Matthew Poole and continuators on Job 33

1. WHerefore, Job, I pray thee , hear my speeches, and hearken to all my words .

Perceiving the errour of Iob's Friends, and that by their violent and opprobrious speeches they had exasperated Iob's mind, and thereby hindred the success of their discourses, he applies himself to him in milder ways, and treats him kindly, thereby to gain his attention and affection, that his words might have more acceptance with him.

Not only to what may please thee, but also to what may convince and reprove thee.

2. Behold, now I have opened my mouth , my tongue hath spoken in my mouth .

Now I have begun to speak, and intend with thy good leave to proceed in my discourse with thee.

Heb. in or with my pa [illegible: 1+ letters]ate, for both Tongue and Palate are Instruments of Speech; and that a man should speak plainly and distinctly (which he designed to do) it is necessary that his Tongue should oft-times touch the Palate or Roof of the mouth.

Marginal references: [illegible: 1 span]

3. My words shall be of the uprightness of my heart : and my lips shall utter knowledge clearly .

I shall not speak passionately or partially, as one resolved to defend what I have once said, whether true or false, but from an honest mind, or what I verily believe to be true, and from a sincere desire to do thee good.

I shall not speak my own fancies or devices, but only that which by diligent study, and divine inspiration I know to be true, and this I shall do plainly and clearly.

4. The spirit of God hath made me, and the breath of the Almighty hath given me life .

I am thy Fellow-creature, made by God's Spirit, Gen. 1. 2. and quickned by that Soul which God breathed into man, Gen. 2. 7. and therefore fit and ready to discourse with thee upon even and equal terms, according to thy desire.

5. If thou canst answer me , set thy words in order before me, stand up .

I shall allow thee all freedom of discourse, I cannot terrifie thee, as God would; I shall not reproach thee, nor cavil at thee, as thy Friends have done.

To contend with me as thine Adversary in this Cause.

Marginal references: [illegible: 1 word] ▪ 3[illegible: 1+ letters]. 14.

6. Behold, I am according to thy wish in Gods stead : I also am formed out of the clay.

I will plead with thee in God's Name and stead, and on his behalf, which thou hast oft wished that God would do upon equal terms, and laying aside his terrible Majesty, &c. Or, I am as thou art with or towards God; i. e. God's Creature like thy self, as the next words explain it.

Marginal references: [illegible: 1 word] ▪ [illegible: 1+ letters]. 35. & [illegible: 1 word].; [illegible: 1 span]; [illegible: 1 span].

7. Behold, my terrour shall not make thee afraid, neither shall my hand be heavy upon thee .

Which was the condition of that disputation which thou didst offer to undertake with God, Chap. 9. 34. & 13. 21.

Marginal references: [illegible: 1 word] 13. 21.

8. Surely thou hast spoken in mine hearing , and I have heard the voice of thy words, saying,

I shall not charge thee with hypocrisie, as thy Friends do, which God onely can discern, but with those words which I have heard from thee.

Marginal references: [illegible: 1 span].

9. I am clean without transgression, I am innocent, neither is there inquity in me .

Not simply and absolutely none, for he oft confesseth himself to be a sinner, as Chap. 9. 1, 2, &c. & 14. 4. but no such transgression or iniquity, as might give God just occasion to punish him so severely, as is implied in the next Verse, where he blameth God for finding occasions against him, implying that he had given him none by his sins. And thus far Elihu's cha[illegible: 1+ letters]ge was just and true, and herein it differs from the charge of Iob's three Friends, who oft accuse him, and that in words much like these, for asserting his own righteousness and innocency; although they did it, because they thought him a secret Sinner and an Hypocrite, whereas Elihu doth it upon other grounds, even because Iob's justification of himself was accompanied with reflections upon God as hath been said.

Marginal references: Ch. 9. 17. & [illegible: 1 word] [illegible: 1+ letters]. & 16, [illegible: 1 word] & 23. 10, [illegible: 1 word] & 27. 5. & [illegible: 1 word] ▪ [illegible: 1 word] ▪ & 31. 1.

10. Behold he findeth occasions against me , he counteth me for his enemy .

He picketh quarrels with me, and watcheth over and searcheth after all my errours and frailties, as Iob said, Chap. 10. 6. & 14. 16, 17. severely marking what is amiss in me that thence he may take occasion to punish me worse than mine iniquities deserve.

