Matthew Poole and continuators on Job 9

2. I know it is so of a truth: but how should man be just with God ?

To wit, as you say, that God is just in all his waies, that he doth ordinarily bless the Righteous, and punish the Wicked.

Heb. and how, &c. i. e. And I know that no man is absolutely just, or can defend his righteousness, if God be severe to mark what is amiss in him.

Either 1. being compared with God: Or, 2. before God as the same Phrase is taken, 1 Sam. 2. 26. Psalm 130. 3 if he be brought before God's Tribunal to debate the matter with him.

Marginal references: Psal. 143. 2.; Or, b[illegible: 1+ letters]fore God.

3. If he will contend with him , he cannot answer him one of a thousand .

If God be pleased to contend, (to wit, in judgment, debate, or plead; for so this word is oft used, as Hos. 2. 2. & 4. 1. Mich. 6. 1. Comp. Isa. 45. 9.) with man.

Either to one Accusation or Argument among a thousand which God shall produce against him: Or, one time of a thousand. So far will he be from being able to maintain his own innocency against God, if God set himself against him as his Adversary.

4. He is wise in heart , and mighty in strength : who hath hardned himself against him , and hath prospered ?

Either 1. really and profoundly wi[illegible: 1+ letters]; or, 2. wise in his mind or understanding, which in Hebrew is oft called the heart; as Prov. 2 10. & 6. 32. Hos. 4. 11. because the Hebrews make the heart the seat of the Understanding, or of the reasonable Soul. The sense is, He is infinitely wise, and so knows all things, and searcheth all mens hearts and waies, and discovers a multitude of sins which mens short-sighted eyes cannot see; and therefore can charge them with innumerable evils, where they thought themselves innocent, and [illegible: 1+ letters]es far more malignity than men could discern in their sins: and men cannot conceal any of their sins from him, nor cheat him, as they may other men, with crafty devices and evasions: So that there is no contending with him.

i. e. Omnipotent, and therefore if men contumaciously persist in contending with him after they are convicted and condemned, he can easily crush them. So that whether men contend with God by wisdom or by strength (which are the two waies of one mans contending with another) God will be Conquerour.

i. e. Obstinately contended with him. Or, spoken hard things towards him, quarrelling with him, opposing and reproaching God's Providence towards him as hard and unjust. Compare Iude, v. 15.

Heb. Hath been at peace; i. e. hath not provoked God to his own destruction. A common Figure called Meiosis, whereby more is understood than is expressed.

Marginal references: Chap. 36. 5.

5. Which removeth the Mountains , and they know not : which overturneth them in his anger :

He proceedeth to give particular Evidences of the Divine Power and Wisdom, which he mentioned vers▪ 4.

i. e. Suddenly and unexpectedly, ere they were aware of it. They, i. e. the Mountains, to which he ascribes Sense and Knowledge figuratively, as hath been oft noted.

In token of his displeasure with men that lived upon them, or near them.

6. Which shaketh the earth , out of her place, and the pillars thereof tremble.

i. e. Great portions of it, by Earthquakes, or by removing Islands, which sometimes hath been done.

i. e. The strength or the strongest parts of it, the Mountains, yea the deep and inward parts of it, which like Pillars supported those parts which appear to our view, and yet have been discovered and overturned by Earthquakes.

7. Which commandeth the Sun, and it riseth not , and sealeth up the stars .

He speaks either 1. of that which God can do; or rather (as he doth in the foregoing and following Instances.) 2. Of what God actually doth, and that either 1. ordinarily; and so he gives Laws to the Sun that it shall not rise, but at such times, and to such places, and in such manner as he hath appointed; as that it shall rise constantly at its set time and never disorderly; that it shall not rise for divers Months together in some parts of the World, &c. Or rather 2. Extraordinarily, (for of such Works of God he discourseth in this place) and so it may note either some stop given to the Sun for a small season, like that in Ioshua's time; which might have been, though it be not recorded, or some extraordinary tempest or dark season, wherein the morning is made darkness, as the phrase is, Amos 4. 13. Compare 5. 8. wherein the Sun doth not at all appear (as it was for many [illegible: 1+ letters]ays together, Act. 27. 20.) and consequently is to those places and persons, as if he were not risen. For things in Scripture are oft said to be, or not to be, when they appear, or disappear; of which some Instances have been formerly given, and more we shall have hereafter, in their proper places.

i. e. As it were covereth and shutteth them up that they may not shine, as in dark and dismal Tempests, like that now mentioned, Act. 27. 20. when neither sun nor stars appeared for many days.

8. Which alone spreadeth out the Heavens , and treadeth upon the waves of the sea :

i. e. By his own single power, without any other help.

