mh_parser/vol_split/18 - Job/Chapter 22.xml

<div2 id="Job.xxiii" n="xxiii" next="Job.xxiv" prev="Job.xxii" progress="11.29%" title="Chapter XXII">
<h2 id="Job.xxiii-p0.1">J O B</h2>
<h3 id="Job.xxiii-p0.2">CHAP. XXII.</h3>
<p class="intro" id="Job.xxiii-p1">Eliphaz here leads on a third attack upon poor
Job, in which Bildad followed him, but Zophar drew back, and
quitted the field. It was one of the unhappinesses of Job, as it is
of many an honest man, to be misunderstood by his friends. He had
spoken of the prosperity of wicked men in this world as a mystery
of Providence, but they took it for a reflection upon Providence,
as countenancing their wickedness; and they reproached him
accordingly. In this chapter, I. Eliphaz checks him for his
complaints of God, and of his dealings with him, as if he thought
God had done him wrong, <scripRef id="Job.xxiii-p1.1" osisRef="Bible:Job.22.2-Job.22.4" parsed="|Job|22|2|22|4" passage="Job 22:2-4">ver.
2-4</scripRef>. II. He charges him with many high crimes and
misdemeanours, for which he supposes God was now punishing him. 1.
Oppression and injustice, <scripRef id="Job.xxiii-p1.2" osisRef="Bible:Job.22.5-Job.22.11" parsed="|Job|22|5|22|11" passage="Job 22:5-11">ver.
5-11</scripRef>. 2. Atheism and infidelity, <scripRef id="Job.xxiii-p1.3" osisRef="Bible:Job.22.12-Job.22.14" parsed="|Job|22|12|22|14" passage="Job 22:12-14">ver. 12-14</scripRef>. III. He compares his case to
that of the old world, <scripRef id="Job.xxiii-p1.4" osisRef="Bible:Job.22.15-Job.22.20" parsed="|Job|22|15|22|20" passage="Job 22:15-20">ver.
15-20</scripRef>. IV. He gives him very good counsel, assuring him
that, if he would take it, God would return in mercy to him and he
should return to his former prosperity, <scripRef id="Job.xxiii-p1.5" osisRef="Bible:Job.22.21-Job.22.30" parsed="|Job|22|21|22|30" passage="Job 22:21-30">ver. 21-30</scripRef>.</p>
<scripCom id="Job.xxiii-p1.6" osisRef="Bible:Job.22" parsed="|Job|22|0|0|0" passage="Job 22" type="Commentary"/>
<scripCom id="Job.xxiii-p1.7" osisRef="Bible:Job.22.1-Job.22.4" parsed="|Job|22|1|22|4" passage="Job 22:1-4" type="Commentary"/><div class="Commentary" id="Bible:Job.22.1-Job.22.4">
<h4 id="Job.xxiii-p1.8">Third Address of Eliphaz. (<span class="smallcaps" id="Job.xxiii-p1.9">b. c.</span> 1520.)</h4>
<p class="passage" id="Job.xxiii-p2">1 Then Eliphaz the Temanite answered and said,
  2 Can a man be profitable unto God, as he that is wise may
be profitable unto himself?   3 <i>Is it</i> any pleasure to
the Almighty, that thou art righteous? or <i>is it</i> gain <i>to
him,</i> that thou makest thy ways perfect?   4 Will he
reprove thee for fear of thee? will he enter with thee into
judgment?</p>
<p class="indent" id="Job.xxiii-p3">Eliphaz here insinuates that, because Job
complained so much of his afflictions, he thought God was unjust in
afflicting him; but it was a strained <i>innuendo.</i> Job was far
from thinking so. What Eliphaz says here is therefore unjustly
applied to Job, but in itself it is very true and good,</p>
<p class="indent" id="Job.xxiii-p4">I. That when God does us good it is not
because he is indebted to us; if he were, there might be some
colour to say, when he afflicts us, "He does not deal fairly with
us." But whoever pretends that he has by any meritorious action
made God his debtor, let him prove this debt, and he shall be sure
not to lose it, <scripRef id="Job.xxiii-p4.1" osisRef="Bible:Rom.11.35" parsed="|Rom|11|35|0|0" passage="Ro 11:35">Rom. xi.
