Matthew Poole and continuators on Job 19

2. How long will ye vex my Soul, and break me in pieces with words .

With meer empty words, void of Sense or Argument, with your impertinent and unedifying discourses, and bitter reproaches, as it followeth.

3. These ten times have ye reproached me: ye are not ashamed that ye make your selves strange to me .

i. e, Many times. A certain number for an uncertain. So this Phrase is oft used, as Gen. 31. 7. Numb. 14. 22, &c.

That you carry your selves like strangers to me, and are not concerned nor affected with my Calamities, and condemn me as if you had never known my former Piety and Integrity.

Marginal references: Or, [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] ▪ gainst me.

4. And be it indeed, that I have erred , mine errour remaineth with my self .

If my Opinion in this point be faulty and erroneous, as you pretend it is. Or, if I have sinned, (for sin is oft called errour in Scripture) and am therefore punished.

Either 1. It is likely to continue, I see no cause from your reasons to change my Judgment. Or 2. I suffer deeply for my sins, and therefore deserve your pity and help, rather than your reproaches, whereby you add affliction to the afflicted.

5. If indeed ye will magnifie your selves against me , and plead against me my reproach g:

i. e. Use lofty, and imperious, and contemptuous Speeches against me. Or, seek Praise and Honour from others, by your conquering or out-reasoning of me. So called, either 1. Your reproaches of me: If your reproachful and censorious Speeches must pass for solid Arguments. Or 2. My wickedness, which, if true, were just matter of reproach, and the cause of all my miseries. Or 3. My contemptible and calamitous condition, for which you reproach and condemn me as an Hypocrite and wicked man.

6. Know now that God hath overthrown me , and hath compassed me with his Net .

Consider what I am now saying.

Hath grievously afflicted me in all kinds: Therefore it ill becomes you to aggravate my miseries; and if my passions, hereby raised, have broken forth into some extravagant and unmeet expressions, I might expect your pitty and favourable construction, and not such severe censures and reproaches. Heb. God hath perverted me, i. e. either my state or condition, as was now said, or my right and cause. He oppresseth me with power, and will not give me a fair hearing, as it follows, v. 7. He giveth me very hard measure, and dealeth worse with me than I might in reason and justice expect from so wise and gracious a God. This is an harsh reflection upon God; but such passages have sometimes come from good men when under sore afflictions and temptations, which was Iob's case.

i. e. With afflictions on every side, so that I cannot escape, nor get any freedom to come to him and plead with him, as I desire.

7. Behold, I cry out of wrong , but I am not heard: I cry aloud, but there is no Judgment .

To wit, unto God by Prayer or Appeal.

That I am oppressed, either 1. by my Friends: Or rather 2. by God, who deals with me according to his Soveraign Power, and exact and rigorous Justice, and not with that equity and benignity which he sheweth to the generality of men, and hath promised to good men, such as he knoweth me to be.

God will not hear my Cause, nor pass Sentence; which I might reasonably expect from him: but he quite neglects me, and hath utterly forsaken me and left me in the hands of the Devil and wicked men. See the like Complaints of other good men in the like case of desertion, Psalm 13. 2. & 22. 2. & 88. 15. Lament. 3. 8. Habak. 1. 2.

Marginal references: Or, [illegible: 1 word].

8. He hath fenced up my way that I cannot pass , and he hath s[illegible: 1+ letters]t darkness in my paths .

i. e. So that I know not what to say or do, and can see no means nor possibility of getting out of my troubles:

So that I cannot discern my way, or what course I should take.

9. He hath stript me of my glory , and taken the crown from my head.

i. e. Of my Estate, and Children, and Authority, and all my Comforts.

i. e. All my Ornaments.

10. He hath destroyed me on every side , and I am gone : and mine hope hath he removed like a tree .

i. e. In all respects, and to all intents and purposes, my Person, and Family, and Estate.

i. e. I am a lost and dead man. Going is oft put for dying; as Gen. 15. 2. Psalm 39. 13.

i. e. All my hopes of the present life, as he oft expresseth it; but not of the life to come, as appears from Iob 13. 15, 16. & 19. 25, &c.

Which being once plucked up by the roots never groweth again.

Marginal references: [illegible: 1 word] 24. 20.