He spread them out like a curtain, Ps. 104. 1, 2▪ and he in a manner spreads them again every day; i. e. keeps them spread for the comfort and benefit of this lower World, and doth not roll and fold them up, as he will do in due time: See Isa. 34. 4. 2 Pet. 3. 10. Revel. 6. 14. Or, boweth down the heavens, as the same Hebrew Verb is rendred, Psalm 18. 9. So it is a further description of a black and tempestuous season, wherein the heavens seem to be brought down and nearer to the earth.

i. e. Represseth and ruleth them when they rage and are tempestuous: for treading upon any thing, signifies in Scripture u[illegible: 1+ letters]e Power and Dominion over it; as Deut. 33. 29. Iob 40. 12. Psalm 60. 12. & 91. 13. Luke 10. 19.

Marginal references: Gen. 1. 6.; Heb. heights.

9. Which maketh Arcturus, Orion, and Pleiades, and the chambers of the south .

Either 1. created them; or rather 2. ordereth and disposeth them, as the word making is sometimes used in Scripture, governeth their rising and setting, and all their Influences.

These he names as Stars or Constellations of greatest note and eminency; for so they are both in Scripture and other Authors, and such as have▪ or are thought to have a special influence in railing Storms and Tempests; but under them he seems to comprehend all the Stars, which as they were created by God, so are under his Government. Arcturus is a Northern Constellation, near that called the Bear, which riseth to us about the beginning of September, and by its rising produceth (as Pliny affirm[illegible: 1+ letters]) [illegible: 1 word] Storms and Tempests. Orion is a [illegible: 1+ letters]re Southernly Constellation, that ariseth to us in December, and is noted by Astronomers for raising fearful Winds and Tempests both by Sea and Land. The Pleiades is a Constellation not far from Orion, and near that called the Bull, which we call the Seven Stars: To us it riseth at the beginning of the Spring, and by its rising causeth Rains and Tempests, and therefore is unwelcom to Mariners at Sea. By the chambers, (or inmost and secret chambers, as the word signifies) of the South, he seems to understand those Stars and Constellations which are towards the Southern Pole which are fitly called inward chambers, because they are for the most part hid and shut up (as Chambers commonly are) from these parts of the World, and do not rise or appear to us till the beginning of Summer, when they also raise Southerly Winds and Tempests, as Astronomers observe.

Marginal references: Chap. 38. 31. &c. Amos 5. 8.; Heb. [illegible: 1 word], Cesil, & Cri [illegible: 1+ letters]ah.

10. Which doth great things past finding out, yea, and wonders without number .

Which words were produced by Eliphaz, Chap. 5. 9. (where they are explained) and are here repeated by Iob to shew his agreement with him therein.

11. Lo, he goeth by me , and I see him not : he passeth on also , but I perceive him not.

i. e. He worketh by his Providence in waies of Mercy or Judgment.

Or besides, or before me, in my presence.

I see the Effects, but I cannot understand the Causes or Grounds of his Actions, for they are incomprehensible by me, or by any other men▪ for though he speaks onely in his own person, yet he means it of all men; that such is the weakness of mens Understandings, that they cannot search out God's Counsels and ways: See Acts 17. 27. Rom. 11. 33.

He goeth from place to place, from one action to another: He speaks of God after the manner of men.

12. Behold, he taketh away , who can hinder him: who will say unto him, what doest thou ?

If he determine to take away from any man his Children or Servants, or Estate, as he hath done from me,

who is able to restrain him from doing it? Or who dare presume to reprove him for it? And therefore far be it from me to quarrel with God, whereof you untruly accuse me.

Marginal references: Isa. 45. 9. Jer. 18. 6. Rom. 9. 20.; Heb. who can turn him away? Ch. 11. 10.

13. If God will not withdraw his anger , the proud helpers , do stoop under him .

i. e. If God resolve not to withdraw his Rod and stroak, the Effect of his Anger. Or, without if, which is not in the Hebrew, God will not withdraw his anger, i. e. not forbear to punish, neither because any man can over-power and restrain him; nor for fear lest he should rebuke him for proceeding to punish, as is implied by comparing this Verse with the former.

i. e. Those men who shall undertake to uphold and defend him whom God intends to punish and destroy; who are fitly called proud helpers, because this is a most proud, and insolent, and presumptuous act to oppose themselves to the Lord God Almighty, and to his Coun[illegible: 1+ letters]el▪ and Courses; or (as it is in the Hebrew) Helpers of pride, because they give assistance to that man who carries himself proudly and stoutly towards God, under his correcting-hand: Or (as some translate it) the helpers of Egypt, or the Egyptian helpers; i. e. the most poten[illegible: 1+ letters] helpers: for Egypt was in Iob's time a powerful and flourishing Kingdom, and not far from Iob's Country. And the word Rahab here rendred pride, is elsewhere put for Egypt, as Psalm 87. 4. Isa. 51. 9. And (as some take it) Iob 26. 12.

i. e. Shall fall and be crushed by him; and consequently they who are helped by him must fall with them.

