Job 23 commentary

Job appeals from his friends to the just judgement of God. He wants to have his cause tried quickly. Blessed be God, we may know where to find him. He is in Christ, reconciling the world unto himself; and upon a mercy-seat, waiting to be gracious. Thither the sinner may go; and there the believer may order his cause before Him, with arguments taken from his promises, his covenant, and his glory. A patient waiting for death and judgment is our wisdom and duty, and it cannot be without a holy fear and trembling. A passionate wishing for death or judgement is our sin and folly, and ill becomes us, as it did Job.

Job knew that the Lord was every where present; but his mind was in such confusion, that he could get no fixed view of God's merciful presence, so as to find comfort by spreading his case before him. His views were all gloomy. God seemed to stand at a distance, and frown upon him. Yet Job expressed his assurance that he should be brought forth, tried, and approved, for he had obeyed the precepts of God. He had relished and delighted in the truths and commandments of God. Here we should notice that Job justified himself rather than God, or in opposition to him, ch. 32:2. Job might feel that he was clear from the charges of his friends, but boldly to assert that, though visited by the hand of God, it was not a chastisement of sin, was his error. And he is guilty of a second, when he denies that there are dealings of Providence with men in this present life, wherein the injured find redress, and the evil are visited for their sins.

As Job does not once question but that his trials are from the hand of God, and that there is no such thing as chance, how does he account for them? The principle on which he views them is, that the hope and reward of the faithful servants of God are only laid up in another life; and he maintains that it is plain to all, that the wicked are not treated according to their deserts in this life, but often directly the reverse. But though the obtaining of mercy, the first-fruits of the Spirit of grace, pledges a God, who will certainly finish the work which he has began; yet the afflicted believer is not to conclude that all prayer and entreaty will be in vain, and that he should sink into despair, and faint when he is reproved of Him. He cannot tell but the intention of God in afflicting him may be to produce penitence and prayer in his heart. May we learn to obey and trust the Lord, even in tribulation; to live or die as he pleases: we know not for what good ends our lives may be shortened or prolonged.

CHAPTER 23

THIRD SERIES.

Job 23:1-17. Job's Answer.

2. to-day--implying, perhaps, that the debate was carried on through more days than one (see Introduction).

bitter--(Job 7:11; 10:1).

my stroke--the hand of God on me (Margin, Job 19:21; Psa 32:4).

heavier than--is so heavy that I cannot relieve myself adequately by groaning.

3. The same wish as in Job 13:3 (compare He 10:19-22).

Seat--The idea in the Hebrew is a well-prepared throne (Psa 9:7).

4. order--state methodically (Job 13:18; Is 43:26).

fill, &c.--I would have abundance of arguments to adduce.

5. he--emphatic: it little matters what man may say of me, if only I know what God judges of me.

6. An objection suggests itself, while he utters the wish (Job 23:5). Do I hereby wish that He should plead against me with His omnipotence? Far from it! (Job 9:19, 34; 13:21; 30:18).

strength--so as to prevail with Him: as in Jacob's case (Ho 12:3, 4). Umbreit and Maurer better translate as in Job 4:20 (I only wish that He) "would attend to me," that is, give me a patient hearing as an ordinary judge, not using His omnipotence, but only His divine knowledge of my innocence.

7. There--rather, "Then": if God would "attend" to me (Job 23:6).

righteous--that is, the result of my dispute would be, He would acknowledge me as righteous.

delivered--from suspicion of guilt on the part of my Judge.

8. But I wish in vain. For "behold," &c.

forward ... backward--rather, "to the east--to the west." The Hebrew geographers faced the east, that is, sunrise: not the north, as we do. So "before" means east: "behind," west (so the Hindus). Para, "before"--east: Apara, "behind"--west: Daschina, "the right hand"--south: Bama, "left"--north. A similar reference to sunrise appears in the name Asia, "sunrise," Europe, "sunset"; pure Babylonian names, as Rawlinson shows.

9. Rather, "To the north."

work--God's glorious works are especially seen towards the north region of the sky by one in the northern hemisphere. The antithesis is between God working and yet not being beheld: as in Job 9:11, between "He goeth by," and "I see Him not." If the Hebrew bears it, the parallelism to the second clause is better suited by translating, as Umbreit, "doth hide himself"; but then the antithesis to "behold" would be lost.

right hand--"in the south."

hideth--appropriately, of the unexplored south, then regarded as uninhabitable because of its heat (see Job 34:29).

10. But--correcting himself for the wish that his cause should be known before God. The omniscient One already knoweth the way in me (my inward principles: His outward way or course of acts is mentioned in Job 23:11. So in me, Job 4:21); though for some inscrutable cause He as yet hides Himself (Job 23:8, 9).

when--let Him only but try my cause, I shall, &c.

11. held--fast by His steps. The law is in Old Testament poetry regarded as a way, God going before us as our guide, in whose footsteps we must tread (Psa 17:5).

declined--(Psa 125:5).

12. esteemed--rather, "laid up," namely, as a treasure found (Mt 13:44; Psa 119:11); alluding to the words of Eliphaz (Job 22:22). There was no need to tell me so; I have done so already (Jr 15:16).

necessary--"Appointed portion" (of food; as in Pr 30:8). Umbreit and Maurer translate, "More than my law," my own will, in antithesis to "the words of His mouth" (Joh 6:38). Probably under the general term, "what is appointed to me" (the same Hebrew is in Job 23:14), all that ministers to the appetites of the body and carnal will is included.

13. in one mind--notwithstanding my innocence, He is unaltered in His purpose of proving me guilty (Job 9:12).

soul--His will (Psa 115:3). God's sovereignty. He has one great purpose; nothing is haphazard; everything has its proper place with a view to His purpose.

14. many such--He has yet many more such ills in store for me, though hidden in His breast (Job 10:13).

15. God's decrees, impossible to be resisted, and leaving us in the dark as to what may come next, are calculated to fill the mind with holy awe [Barnes].

16. soft--faint; hath melted my courage. Here again Job's language is that of Jesus Christ (Psa 22:14).

17. Because I was not taken away by death from the evil to come (literally, "from before the face of the darkness," Is 57:1). Alluding to the words of Eliphaz (Job 22:11), "darkness," that is, calamity.

cut off--rather, in the Arabic sense, brought to the land of silence; my sad complaint hushed in death [Umbreit]. "Darkness" in the second clause, not the same Hebrew word as in the first, "cloud," "obscurity." Instead of "covering the cloud (of evil) from my face," He "covers" me with it (Job 22:11).

Even to-day is my complaint bitter - Job goes on to maintain his own innocence, and shows that he has derived neither conviction nor consolation from the discourses of his friends. He grants that his complaint is bitter; but states that, loud as it may be, the affliction which he endures is heavier than his complaints are loud. Mr. Good translates: "And still is my complaint rebellion?" Do ye construe my lamentations over my unparalleled sufferings as rebellion against God? This, in fact, they had done from the beginning: and the original will justify the version of Mr. Good; for מרי meri, which we translate bitter, may be derived from מרה marah, "he rebelled."

O that I knew where I might find him! - This and the following verse may be read thus: "Who will give me the knowledge of God, that I may find him out? I would come to his establishment; (the place or way in which he has promised to communicate himself); I would exhibit, in detail, my judgment (the cause I wish to be tried) before his face; and my mouth would I fill with convincing or decisive arguments;" arguments drawn from his common method of saving sinners, which I should prove applied fully to my case. Hence the confidence with which he speaks, Job 23:6.

I would know the words which he would answer me - He would speak nothing but what was true, decree nothing that was not righteous, nor utter any thing that I could not comprehend.

Will he plead against me - He would not exhibit his majesty and his sovereign authority to strike me dumb, or so overawe me that I could not speak in my own vindication.

No; but he would put strength in me - On the contrary, he would treat me with tenderness, he would rectify my mistakes, he would show me what was in my favor, and would temper the rigid demands of justice by the mild interpretations of equity; and where law could not clear me, mercy would conduct all to the most favorable issue.

There the righteous might dispute with him - נוכח nochach, might argue or plead. To dispute with God sounds very harsh.

So should I be delivered for ever - Mr. Good translates: "And triumphantly should I escape from my condemnation." The Hebrew word לנצח lanetsach may as well be translated to victory as for ever: and in this sense the Vulgate understood the words: Proponat aequitatem contra me; et perveniat ad victoriam judicium meum. "He would set up equity against me; and would lead on my cause to victory." Coverdale renders thus: - But let hym give me like power to go to lawe, then am I sure to wynne my matter. Nothing less than the fullest conviction of his own innocence could have led Job to express himself thus to the Judge of quick and dead!

Behold, I go forward - These two verses paint in vivid colors the distress and anxiety of a soul in search of the favor of God. No means are left untried, no place unexplored, in order to find the object of his research. This is a true description of the conduct of a genuine penitent.

On the left hand, where he doth work - In these two verses Job mentions the four cardinal points of the heavens: the East, by the word קדם kedem, which signifies before; the West, by אחור achor, which signifies after, or the back part; the North, by שמאל semol, which signifies the left; and the South, by ימין yamin, which signifies the right. Such is the situation of the world to a man who faces the east; see Gen 13:9, Gen 13:11; Gen 28:14. And from this it appears that the Hebrews, Idumeans, and Arabs had the same ideas of these points of the heavens. It is worthy of remark that Job says, He hideth himself on the right hand, (the south), that I cannot see him: for in fact, the southern point of heaven is not visible in Idumea, where Job was. Hence it comes that when he spake before, Job 9:9, of the constellations of the antarctic pole, he terms them the hidden chambers of the south; i.e., those compartments of the celestial concave that never appeared above the horizon in that place - See Calmet.

Mr. Good translates these verses as follows: -

Behold! I go forward, and he is not there;

And backward, but I cannot perceive him.

On the left hand I feel for him, but trace him not:

He enshroudeth the right hand, and I cannot see him.

The simple rendering of Coverdale is nervous and correct: -

For though I go before, I fynde hym not:

Yf I come behynde, I can get no knowledge of him:

Yf I go on the left syde to pondre his workes,

I cannot atteyne unto them:

Agayne, yf I go on the right syde, he hydeth himself,

That I cannot se him.

But he knoweth the way that I take - He approves of my conduct; my ways please him. He tries me: but, like gold, I shall lose nothing in the fire; I shall come forth more pure and luminous. If that which is reputed to be gold is exposed to the action of a strong fire, if it be genuine, it will lose nothing of its quality, nor of its weight. If it went into the fire gold, it will come out gold; the strongest fire will neither alter nor destroy it. So Job: he went into this furnace of affliction an innocent, righteous man; he came out the same. His character lost nothing of its value, nothing of its lustre.

My foot hath held his steps, his way have I kept - I have carefully marked his providential dealings; and in his way - his pure and undefiled religion - have I walked. I have not only been generally but particularly religious: I have attended carefully to the weightier matters of the law, and have not forgotten its slightest injunctions.