11. He hath also kindled his wrath against me , and he counteth me unto him, as one of his enemies .

He hath stirred up his wrath against me of his own accord, without any provocation of mine, humane infirmity excepted.

i. e. He useth me as harshly as if I were an inveterate Enemy of God and of all goodness, though he knoweth I am and have ever been an hearty lover and servant of him.

Marginal references: [illegible: 1 word] 13. 24. [illegible: 1 word] ▪ 2. 5.

12. His troops come together, and raise up their way against me, and encamp round about my tabernacle.

i. e. My Afflictions which are but God's Instruments and Souldiers marching under his Conduct.

Either 1. cast a Bank or Trench round about me, as an Army doth when they go to besiege a place. Or rather 2. make a Causeway or raised Path, as Pioneers usually do in low and waterish grounds for the march of an Army: God removes all Impediments out of the way, and lays me open to all manner of mischief.

Marginal references: [illegible: 1 word] ▪ 6. 4.

13. He hath put my brethren far from me , and mine acquaintance verily are estranged from me.

i. e. My Kindred and Friends who might and should have supported and comforted me in my Distress.

Either 1. in place; because they seared or disdained, or at least neglected to visit or succour me: Or 2. in their affections which are far from me, when their bodies are present with me, as I find in you. But this also I ascribe to God; he hath alienated your hearts from me.

Marginal references: [illegible: 1 word] ▪ 31. 11. ▪ 38. 11. & 69. [illegible: 1+ letters] & 88. 8, 18.

14. My kinsfolk have failed , and my Familiar friends have forgotten me .

To wit, to perform the offices of humanity and friendship which they owe to me.

i. e. Neglect and disregard me as much as if they had quite forgotten me.

15. They that dwell in mine house , and my maids h count me for a stranger : I am an alien in their sight .

Who by reason of their Sex, commonly have and should have more tender and compassionate hearts than men. And therefore this is God's doing, who hath hardned their hearts against me.

Regard my Commands and Concerns no more than a strangers.

The same thing repeated through vehemency of passion, because this lay very heavy upon him.

Heb. The sojourners of my house; i. e. such as had formerly sojourned with me, whether strangers, widows, and fatherless, whom by the Law of Charity and Hospitality he entertained: Or hired Servants, who had for a good while their habitation and subsistence in his Family.

16. I called my servant , and he gave me no answer : though I entreated him with my mouth o.

To do some servile office about me for my ease or relief.

He passed by as if he had been deaf, because he loathed and feared to come near to me.

To my Commands I added humble and earnest Desires. Either 1. with gentle and moving speeches; Or rather 2. with my own mouth and not by a proxy.

17. My breath is strange to my wife , though I entreated for the Childrens sake of mine own body .

Who by reason of the stink of my breath and sores denied me her company.

By these pledges of our mutual and matrimonial tye and affection, the Children which came out of my Loyns, and were begotten by me upon her body. But divers render the words thus; and I entreated the children of my own body: i. e. Either some of Iob's younger Children, who by reason of their tender years were kept at home with their Father, when their elder Brethren and Sisters were gone abroad to the Feast; or some of his Grand-children by those grown Sons and Daughters; for such also oft come under the name of children. But this sense seems not so proper, partly because according to that Translation here is mention onely of Iob's entreating them, but not a word of their denying his request; which is the onely matter of his present Complaint; and partly because according to the former Translation it is a great and just aggravation of his Wifes unkindness, and exactly answers to the foregoing Verse, where the Servants perverseness is aggravated in the same manner and by part of the same words.

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

18. Yea young children r despised me; I arose , and they spake against me.

To wit, for my Seat, to shew my respect to them, though they were my inferiours, to shew my readiness to comply with that mean and low condition, into which God had now brought me. Or, I stood up, for so this word sometimes signifies. I did not disoblige or provoke them by any uncivil and uncomely carriage towards them, but was very courteous to them, and yet they make it their business to rail against me, as you also do.

Or, Fools; the most contemptible persons.

Marginal references: Or, the wicked.

19. All my inward friends abhorred me: and they whom I loved are turned against me.

Heb. the men of my secret; my Intimates and Confidents, to whom I imparted all my Thoughts, and Counsels, and Concerns.

Sincerely and fervently, which they so ill require. He saith not, they who loved me; for their love, had it been true, would have continued in his affliction, as well as in his prosperity.