Though I have endeavoured to be his friend and faithful servant all my days, yet he treats me like an enemy. This Job said, Chap. 13. 24. & 19. 11.

Marginal references: Ch. 16. 9.

11. He putteth my feet in the stocks, he marketh all my paths .

He narrowly pries into all my actions, that he may find matter for further severities against me.

Marginal references: Ch. 13. 27. & 14. 16.

12. Behold, in this thou art not just : I will answer thee, That God is greater than man.

I do not accuse thee of hypocrisie, nor rip up the former errours of thy life; but in this thou art unjust and much to blame, that thou boastest so much of thine own integrity, and chargest God with rigorous dealing, and callest him to an account before thy Tribunal, and offerest to dispute the matter with him.

Not only in Power and Majesty, which thou acknowledgest, but also in Justice, and Wisdom, and goodness, and therefore thou doest very foolishly, and presumptuously, and wickedly in contending with him, and censuring his Judgments: thou forgettest thy distance from him, and castest off that awe and reverence which thou shouldest constantly maintain towards thy Soveraign Lord.

13. Why dost thou strive against him ? for he giveth not account of any of his matters .

Upon what grounds and for what ends? What advantage dost thou expect from it?

To wit, in a judicial way. See Chap. 13. 6.

He neither useth nor is by any Law obliged to give an account to any of his Creatures of the grounds and reasons of his Judgments or dispensations, as being the Supream and absolute Governour of all Persons and Things, in whose will and pleasure it becometh all Men to acquiesce. And therefore, O Job, thou exceedest all bounds of modesty and humility and reverence and submission which thou owest to thy Maker in that thou presumest to demand a reason for his dealings with thee, and to quarrel with him for not giving it to thee at thy desire. Or, he answereth not all his words, i. e. He doth not say, or hath not said all that he can to justifie his actions, which he can do many more ways than we can imagine, but hath revealed so much of his will and ways to Mankind, as he hath thought meet and as their narrow capacity can comprehend; as he declareth in the following Verses.

Marginal references: Heb. he answereth not.

14. For God speaketh once, yea twice , yet man perceiveth it not .

Or, Nevertheless, as this Particle is sometimes used. Although God doth not give men an account of his matters, yet he doth that for them which is much better and which is sufficient for them.

To wit, unto men by way of instruction or admonition, as appears from the following Verses.

i. e. Again and again, or oftimes, this number being sometimes put indefinitely, as below v. 29. 2 King. 6. 10. Psal. 62. 11. When one speaking doth not awaken men, God is graciously pleased to give them another admonition. So God though he will not gratifie mens curiosity in enquiring into his hidden Judgments, yet he will supply their necessity and acquaint them with their duty and interest so far as is fit, and they are concerned to know.

Which is easily and fitly understood here from the former branch of this Verse, as being the Person to whom God speaketh, as appears from the next Verse. And such supplements are not unusual in the Hebrew Language, and especially in these Poetical Books, where the Stile is very concise and short, and many things to be understood.

Through his inadvertency or negligence or dulness. Man therefore hath no reason to charge God as if he were deficient in his notices and manifestations of his will, but to accuse himself for not improving revealed things to his own advantage but desiring rather to pry into God's secret counsels, which was Job's errour.

15. In a dream , in a vision of the Night , when deep sleep falleth upon men , in slumbrings upon the bed.

This he mentions as the usual way of Gods revealing, his mind and will to men in those days before Gods word was committed to writing, as Gen. 20. 6. & 41. [illegible: 1+ letters] ▪ 28.

This is added by way of explication and limitation, to shew that he speaks not of every dream, but of those divine dreams in which God was pleased to vouchsafe some vision or representation of his will to the mind of a Man.

When mens senses are bound up and their minds free from all distracting cares and bus[illegible: 1+ letters]ness of the World and wholly at leisure to receive divine impressions.

This is added, because in this case the Man is like one that slumbereth, or between sleeping and waking, or uncertain in which sta[illegible: 1+ letters]e he is, as Paul could not tell whether he was in the Body, or out of the Body, when he was in his extasie, 2 Cor. 12. 1. 2.

16. Then he openeth the ears of men , and sealeth their instruction .

i. e. He revealeth his will to the ears and hearts of men, as this Phrase is used, Iob 36. 10. Psal. 40 6. Isa. 50. 4.