Coverdale is curious: - Nevertheles my fete kepe his path, his hye strete have I holden, and not gone out of it. The hye strete is highway, the causeway, or raised road; formed, as they anciently were, by stones in the manner of pavement. It has its name from the Latin strata, paved, via being understood: via lapidibus strata, "a way paved with stones:" hence street, a raised road or pavement either in town or country. And hence the four grand Roman or British roads which intersected this kingdom: viz. Watling street, Icknild or Ricknild street, Ermin street, and Fosse street. Some say these streets or roads were made by Bellinus, a British king. Fosse street began in Cornwall, passed through Devonshire, Somersetshire, and along by Titbury upon Toteswould, beside Coventry, unto Leicester; and thence by the wide plains to Newark and to Lincoln, where it ends. Watling street begins at Dover, passes through the middle of Kent, over the Thames by London, running near Westminster, and thence to St. Alban's, Dunstable, Stratford, Towcester, Weden, Lilbourn, Atherston, Wreaken by Severn, Worcester, Stratton, through Wales unto Cardigan, and on to the Irish sea. Ermin, or Erminage street, running from St. David's in Wales, to Southampton. Ricknild, or Icknild street, running by Worcester, Wycomb, Birmingham, Lichfield, Derby, Chesterfield, and by York, into Tynemouth. See Camden, Holinshed, and Minshieu.

The commandment of his lips - The written law that proceeded from his own mouth.

I have esteemed the words of his mouth - Mr. Good has given a better version of the original: In my bosom have I stored up the words of his mouth. The Asiatics carry every thing precious or valuable in their bosom, their handkerchiefs, jewels, purses, etc. Job, therefore, intimates that the words of God's mouth were to him a most precious treasure.

But he is in one mind - The original is והוא באחד vehu beechad, and is literally, But he is in one: properly rendered by the Vulgate, Ipse enim solus est. But he is alone. And not badly rendered by Coverdale - It is he himself alone. He has no partner; his designs are his own, they are formed in his infinite wisdom, and none can turn his determinations aside. It is vain, therefore, for man to contend with his Maker. He designs my happiness, and you cannot prevent its accomplishment.

For he performeth the thing that is appointed for me - Coverdale translates: - He rewardeth me into my bosome, and many other thinges mo doth he, as he maye by his power. חקי chukki may as well be translated bosom here as in Job 23:12; but probably it may mean a portion, lot, sufficiency: For he hath appointed me my lot; and like these there are multitudes with him. He diversifies human affairs: scarcely any two men have the same lot; nor has the same person the same portion at all times. He has multitudes of resources, expedients, means, etc., which he employs in governing human affairs.

Therefore am I troubled - I do not as yet see an end to my afflictions: he has not exhausted his means of trial; therefore, when I consider this, I am afraid of him.

For God maketh my heart soft - Prostrates my strength, deprives me of courage, so that I sink beneath my burden, and I am troubled at the thought of the Almighty, the self-sufficient and eternal Being.

Because I was not cut off - "O, why can I not draw darkness over my face? Why may not thick darkness cover my face?" Mr. Good. This verse should be read in connection with the preceding; and then we shall have the following sense. Job 23:16 : "The Lord hath beaten down my strength, and my soul has been terrified by his fear." Job 23:17 : "For it is not this deep night in which I am enveloped, nor the evils which I suffer, that have overwhelmed me; I sink only through the fear which the presence of his Majesty inspires. This is my greatest affliction; sufferings, diseases, yea, death itself, are nothing in comparison of the terror which my soul feels in the presence of his tremendous holiness and justice."

Nothing can humble a pious mind so much as Scriptural apprehensions of the majesty of God. It is easy to contemplate his goodness, loving-kindness, and mercy; in all these we have an interest, and from them we expect the greatest good: but to consider his holiness and justice, the infinite righteousness of his nature, under the conviction that we have sinned, and broken the laws prescribed by his sovereign Majesty, and to feel ourselves brought as into the presence of his judgment-seat, - who can bear the thought? If cherubim and seraphim veil their faces before his throne, and the holiest soul exclaims,

I loathe myself when God I see,

And into nothing fall; what must a sinner feel, whose conscience is not yet purged from dead works and who feels the wrath of God abiding on him? And how without such a mediator and sacrifice as Jesus Christ is, can any human spirit come into the presence of its Judge? Those who can approach him without terror, know little of his justice and nothing of their sin. When we approach him in prayer, or in any ordinance, should we not feel more reverence than we generally do?

To - day - Even at this time, notwithstanding all your pretended consolations. Stroke - The hand or stroke of God upon me. Groaning - Doth exceed my complaints.

Know - If he should discover to me any secret sins, for which he contendeth with me, I would humble myself before him, and accept of the punishment of mine iniquity.

No - He would not use his power against me, but for me; by enabling me to plead my cause, and giving sentence according to that clemency, which he uses towards his children.

There - At that throne of grace, where God lays aside his majesty, and judges according to his wonted clemency. Dispute - Humbly propounding the grounds of their confidence. So - Upon such a fair and equal hearing. Delivered - From the damnatory sentence of God. This and some such expressions of Job cannot be excused from irreverence towards God, for which God afterwards reproves him, and Job abhorreth himself.

Is not - As a judge to hear and determine my causes, otherwise he knew God was essentially present in all places.

Gold - Which comes out of the furnace pure from all dross.

Steps - The steps or paths which God hath appointed men to walk in.

Performeth - Those calamities which he hath allotted to me. And - There are many such examples of God's proceeding with men.

Soft - He hath bruised, and broken, or melted it, so that I have no spirit in me.

Because - God did not cut me off by death. Before - These miseries came upon me. Covered - By hiding me in the grave.

2. Even to day is my complaint bitter : my stroke c is heavier than my groaning .

i. e. Even at this time, notwithstanding all your promises and pretended consolations, I find no ease nor satisfaction in all your discourses: And therefore in this and the following Chapters, Iob seldom applies his discourse to his Friends, but only addresseth his speech to God, or bewaileth himself.

i. e. I do bitterly complain, and have just cause to do so. But this Clause is and may be otherwise rendred: Even still (Heb. at this day) is my complaint called or accounted by you rebellion or bitterness? or the rage of an exasperated mind? Do you still pass such harsh censures upon me after all my declarations and solemn protestations of my Innocency? Heb. my hand, passively; i. e. the hand or stroke of God upon me, as the same phrase is used, Psal. 77. 2. and mine arrow, Iob, Chap. 34. 6.

i. e. Doth exceed all my Complaints and expressions: So far are you mistaken that think I complain more than I have cause. Some render the words thus, My hands are heavy (i. e. feeble and hanging down, as the Phrase is, Heb. 12. 12. My strength and spirit faileth) because of my groaning.

Marginal references: Heb. [illegible: 1 word] [illegible: 1 word]

3. O that I knew where I might find him ▪ that I might come even to his seat .

To wit, God, as his Friends well knew, and the thing it self sheweth: Thou bidst me acquaint my self with him, Chapter 22. 21. I desire nothing more than his acquaintance and presence; but alas he hides his Face from me that I cannot see him, nor come near him.

i. e. To his Throne or Judgment-seat to plead my Cause before him, as it here follows Verse 4. not upon terms of strict justice, but upon those terms of grace and mercy upon which God is pleased to deal with his sinful Creatures: See before Chapter 9. 34, 35. & 16. 21. & 17. 3. And this my confidence may be some evidence that I am not such a gross Hypocrite as you imagine me to be.

Marginal references: Ch. 13. 3.

4. I would order my cause before him , and fill my mouth with arguments .

i. e. Orderly declare the things which concern and prove the right of my Cause;

not only debating the Controversie between my Friends and me, concerning my sincerity or hypocrisie before God, as a Witness or Judge; but also pleading with God as a Party, and modestly enquiring whether he doth not deal more rigorously with me than I might reasonably expect, wherein I desire no other Judge but himself.

To prove my Innocency and sincerity towards God, and consequently that I am severely used.

Marginal references: Ch. 13▪ 3▪ 1▪

5. I would know the words which he would answer me, and understand what he would say unto me .

I long to know what he would say either to prove me an hypocrite, or to justifie his harsh proceedings against me; and if he should discover to me any secret and unknown sins, for which he contendeth with me, I should humble my self before him, and accept of the punishment of mine Iniquity.

6. Will he plead against me with his great power ? No, but he would put strength in me .

i. e. Oppress me with his soveraign and absolute Power, as men do those whom they cannot fairly and justly conquer?

The word Strength, or Power, being fitly supplied out of the former branch of the Verse, as is very usual in Scripture. He would not use his power against me, but for me; by enabling me to plead my Cause, and giving Sentence according to that Clemency and Benignity, which, according to his gracious Covenant he useth towards his Children. Or, He would put or sit his heart (this very Verb of putting, or setting, being elsewhere used in this defective manner, for putting or setting the Heart, as Iob. 7. 17. Isa. 41. 10. as it is fully expressed, Isa. 57. 1. Ezek. 40. 4. & 44. 5.) upon (the Preposition Beth, in, being sometimes used for al, upon, as Neh. 2. 12. Isa. 21. 13.) me, to wit, to hear me and all my reasons meekly, and to judge favourably, and to help and deliver me, as that and the like Phrases commonly signifie in Scripture use.

7. There the Righteous might dispute with him : so should I be delivered for ever from my judge .

At that Throne of Grace, as it is called, Heb. 4. 16. where God lays aside his Majesty, and Power, and judgeth according to his wonted Grace and Clemency.

Such as I do and dare avow my self to be, to wit, in sincerity, though not in perfection.

Humbly and modestly propounding the grounds of their confidence, and the Evidences of their Righteousness.

Upon such a fair and equal hearing.

Either 1. From the severe Censures of all corrupt and partial Judges, such as you my Friends are. Or rather 2. From the damnatory sentence of God; for he is not only pleading before him, but also with him. He would give sentence for me, and against himself. This and some such Expressions of Iob cannot be excused from Irreverence towards God, and too great a confidence in himself; for which therefore God sharply reproves him hereafter, and Iob abhorreth himself.

8. Behold, I go forward , but he is not there ; and backward , but I cannot perceive him:

i. e. Towards the East, which in Scripture is accounted the forepart of the world, as the Hebrew name of it signifies, because of the light of the Sun, which ariseth there, and draweth the Eyes of men towards it.

To wit, so as I would have him, as a Judge to hear and determine my cause, of which he is here speaking: For otherwise he knew and believed that God was essentially present in all places.

i. e. Towards the West. So also the North is called the Left-hand, and the South the Right-hand, v. 9. because so they all are to a man who looks towards the East. He names all the several parts of the World to shew▪ his eager desire and restless endeavours to find out God, and to present himself before him.

Marginal references: Chap. 9. 12.