Marginal references: Psal. 41. 9. & 55. 13, 14, 20.; Heb. the men of my secret.

20. My bone cleaveth to my skin , and to my flesh z, and I am escaped with the skin of my teeth .

i. e. My bones, the Singular collectively put for the Plural; as Chap. 2. 5. Prov. 15. 30.

To wit, immediately, the fat and flesh next to the skin being consumed. The sense is, I am worn to skin and bone: See the same phrase Psalm 102. 5. Or, as (the Particle and, being often so used, as hath been observed before) to my flesh) i. e. either as formerly it clave to my flesh: Or as near and as closely as it doth to these remainders of flesh which are left in my inward parts.

I am scarce sound and whole, and free from sores in any part of my skin, except that of my Jaws which holdeth and covereth the roots of my Teeth. This being, as divers observe, the Devils Policy to leave his mouth untouched, that he might more freely express his mind and vent his blasphemies against God, which he supposed sharp pain would force him to do, and which he knew would be of pernicious consequence not onely to Iob, but to others also.

Marginal references: Chap. 30. 30. Psal. 102. 5. Lam. 4. 8.; Or, as.

21. Have pity upon me, have pity upon me, O ye my friends , for the hand of God hath touched me.

For such you have been and still pretend to be; and therefore fulfil that relation, and if you will not help me, yet at least pity me.

i. e. Smitten or afflicted me sorely, as this word is oft used; as Chap. 1. 11. Psalm 104. 32.

22. Why do ye persecute me as God , and are not satisfied with my flesh ?

Either 1. as God doth; or rather 2. as if you were gods and not men; as if you had the same infinite knowledge which God hath, whereby you can search my heart and know my hypocrisie, and the same soveraign and absolute Authority to say and do what you please with me, without giving any reason or account of it, which is indeed the Prerogative of the great God, but it belongs not to you who are men, and therefore liable to mistake and misjudging, and such as must give an account to God of all their words and carriages towards their Brethren, and particularly towards persons in affliction, and withal subject to the same Diseases and Calamities under which I groan; and therefore may need the pity which I expect from you.

i. e. With the consumption and torment of my whole body, but add to it the vexation of my spirit by grievous reproaches and censures; but are [illegible: 1 word] [illegible: 1 word] or Li[illegible: 1+ letters] that are not contented with devouring the [illegible: 1 word] of their p[illegible: 1+ letters]y, but also break their bones.

23. Oh that my words were now written; oh that they were printed in a book!

Either 1. the following and famous confession of his Faith, v. 25▪ &c. Or rather 2. all his foregoing discourses with his Friends, which he was so far from disowning or being ashamed of, that he was desirous that all Ages should know, that they might judge between him and them, whose Cause was better, and whose Arguments were stronger.

Marginal references: Heb. who will give, &c.

24 That they were graven with an iron pen and lead , in the rock for ever!

Of which also there is mention, Ier. 17. 1.

Or, or lead; or with lead, the Particle and being oft so used; as Gen. 4. 20. Exod. 1. 6. Ier. 22. 7. For this Lead may be either 1. the Writing-pen which might be either of Iron or of Lead: For though Lead be of it self too soft, yet there was an Art of tempering Lead with other Metals to such a degree of hardness that it could pierce into a Rock; as they did also temper Brass, so that they could make Bows and Swords of them. Or 2. the Writing-table: for the Ancients did use to write divers things in Lead, as is well known. Or 3. the Writing-Ink, as I may call it: For they used to grave the Letters in a Stone with an Iron Tool and then to fill up the Cuts or Furrows made in the Stone with Lead, that the Words might be more plainly seen and read.

25. For I know that my redeemer liveth , and that he shall stand at the latter day upon the earth .

This is the reason of his great Confidence in the goodness of his Cause, and his willingness to have the matter depending between him and his Friends published and submitted to any Tryal, because he had a living and powerful Redeemer to plead his Cause, and vindicate his person from all their severe censures, and to give sentence for him.

I have no knowledge nor confidence, nor hope of restitution to the prosperities of this life; yet this one thing [illegible: 1+ letters] know, which is more comfortable and con[illegible: 1+ letters]iderable, and therein I rejo[illegible: 1+ letters]ce though I be now a dying man, and in a desperate condition for this life.