He imprinteth those instructions which he hath revealed to their ears upon their minds, that after they have heard and received them, they do not let them slip, as men commonly do most things which they hear, whether from God or men, but do retain and hold them fast, and are fully satisfied and assured of the truth and importance of them. Or, he sealeth their chastening, or correction, for so this word signifies as well as instruction, i. e. He gives them assurance of his purpose of correcting them for their sins, if they do not prevent it by a speedy repentance. Or, he sealeth it (i. e. his Word conveyed to their Ears and Minds) with chastening them, i. e. He gives them assurance of the truth and reality of his revelation by striking them with a Sacred dread and horror, as was usual in such dreams or night Visions, as we see, Iob 4. 13, 14. Which he did that they might remember it the better, and distinguish this from such vain dreams as are onely the productions of Man's fancy.

Marginal references: Heb. he reveal[illegible: 1+ letters]th, or uncovereth.

17. That he may withdraw Man from his purpose , and hide pride from Man.

i. e. God, who was expressed, v. 14. and designed by this Pronoun he both in the foregoing and following Verses.

i. e. From the execution of his purpose. Heb. from his work, i. e. from his evil work, as the Chaldee and Seventy understand it, from sin, which is truly and fitly called Man's work, because it hath its rise in and from him, and is his own proper work, and very agreeable to his Nature in his present corrupt estate, as on the contrary all the good that is in Man is God's proper and peculiar work and is generally ascribed to him in Scripture. So this is noted as the design of God's giving Man this warning to keep him from executing that evil work which possibly he had designed to do; of which see examples, Gen. 20. 5, 6, & 31. 24.

i. e. either, 1. To take it away, as God is said to hide sin, when he quite removes and forgives it, Psal. 32. 1. and sorrow is said to be hid, Job 3. 10. when it never is nor was: and understanding is said to be hid, when it perisheth, Isa. 29. 14. And Pride is here mentioned as the root of those evil purposes or works last mentioned; which for the most part proceed from haughtiness of spirit, whereby men scorn to submit themselves, and their wills and actions to God's Authority, and presume to advance themselves above God, and resolve to follow their own wills and lusts in spight of God, and with contempt of him. Or, Pride may be here put for all matter or occasion of Pride. And God by this means is said to hide Pride from Man, because by these glorious and terrible representations of his divine Majesty to a Man, he takes him off from the contemplation and admiration of his own excellency, which men are generally very prone to reflect upon, and brings him to a sight of his own nothingness and weakness, and to a sense of his dependence upon God, and to an humble and ready submission to his will and pleasure.

Marginal references: Heb. work.

18. He keepeth back his soul from the pit , and his life from perishing by the sword .

To wit, by these gracious admonitions whereby he leads them to repentance.

i. e. From the Grave, from death or destruction.

i. e. By some dreadful Judgment of God which was ready to fall upon him.

m Either the Man, who is oft expressed by this part, or, his life, as the next branch explains it.

Marginal references: Vers. 28.; Heb. from passing by the Sword.

19. He is chastned also with pain upon his bed, and the multitude of his bones with strong pain .

Or grief, with some painful and dangerous diseases, or Bodily distempers, which is the second way whereby God instructs men and excites them to repentance: which also was Iob's case.

The pain pierceth his very Bones, even all of them. Or, even the strong multitude of his Bones, i. e. his Bones which are both many and strong. Or, according to another reading, the contention of his Bones (i. e. the pain of his Bones whereby God contends with him) is strong. This also was Iob's case, Chap. 30. 17.

20. So that his life abhorred bread , and his soul dainty meat .

i. e. His Soul, as the next clause explains it: or his Appetite which is a sign and an act of life.

i e. Common and necessary food.

Such as others do, and he formerly did much desire and prize.

Marginal references: Psal. 107. 18.; Or, maketh him abhor.; Heb. meat of desire.

21. His flesh is consumed away , that it cannot be seen , and his bones that were not seen , stick out.

Through pain and pining sickness.

Because there is none left to be seen, but he who before was fat and flourishing is now become a meer Skeleton.

Formerly, because they were covered with flesh and fat. But this Clause is and may be rendred thus, and his Bones are broken and are not seen: which is to be metaphorically understood.

22. His soul draweth near unto the grave , and and his life to the destroyers .

He seems to himself and others to be lost and past all hopes of recovery. Which he adds for Iob's comfort in his desperate condition.

To the instruments of death or destruction, whether it be Angels, whom God sometimes useth in those cases▪ or [illegible: 1+ letters] vils, who have the power of Death, Heb. 2. 14. or Diseases, [illegible: 1 word] by God's appointment are ready to give the fatal blow.