9. On the Left hand where he doth work , but I cannot behold him: he hideth himself on the Right hand, that I cannot see him :

To wit, in a special and peculiar manner, more than in other parts of the World; for so indeed God did work in those parts which were Northward from Iob, because there Mankind (among whom God delights to be and to work) were most numerous, and most ingenious to discern Gods works. There also was the Seat of the Assyrian Empire, which was eminent in Iob's time, and afterwards of the other successive Empires. In and by all which God did many great and glorious works: But this Hebrew word is by others, and that very properly and fitly rendred, when or whilest he worketh, to wit, in an eminent manner. So this is added to aggravate Iob's unhappiness. We may certainly find any man when and where he is working: But I, saith he, search for God even when and where he is working, and yet cannot find him out.

To wit, from me. He withdraweth his favour, and will not afford me his presence and audience.

Either 1. I cannot discern his Counsels, and Ways, and the Reasons of his severe dealings with me. Or rather 2. He doth not appear to me as a Judge to examine my Cause and Arguments, but condemns me without hearing me.

10. But he knoweth the way that I take : when he hath tried me , I shall come forth as Gold .

Though I cannot see him, yet my comfort is, that he seeth me and my heart, and all my Actions. Or, For, as this particle commonly signifies. So this Verse contains a reason why he so vehemently desired that he might plead his cause with or before God.

He cannot be deceived nor blinded, either by the artifices of bold Accusers or Advocates, or by his own misapprehensions or passions, but he exactly knows the way that is with me, i. e. the disposition of my heart, and the whole course or manner of my Life.

If he would examine me throughly, which above all things I desire.

Which cometh out of the Furnace pure from all dross. I: would appear upon a fair hearing that I am free, though not from all sin, as he had confessed before, yet from that hypocrisie, and those gross enormities wherewith my friends charge me.

Marginal references: Heb. the way that is with [illegible: 1 word] ▪

11. My Foot hath held e his steps , his way have I kept and not declined .

i. e. Made a free and fixed choice and taken fast hold of them, been firmly and strongly settled, and resolved to continue in them, as the word signifies.

Either 1. Actively, the steps or ways in which God himself walks, the paths of Holiness, Justice, Mercy, &c. wherein he walked with, or after God, as the Phrase is, Gen. 5. 24. 2 Kings 23. 3. following his Example. Or 2. Passively, the steps or paths which God hath appointed men to walk in, as Ch. 21. 14.

12. Neither have I gone back from the Commandment of his Lips, I have esteemed i the word of his Mouth more than my necessary food .

i. e. Not turned aside to any crooked or sinful path or course of Life, human Infirmity excepted. Heb. I have hid, or laid it up, as men do their best Treasures, or what they most love and value. The Phrase notes an high estimation of it, an hearty affection to it, and a diligent care to preserve it.

Or, my appointed food, or my dayly portion, i. e. that food or provision which is necessary for the support of my Life, as this word is used, Gen. 47. 22. Prov. 30. 8. & 31. 15. which is more prized and desired than all the riches in the world.

Marginal references: Heb. I have hid, or laid up.; Or, my appointed portion.

13. But he is in one mind , and who can turn him ? and what his Soul desireth even that he doth .

i. e. Notwithstanding all these Evidences of my sincere Piety, and all my Prayers to him, he still continues in the same mind and course of afflicting me. Or, But he is, i. e. if he be, against one, or against any man, as that word is oft used, as he now setteth himself against me. Or, But he is one, the Hebrew prefix Beth, being here the note of a Nominative Case, as it is Iob 18. 8. Psal. 68. 5. Hos. 13. 9. and elsewhere. So the sense is, But why do I waste words to no purpose? All my former constant Integrity, and my present profession of it gives me no ease▪ he is still one and the same, constant, unchangeable in his purposes and counsels of proceeding against me. Or, he is alone, and there is none besides him, who can either restrain, or advise, or move him.

No man can change his Counsels or course, or encline him to shew favour to me. He is most absolute and free to do what he pleaseth, and he dealeth with me accordingly, and not by those milder Methods which he useth towards other men.

He will not do what I please or desire, but only what pleaseth himself.

Marginal references: Chap. 9. 12. 13. & 12. 14.; Psal. 115. 3.

14. For he performeth the thing that is appointed for me : and many such things are with him .

Or, he will perfect, or finish my appointed portion, i. e. those calamities which he hath allotted to me for my portion, which as he hath begun to lay on me, so he is resolved to make a full end of them.

There are many such examples of Gods proceeding with men in way of absolute Soveraignty and Severity, and his Counsels and Providences, though always just, yet are oft secret, and we cannot discern the reasonableness or equity of them, which is my case.

15. Therefore am I troubled at his presence : when I consider I am afraid of him.

In consideration of his glorious Majesty, and soveraign, and irresistible power, by which he can do whatsoever pleaseth him, without giving any account of his matters.

When I present him to my thoughts. Or, when he appears or manifesteth himself to me. Or, for fear or dread of him; or, by reason of him.

16. For God maketh my heart soft and the Almighty troubleth me:

Or, tender. He hath bruised, and broken, or melted it, so that I have no Spirit, nor Courage, nor Strength in me, as this o[illegible: 1+ letters] the like Phrase is used, Deut. 20▪ 3. Psal. 39. 11. Isa. 7. 4. Ier. 51. 46.

17. Because I was not cut off before the darkness ; neither hath he covered the darkness from my face .

Because God did not cut me off by death.

i. e. Before these dark and dismal miseries came upon me. Or, before the Face, or by reason of the darkness, i. e. That God hath not yet cut me off by these calamities, but prolonged my days under them, that he might encrease my torment.

So that I might no longer see, or feel my Miseries, but might be taken out of them by my long desired death. Seeing (and consequently having before ones face) is oft put for experiencing, for enjoying good, or feeling evil, as Iob 20. 17. Psal. 16. 10, &c. Or, but he hath covered darkness, to wit, death, which is so called, I[illegible: 1+ letters]b. 10. 21, 22. and elsewhere, from my Face, i. e. he will not allow me the favour to see death.

Job 23:1-5   1  Then began Job, and said:   2  Even to-day my complaint still biddeth defiance,

My hand lieth heavy upon my groaning.   3  Oh that I knew where I might find Him,

That I might come even to His dwelling-place!   4  I would lay the cause before Him,

And fill my mouth with arguments:   5  I should like to know the words He would answer me,

And attend to what He would say to me.

Since מרי (for which the lxx reads ἐκ τοῦ χειρός μου, מידי; Ew. מידו, from his hand) usually elsewhere signifies obstinacy, it appears that Job 23:2 ought to be explained: My complaint is always accounted as rebellion (against God); but by this rendering Job 23:2 requires some sort of expletive, in order to furnish a connected thought: although the hand which is upon me stifles my groaning (Hirz.); or, according to another rendering of the על: et pourtant mes gémissements n'égalent pas mes souffrances (Renan. Schlottm.). These interpretations are objectionable on account of the artificial restoration of the connection between the two members of the verse, which they require; they lead one to expect וידי (as a circumstantial clause: lxx, Cod. Vat. καὶ ἡ χεὶρ αὐτοῦ). As the words stand, it is to be supposed that the definition of time, גּם־היּום (even to-day still, as Zec 9:12), belongs to both divisions of the verse. How, then, is מרי to be understood? If we compare Job 7:11; Job 10:1, where מר, which is combined with שׂיח, signifies amarum = amartiduo, it is natural to take מרי also in the signification amaritudo, acerbitas (Targ., Syr., Jer.); and this is also possible, since, as is evident from Exo 23:21, comp. Zec 12:10, the verbal forms מרר and מרה run into one another, as they are really cognates.מרר and מרה both spring from the root מר [vid. supra, p. 396, note], with the primary signification stringere, to beat, rub, draw tight. Hence Arab. mârrâ, to touch lightly, smear upon (to go by, over, or through, to move by, etc.), but also stringere palatum, of an astringent taste, strong in taste, to be bitter, opp. Arab. ḥalâ, soft and mild in taste, to be sweet, as in another direction חלה, to be loose, weak, sick, both from the root Arab. ḥl in ḥalla , solvit, laxavit. From the signification to be tight come amarra, to stretch tight, istamarra, to stretch one’s self tight, to draw one’s self out in this state of tension - of things in time, to continue unbroken; mirreh, string, cord; מרה, to make and hold one’s self tight against any one, i.e., to be obstinate: originally of the body, as Arab. mârrâ , tamârrâ, to strengthen themselves in the contest against one another; then of the mind, as Arab. mârâ , tamârâ , to struggle against anything, both outwardly by contradiction and disputing, and inwardly by doubt and unbelief. - Fl.

But it is more satisfactory, and more in accordance with the relation of the two divisions of the verse, if we keep to the usual signification of מרי; not, however, understanding it of obstinacy, revolt, rebellion (viz., in the sense of the friends), but, like moreh, 2Ki 14:26) which describes the affliction as stiff-necked, obstinate), of stubbornness, defiance, continuance in opposition, and explain with Raschi: My complaint is still always defiance, i.e., still maintains itself in opposition, viz., against God, without yielding (Hahn, Olsh.: unsubmitting); or rather: against such exhortations to penitence as those which Eliphaz has just addressed to him. In reply to these, Job considers his complain to be well justified even to-day, i.e., even now (for it is not, with Ewald, to be imagined that, in the mind of the poet, the controversy extends over several days, - an idea which would only be indicated by this one word).

In Job 23:2 he continues the same thought under a different form of expression. My hand lies heavy on my groaning, i.e., I hold it immoveably fast (as Fleischer proposes to take the words); or better: I am driven to a continued utterance of it.The idea might also be: My hand presses my groaning back (because it would be of no use to me); but Job 23:2 is against this, and the Arab. kamada, to restrain inward pain, anger, etc. by force (e.g., mât kemed , he died from suppressed rage or anxiety), has scarcely any etymological connection with כבד.