Marginal references: Heb. helpers of pride or strength.

14. How much less shall I answer him , and choose out my words to reason with him ?

Since no Creature whatsoever can resist his Power, and no man living can search out or comprehend his Counsels and Ways; how can I, who am a poor, contemptible, dispirited Creature; contend with him?

i. e. Answer his Allegations and Arguments, produced against me.

Heb. Choose my words with (or before, or against, as this Particle is used, Deut. 9. 7. Psalm 94. 1[illegible: 1+ letters]. Prov. 30. 3[illegible: 1+ letters].) him. i. e. Shall I try whether God or I can choose fitter Words, or stronger Arguments? Or shall I contend with him and expect to get the better of him by using choice, and forcible, and elegant words, as one man doth with another?

15. Whom, though I were righteous , yet would I not answer, : but I would make supplication to my judge .

Though I had a most just cause and were not conscious to my self of any s[illegible: 1+ letters]n.

i. e. I durst not undertake to plead my Cause against him; or maintain my Integrity before him, because he knows me better than I know my self, and because I am wholly in his hands and at his mercy.

To wit, that he would hear me meekly, and judge favourably of me and my Cause, and not according to the rigours of his justice.

16. If I had called , and he had answered me, yet would I not believe, that he had hearkned unto my voice :

i. e. Prayed, as this word is commonly used; to wit, unto my Judge, for a favourable sentence, as he now said, and therefore it was neeedless here to mention the Object of his Calling or Prayer.

I could not believe that God had indeed granted my Desire, though he had done it; because I am so infinitely below him, and obnoxious to him and still full of the tokens of his displeasure▪ and therefore should conclude that it was but a pleasant Dream or Fancy, and not a real thing; Compare Psalm 126. 1.

17. For he breaketh me with a tempest , and multiplieth my wounds without cause .

This is the Reason of his foregoing Diffidence, that even when God seemed to answer him in words, yet the course of his actions towards him was of a quite contrary nature and tendency.

As with a Tempest; i. [illegible: 1+ letters]. unexpectedly, violently, and irrecoverably:

Not simply without any desert of his, or as if he had no sin in him; for he oft declares the contrary, but without any evident or special cause of such singular Afflictions; i. e. any peculiar and extraordinary guilt, such as my Friends charge me with.

18. He will not suffer me to take my breath , but [illegible: 1 word] me with bitterness .

My pains and miseries are continual, and I have not so much as a breathing-time free from them.

My Afflictions are not only long and uninterrupted, but also exceeding sharp and violent, contrary to the common course of God's Providence.

19. If I speak of strength , lo, he is strong : and if of judgment , who shall set me a time to plead ?

If my Cause were to be decided by power,

i. e. stronger than I.

If I would contend with him in a way of right.

There is no superiour Judge that can summon him and me together, and appoint us a time of pleading before him, and oblige us both to stand to his Sentence; and therefore I must be contented to sit down with the loss.

20. If I justifie my self , mine own mouth shall condemn me : if I say, I am perfect , it shall also prove me perverse.

If I plead against God mine own Righteousness and Innocency.

God is so infinitely wise and just, that he will find sufficient matter of condemnation from my own words, though spoken with all possible care and circumspection; or he will discover so much wickedness in me of which I was not aware, that I shall be forced to joyn with him in condemning my self.

If I were perfect in my own opinion; If I thought my self compleatly righteous and faultless.

i. e. My own mouth, as he now said. Or, he, i. e. God, who is easily understood by comparing this with the former Verses, where the same he is oft mentioned.