35</scripRef>. <i>Who has given to him, and it shall be recompensed
to him again?</i> But Eliphaz here shows that the righteousness and
perfection of the best man in the world are no real benefit or
advantage to God, and therefore cannot be thought to merit any
thing from him. 1. Man's piety is no profit to God, no gain,
<scripRef id="Job.xxiii-p4.2" osisRef="Bible:Job.22.1-Job.22.2" parsed="|Job|22|1|22|2" passage="Job 22:1,2"><i>v.</i> 1, 2</scripRef>. If we
could by any thing merit from God, it would be by our piety, our
being righteous, and making our way perfect. If that will not
merit, surely nothing else will. If a man cannot make God his
debtor by his godliness, and honesty, and obedience to his laws,
much less can he by his wit, and learning, and worldly policy. Now
Eliphaz here asks whether any man can possibly be <i>profitable to
God.</i> It is certain that he cannot. By no means. <i>He that is
wise may be profitable to himself.</i> Note, Our wisdom and piety
are that by which we ourselves are, and are likely to be, great
gainers. <i>Wisdom is profitable to direct,</i> <scripRef id="Job.xxiii-p4.3" osisRef="Bible:Eccl.10.10" parsed="|Eccl|10|10|0|0" passage="Ec 10:10">Eccl. x. 10</scripRef>. <i>Godliness is profitable to
all things,</i> <scripRef id="Job.xxiii-p4.4" osisRef="Bible:1Tim.4.8" parsed="|1Tim|4|8|0|0" passage="1Ti 4:8">1 Tim. iv.
8</scripRef>. <i>If thou be wise, thou shalt be wise for
thyself,</i> <scripRef id="Job.xxiii-p4.5" osisRef="Bible:Prov.9.12" parsed="|Prov|9|12|0|0" passage="Pr 9:12">Prov. ix. 12</scripRef>.
The gains of religion are infinitely greater than the losses of it,
and so it will appear when they are balanced. But can a man be thus
profitable to God? No, for such is the perfection of God that he
cannot receive any benefit or advantage by men; what can be added
to that which is infinite? And such is the weakness and
imperfection of man that he cannot offer any benefit or advantage
to God. Can the light of a candle be profitable to the sun or the
drop of the bucket to the ocean? He that is wise is profitable to
himself, for his own direction and defence, his own credit and
comfort; he can with his wisdom entertain himself and enrich
himself; but can he so be profitable to God? No; God needs not us
nor our services. We are undone, for ever undone, without him; but
he is happy, for ever happy, without us. <i>Is it any gain to
him,</i> any real addition to his glory or wealth, <i>if we make
our way perfect?</i> Suppose it were absolutely perfect, yet what
is God the better? Much less when it is so far short of being
perfect. 2. It is no pleasure to him. God has indeed expressed
himself in his word well pleased with the righteous; his
countenance beholds them and his delight is in them and their
prayers; but all that adds nothing to the infinite satisfaction and
complacency which the Eternal Mind has in itself. God can enjoy
himself without us, though we could have but little enjoyment of
ourselves without our friends. This magnifies his condescension, in
that, though our services be no real profit or pleasure to him, yet
he invites, encourages, and accepts them.</p>
<p class="indent" id="Job.xxiii-p5">II. That when God restrains or rebukes us
it is not because he is in danger from us or jealous of us
(<scripRef id="Job.xxiii-p5.1" osisRef="Bible:Job.22.4" parsed="|Job|22|4|0|0" passage="Job 22:4"><i>v.</i> 4</scripRef>): "<i>Will he
reprove thee for fear of thee,</i> and take thee down from thy
prosperity lest thou shouldst grow too great for him, as princes
sometimes have thought it a piece of policy to curb the growing
greatness of a subject, lest he should become formidable?" Satan
indeed suggested to our first parents that God forbade them the
tree of knowledge for fear of them, lest they should be as gods,
and so become rivals with him; but it was a base insinuation. God
rebukes the good because he loves them, but he never rebukes the
great because he fears them. He does not <i>enter into judgment</i>
with men, that is, pick a quarrel with them and seek occasion
against them, through fear lest they should eclipse his honour or