By this interpretation ydy retains its most natural meaning, manus mea, and the connection of the two members of the verse without any particle is best explained. On the other hand, all modern expositors, who do not, as Olsh., at once correct ידי into ידו, explain the suffix as objective: the hand, i.e., the destiny to which I have to submit, weighs upon my sighing, irresistibly forcing it out from me. Then Job 23:2 is related to Job 23:2 as a confirmation; and if, therefore, a particle is to be supplied, it is כּי (Olsh.) and no other. Thus, even the Targ. renders it machatiy, plaga mea. Job’s affliction is frequently traced back to the hand of God, Job 19:21, comp. Job 1:11; Job 2:5; Job 13:21; and on the suffix used objectively (pass.) we may compare Job 23:14, חקּי; Job 20:29, אמרו; and especially Job 34:6, חצּי. The interpretation: the hand upon me is heavy above my sighing, i.e., heavier than it (Ramban, Rosenm., Ges., Schlottm., Renan), also accords with the connection. על can indeed be used in this comparative meaning, Exo 16:5; Ecc 1:16; but כבדה יד על is an established phrase, and commonly used of the burden of the hand upon any one, Psa 32:4 (comp. Job 33:7, in the division in which Elihu is introduced; and the connection with אל,   1Sa 5:6, and שׁם,   1Sa 5:11); and this usage of the language renders the comparative rendering very improbable. But it is also improbable that “my hand” is = the hand that is upon me, since it cannot be shown that יד was directly used in the sense of plaga; even the Arabic, among the many turns of meaning which it gives to Arab. yd , does not support this, and least of all would an Arab conceive of Arab. ydâ passively, plaga quam patior. Explain, therefore: his complain now, as before, offers resistance to the exhortation of the friends, which is not able to lessen it, his (Job’s) hand presses upon his lamentation so that it is forced to break forth, but - without its justification being recognised by men. This thought urges him on to the wish that he might be able to pour forth his complain directly before God. מי־יתּן is at one time followed by an accusative (Job 14:4; Job 29:2; Job 31:31, Job 31:35, to which belongs also the construction with the inf., Job 11:5), at another by the fut., with or without Waw (as here, Job 23:3, Job 6:8; Job 13:5; Job 14:13; Job 19:23), and at another by the perf., with or without Waw (as here, Job 23:3: utinam noverim, and Deu 5:26). And ידעתּי is, as in Job 32:22, joined with the fut.: scirem (noverim) et invenirem instead of possim invenire eum (למצאו), Ges. §142, 3, c. If he but knew how to reach Him (God), could attain to His throne; תּכוּנה (everywhere from כּוּן, not from תּכן) signifies the setting up, i.e., arrangement (Eze 43:11) or establishment (Nah 2:10) of a dwelling, and the thing itself which is set out and established, here of the place where God’s throne is established. Having attained to this, he would lay his cause (instuere causam, as Job 13:18, comp. Job 33:5) before Him, and fill his mouth with arguments to prove that he has right on his side (תּוכחות, as Psa 38:15, of the grounds of defence, or proof that he is in the right and his opponent in the wrong). In Job 23:5 we may translate: I would, or: I should like (to learn); in the Hebrew, as in cognoscerem, both are expressed; the substance of Job 23:5 makes the optative rendering more natural. He would like to know the words with which He would meet him,אדעה is generally accented with Dechî, מלים with Munach, according to which Dachselt interprets: scirem, quae eloquia responderet mihi Deus, but this is incorrect. The old editions have correctly אדעה Munach, מלים Munach (taking the place of Dechî, because the Athnach-word which follows has not two syllables before the tone-syllable; vid., Psalter, ii. 104, §4). and would give heed to what He would say to him. But will He condescend? will He have anything to do with the matter? -

Job 23:6-9   6  Will He contend with me with great power?

No, indeed; He will only regard me!   7  Then the upright would be disputing with Him,

And I should for ever escape my judge.   8  Yet I go eastward, He is not there,

And westward, but I perceive Him not;   9  Northwards where He worketh, but I behold Him not;

He turneth aside southwards, and I see Him not.

The question which Job, in Job 23:6, puts forth: will He contend with me in the greatness or fulness of His strength, i.e., (as Job 30:18) with a calling forth of all His strength? he himself answers in Job 23:6, hoping that the contrary may be the case: no, indeed, He will not do that.With this interpretation, לא should certainly have Rebia mugrasch; its accentuation with Mercha proceeds from another interpretation, probably non ituque ponet in me (manum suam), according to which the Targ. translates. Others, following this accentuation, take לא in the sense of הלא (vid., in Dachselt), or are at pains to obtain some other meaning from it. לא is here followed not by the כּי, which is otherwise customary after a negation in the signification imo, but by the restrictive exceptive אך, which never signifies sed, sometimes verum tamen (Psa 49:16; comp. supra, Job 13:15), but here, as frequently, tantummodo, and, according to the hyperbaton which has been mentioned so often, is placed at the beginning of the sentence, and belongs not to the member of the sentence immediately following it, but to the whole sentence (as in Arabic also the restrictive force of the Arab. innamâ never falls upon what immediately follows it): He will do nothing but regard me (ישׂים, scil. לב, elsewhere with על of the object of regard or reflection, Job 34:23; Job 37:15; Jdg 19:30, and without an ellipsis, ch. Job 1:8; also with אל, Job 2:3, or ל, 1Sa 9:20; here designedly with בּ, which unites in itself the significations of the Arab. b and fı̂, of seizing, and of plunging into anything). Many expositors (Hirz., Ew., and others) understand Job 23:6 as expressing a wish: “Shall He contend with me with overwhelming power? No, I do not desire that; only that He may be a judge attentive to the cause, not a ruler manifesting His almighty power.” But Job 23:6, taken thus, would be purely rhetorical, since this question (shall He, etc.) certainly cannot be seriously propounded by Job; accordingly, Job 23:6 is not intended as expressing a wish, but a hope. Job certainly wishes the same thing in Job 9:34; Job 13:21; but in the course of the discussion he has gradually acquired new confidence in God, which here once more breaks through. He knows that God, if He would but be found, would also condescend to hear his defence of himself, that He would allow him to speak, and not overwhelm him with His majesty.

Job 23:10-13 10  For He knoweth the way that is with me:

If He should prove me, I should come forth as gold. 11  My foot held firm to His steps;

His way I kept, and turned not aside. 12  The command of His lips - I departed not from it;

More than my own determination I kept the words of His mouth. 13  Yet He remaineth by one thing, and who can turn Him?

And He accomplisheth what His soul desireth.

That which is not merely outwardly, but inwardly with (אם) any one, is that which he thinks and knows (his consciousness), Job 9:35; Job 15:9, or his willing and acting, Job 10:13; Job 27:11 : he is conscious of it, he intends to do it; here, Job 23:10, עם is intended in the former sense, in Job 23:14 in the latter. The “way with me” is that which his conscience (συνείδησις) approves (συμμαρτυρεῖ); comp. Psychol. S. 134. This is known to God, so that he who is now set down as a criminal would come forth as tried gold, in the event of God allowing him to appear before Him, and subjecting him to judicial trial. בּחנני is the praet. hypotheticum so often mentioned, which is based upon the paratactic character of the Hebrew style, as Gen 44:22; Rth 2:9; Zec 13:6; Ges. §155, 4, a. His foot has held firmlyOn אחז, Carey correctly observes, and it explains the form of the expression: The oriental foot has a power of grasp and tenacity, because not shackled with shoes from early childhood, of which we can form but little idea. to the steps of God (אשׁוּר, together with אשּׁוּר, Job 31:7, from אשׁר Piel, to go on), so that he was always close behind Him as his predecessor (אחז( ro synon. תּמך, Psa 17:5; Pro 5:5). He guarded, i.e., observed His way, and turned not aside (אט fut. apoc. Hiph. in the intransitive sense of deflectere, as e.g., Psa 125:5).

In Job 23:12, מצות שׂפתיו precedes as cas. absolutus (as respects the command of His lips); and what is said in this respect follows with Waw apod. (= Arab. f) without the retrospective pronoun ממּנּה (which is omitted for poetic brevity). On this prominence of a separate notion after the manner of an antecedent. The Hiph. המישׁ, like הטּה, Job 23:11, and הלּיז, Pro 4:21, is not causative, but simply active in signification. In Job 23:12 the question arises, whether צפן מן is one expression, as in Job 17:4, in the sense of “hiding from another,” or whether מן is comparative. In the former sense Hirz. explains: I removed the divine will from the possible ascendancy of my own. But since צפן is familiar to the poet in the sense of preserving and laying by (צפוּנים( y, treasures, Job 20:26), it is more natural to explain, according to Psa 119:11 : I kept the words (commands) of Thy mouth, i.e., esteemed them high and precious, more than my statute, i.e., more than what my own will prescribed for me.Wetzstein arranges the significations of צפן as follows: - 1. (Beduin) intr. fut. i, to contain one’s self, to keep still (hence in Hebr. to lie in wait), to be rapt in thought; conjug. II. c. acc. pers. to make any one thoughtful, irresolute. 2. (Hebr.) trans. fut. o, to keep anything to one’s self, to hold back, to keep to one’s self; Niph. to be held back, i.e., either concealed or reserved for future use. Thus we see how, on the one hand, צפן is related to טמן, e.g., Job 20:26 (Arab. itmaanna, to be still); and, on the other, can interchange with צפה in the signification designare (comp. Job 15:22 with Job 15:20; Job 21:19), and to spy, lie in wait (comp. Psa 10:8; Psa 56:7; Pro 1:11, Pro 1:18, with Psa 37:32).

The meaning is substantially the same; the lxx, which translates ἐν δὲ κόλπῳ μου (בּחקי), which Olsh. considers to be “perhaps correct,” destroys the significance of the confession. Hirz. rightly refers to the “law in the members,” Rom 7:23 : חקּי is the expression Job uses for the law of the sinful nature which strives against the law of God, the wilful impulse of selfishness and evil passion, the law which the apostle describes as ἕτερος νόμος, in distinction from the νόμος τοῦ Θεοῦ (Psychol. S. 379). Job’s conscience can give him this testimony, but He, the God who so studiously avoids him, remains in one mind, viz., to treat him as a criminal; and who can turn Him from His purpose? (the same question as Job 9:12; Job 11:10); His soul wills it (stat pro ratione voluntas), and He accomplishes it. Most expositors explain permanet in uno in this sense; the Beth is the usual ב with verbs of entering upon and persisting in anything. Others, however, take the ב as Beth essentiae: He remains one and the same, viz., in His conduct towards me (Umbr., Vaih.), or: He is one, is alone, viz., in absolute majesty (Targ. Jer.; Schult., Ew., Hlgst., Schlottm.), which is admissible, since this Beth occurs not only in the complements of a sentence (Psa 39:7, like a shadow; Isa 48:10, after the manner of silver; Psa 55:19, in great number; Psa 35:2, as my help), but also with the predicate of a simple sentence, be it verbal (Job 24:13; Pro 3:26) or substantival (Exo 18:4; Psa 118:7). The same construction is found also in Arabic, where, however, it is more frequent in simple negative clauses than in affirmative (vid., Psalter, i. 272). The assertion: He is one (as in the primary monotheistic confession, Deu 6:4), is, however, an expression for the absoluteness of God, which is not suited to this connection; and if הוא באחד is intended to be understood of the unchangeable uniformity of His purpose concerning Job, the explanation: versatur (perstat) in uno, Arab. hua fi wâhidin , is not only equally, but more natural, and we therefore prefer it.

Here again God appears to Job to be his enemy. His confidence towards God is again overrun by all kinds of evil, suspicious thoughts. He seems to him to be a God of absolute caprice, who punishes where there is no ground for punishment. There is indeed a phrase of the abiding fact which he considers superior to God and himself, both being conceived of as contending parties; and this phase God avoids, He will not hear it. Into this vortex of thoughts, as terrible as they are puerile, Job is hurried forward by the persuasion that his affliction is a decree of divine justice. The friends have greatly confirmed him in this persuasion; so that his consciousness of innocence, and the idea of God as inflicting punishment, are become widely opposite extremes, between which his faith is hardly able to maintain itself. It is not his affliction in itself, but this persuasion, which precipitates him into such a depth of conflict, as the following strophe shows.