In whom I have a particular interest, and he hath a particular care of me. Quest. What Redeemer, and what Deliverance doth Iob speak of in this and the two following Verses? Answ. Some late Interpreters understand this place metaphorically, of God's delivering Iob out of his doleful and desperate Condition, and restoring him to his former splendour and happiness in the World; it being a very usual thing in Scripture to call eminent Dangers or Calamities by the name of Death; as Psalm 22. 15. & 88. 4. 5. Ezek. 37. 11, 12. 2 Cor. 11. 23. And great and glorious Deliverances by the name of quickning and resurrection; as Psalm [illegible: 1+ letters]1. 20. Isa. 26. 19. Rom. 11. 15. But the most Interpreters both ancient and modern understand it of Christ and of his Resurrection, and of Iob's resurrection to life by his power and favour: Which seems most probable for many reasons. 1. From that known Bule, that a proper and literal Interpretation of Scripture, is always to be preferred before the Metaphorical, where it suits with the Text and with other Scriptures. 2. From the Hebrew word Goel, here used; which although sometimes it be used of God absolutely or essentially considered, yet it most properly agrees to Jesus Christ: For this word, as all Hebricians know, is primarily used of the next kinsman, whose Office it was [illegible: 1+ letters]o redeem by a price paid the sold or mortgaged Estate of his deceased kin[illegible: 1+ letters]man, Levit. 25 25▪ and to revenge his death, Num. 35. 12. and to maintain his Name and Honour by raising up Seed to him, Deut. 25. 5. All which most fitly agrees to Christ, who is ou[illegible: 1+ letters] nearest kiniman and brother, Heb. 2. 11. as having taken ou[illegible: 1+ letters] Nature upon him by Incarnation: who also hath redeemed that everlasting Inheritance which our first Parents had utterly lost and [illegible: 1 word] by [illegible: 1 word] price of his own blood; and hath revenged the Death of Mankind upon the great Contriver of it, the Devil, by destroying him and his kingdom; and hath taken a course to preserve our Name, and Honour, and Persons to Eternity. And if the places where God is called Goel in the Old Testament, be examined, it will be found that either all or most of them may be, and some of them must be understood of God the Son, or o[illegible: 1+ letters] Christ, as Gen. 48. 16. Isa. 59. 20. See also Psalm. 74. 2. Isa. 41. 14. & 44. 6. & 49. 7 & 52. 3. & 63. 16. 3. Because Iob was so far from such a firm Confidence as he here professeth, that he had not the least degree of hope of any such glorious temporal restauration as his Friends promised to him, as we have oft seen and observed in the former Discourses; as Chap. 16. 22. & 17. 12, 13, &c. And therefore that hope which every righteous man hath in his death, Prov. 14. 32. and which Iob oft professeth that he had, must necessarily be fixed upon his happiness in the future life. 4. Because some of the following expressions cannot without wresting and violence be applied to a Metaphorical Resurrection, as we shall see in the Sequel. 5. Because this is a more lofty and spiritual strain, than any in Iob's former Discourses, and quite contrary to them. And as they generally [illegible: 1+ letters]avour of Dejection and Diffidence, and do either declare or encrease his Grief; so this puts him into another and much better temper: And therefore it is well observed, that after this time and these expressions, we meet not with any such impatient or despairing passages, as we had before; which shews that they had inspired him with new life and comfort. 6. Because this well agrees with other passages in this Book; wherein Iob declareth, that although he had no hope as to this life and the comforts thereof, yet he had an hope beyond death, which made him prosess. Though [illegible: 1 word] [illegible: 1 word] me▪ yet will I trust in him, Iob 13. [illegible: 1+ letters] 5. Trust in him: For what? Su[illegible: 1+ letters] for comfort and happiness. Where? Not in this life, for that he supposeth to be lost, therefore it must be in the next life. And this was one reason why he so vehemently desired Death, because he knew it would bring him unto God and unto true Felicity. And this his hope and confidence in God and in his Favour to him, Iob. opposeth to those [illegible: 1+ letters]oul and false aspers[illegible: 1+ letters]ons which his Fri[illegible: 1+ letters] had cast upon him, as i[illegible: 1+ letters] he had forsaken God and cast off all [illegible: 1+ letters]ear of him and hope in him. Object. 1. If this place had spoken of the Resurrection of the Body, some of the Hebrew Writer▪ or Commentators upon this Place, who did believe that Doctrine, would have understood it so, and have urged it against the Sadduces, which they did not. Answ. 1. All the Jewish Writers which are now extant, lived and wrote [illegible: 1+ letters]ce Christ's time; when the Doctors of that People were very ignorant of many great Truths, and of the plain meaning of many Scriptures, and very corrupt in their Principles as well as in their Practises. 2. There was a manifest Reason why they could not understand this Text thus, because they believed that Iob in his Agonies did deny God's Providence, and consequently the Resurrection and the future Judgment, which though it was a most uncharitable and false Opinion, yet forced them to interpret this Text another way. Obj. 2. How is it credible that Iob in those ancient times, and in that dark stare of the Church should know these great Mysteries of Christ's Incarnation, and of the Resurrection and Life to come? Answ. 1. The mystery of Christ's Incarnation was revealed to▪ [illegible: 1 word] by that first and famous Promise, that the seed of the woman should break the Serpent's head, Gen. 3. 15. which being the onely Foundation of all his Hopes for the recovery and salvation of himself and of all his Posterity, he would doubtless carefully and [illegible: 1 word] teach and explain it, as need required, to those that descended from him. 2. That the ancient Patriarchs and Prophets were generally acquainted with these Doctrines, is undeniably evident from Heb. 11. and 1 Pet. 1. [illegible: 1+ letters], 10. 11 12. 3 Particularly Abraham, from whom Iob is supposed to have d[illegible: 1+ letters]ded; had the Promise made to him that Christ should come out of his Loins, Gen. 12. [illegible: 1+ letters] ▪ and is said to have seen Christs day and [illegible: 1 word] to see it, John 8. 56. and had his hopes and desires fixed upon a divine and heavenly City and Country, Heb. [illegible: 1+ letters]1. 10, 16. And as [illegible: 1 word]