21. Though I were perfect, yet would I not know my soul: I would despise my life .

i. e. Though God should acquit me in Judgment, and pronounce me perfect or righteous, yet would I not know, i. e. regard or value (as that word is oft used) my soul, i. e. my life; as the soul frequently signifies, as Gen. 19. 17. Iob 2. 6. Iohn 10. 15, 17. and as it is explained in the following branch, where life is put for soul, and despising for not knowing: and so the same thing is repeated in differing words, and the latter clause explains the former, which was more dark and doubtful; according to the usage of sacred Scripture. So the sense is, Though God should give sentence for me, yet I should be so overwhelmed with the dread and terrour of the Divine Majesty, that I should be weary of my life. And therefore I abhor the thoughts of contending with my Maker, whereof you accuse me; and yet I have reason to be weary of my life, and to desire death. Or thus, If I say, I am perfect, as the very same Hebrew words are rendred, v. 20. i. e. If I should think my self perfect, yet I would not know, i. e. not acknowledge, my soul, I could not own nor plead before God the perfection and integrity of my soul, but would onely make supplication to my Judge, as he said, v. 16. and flee to his grace and mercy: I would abhor, or reject, or condemn my life. i. e. my conversation: So the sense is, I would not insist upon, nor trust to the integrity either of my soul and heart, or of my life, so as to justifie my self before the pure and piercing Eyes of the all-seeing God.

22. This is one thing , therefore I said it , he de stroyeth the perfect and the wicked .

In the other things which you have spoken of God's greatness, justice, &c. I do not contend with you, but thi one thing I do▪ and must affirm against you.

I did not utter it rashly, but upon deep consideration.

God sends afflictions promiscuously upon good and bad men. Compare Psal. 73. 2, &c. Eccles. 9. 2. Ier. 12. 1, &c.

23. If the scourge slay suddenly , he will laugh at the trial of the innocent .

Either 1. If some common and deadly Judgment come upon a people, which destroys both good and bad. Or 2. If God inflicts some grievous and unexpected stroke upon an innocent person, as it follows.

As he doth at the destruction of the wicked, Psal. 2. 4. His outward carriage is the same to both; he neglects the innocent, and seems not to answer their prayers, and suflers them to perish with others, as if he took pleasure in their r[illegible: 1+ letters]ne also. But withal, he intimates the matter and cause of this laughter or complacency which God takes in their afflictions, because to them they are but trials of their saith, and patience, and perseverance, which tends to God's honour, and their own eternal advantage.

24. The earth is given into the hand of the wicked ; he covereth the faces of the Judges thereof ; if not , where, and who is he ?

i. e. The possession and dominion of men and things on earth.

To wit, by God the great Lord and disposer of it by his providence.

Into their power. As good men are scourged, v. 23. so the wicked are advanced, and prospered in this world.

i. e. He blinds their eyes that they cannot discern between truth and falshood, justice and unrighteousness: He. Who? Either 1. the wicked last mentioned, who either by power or by gifts corrupts the Officers of justice. Or rather 2. God, whom the pronoun, he, designed all along this Chapter: Who is oft said to blind the minds of men, which he doth not positively by making them blind, but privatively by withdrawing his own light, and leaving them to their own mistakes and lusts. Or by Iudges he may here mean those who are worthy of that name, and duly administer that Office; Whose faces God may be said to cover, because he removeth them from their high places into obscurity, and covers them with contempt, and in a manner passeth a sentence of condemnation and destruction upon them; Covering of the face being the usual posture of condemned persons and of men in great misery: Of which see Esth. 7. 8. Psal. 44. 22. Isa. 15. 17. Ier. 14. 4. So the sense of this verse is, God commonly advanceth wicked men into power and honour, and casteth down men of true worth and vertue from their Seats.

If it be not as I say, If God do not these things.

Either 1. Who will con[illegible: 1+ letters]ute me by solid arguments? Or 2. Who doth these things? Who but God doth dispose of the world in this manner?

25. Now my days are swifter than a Post : they flee away, they see no good .

What he had said of the calamities which God usually inflicted upon good men, he now exemplifieth in himself.

The days either of my prosperity: For the time of affliction is commonly described by the night or rather 2. Of my life, as the last clause sheweth; For it were an absurd and contradictious speech to say that his prosperous days saw no good.

Who runs or rides upon swift horses.

I enjoy no good in them. Seeing is oft put for experiencing either good or evil▪ Iob 7. 7. Psal. 34. 12. Ioh. 3. 36. & 8. 51.

Marginal references: [illegible: 1 word]. 7. 6.

26. They are passed away as the swift ships : as the Eagle that hasteth to the prey.

Heb. ships of desire, which make great hast, as if they longed for their desired Haven as it is called, Psal. 107. 30. Or, ships of pleasure; Which sail more swiftly than ships of great burden.

Which geneally flies most swiftly, Deut. 28. 40. Ier. 4. 13. Lam. 4. 19. especially when its own hunger and the sight of its prey quickens his motion.

Marginal references: Heb. Ships [illegible: 1 word] ▪; Or, Ships of [illegible: 1 word] ▪; [illegible: 1 word] 1. 8.

27 If I say, I will forget my complaints , I will leave off my heaviness , and comfort my self .

If I resolve within my self.

I will cease complaining.