Job 23:14-17 14  For He accomplisheth that which is appointed for me,

And much of a like kind is with Him. 15  Therefore I am troubled at His presence;

If I consider it, I am afraid of Him. 16  And God hath caused my heart to be dejected,

And the Almighty hath put me to confusion; 17  For I have not been destroyed before darkness,

And before my countenance, which thick darkness covereth.

Now it is the will of God, the absolute, which has all at once turned against him, the innocent (Job 23:13); for what He has decreed against him (חקּי) He also brings to a complete fulfilment (השׁלים, as e.g., Isa 44:26); and the same troubles as those which he already suffers, God has still more abundantly decreed for him, in order to torture him gradually, but surely, to death. Job intends Job 23:14 in reference to himself, not as a general assertion: it is, in general, God’s way of acting. Hahn’s objection to the other explanation, that Job’s affliction, according to his own previous assertions, has already attained its highest degree, does not refute it; for Job certainly has a term of life before him, though it be but short, in which the wondrously inventive (Job 10:16) hostility of God can heap up ever new troubles for him. On the other hand, the interpretation of the expression in a general sense is opposed by the form of the expression itself, which is not that God delights to do this, but that He purposes (עמּו) to do it. It is a conclusion from the present concerning the future, such as Job is able to make with reference to himself; while he, moreover, abides by the reality in respect to the mysterious distribution of the fortunes of men. Therefore, because he is a mark for the enmity of God, without having merited it, he is confounded before His countenance, which is so angrily turned upon him (comp. פנים, Psa 21:10; Lam 4:16); if he considers it (according to the sense fut. hypothet., as Job 23:9), he trembles before Him, who recompenses faithful attachment by such torturing pain. The following connection with ל and the mention of God twice at the beginning of the affirmations, is intended to mean: (I tremble before Him), and He it is who has made me faint-hearted (הרך Hiph. from the Kal, Deu 20:3, and freq., to be tender, soft, disconcerted), and has troubled me; which is then supported in Job 23:17.

His suffering which draws him on to ruin he perceives, but it is not the proper ground of his inward destruction; it is not the encircling darkness of affliction, not the mysterious form of his suffering which disconcerts him, but God’s hostile conduct towards him, His angry countenance as he seems to see it, and which he is nevertheless unable to explain. Thus also Ew., Hirz., Vaih., Hlgst., and Schlottm. explain the passage. The only other explanation worthy of mention is that which finds in Job 23:17 the thought already expressed in Job 3:10 : For I was not then destroyed, in order that I might experience such mysterious suffering; and interpretation with which most of the old expositors were satisfied, and which has been revived by Rosenm., Stick., and Hahn. We translate: for I have not been destroyed before darkness (in order to be taken away from it before it came upon me), and He has not hidden darkness before my face; or as an exclamation: that I have not been destroyed! which is to be equivalent to: Had I but been ... ! Apart from this rendering of the quod non = utinam, which cannot be supported, (1) It is doubly hazardous thus to carry the לא forward to the second line in connection with verbs of different persons. (2) The darkness in Job 23:17 appears (at least according to the usual interpret. caliginem) as that which is being covered, whereas it is naturally that which covers something else; wherefore Blumenfeld explains: and darkness has not hidden, viz., such pain as I must now endure, from my face. (3) The whole thought which is thus gained is without point, and meaningless, in this connection. On the other hand, the antithesis between מפּניו and מפּני, ממּנוּ and מפּני־חשׁך, is at once obvious; and this antithesis, which forces itself upon the attention, also furnishes the thought which might be expected from the context. It is unnecessary to take נצמת in a different signification from Job 6:17; in Arabic ṣmt signifies conticescere; the idea of the root, however, is in general a constraining depriving of free movement. חשׁך is intended as in the question of Eliphaz, Job 22:11 : “Or seest thou not the darkness?” to which it perhaps refers. It is impossible, with Schlottm., to translate Job 23:17: and before that darkness covers my face; מן is never other than a praep., not a conjunction with power over a whole clause. It must be translated: et a facie mea quam obtegit caligo. As the absolute פנים, Job 9:27, signifies the appearance of the countenance under pain, so here by it Job means his countenance distorted by pain, his deformed appearance, which, as the attributive clause affirms, is thoroughly darkened by suffering (comp. Job 30:30). But it is not this darkness which stares him in the face, and threatens to swallow him up (comp. מפני־חשׁך, Job 17:12); not this his miserable form, which the extremest darkness covers (on אפל, vid., Job 10:22), that destroys his inmost nature; but the thought that God stands forth in hostility against him, which makes his affliction so terrific, and doubly so in connection with the inalienable consciousness of his innocence. From the incomprehensible punishment which, without reason, is passing over him, he now again comes to speak of the incomprehensible connivance of God, which permits the godlessness of the world to go on unpunished.

The Reply of Job to Eliphaz; Job Appeals from Man to God. (b. c. 1520.)

1 Then Job answered and said, 2 Even to day is my complaint bitter: my stroke is heavier than my groaning. 3 Oh that I knew 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 is confident that he has wrong done him by his friends, and therefore, ill as he is, he will not give up the cause, nor let them have the last word. Here,

I. He justifies his own resentments of his trouble (v. 2): Even to day, I own, my complaint is bitter; for the affliction, the cause of the complaint, is so. There are wormwood and gall in the affliction and misery; my soul has them still in remembrance and is embittered by them, Lam. iii. 19, 20. Even to day is my complaint counted rebellion (so some read it); his friends construed the innocent expressions of his grief into reflections upon God and his providence, and called them rebellion. "But," says he, "I do not complain more than there is cause; for my stroke is heavier than my groaning. Even today, after all you have said to convince and comfort me, still the pains of my body and the wounds of my spirit are such that I have reason enough for my complaints, if they were more bitter than they are." We wrong God if our groaning be heavier than our stroke, like froward children, who, when they cry for nothing, have justly something given them to cry for; but we do not wrong ourselves though our stroke be heavier than our groaning, for little said is soon amended.

II. He appeals from the censures of his friends to the just judgment of God; and this he thought was an evidence for him that he was not a hypocrite, for then he durst not have made such an appeal as this. St Paul comforted himself in this, that he that judged him was the Lord, and therefore he valued not man's judgment (1 Cor. iv. 3, 4), but he was willing to wait till the appointed day of decision came; whereas Job is impatient, and passionately wishes to have the judgment-day anticipated, and to have his cause tried quickly, as it were, by a special commission. The apostle found it necessary to press it much upon suffering Christians patiently to expect the Judge's coming, Jam. v. 7-9.

1. He is so sure of the equity of God's tribunal that he longs to appear before it (v. 3): O that I knew where I might find him! This may properly express the pious breathings of a soul convinced that it has by sin lost God and is undone for ever if it recover not its interest in his favour. "O that I knew how I might recover his favour! How I might come into his covenant and communion with him!" Mic. vi. 6, 7. It is the cry of a poor deserted soul. "Saw you him whom my soul loveth? O that I knew where I might find him! O that he who has laid open the way to himself would direct me into it and lead me in it!" But Job here seems to complain too boldly that his friends wronged him and he knew not which way to apply himself to God to have justice done him, else he would go even to his seat, to demand it. A patient waiting for death and judgment is our wisdom and duty, and, if we duly consider things, that cannot be without a holy fear and trembling; but a passionate wishing for death or judgment, without any such fear and trembling, is our sin and folly, and ill becomes us. Do we know what death and judgment are, and are we so very ready for them, that we need not time to get readier? Woe to those that thus, in a heat, desire the day of the Lord, Amos v. 18.

2. He is so sure of the goodness of his own cause that he longs to be opening it at God's bar (v. 4): "I would order my cause before him, and set it in a true light. I would produce the evidences of my sincerity in a proper method, and would fill my mouth with arguments to prove it." We may apply this to the duty of prayer, in which we have boldness to enter into the holiest and to come even to the footstool of the throne of grace. We have not only liberty of access, but liberty of speech. We have leave, (1.) To be particular in our requests, to order our cause before God, to speak the whole matter, to lay before him all our grievances, in what method we think most proper; we durst not be so free with earthly princes as a humble holy soul may be with God. (2.) To be importunate in our requests. We are allowed, not only to pray, but to plead, not only to ask, but to argue; nay, to fill our mouths with arguments, not to move God (he is perfectly apprized of the merits of the cause without our showing), but to move ourselves, to excite our fervency and encourage our faith in prayer.

3. He is so sure of a sentence in favour of him that he even longed to hear it (v. 5): "I would know the words which he would answer me," that is, "I would gladly hear what God will say to this matter in dispute between you and me, and will entirely acquiesce in his judgment." This becomes us, in all controversies; let the word of God determine them; let us know what he answers, and understand what he says. Job knew well enough what his friends would answer him; they would condemn him, and run him down. "But" (says he) "I would fain know what God would answer me; for I am sure his judgment is according to truth, which theirs is not. I cannot understand them; they talk so little to the purpose. But what he says I should understand and therefore be fully satisfied in."

III. He comforts himself with the hope that God would deal favourably with him in this matter, v. 6, 7. Note, It is of great use to us, in every thing wherein we have to do with God, to keep up good thoughts of him. He believes, 1. That God would not overpower him, that he would not deal with him either by absolute sovereignty or in strict justice, not with a high hand, nor with a strong hand: Will he plead against me with his great power? No. Job's friends pleaded against him with all the power they had; but will God do so? No; his power is all just and holy, whatever men's is. Against those that are obstinate in their unbelief and impenitency God will plead with his great power; their destruction will come from the glory of his power. But with his own people, that love him and trust in him, he will deal in tender compassion. 2. That, on the contrary, he would empower him to plead his own cause before God: "He would put strength in me, to support me and bear me up, in maintaining my integrity." Note, The same power that is engaged against proud sinners is engaged for humble saints, who prevail with God by strength derived from him, as Jacob did, Hos. xii. 3. See Ps. lxviii. 35. 3. That the issue would certainly be comfortable, v. 7. There, in the court of heaven, when the final sentence is to be given, the righteous might dispute with him and come off in his righteousness. Now, even the upright are often chastened of the Lord, and they cannot dispute against it; integrity itself is no fence either against calamity or calumny; but in that day they shall not be condemned with the world, though God may afflict by prerogative. Then you shall discern between the righteous and the wicked (Mal. iii. 18), so vast will be the difference between them in their everlasting state; whereas now we can scarcely distinguish them, so little is the difference between them as to their outward condition, for all things come alike to all. Then, when the final doom is given, "I shall be delivered for ever from my Judge," that is, "I shall be saved from the unjust censures of my friends and from that divine sentence which is now so much a terror to me." Those that are delivered up to God as their owner and ruler shall be for ever delivered from him as their judge and avenger; and there is no flying from his justice but by flying to his mercy.

Mystery of Providence. (b. c. 1520.)

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 hideth 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.