kn[illegible: 1+ letters]w and believed these things himself▪ so it is manifest that he [illegible: 1+ letters]aught them to his Children and Servants, Gen. 18. 1[illegible: 1+ letters]. a[illegible: 1+ letters]d to his Ki[illegible: 1+ letters]red and others, as he had occas[illegible: 1+ letters]on: And therefore it cannot seem strange that Iob professeth his Faith and hope in these things▪ [illegible: 1 word] I am a dying man, and my hopes are dying▪ but he liveth and that for ever; and therefore though i die, [illegible: 1 word] both ca[illegible: 1+ letters] and will make me to live again in due time, [illegible: 1+ letters]ugh not in this World, yet in the other, which is much better▪ and though I am now highly censured and condemned by my Friend▪ and others▪ as a great Dissembler and a secret Sinner, whom God's ha[illegible: 1+ letters]d hath found out; yet there is a day coming wherein [illegible: 1 word] Ca[illegible: 1+ letters]se shall be pleaded, and my Name and Honour vindicated from all these Reproaches, and my Integrity brought to light.

I am falling and dying, but he shall stand firm, and unmo[illegible: 1+ letters]able, and victorious, in full power and authority: all which this word stand signifies; and therefore he is able to make me to stand in Judgment, and to maintain my Cause against all Opposers. Or▪ [illegible: 1 word] [illegible: 1+ letters]all arise, as this Verb most commonly signifies; i. e. Either 1. he shall exist or be born, as this word is oft used; as Num. 32. 14 Deut▪ 29. 22. Iudg. 2. 10. 1 Kings 3 12. Matth. 11. 11. And it notes Christ's Incarnation, that although as he was God, he was now and from all Eternity in being, yet he should in due time be made man, and be born of a woman. Or 2. he shall arise out of the dust; which had been more probable, if it had been in the Text from or out of, as now it is upon, the earth or dust; for Christ's Resurrection from the dead, might be fi[illegible: 1+ letters]ly mentioned here as the Cause of Iob's Resurrection, which followeth.