endanger his interest. Magistrates punish offenders for fear of
them. Pharaoh oppressed Israel because he feared them. It was for
fear that Herod slew the children of Bethlehem and that the Jews
persecuted Christ and his apostles. But God does not, as they did,
pervert justice for fear of any. See <scripRef id="Job.xxiii-p5.2" osisRef="Bible:Job.35.5-Job.35.8" parsed="|Job|35|5|35|8" passage="Job 35:5-8"><i>ch.</i> xxxv. 5-8</scripRef>.</p>
</div><scripCom id="Job.xxiii-p5.3" osisRef="Bible:Job.22.5-Job.22.14" parsed="|Job|22|5|22|14" passage="Job 22:5-14" type="Commentary"/><div class="Commentary" id="Bible:Job.22.5-Job.22.14">
<h4 id="Job.xxiii-p5.4">Job Accused of Various
Crimes. (<span class="smallcaps" id="Job.xxiii-p5.5">b. c.</span> 1520.)</h4>
<p class="passage" id="Job.xxiii-p6">5 <i>Is</i> not thy wickedness great? and thine
iniquities infinite?   6 For thou hast taken a pledge from thy
brother for nought, and stripped the naked of their clothing.
  7 Thou hast not given water to the weary to drink, and thou
hast withholden bread from the hungry.   8 But <i>as for</i>
the mighty man, he had the earth; and the honourable man dwelt in
it.   9 Thou hast sent widows away empty, and the arms of the
fatherless have been broken.   10 Therefore snares <i>are</i>
round about thee, and sudden fear troubleth thee;   11 Or
darkness, <i>that</i> thou canst not see; and abundance of waters
cover thee.   12 <i>Is</i> not God in the height of heaven?
and behold the height of the stars, how high they are!   13
And thou sayest, How doth God know? can he judge through the dark
cloud?   14 Thick clouds <i>are</i> a covering to him, that he
seeth not; and he walketh in the circuit of heaven.</p>
<p class="indent" id="Job.xxiii-p7">Eliphaz and his companions had condemned
Job, in general, as a wicked man and a hypocrite; but none of them
had descended to particulars, nor drawn up any articles of
impeachment against him, until Eliphaz did so here, where he
positively and expressly charges him with many high crimes and
misdemeanours, which, if he had really been guilty of them, might
well have justified them in their harsh censures of him. "Come,"
says Eliphaz, "we have been too long beating about the bush, too
tender of Job and afraid of grieving him, which has but confirmed
him in his self-justification. It is high time to deal plainly with
him. We have condemned him by parables, but that does not answer
the end; he is not prevailed with to condemn himself. We must
therefore plainly tell him, <i>Thou art the man,</i> the tyrant,
the oppressor, the atheist, we have been speaking of all this
while. <i>Is not thy wickedness great?</i> Certainly it is, or else
thy troubles would not be so great. I appeal to thyself, and thy
own conscience; are not <i>thy iniquities infinite,</i> both in
number and heinousness?" Strictly taken, nothing is infinite but
God; but he means this, that his sins were more than could be
counted and more heinous than could be conceived. Sin, being
committed against Infinite Majesty, has in it a kind of infinite
malignity. But when Eliphaz charges Job thus highly, and ventures
to descend to particulars too, laying to his charge that which he
knew not, we may take occasion hence, 1. To be angry at those who
unjustly censure and condemn their brethren. For aught I know,
Eliphaz, in accusing Job falsely, as he does here, was guilty of as
great a sin and as great a wrong to Job as the Sabeans and
Chaldeans that robbed him; for a man's good name is more precious
and valuable than his wealth. It is against all the laws of
justice, charity, and friendship, either to raise or receive
calumnies, jealousies, and evil surmises, concerning others; and it
is the more base and disingenuous if we thus vex those that are in
distress and add to their affliction. Eliphaz could produce no
instances of Job's guilt in any of the particulars that follow
here, but seems resolved to calumniate boldly, and throw all the
reproach he could on Job, not doubting but that some would cleave
to him. 2. To pity those who are thus censured and condemned.