Here, I. Job complains that he cannot understand the meaning of God's providences concerning him, but is quite at a loss about them (v. 8, 9): I go forward, but he is not there, &c. Eliphaz had bid him acquaint himself with God. "So I would, with all my heart," says Job, "If I knew how to get acquainted with him." He had himself a great desire to appear before God, and get a hearing of his case, but the Judge was not to be found. Look which way he would, he could see no sign of God's appearing for him to clear up his innocency. Job, no doubt, believed that God is every where present; but three things he seems to complain of here:—1. That he could not fix his thoughts, nor form any clear judgment of things in his own mind. His mind was so hurried and discomposed with his troubles that he was like a man in a fright, or at his wits' end, who runs this way and that way, but, being in confusion, brings nothing to a head. By reason of the disorder and tumult his spirit was in he could not fasten upon that which he knew to be in God, and which, if he could but have mixed faith with it and dwelt upon it in his thoughts, would have been a support to him. It is the common complaint of those who are sick or melancholy that, when they would think of that which is good, they can make nothing of it. 2. That he could not find out the cause of his troubles, nor the sin which provoked God to contend with him. He took a view of his whole conversation, turned to every side of it, and could not perceive wherein he had sinned more than others, for which he should thus be punished more than others; nor could he discern what other end God should aim at in afflicting him thus. 3. That he could not foresee what would be in the end hereof, whether God would deliver him at all, nor, if he did, when or which way. He saw not his signs, nor was there any to tell him how long; as the church complains, Ps. lxxiv. 9. He was quite at a loss to know what God designed to do with him; and, whatever conjecture he advanced, still something or other appeared against it.

II. He satisfies himself with this, that God himself was a witness to his integrity, and therefore did not doubt but the issue would be good.

1. After Job had almost lost himself in the labyrinth of the divine counsels, how contentedly does he sit down, at length, with this thought: "Though I know not the way that he takes (for his way is in the sea and his path in the great waters, his thoughts and ways are infinitely above ours and it would be presumption in us to pretend to judge of them), yet he knows the way that I take," v. 10. That is, (1.) He is acquainted with it. His friends judged of that which they did not know, and therefore charged him with that which he was never guilty of; but God, who knew every step he had taken, would not do so, Ps. cxxxix. 3. Note, It is a great comfort to those who mean honestly that God understands their meaning, though men do not, cannot, or will not. (2.) He approves of it: "He knows that, however I may sometimes have taken a false step, yet I have still taken a good way, have chosen the way of truth, and therefore he knows it," that is, he accepts it, and is well pleased with it, as he is said to know the way of the righteous, Ps. i. 6. This comforted the prophet, Jer. xii. 3. Thou hast tried my heart towards thee. From this Job infers, When he hath tried me I shall come forth as gold. Those that keep the way of the Lord may comfort themselves, when they are in affliction, with these three things:—[1.] That they are but tried. It is not intended for their hurt, but for their honour and benefit; it is the trial of their faith, 1 Pet. i. 7. [2.] That, when they are sufficiently tried, they shall come forth out of the furnace, and not be left to consume in it as dross or reprobate silver. The trial will have an end. God will not contend for ever. [3.] That they shall come forth as gold, pure in itself and precious to the refiner. They shall come forth as gold approved and improved, found to be good and made to be better. Afflictions are to us as we are; those that go gold into the furnace will come out no worse.

2. Now that which encouraged Job to hope that his present troubles would thus end well was the testimony of his conscience for him, that he had lived a good life in the fear of God.

(1.) That God's way was the way he walked in (v. 11): "My foot hath held his steps," that is, "held to them, adhered closely to them; the steps he takes. I have endeavoured to conform myself to his example." Good people are followers of God. Or, "I have accommodated myself to his providence, and endeavoured to answer all the intentions of that, to follow Providence step by step." Or, "His steps are the steps he has appointed me to take; the way of religion and serious godliness—that way I have kept, and have not declined from it, not only not turned back from it by a total apostasy, but not turned aside out of it by any wilful transgression." His holding God's steps, and keeping his way, intimate that the tempter had used all his arts by fraud and force to draw him aside; but, with care and resolution, he had by the grace of God hitherto persevered, and those that will do so must hold and keep, hold with resolution and keep with watchfulness.

(2.) That God's word was the rule he walked by, v. 12. He governed himself by the commandment of God's lips, and would not go back from that, but go forward according to it. Whatever difficulties we may meet with in the way of God's commandments, though they lead us through a wilderness, yet we must never think of going back, but must press on towards the mark. Job kept closely to the law of God in his conversation, for both his judgment and his affection led him to it: I have esteemed the words of his mouth more than my necessary food; that is, he looked upon it as his necessary food; he could as well have lived without his daily bread as without the word of God. I have laid it up (so the word is), as those that lay up provision for a siege, or as Joseph laid up corn before the famine. Eliphaz had told him to lay up God's words in his heart, ch. xxii. 22. "I do," says he, "and always did, that I might not sin against him, and that, like the good householder, I might bring forth for the good of others." Note, The word of God is to our souls what our necessary food is to our bodies; it sustains the spiritual life and strengthens us for the actions of life; it is that which we cannot subsist without, and which nothing else can make up the want of: and we ought therefore so to esteem it, to take pains for it, hunger after it, feed upon it with delight, and nourish our souls with it; and this will be our rejoicing in the day of evil, as it was Job's here.

Job's Comfort in His Integrity. (b. c. 1520.)

13 But he is in one mind, and who can turn him? and what his soul desireth, even that he doeth. 14 For he performeth 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 soft, and the Almighty troubleth me: 17 Because I was not cut off before the darkness, neither hath he covered the darkness from my face.

Some make Job to complain here that God dealt unjustly and unfairly with him in proceeding to punish him without the least relenting or relaxation, though he had such incontestable evidences to produce of his innocency. I am loth to think holy Job would charge the holy God with iniquity; but his complaint is indeed bitter and peevish, and he reasons himself into a sort of patience per force, which he cannot do without reflecting upon God as dealing hardly with him, but he must bear it because he cannot help it; the worst he says is that God deals unaccountably with him.

I. He lays down good truths, and truths which were capable of a good improvement, v. 13, 14. 1. That God's counsels are immutable: He is in one mind, and who can turn him? He is one (so some read it) or in one; he has no counsellors by whose interest he might be prevailed with to alter his purpose: he is one with himself, and never alters his mind, never alters his measures. Prayer has prevailed to change God's way and his providence, but never was his will or purpose changed; for known unto God are all his works. 2. That his power is irresistible: What his soul desires or designs even that he does, and nothing can stand in his way or put him upon new counsels. Men desire many things which they may not do, or cannot do, or dare not do. But God has an incontestable sovereignty; his will is so perfectly pure and right that it is highly fit he should pursue all its determinations. And he has an uncontrollable power. None can stay his hand. Whatever the Lord pleased that did he (Ps. cxxxv. 6), and always will, for it is always best. 3. That all he does is according to the counsel of his will (v. 14): He performs the thing that is appointed for me. Whatever happens to us, it is God that performs it (Ps. lvii. 2), and an admirable performance the whole will appear to be when the mystery of God shall be finished. He performs all that, and that only, which was appointed, and in the appointed time and method. This may silence us, for what is appointed cannot be altered. But to consider that, when God was appointing us to eternal life and glory as our end, he was appointing to this condition, this affliction, whatever it is, in our way, this may do more than silence us, it may satisfy us that it is all for the best; though what he does we know not now, yet we shall know hereafter. 4. That all he does is according to the custom of his providence: Many such things are with him, that is, He does many things in the course of his providence which we can give no account of, but must resolve into his absolute sovereignty. Whatever trouble we are in others have been in the like. Our case is not singular; the same afflictions are accomplished in our brethren, 1 Pet. v. 9. Are we sick or sore, impoverished and stripped? Are our children removed by death or our friends unkind? This is what God has appointed for us, and many such things are with him. Shall the earth be forsaken for us?

II. He makes but a bad use of these good truths. Had he duly considered them, he might have said, "Therefore am I easy and pleased, and well reconciled to the way of my God concerning me; therefore will I rejoice in hope that my troubles will issue well at last." But he said, Therefore am I troubled at his presence, v. 15. Those are indeed of troubled spirits who are troubled at the presence of God, as the psalmist, who remembered God and was troubled, Ps. lxxvii. 3. See what confusion poor Job was now in, for he contradicted himself: just now he was troubled for God's absence (v. 8, 9); now he is troubled at his presence. When I consider, I am afraid of him. What he now felt made him fear worse. There is indeed that which, if we consider it, will show that we have cause to be afraid of God—his infinite justice and purity, compared with our own sinfulness and vileness; but if, withal, we consider his grace in a Redeemer, and our compliance with that grace, our fears will vanish and we shall see cause to hope in him. See what impressions were made upon him by the wounds of his spirit. 1. He was very fearful (v. 16): The Almighty troubled him, and so made his heart soft, that is, utterly unable to bear any thing, and afraid of every thing that stirred. There is a gracious softness, like that of Josiah, whose heart was tender, and trembled at the word of God; but this is meant of a grievous softness which apprehends every thing that is present to be pressing and every thing future to be threatening. 2. He was very fretful, peevish indeed, for he quarrels with God, (1.) Because he did not die before his troubles, that he might never have seen them (Because I was not cut off before the darkness, v. 17), and yet if, in the height of his prosperity, he had received a summons to the grave, he would have thought it hard. This may help to reconcile us to death, whenever it comes, that we do not know what evil we may be taken away from. But when trouble comes it is folly to wish we had not lived to see it and it is better to make the best of it. (2.) Because he was left to live so long in his troubles, and the darkness was not covered from his face by his being hidden in the grave. We should bear the darkness better than thus if we would but remember that to the upright there sometimes arises a marvellous light in the darkness; however, there is reserved for them a more marvellous light after it.

CHAP. XXIII. Verſe 1. Then Job anſwered and ſaid.]

Fiz. IN defence of his own integrity, [non-Latin text not transcribed] Plat. againſt Eliphaz his calumnies in the foregoing Chapter. To make Apology to every one that ſhall traduce us, [illegible: 1 letter]lat[illegible: 1 letter] holdeth to be both baſe and Bootleſſe. But when ſuch a weighty man as Eliphaz ſhell ſay load upon ſo innocent a man as Job, Qu[illegible: 2 letters] t[illegible: 1 letter]lerit? ſomething would be ſaid in way of anſwer.

Verſe 2. Even to day is my complaint bitter] q.d. After all mine endeavoar to ſatisfie you, I am ſtill miſ-interpreted, and accounted by you my friends no better then a Malecontent and a Murmu[illegible: 1 letter]er againſt God; albeit my laments do no way equal my torments. True it is, that Eliphaz had given him excellent counſel, chap. 22.21.22. &c. but it was to flatter him into the ſame errour that himſelf held; viz. that bodily and temporal ſufferings are a ſure ſign of a notorious hypocrite. Hence Job never taketh notice of it in this reply: but begins his Apology pathetically and abruptly; and ſoon falls into an appeaſe to God the righteous Judg, who well knew, (though his friends would take no notice of it) that he complained not without cauſe[illegible: 1 letter] but the contrary.