Heb. mine anger; wherewith Iob was charged by his friends, Ch. 18 4. my angry expressions.

I will endeavour to take comfort.

Marginal references: Chap. 7. 13.; Heb. face.

28. I am afraid of all my sorrows , I know that thou wilt not hold me innocent .

Or, my pains and griefs: I find all such endeavours vain; for if my griefs be suspended for a little time, yet my fears continue.

I plainly perceive that my changing my note is to no purpose; for thou, O God (to whom he makes a sudden Apostrophe, as he doth also v. 31.) wiltst not clear my innocency by removing those afflictions which make them judge me guilty of some great crime; words proceeding from great impatience and despair of relief.

29. If I be wicked , why then labour I in vain ?

Heb. I shall be wicked, or guilty, to wit, before thee. Whether I be holy or wicked, if I dispute with thee, I shall be found guilty. Or thus, I shall be used like a wicked man, and punished as such. So this is opposed to his not being held innocent, v. 28. i. e. not being acquitted or exempt from punishment.

Why then should I not indulge my griefs, but restrain them? why should I comfort my self with vain hopes of deliverance, as thou advisest me, Ch. 8. 6. or seek to God, as I was directed, Ch. 5. 8▪ for that ease which I see he is resolved not to give me? why should I trouble my self with clearing mine innocency, seeing God will still hold me guilty?

30. If I wash my self with Snow-water , and make my hands never so clean;

Either 1. really, by sanctification, cleansing my heart and life from all filthiness; or rather 2. declaratively or judicially; i. e. [illegible: 1+ letters]f I clear my self from all imputations, and fully prove my innocency before men:

i. e. As men cleanse their bodies, and as under the Law they purified themselves with water, which he here calls water of Snow, either because by its purity and brightness it resembled Snow; or because in those dry Countries, where fresh and pure water was scarce, Snow-water was much in use, or because that water might be much used among them in some of their ritual purifications, as coming down from Heaven.

Marginal references: Jer. 2. 22.

31. Yet shalt thou plunge me in the ditch , and mine own cloths shall abhor me .

i. e. In miry and puddle water, whereby I shall become most filthy. But as Iob's washing, so God's plunging him, &c. is not understood really, as if God would make him filthy, but onely judicially, that God would prove him to be a most guilty and filthy creature notwithstanding all the professions and evidences of his purity before men.

i. e. I shall be so altogether filthy, that my own cloths, if they had any sense in them, would abhor to touch me. A figure called Prosopopoeia.

Marginal references: Or, make me to be abhorred.

32. For he is not a man as I am , that I should answer him , and that we should come together in Judgment.

But one infinitely superiour to me in Majesty, and Power, and Wisdom, and Justice.

That I should presume to debate my cause with him, or answer his allegations against me.

Face to face, to plead upon equal terms before a superiour and indifferent Judge.

33. Neither is there any days▪man betwixt us, that might lay his hand upon us both .

Or, a Reprover; or a Judge or Umpire, whose office was to reprove the guilty person.

i. e. Use his power and authority to appoint the time and place of our meeting; to order and govern us in pleading; and to oblige us to stand to his decision. The hand is oft put for power, and laying on the hand upon another was oft-times an act and sign of superiority and dominion.

Marginal references: 1 Sam. 2. 25. ver. 19.; Heb. one that shall argue.; Or, Umpire.

34. Let him take his Rod away from me, and let not his fear terrifie me.

Objectively so called, i. e. The fear and dread of him, of his Majesty and justice. Let him not deal with me rigorously according to his soveraign dominion and perfect justice, but according to his wonted grace and clemency.

Marginal references: Chap. 13. 21. & 33. 7.

35. Then would I speak, and not fear him, but it is not so with me .

i. e. I would speak freely for my self, being freed from the dread of his Majesty, which takes away my spirit and courage, and stoppeth my mouth.

i. e. I am not free from his terrour, and therefore cannot and dare not plead my cause boldly with him; and so have nothing else to do but to ease my self by receiving my complaints, as he doth in the next words. Oth. thus, But I am not so with my self, i. e. I am in a manner besides my self, distracted with the terrours of God upon me. Or rather thus, For I am not s[illegible: 1+ letters] with my self, or in my own Conscience, as I perceive I am in your eyes; to wit, an Hypocrite and ungodly man. So this is a reason why he could speak to God without slavish fear, because he was conscious to himself of his own Integrity: I have a good Conscience within my self, and therefore could use boldness in speaking to God, provided he would not deal with me in strict justice, but upon the terms of grace and mercy which he hath proposed to sinners, and with allowance to humane Infirmities.

Marginal references: Heb. But I am not so with my self.