Marginal references: Heb. pit.

23. If there be a messenger with him , an interpreter , one among a thousand , to shew unto man his uprightness :

Either 1. an Angel sent to him from Heaven upon this errand; for the Angels are ministring Spirits. Psalm 103. 20. Heb. 1. 14. and are, and especially in that time and state of the Church, were frequently employed by God upon Messages to men But why then should he say, one of a thousand Angels, seeing any the meanest Angel was very competent for this work? Or rather 2. a Prophet▪ or Teacher, for such are oft called by this Name; as Iudg. 2. 1. M[illegible: 1+ letters]. 2. 7. & 3. 1. Rev. 1. 20. and such persons are appointed by God for, and are most commonly imployed in, this work.

Either 1. with God to plead man's Cause, and to pray to God for man, Or rather 2. with man, who is expressed in the last clause of this Verse, and of whom this same Pronoun him is twice used in the next Verse. Nor is it strange that the Pronoun Relative is put before the Noun to which it belongs, but u[illegible: 1+ letters]ual in the Hebrew language, as Exod. 2. 6. Prov. 5. 22. & 14 33. and elsewhere.

One whose Office and work it is to declare the mind of God unto the sick-man, and wherefore God contends with him, and what God would have him to do.

A person rightly qualified for this great and hard work, such as there are but very few, searce one of [illegible: 1+ letters] thousand; which expression is used to denote the rarity [illegible: 1+ letters]nd fewness of persons, Eccles. 7▪ 28. By which words he doth covertly reflect upon Iob's three Friends, and imply that they were not such persons, though they had undertaken to perform this offce or work to Iob; and withal modestly intimates, that although he was in himself mean and inferiour to all of them (as he acknowledgeth) yet he was selected by God for this work; which he saith, not out of a desire of vain boasting of himself, but to dispose Iob to a more diligent attention unto, and a more ready entertainment of his present discourses.

Or, rectitude, or rig[illegible: 1+ letters] ousness. His, i. e. either 1. God's: To convince a man that God is just and right in all his dealings with him, though never so fevere; of which Iob was not yet convinced. Or rather 2. man's; to teach man his duty, or to direct him to the right way and method how he may please God, and procure that mercy and deliverance which he thirsts after; which is not by quarrelling with God▪ as Iob did, but by an humble confession, and hearty detestation and forsaking of his sins, and supplication to God for mercy in and through Christ the Redeemer, of whom Iob spoke before. Or thus, To discover to man, that although he be afflicted, yet he is an upright and righteous person, and consequently in God's favour; about which good men oft doubt, and need the help of a skilful Minister to satisfie them therein. But this seems not so well to suit Iob's case, who was sufficiently and more than enough perswaded of his own Integrity, and needed no Minister to preach that Doctrine to him.

Marginal references: [illegible: 1 word]. 43. [illegible: 1 word].

24. Then he is gracious unto him , and saith, Deliver him from going down into the pit, I have found a ransom .

In that case, or upon the sick-man's knowledge and practice of his duty.

Either 1. the Messenger or Interpreter last mentioned, who is pitiful unto the sick man, and in compassion to him doth all that he can for him, counselling and comforting him, and praying to God for his recovery in the following words, Deliver him, &c. for the sake of that ransom which thou hast revealed, and I have discovered to him. Or rather 2. God, who is oft in this Book designed by this Particle he, or him; whose property and prerogative it is to be gracious unto man; and who alone can speak the following words with power and authority.

Pardoning his sins, and delivering him from his dangerous disease, and from death, and from the Hell which attends upon it.

To the Angel or Messenger.

To wit, ministerially and declaratively; in which sense the acts of forgiving Sins, and reconciling Sinners, and saving Souls, are ascribed to God's Ministers; as Iohn 20. 23. 2 Cor. 5. 19, 20. 1 Tim. 4. 16. Declare to him that I have pardoned and will heal him.

Although I might justly destroy him, and should do it if I were severe to mark what is amiss in him, yet I will spare him, for I have found out an expedient and a way of ransoming and redeeming Sinners from Death both temporal and eternal, which they by their sins have deserved, which is by the death of my Son the Redeemer of the World, which shall be in the fulness of time, and with respect to which I will pardon this sick man▪ and others that shall repent and sue to me for mercy as he hath done.