Either 1. in the days of the Messiah or of the Gospel which are oft called the letter or last days or times; as Isa. 2. 2▪ [illegible: 1 word] [illegible: 1+ letters]. 5. [illegible: 1 word] 2. 28. Compared with Acts 2. 17. 1 Tim. 4. 1. and 2 [illegible: 1 word]. 3. 1. [illegible: 1 word]. 1. 1. Or rather 2. at the day of the general Resurrection and Judgment, which, as those holy Patriarchs well knew and firmly believed, was to be at the end of the World; and which is called the last day▪ Iohn 6. 39, 40, 44., 54. & 11. 24▪ & 12. 48. 1 Pet. 1. 5▪ For this was the time when Iob's Resurrection, of which he speaketh [illegible: 1 word], was to be. Heb. at the last: By which word he plainly intimates, that his hope was not [illegible: 1 word] things present and of Worldly Felicities, of which his Friends had discoursed so much, [illegible: 1+ letters]ut of another kind of, and a far greater blessedness which should accrue to him in after-times, long after he was dead and rotten. Or, the last; who is both the first and the last, Isa. 44. 6. Rev. 1. 11. who shall subdue and survive all his and his peoples Enemies, and after others the l[illegible: 1+ letters]t enemy, death 1 Cor. 15. 26. and then shall raise up his people and plead their Cause, and vindicate them from all the Calumnies and Injuries which are put upon them, and conduct them to Life and Glory.

The place upon which Christ shall appear and stand at the last day. Heb. upon the dust; in which his Saints and Members lie or sleep, whom he will raise out of it' And therefore he is fitly said to stand upon the dust, or the Grave, or Death; because then he will put that among other Enemies under his feet; as it is expressed, 1 Cor. 15. 25, 26. Some render the Words thus, and that very agreeably to the Hebrew, The last, or at the last he shall arise or stand up against (for so this very Phrase is used, Gen. 4. 8. Iudg. 9. 18. Psalm 54. 3.) the dust, and fight with it, and rescue the bodies of the Saints, which are held in it as Prisoners, from its Dominion and Territories. Some understand this of God, that He should stand last in the field as Conquerour of all his Enemies. But this neither agrees with the words, the Hebrew, Aphar, signifying dust, and being never used of the field or pl[illegible: 1+ letters]e of Battel; nor with Iob's scope, which was to defend himself against his Friends Accusations, and to comfort himself with his hopes and assurance of God's Favour to be exhibited to him in due time. Which end the words in that sense would by no means serve, because God might and would be Conqueror of all his Enemies, though Iob himself had been one of them, and though his Cause▪ had been bad, and his Friends should with God have triumphed over him.

Marginal references: Or, at last.

26. And though after my skin, worms destroy this body ; yet in my flesh shall I see God :

The style of this and other Poetical Books is concise and short, and therefore many words are to be understood in some places, to compleat the sense: The meaning of the place is this; Though my skin is now in a great measure consumed by Sores, and the rest of it together with this body shall be devoured by the Worms, which may seem to make my case quite desperate. Heb. And though (which [illegible: 1+ letters]article, as it is oft elsewhere, is here to be understood, as the opposition of the next branch sheweth) after my skin (which either now is or suddenly will be consumed by Sores or Worms) they (i. e. the destroyers or devourers, as is implyed in the Verb; such Impersonal speeches being usual in the Scripture; as Gen. 50. 26. Luke 12. 20. & 16. 9. where the actions are expressed, but the persons or things acting are understood. And by the Destroyers, he most probably designs the Worms which do this work in the Grave) destroy or cut off, or devour this; i. e. all this which you see left of me, this which I now point to, all this which is contained within my skin, all my flesh and bones, this which I know not what to call, whether a living Body, or a dead Carkass, because it is between both; and therefore he did not say, this body, because it did scarce deserve that name.

For the Particle and is oft used adversatively, Or, then, as it is oft rendred.

Heb. out of my flesh, or with (as the Particle Mem is used, Can. 1. 2. & 3. 9. Isa 57. 8.) my flesh; i. e. with eyes of flesh, as Iob himself calls them Chap. 10. 4. Or with bodily eyes; my flesh or body being raised from the Grave, and restored and reunited to my soul. And this is very sitly added, to shew that he did not speak of a mental or spiritual, but of a corporeal Vision, and that after his death.

The same whom he called his Redeemer, v. 25. i. e. Christ; of which see the note there, who being God-man, and having taken flesh▪ and appearing in his flesh or body with and for Iob upon the earth, as was said v. 25. might very well be seen with his bodily eyes. Nor is this understood of a simple seeing of him; for so even they that pierced him shall see him, Revel. 1. 7. but of seeing him with delight and comfort, as that word is oft understood, as Gen. 48. 11. Iob 42. 16. Psalm 128. 5. Isa. 53. 11. of that glorious and beauti[illegible: 1+ letters]ying Vision of God, which is promised to all God's people, Psalm 16. 11. & 17. 15. Matth. 5. 8. 1 Cor. 13. 12. 1 Iohn. 3. 2.