My ſtroak is heavier thou my groaning] Moſt mens groaning is greater then their ſtroaks or ſufferings. Invalidum [illegible: 1 letter]mus natura querulum eſt? Senec. Some are ever whining and growling: their lips, like ruſty hinges, move not without murmuring and m[illegible: 2 letters]tinying, yea they not only creak but break, as rotten boughs do, if but alittle weight be hung upon them. Or as ſome mens fleſh, which if never ſo little [illegible: 2 letters] ved with a pin, it preſently rankleth and feſtereth. Job was none of theſe; if he groaned, as he did (and will they deny him that eaſe of his colour? Expletur la[illegible: 2 letters]ry mis,Ovi[illegible: 1 letter] [illegible: 1 span] [illegible: 1 letter]olor) there was very great cauſe for it, [illegible: 1 word] his preſſures were greater then could be expreſſed by any ſignes or words.

Verſe 3. Oh that I knew where I might find him.] that is, God, ſo oft in his mind and mouth, that his acquaintance might eaſlly know whom he meane. Aph-H[illegible: 1 letter]; everu [illegible: 2 letters] 2. Kings 2.14. is held by ſome to be one of Gods Attributes. And [illegible: 1 span],Weem[illegible: 2 letters] without mention of [illegible: 1 word], was an ordinary oath in Plato's mouth, as [illegible: 1 span]

That I might come even to his ſeat] His Tribunal prepared for him, Great is the confidence of a good conſcience.Venirem uſque ad ſtationem ejus. Mercer. See Gen. 20.5. 1 Pet. 3.21. But yet hac certè. omnia andacius dituntur a miſero homun[illegible: 1 letter]ione; this was too bold a ſpeech for a mortal creature, as God himſelf(who gave him his wiſh) will afterwards tell him, chap 38.2. and 40.2. and contrary to that which he had before reſolved on, chap. 9.3. See the like failing in David, Pſalm 39 1, 3. and 2 Samuel 6.8, 9. In theſe examples of ſo good men, we may ſee how natural it is to us in affliction to riſe up againſt God;Hoc à pietate alienum eſt, quòd adverſus Deum praefractius, & contumtlioſius loquatur quam humilitas fidei feras. Brent. as the horſe that caſteth his Rider, and riſeth up againſt him. This the Poets ſhadowed out in their fiction of the Gyants conſpiring to pull Jove out of heaven. That which may be ſaid in favour. of Job herein, is, 1. That ver 6. he profeſſeth to plead with God in Gods ſtrength. 2. That being accuſed by his friends of ſo foule offences, he had no other way of clearing himſelf, then by appealing unto God, whoſe moſt juſt judgement he acknowledged. 3 That he durſt not have ſpoken thus boldly, but in confidence of his mercy. 4 That he would have this his controverſie with his friends, (and not his whole life) to be exactly examined and judged by God.

Verſe 4. I would order my cauſe before him] I would not ſtick to approach to his Tribunal,Beza. there to plead my cauſe (not againſt him, as being the Supreme Judge, and not either Plaintiff or Defendant, but) againſt your falſe and wrongful accuſations, which undoubtedly I would diſprove and confute by many forcible and ſtrong Arguments.

And fill my mouth with arguments] Heb. Redargutions, increpations, reprehenſions. [non-Latin text not transcribed] A good Oratour will firſt rightly lay down his cauſe, ſtate the Queſtion, as we call it. 2. Confirm it with reaſons: 3. Obſerve what is ſaid to the contrary, and confute it. Job would do all this, if he might have audience: but if to God all this, Job was much miſtaken: And ſo at another time, when in a better mind he could ſay, Whom, though I were righteous, yet would I not anſwer, but I would make ſupplication my Judge. If I juſtifie my felfe, mine own mouth ſhall condemns me, &c, chap. 9.15, 20.

Verſe 5.Mercer. I would know the words that he would anſwer me]. q.d. I cannot know your minds, O my friends, non underſtand your words, which yet I believe are little to the purpoſe: But God (I know) will utter his mind plainly, and approve my cauſe which you ſo raſhly condemne. Thus John Huſſe and other Martyrs, when they could not have a faire hearing from men, appealed and applied, themſelves to God, committing their cauſe to him who judgeth righteouſly.

Verſe 6 Will he plead againſt me with his great power?] No, for then you were in a wo-caſe. For if Gods breath blow us to deſtruction, as ſo many duſt heaps, Job 4.9. if he frowne us to death, and nod us to deſtruction, Pſal. 80.16. What ſhall we think of his Almighty power, which none can abide or avoid? Difficile eſt contra en[illegible: 2 letters] ſcribere qui poteſt proſcribere: It is dangerous dealing with him, who hath at his command thirty legions, ſaid the philoſopher to the Emperour, who would needs crack an Argument with him. And ſhould Job dare to do it with the Lord of hoſtes as if ſtronger then he? The thunder of his power, who can bear? The ſtouteſt men quake before him; and as the wormes when it thundreth, wriggle into the corners of the earth, ready to run, as Caligula did, under any bed, or any benchhole.

No. Merlin. but he would put ſtrength in me] Sic enim ex fidei [non-Latin text not transcribed]. perſuaſus, ſaith an Interpreter. Thus was Job perſwaded out of the full aſſurance of his faith, that God would deal with him as a loving Father, and not as a ſevere Judge: for who can ſtand before his wrath, or withſtand his will? No man ſurely can contend with God, unleſſe he put ſtrength in him, as he did into Jacob, Gen. 32. whom he upheld with the one hand, as he ſtrove againſt him with the other. This foregoing with therefore of Job, hath an excellent commendation in it of his faith and integrity, yet ſo as that in ſome things it is blameworthy. For who can come to Gods Seat, ſith he dwelleth in light unapproachable? neither can any one ſee God and live, Exod. 3.4. For this boldneſſe therefore of his he ſhall be hereafter ſharply reproved; firſt by Eli[illegible: 1 letter]u, and then alſo by God himſelf, ſtepping forth as it were from behind the hangings, overhearing him, and ſaving, Who is this that talks thus? how now? chap. 38.2, 3.

Veſe 7. There the righteous might diſpute with him] There for Th[illegible: 2 letters]; ſcil. when God ſhall put ſtrength into him: the upright or honeſt man (who draweth neer with a true heart, in full aſſurance of faith, having his heart ſprinkled from an evil conſcience by the blood of Jeſus Chriſt, Heb. 10.22.) might diſpute with God, but not unleſſe he have that Advocate with the Father, Jeſus Chriſt the Juſt One, to appear in the preſence of God for him, Heb. 9.24. as the Lawyer appeareth for his Client to put by and non-ſuit all accuſations, to plead his cauſe, and to juſtifie him by the only merit of his righteouſneſſe and obedience. All Saint Pauls care was to be found in Chriſt, when fought for by the Juſtice of God; not having his own righteouſneſſe which is of the Law, but that which is through the faith of Chriſt, Phil. 3.9. for ſordet in conſpectu judicis, quod fulget in conſpectu operantis, Aug that which is highly eſteemed amongſt men, is abomination in the ſight of God, Luke 16.15 They only may diſpute with God, that is, in an humble and laudable manner plead with him, as did Jacob. Gen. 32.24. and Jeremy, chap. 12[illegible: 2 letters]. who partake of Chriſts righteouſneſſe imputed and imparted; oppoſing to the appearances of Gods wrath the firme perſwaſion of his grace, by the Seal of his Spirit, Et[illegible: 1 letter] quam h[illegible: 2 letters] non eſt [illegible: 1 letter]mnium! This is few mens happineſſe.

So ſhould I be delivered for ever from my Judge] Who would quit me by Proclamation: and then I ſhould the leſs care to be condemned by you my fellow-priſoners. I care not for mans day fith he that judgeth me is the Lord, 1 Cor. 4.3, 4. Where note, what boldneſs and confidence the upright have in God; neither ſhall they be herein deceived, as Job was not.

Verſe 8. Behold, I go forward.] Heb. Eaſtward, which is reckoned the forepart of the world; becauſe that eye of the world, the Sun, riſeth there; and every man looketh to the riſing Sun.

But he is not there.] ſc. In that ſort, as I deſired to finde him, verſe 3. he is not viſible to me; he is too ſubtile for ſinew or ſight to ſeize upon: his judgements alſo are unſearchable: and his paths paſt finding out. True it is, that the whole world is nothing elſe but Deut explicatus, a Mirrour or Theatre wherein God may be ſeen; yea, felt, and found out by thoſe that are blind, Act. 17.27. If a man hear a Sermon by night, and in the dark, though he ſee not the Preacher, yet he knows he is there. So Job queſtioned not Gods Omnipreſence; but complaineth that himſelf was benighted, and forſaken of his hopes to be eaſed of his troubles, outwardly in body, or inwardly in minde: this is the judgement of the fleſh, when under Affliction.

And backward, but I cannot perceive him.] For indeed he is imperceptible by bodily eyes, neither ſitteth he any where in this world to decide controverſies, as he ſhall do in the clouds at the laſt day, when the righteous ſhall look up,Luk. 21.28. for their redemption draweth nigh; and the wicked ſhall look on and waile becauſe of him, [non-Latin text not transcribed], Rev. 1.7. they ſhall look and lament, yea, be mad for the ſight of their eyes which they ſhall ſee, as Deut. 28.34.

Verſe 9. On the left hand, where he doth work.] i.e. Northward; where God is ſaid to work; either becauſe that in the North-part of heaven are more ſignes, and of more remarkable influence than in the South: or elſe becauſe the Northern parts of the world are more inhabited than the Southern, becauſe more temperate; and ſo there is more of God to be ſeen there in his works, as letters refracted in a glaſs. Seculum eſt ſpeculum, que Deum intucamur.

But I cannot behold him.] See the Note on verſe 8.

He hideth himſelf on the right hand &c.] He worketh not ſo much in the Southern parts of the world: the torrid Zone is unhabitable, &c. Yet the Ethiopian Judges were wont to keep the chief Seat for him empty, when they ſate in judgement. And beſide the Habaſſines, that large region of Nu[illegible: 1 letter]ia, had from the Apoſtles time, as tis thought, profeſſed the Chriſtian Faith: though now it hath again,Alvarez. above an hundred years ſince, forſaken it, and embraced [illegible: 1 word], and Idolatry.

That I cannot ſee him.] See the Note on verſ. 8.

Verſe 10. But he knoweth the way that I take.] Heb. That is with [illegible: 1 letter]e. He perfectly underſtandeth that there is no way of wickedneſs in me, Pſal. 139.24 no ſin that I do favour, allow, and wallow in: but that the way that is called [illegible: 1 letter]loby, is my delight and endeavour: that I am upright for the main, that my heart is not turned back neither have my ſteps declined from his way, Pſal 44.18. I cannot ſee him, but he ſeeth me, and mine uprightneſs.

When he hath tryed me.] ſc. With favour, and not with rigour, (for then who ſhould abide it? Pſal. 143.2.) God promiſeth to refine his People, but not as ſilver, Eſa. 48.10. that is, not exactly, leſt they ſhould be conſumed in that fiery tryal. This David knew, and therefore prayed, Examine me, O Lord, and prove me. try my reins and my heart, Pſal. 26.2. and 139.23.

