sin, for I have found a ransom, have accepted the offering of the Redeemer in the sinner's head. 2. To the body the restoration of health and ease; his flesh shall be fresher than a child's, as if his life were again renewed; he shall return to the days of years, become healthy, vigorous, and strong. Note, (1.) None ever make the perfect righteousness of Jesus their plea, but hold pretext and eternal redemption to their souls. (2.) There is a ransom paid and accepted for God's people, with which he declares himself well pleased and fastened. (3.) When God's chastestments have answered their end, he is pleased often in mercy to remove them, and give health of body, as well as soul, to the believer. 4. The grateful returns such a person makes for the mercies he hath received, 1. In prayer and thanksgiving. He shall pray unto God for the continuance of his mercy and grace, and praise him for what he hath experienced, and he will be favourable un- to him; will hear and answer him, and perfect the begun blefying; and he shall see his face with joy, God will lift up the light of his countenance, and fill the soul with divine confidations, for he will render unto man his righteousness, reform the comfort of an interest in the Redeemer's righteousness, or deal with the person recovered according to the tenor of the covenant of grace, and as accepted in Jesus Christ the righteous. 2. He will give glory to God, by humble confession of his sins. He looketh upon men, and will justify God's afflicting hand upon him, and will joy, I have sinned, and perverted that which was right, have justly offended the eternal Majesty, and is prostrated me not, I found no advantage nor comfort in the way of evil, therefore I will return to him from whom I have so greatly departed. Note, (1.) Sin is not only rebellion against God, but an offence against sound reason, as tending to our eternal ruin. (2.) They who are truly turned to God, will not be ashamed to acknowledge their sins before men. (3.) Every sinner will find the ways of iniquity utterly unprofitable; they neither bring him present peace, nor can secure for him the least support against a day of evil. 3. He encourages others by his own experience, to make their application to God, and expect the like mercy: He will deliver his soul from going down into the pit, or as the textual reading is, He hath delivered my soul from going down to the pit, hath saved me from death and hell, and his life, or my life, shall see the light, present prosperity and comfort, and eternal blessedness and glory. Note, (1.) We are bound for others good, as well as in gratitude to God, to speak of the things he hath done for our souls. (2.) They who have talked that the Lord is gracious, cannot but become advocates for him with others, to come and experience with them, how good the Lord is, and how blessed the man who porteth his trust in him. These verses 27, 28. may also be interpreted of God's regard to other sinners, in a like state of affliction, who, on their humble confession, are restored, and made to partake of his favour and regard. 29. Lo, all these things worketh God + oftentimes with man. 30. To bring back his soul from the pit, to be enlightened with the light of the living. 31. Mark well, O Job, hearkens unto me, hold thy peace, and I will speak. 32. If thou hast any thing to say, answer me: speak, for I desire to justify thee. 33. If not, hearken unto me; hold thy peace, and I shall teach thee wisdom.