Marginal references: [illegible: 1 span].

27. Whom I shall see for my self , and mine eyes shall behold, and not another : though my reins be consumed within me .

In manner before and after expressed. No wonder that he repeats it again and again, because the meditation of it was most sweet to him.

i. e. For my own comfort and benefit as that Phrase is oft used. Or, which is much of the same importance on my behalf, to plead my Cause and vindicate me from all your reproaches.

To wit, for me or in my stead. I shall not see God by anothers eyes, but by my own, and by these self-same eyes in this same body which now I have. Heb. not a stranger; i. e. This priviledge shall be granted to me and to all other sincere Servants of God, but not to strangers; i. e. to wicked men, who are oft called strangers; as Psal. 18. 44, 45. & 54. 3. Prov. 21. 8. because they are estranged or alienated from God and from his service and people. And if I were such an one, as you suppose me to be, I could never hope to enjoy that happiness.

This I do confidently expect and hope for, though at present my Case seems desperate, my very inward parts being even consumed with grief; and though, as I have said, the Grave and the Worms will consume my whole Body, not excepting the Reins which seem to be fasest and furthest out of their reach. Or, without though, which is not in the Hebrew, My reins are consumed within me. So this may be a sudden and passionate ejaculation or exclamation (such as we find Gen. 48. 18. and oft in the Book of Psalms) arising from the contemplation and confident expectation of this his unspeakable happiness, wherein he expresseth his vehement desire and longing for that blessed time and state. The reins are oft put for earnest desires or affections, whereof they are supposed to be the seat; as Iob. 38. 36. Prov. 23. 16. And men are oft in Scripture said to be consumed or eaten up, or the like, by ardent affections; as Psalm 69. 19. & 84. 2. and 119. 81, 82. Iohn 2. 17.

Marginal references: [illegible: 1 span].; Heb. in my [illegible: 1 word] ▪

28. But ye should say , why persecute we him , seeing the root of the matter is found in me ?

Or, Therefore, because this is my case, and my [illegible: 1+ letters]aith and hope in God.

So the Future is used Potentially; as it is Obad. v. 12. and the sense is, It would become you, or it is your duty upon this account to say. Or you will say; i. e. Either 1. I hope you will say so, and that you will be more moderate in your censures and expressions concerning me, as being convinced and sweetned by this sincere and solemn profession of my Faith and Hope. Or 2. Peradventure you will say; to wit, by way of excuse for your selves.

So it is a correction of themselves, seeing things are thus with him, we are blame-worthy that we have persecuted him with such bitter Invectives, and we will do so no more. Or, wherein or how (for so that Particle is sometimes used, as the Learned observe) do we persecute him, as [illegible: 1+ letters]e chargeth us, v. 22. He accuseth us falsly and without cause given on our parts. So it is an Apology for their hard speeches against him, which I[illegible: 1+ letters] puts into their mouths as their exception to his char[illegible: 1+ letters]e which he mentioned, v. 22. and upon that occasion falls into a most serious and pathetical exclamation, v. 23, 24. and into a most solemn declaration of his Faith in God his Redeemer, v. 25▪ 26, 27. and after that digression he resumes the former matter, and [illegible: 1+ letters]ere propounds an Objection, to which he gives a severe Answer, which may seem to suit much better with this than with the former Exposition.