I ſhall come forth as Gold.] Which is purged in the fire, ſhines in the water: as on the other ſide, clay is ſcorched in the fire, diſſolved in the water.

Verſe 11. My foot hath held his ſteps.] I have followed God ſtep by ſtep, walking as I had him for an example, and preſſing his footſteps. This Job ſpeaketh of himſelf, not as vaunting, but as vindicating and defending his own innocenty; and as giving Eliphaz to know, that he had already done, and ſtill continued to do as he had in the former Chapter exhorted him, verſe 21, 22. Acquaint now thy ſelf with God, &c. That's not now to do, ſaith Job; for my foot hath held his ſteps. Be at peace: I am ſo, ſaith he, for his way have I kept and not declined. Now, can two walk together, and they not be agreed? Receive, I pray thee, the Law from his mouth. What elſe have I done, faith Job, when as I have not gone back from the commandment of his lips? Lay up his words in thine heart; this I have done ex inſtituto, ſaith he; vel pre demenſo, more than my neceſſary food, have I eſteemed the words of his mouth. So exact a pattern of the rule was Job; ſo conſonant to Eliphaz his good counſel. Plain things will joyn in every point one with another; not ſo, round and rugged things: ſo do plain ſpirits cloſe with holy counſels; not ſo, ſuch as are proud and unmortified. Let theſe be touched never ſo gently, nettle-like they will ſting you. Deal with them roughly and roundly, they ſwagger, as that Hebrew did with Meſes, ſaying, Who made thee a man of Authority, &c? Exod. 2.14. Good Job was of another ſpirit with God, (as it is ſaid of Caleb, Numb. 14.24.) and followed him fully; ornavit doctrinam coeleſtem piis [illegible: 1 letter]fficiis, heavenly doctrine was as the mould, and he as the metal which takes impreſſion from it in one part, as well as another. His conſtant endeavour was to expreſs God to the world, and to preach forth his vertues or praiſes by a ſutable practiſe, 1 Pet. 2.9. Greſſum ejus retinuit pes mens.

His way have I kept, and not declined.] ſc. In exceſs or defect, and therefore I am no ſuch flagitious perſon, as thou, Eliphaz, wouldſt make of me.

Verſe 12. Neither have I gone back from the commandement of his lips] i.e. Ab ip ſiſſimo Dei verbo, from the very word of God, that ſure Cynoſura, which he that holdeth ſtraightly to, may truly ſay, Lord, if I be deceived, thou and thy word hath deceived me. But of that there is no danger, ſith the Scripture is the invariable Canon or Rule of Truth, [non-Latin text not transcribed] In Reg. 3. ſaith Irenaeus, the Cubit of the Sanctuary, the Touchſtone of Errour, the divine Beam, and moſt exact Balance, as Auſtin and Chryſoſtom ſtile it: yea, the very heart and ſoul of God, as Gregory. And if Job lived before the word was written, yet not before the Law of Nature, and the Traditions of the Patriarchs: which whiles they remained uncorrupted, were the commandement alſo of Gods lips; as having been received from his very mouth; and might far better be called ipſiſſimum Dei verbum, than the Popes pronunciata, which Cardinal Hoſius prophanely and blaſphemouſly pronounceth to be the very Word of God.

I have eſteemed the words of his mouth more than my neceſſary food.] I have preferred (Heb. I have hi[illegible: 1 letter], or laid up, as men do precious things, as houſe-keepers do Proviſion for their Family) them before my bodily food, my daily bread: and we ſee what pains men take, what ſhift they make, Ʋ [illegible: 1 letter] bene ſit ventri, ut lateri, for food and raiment, and other things requiſite to the preſervation of this life preſent. Now Job knew that Gods holy word is [non-Latin text not transcribed], as Athanaſius calleth it, the Souls nouriſhment; and that the promiſes are pabulum fidei, the food of Faith, as another calleth them; that we may better want bread, than that bread of life. Hence he eſteemed it more, not only than his dainties or ſuperfluities, but then his ſubſtantial food, without which he could not live and ſubſiſt; more than his appointed portion (ſo ſome render it) ſet out for him by the divine Providence, which cutteth out to every man his allowance I had rather be without meat, drink, light, any thing, every thing, ſaith One, then that ſweet Text, Come unto me all ye that are weary und heavy laden, &c. I would not for all the world ſaith Another, Selneccer. Mr. Baxters Saints everlaſting Reſt. p. 24. that that one verſe John 17.24 [Father, I will that they alſo whom thou haſt given me, be where I am, that they may behold my glory which thou haſt given me, for thou lovedſt me before the foundation of the world] had been left out of the Bible. And again, There is more worth (ſaith the ſame Authour) in thoſe four Chapters, John 14, 15, 16, 17.Ibid. 708. then in all the Books in the world beſides. Luther ſaid,Tom. 4. Oper. Lat. p. 424. He would not live in Paradiſe without the Word; as with the Word it were no hard matter to live even in hell it ſelf. Of old they were wont to ſay, It were better for the Church that the Sun ſhould not ſhine, then that Chryſoſtome ſhould not preach to the people. The Jewes at this day will not omit prayers for their meat or labour. They divide the day even the working-day, in three parts, the firſt ad Tephilla, for prayer;Weenſie. the ſecond ad Tara, for the reading of Gods Law; and the third ad Malacca, for the works of their Calling. And when they have read one Section, they begin another, leſt they ſhould ſeem to be weary of their task. Whereas if we read but a Chapter, (not a quarter ſo long as one of their Sections or Paragraphs) O what a wearineſſe is it his neither begin we till we have looked over the leaf to ſee how long it is; ſo ſoon ſated are we with this heavenly Manna.

Verſe 13. But he is in one mind, and who can turn him?] He is ever like himſelf, not mutable, inconſtant or various, as men who are (as Tertullian ſaith of the Peacock) all in changeable colours, as often changed as moved. Gods name is, I am, Exod. 3.14. And if Pilate could ſay, What I have written, I have written, nothing ſhall be altered; how much more may the Lord, who is the ſame yeſterday, to day, and for ever? His Decrees are immutable, his power irreſiſtible. Some think that Job complaineth here of Gods abſolute power, and little leſſe then tyrannical, exerciſed againſt him an innocent perſon. If ſo, Job was ſurely much to blame, ſith Gods abſolute power is never ſundred from his Juſtice; and it muſt be taken for an undoubted truth, that his judgments are ſometimes ſecret, but alwayes juſt.

And what his ſoul deſireth, even that he doth.] Id eſt, Cupit ac facit ſtatim: ejus voluntas eſt executio; that is, He deſireth and doth it forthwith; his will is preſent execution. It is his pleaſure to lay load of afflictions upon me, but wherefore it is, I know not. But Job ſhould have known that as God is a moſt free Agent, ſo his wil is not only recta but regula; neither may any man here preſume to reprehend what he cannot comprehend.

Verſe 14. For he performeth the thing that is appointed for me] He hath performed all my neceſſaries; ſo Vatablus rendreth it: 'tis the ſame word that was uſed for appointed or neceſſary food ver. 12. Voluntas Dei, neceſſitas rei; God hath decreed thus to deal with me, and therein I muſt reſt ſatisfied.

And many ſuch things are with him] I know not but that there may be many more ſufferings yet decreed to come upon me in his ſecret counſel. Fiat volunt[illegible: 2 letters] Domini. Godly people though they know not many times what the Lord will do, and how he wil deal with them; yet they always know that he is a merciful father to them, and wil order all for the beſt. This ſhould content them, and keep them from chatting againſt God; and from nouriſhing hard conceits of him, or heavy conceits of themſelves, as if wicked becauſe afflicted.

Verſe 15. Therefore am I troubled at his preſence] At the conſideration of his formidable Power and Majeſty, I am troubled and terrified: troubled at my preſent calamities, and afraid of fiercer. This verſe then ſeemeth to be a correction of that wiſh of his above verſe 3. and not unlike that ch: 13.21 Withdraw thine hand far from me, and let not thine dread make me afraid. Then call then, and I will anſwer, &c.

When I conſider, I am afraid of him] I have alwayes imagined that as it were weakneſs to fear a man, ſo it were madneſs not to be afraid of God. Let me be accounted timorous, rather then temerarious.

Verſe 16 For God maketh my heart ſoft] Methinks I feel it fall aſunder in my boſome like drops of water, and diſſolved with manifold afflictions; ſo that I am hardly able to hear up any longer; I am almoſt done, as we uſe to ſpeak, and my heart faileth me. How ſhould it do otherwiſe when God with-draweth from his the ſupplies of his Spirit, Phil 1.19. that Spirit of power, of love, and of a ſound mind, 2 Tim. 1.7.Dr. Preſton. Acts 20.22. ſaith that great Apoſtle. And now behold I go bound in the Spirit up to Jeruſalem, &c. Whereupon One gives this good Note, The Spirit hemmeth us about, comprehendeth and keepeth us. When a mans own ſtrength would fall looſe, this ſupernatural ſtrength ſtayeth and ſtrengtheneth it. Hence that of David, Pſal. 138.3. In the day when I cryed unto thee, thou anſweredſt me, and ſtrengthenedſt me with ſtrength in my ſoul. So Pſal. 27.14. Be of good courage, and he ſhall ſtrengthen thy heart, which elſe will melt (as did the hearts of the men of Jericho, Joſh. 2.11) like metal melted with fire, or like ice thawed into water, and ſpilt upon the ground, which cannot be taken up again. And this is the ſoft heart Job here complaineth of: God had diſpirited him, and

The Almighty troubleth him]. ſc. With the thoughts of his Almightineſſe. See Pſal. 39.11.Tot malis ingruentibus. Jun. and with ſo many miſeries growing upon him. Now it is not amiſſe for Gods people thus to be melted and troubled otherwhiles: for by this meanes ſhall the iniquity of Jacob be purged, and this is all the fruit, to take away his ſin, Iſai. 37.9.

Verſe 17. Becauſe I was not cut off before the darkneſſe] i.e. The afflictions that now are upon me. It is a mercy to ſome to dye betime, as Joſiah, and thoſe righteous ones, Iſai. 57.1. who were taken away from the evil to come. when Gods glory was to paſſe by, he put Moſes into the hole of the rock: ſo he ſometimes doth his ſervants, till the glory of his Juſtice hath paſſed upon others.

Neither hath he covered the darkneſs from my face] i.e. He hath neither prevented my troubles by death, as I wiſhed he would have done, chap. 3. Nor yet will he put an end to them by the ſame means: for, Mors erumnaruns requies (Chancers Motto) Death is a reſt from trouble. To the toſſed ſoul it is as Mount Ararat was to Noah, where the Ark reſted; as Michal was to David, a means to ſhift him out of the way, when Saul ſent to ſlay him: or as the fall of the houſe was to Samſon, an end of all his ſorrowes and ſervitude.