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

25. His flesh shall be fresher than a childs : he shall return to the days of his youth .

i. e. More sound and tender: These joyful tidings delivered to him by God's Messenger shall revive his Spirit, and by degrees restore his former health and vigour.

i. e. To the same healthfull and strong constitution of body which he had in his youth.

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

26. He shall pray unto God q: and he will be favourable unto him , and he shall see his face with joy : for he will render unto man his righteousness .

Either, 1. the Messenger or rather, 2. the sick Man.

Being engaged and encouraged to do so either by the foresaid gracious Message; or by his miraculous recovery through God's goodness.

In hearing and answering his Prayers, which before he seemed to neglect.

Either, 1. God will look upon the Man with a smiling or well-pleased countenance, whereas before he either hid his Face from him or frowned upon him. Or, 2. The Man shall then be emboldened and encouraged to look God in the Face with comfort and joy; which before he was not without cause afraid to do: but now he shall find that God is reconciled to him by the blessed effects of it, both in his Body, and in his Conscience.

i. e. According to his righteousness, or the fruit of his righteousness, as on the contrary iniquity is oft put for the punishment of iniquity. The sense is, He will deal with him as with one reconciled to him through the Mediatour, and sincerely repenting of and turning from his former sins unto the serious practice of righteousness and true holiness, and therefore must needs be favourable to him, as he hath declared and ingaged himself to be in such cases.

27. He looketh upon men , and if any say, I have sinned and perverted that which was right , and it profited me not .

Either, 1. the sick Man shall look upon and converse with Mankind, his Friends or others, as he did before, and shall say (as the following word is and may be rendred) I have sinned, &c. i. e. He shall confess to them, that God was not to be blamed, but that he by his own sin and folly did bring that evil upon himself. And then he shall acknowledge God's great goodness to him, and shall add what follows in the next Verse, He hath delivered my Soul, &c. and my life, &c. as they render it. Or rather 2. God diligently observes all Mankind and their several carriages, especially in sickness and distress.

If there be any Man that sincerely saith thus, God hears it and will pardon, and heal him, as it follows.

Either 1. I have judged perversly of the just and right ways of God, censuring his proceedings against me as too severe and rigorous, whereas in truth I only was to be blamed. Or 2. I have perverted God's righteous Law by bending it, and making it comply with my crooked ways▪ Or, I have swerved from the right and good way of God's commands: or, I have made crooked paths. So he repeats in other words what he said in the former branch of the Verse, I have sinned.

I got no good by so doing, as I vainly promised my self, but I got much hurt by it, even diseases and griefs and extreme dangers. This was the just fruit of my sins. It is a Meiosis whereby less is said and more is understood, of which we have seen many examples before.

Marginal references: [illegible: 1 span].

28. He will deliver his soul from going into the pit, and his life shall see the light .

i. e. God, whose work alone this is.

Himself, or, as it follows, his life.

See on v. 18.

i. e. Shall enjoy either 1. prosperity, which is oft called light, as darkness is put for affliction, or 2. the light of the living, as it follows v. 30. the light of this World, i. e. His life which was endangered, shall be restored and continued. This is opposed to his going down into the Pit, in the former branch.

Marginal references: [illegible: 1 span]

29. Lo, all these things worketh God oftentimes with man .

All these ways and methods doth God use to awaken and convince and save sinners.

Either severally, one way with one, and another way with another, or with the same Man, trying several means one after another, to bring him to repentance, and prepare him for deliverance.

Marginal references: [illegible: 1 span]

30. To bring back his soul from the pit, to be enlightned with the light of the living .

i. e. That he may enjoy the light of life, and continue in the Land of the Living, out of which he was going.

Marginal references: [illegible: 1 word] ▪ [illegible: 1+ letters]6. 13.

31. Mark well, O Job, hearken unto me, hold thy peace , and I will speak.

Attend to what I have further to say to thee with patience and silence.

32. If thou hast any thing to say i, answer me: speak, for I desire to justifie thee .

For thy own justification, or in answer to the charge that I have already brought against thee.

To wit, as far as may consist with Truth and Justice. I do not speak with evil design, or a bitter mind, or as one resolved to condemn thee whatsoever thou sayest, and I shall be glad to hear any thing from thee, which may make for thy just vindication.

33. If not, hearken unto me: hold thy peace, and I shall teach thee wisdom .

i. e. What thy wisdom and duty is in thy circumstances.