These words contain either 1. a Motive or Reason why they should correct themselves for persecuting him, and des[illegible: 1+ letters]st from it; because, saith Iob, the root of the matter or word is in me. The root notes the occasion or the foundation, or the truth and substance of a thing. And by this matter or word may be meant either 1. that famous profession of his Faith and Confidence in God, v. 25, 26, 27. which, saith he, I have not uttered vaingloriously or hypocritically, but from my very heart, wherewith I believe what I have spoken with my mouth, as is said upon another occasion, Rom. 10▪ 9, 10. This Word or Faith is rooted in mine heart, as it should be, Matth. 13. 21. Col. 2. 7. I am no Hypocrite, as you asperse me, but an upright person, having a root of true Religion in me; which therefore should allay your Censures, and make you willing to bear with some circumstantial defects or mistakes in my discourses, or miscarriages into which my passion and pain might transport me, and make you repent of your cruel usage of a truly good man. But although Iob had this root in his heart, yet this was doub[illegible: 1+ letters]ed of, and not discernable by Iob's Friends, and therefore could be no argument to them. Possibly it might be better to understand by this root of the word, to wit, of God's word, which is oft called the word, by way of eminency, the foundations or fundamental Truths of Divine Doctrine, which Iob held; as appeared by this glorious Confession; howsoever he might err in the matter of Controversie with them; which being a difference in lesser things, they should mildly have born with it, and not aggravated it and traduced him, as if thereby he had renounced God and the very Principles of Religion, as they did. Or 2. the word or thing under debate among them. So the sense may be this, The root or truth of the thing de[illegible: 1+ letters]ated by us is with me; i. e. is on my side. Your discourses and arguments have no truth nor solidity in them, as mine have. You speak whatever cometh into your minds and mouths, but my discourses are rooted or grounded upon sound knowledge and deep consideration. But this was no convincing answer; for they could easily retort the same thing upon him again, and their affirmation might seem as good as his; for it was only a begging of the thing in question. Or rather 2. a des[illegible: 1+ letters]nce of themselves and of their former sharp and severe discourses, which Iob called Persecution, v. 22. And having made a short, but vehement and important digression, v. 23, &c. he returns to the main question between them here: And the sense of this Verse (with submission to better judgments) seems to me to be plainly this; But ye will say; i. e. I know will object against my Charge; How or wherein, or why do we persecute him? Why doth he charge us with so black a Crime; seeing or for (as V[illegible: 1+ letters] is oft used) the root; i. e. the Foundation or Cause, or occasion of the word; i. e. of those words or passages of ours which are so ill taken, or of the matter; i. e. of the thing now debated among us, is in me; i. e. Iob gives the occasion to it by his boisterous passions and wicked expressions against God, which we neither can nor ought to endure, but are to be sharply reproved. And so this Verse contains their Objection or Apology which Iob puts into their mouths, to which he makes a sharp and suitable reply in the following Verse.

Marginal references: [illegible: 1 span]?

29. Be ye afraid of the sword , for wrath bringeth the punishment of the sword , that ye may know that there is a judgment .

i. e. Of some considerable judgment to be inflicted on you which is called the sword; as Deut. 32. 41. and oft elsewhere. Do not please your selves with such pretences and crafty evasions, as if the blame were wholly in me, not in you: God will not be mocked by you; He sees and will punish your most unrighteous and uncharitable judgment of me and dealing with me

For that wrath or fury which is in your hearts and breaks out of your lips against me, doth deserve and will certainly bring upon you [illegible: 1 word] punishment (Heb. punishments or iniquities: but iniquity is oft put for punishment) of the sword▪ i. e. a dreadful judgment from God. Or, without any supplement except that which is generally understood, for wrath (that sin of wrath or rage against a man, especially against one in affliction) is an iniquity (Heb. iniquities, the Plural number being used by way of aggravation; as Psalm 73. 22. and elsewhere: Or, of the iniquities; the Hebrew prefix Me[illegible: 1+ letters] being here understood, as it is in many other places) of the sword; i. e. one of those iniquities which use to be, or are fit to be punished by the sword; i. e. by some eminent judgment: as Iob 31. 19. An iniquity of the judges is an iniquity to be punished by the judges, as our Translation hath it.

The sense is either 1. This admonition I now give you, that you may know it in time, and for your good, that you may seriously consider and prevent it. Or 2. This judgment will come upon you that you may be taught by your own sad and costly Experience what you would not learn without it.

i. e. That there will be a time of judgment when God will call men to an account for all their hard speeches and miscarriages, and particularly for their rash and uncharitable censures of their brethren, Matth. 7. 1. Rom. 14. 4. Iam. 4. 11. either in this life, or at that last and dreadful Day of the general Resurr[illegible: 1+ letters]tion (of which he s[illegible: 1+ letters]ke v. 25, &c.) and judgment. God sees and observes, and will judge all your words and actions, and therefore do not flatter your selves with vain hopes of Impunity.