Innocency itself will be no security against a false and foul
tongue. Job, whom God himself praised as the best man in the world,
is here represented by one of his friends, and he a wise and good
man too, as one of the greatest villains in nature. Let us not
think it strange if at any time we be thus blackened, but learn how
to pass by evil report as well as good, and commit our cause, as
Job did his, to him that judgeth righteously.</p>
<p class="indent" id="Job.xxiii-p8">Let us see the particular articles of this
charge.</p>
<p class="indent" id="Job.xxiii-p9">I. He charged him with oppression and
injustice, that, when he was in prosperity, he not only did no good
with his wealth and power, but did a great deal of hurt with them.
This was utterly false, as appears by the account Job gives of
himself (<scripRef id="Job.xxiii-p9.1" osisRef="Bible:Job.29.12-Job.29.17" parsed="|Job|29|12|29|17" passage="Job 29:12-17"><i>ch.</i> xxix.
12</scripRef>, &amp;c.) and the character God gave of him,
<scripRef id="Job.xxiii-p9.2" osisRef="Bible:Job.1.1-Job.1.3" parsed="|Job|1|1|1|3" passage="Job 1:1-3"><i>ch.</i> i.</scripRef> And yet,</p>
<p class="indent" id="Job.xxiii-p10">1. Eliphaz branches out this charge into
divers particulars, with as much assurance as if he could call
witnesses to prove upon oath every article of it. He tells him,
(1.) That he had been cruel and unmerciful to the poor. As a
magistrate he ought to have protected them and seen them provided
for; but Eliphaz suspects that he never did them any kindness, but
all the mischief his power enabled him to do,—that, for an
inconsiderable debt, he demanded, and carried away by violence, a
pawn of great value, even from his brother, whose honesty and
sufficiency he could not but know (<scripRef id="Job.xxiii-p10.1" osisRef="Bible:Job.22.6" parsed="|Job|22|6|0|0" passage="Job 22:6"><i>v.</i> 6</scripRef>), <i>Thou hast taken a pledge
from thy brother for nought,</i> or, as the LXX. reads it, <i>Thou
hast taken thy brethren for pledges,</i> and that for nought,
imprisoned them, enslaved them, because they had nothing to
pay,—that he had taken the very clothes of his insolvent tenants
and debtors, so that he had <i>stripped them naked,</i> and left
them so (the law of Moses forbade this, <scripRef id="Job.xxiii-p10.2" osisRef="Bible:Exod.22.26 Bible:Deut.24.13" parsed="|Exod|22|26|0|0;|Deut|24|13|0|0" passage="Ex 22:26,De 24:13">Exod. xxii. 26, Deut. xxiv. 13</scripRef>),—
he had not been charitable to the poor, no, not to poor travellers,
and poor widows: "<i>Thou hast not given</i> so much as a cup of
cold <i>water</i> (which would have cost thee nothing) <i>to the
weary to drink,</i> when he begged for it (<scripRef id="Job.xxiii-p10.3" osisRef="Bible:Job.22.7" parsed="|Job|22|7|0|0" passage="Job 22:7"><i>v.</i> 7</scripRef>) and was ready to perish for want
of it, nay, <i>thou hast withholden bread from the hungry</i> in
their extremity, hast not only not given it, but hast forbidden the
giving of it, which is <i>withholding good from those to whom it is
really due,</i> <scripRef id="Job.xxiii-p10.4" osisRef="Bible:Prov.3.27" parsed="|Prov|3|27|0|0" passage="Pr 3:27">Prov. iii.
27</scripRef>. Poor widows, who while their husbands were living
troubled nobody, but now were forced to seek relief, thou hast sent
away empty from thy doors with a sad heart, <scripRef id="Job.xxiii-p10.5" osisRef="Bible:Job.22.9" parsed="|Job|22|9|0|0" passage="Job 22:9"><i>v.</i> 9</scripRef>. Those who came to thee for
justice, thou didst send away unheard, unhelped; nay, though they
came to thee full, thou didst squeeze them, and send them away
empty; and, worst of all, <i>the arms of the fatherless have been
broken;</i> those that could help themselves but little thou hast
quite disabled to help themselves." This which is the blackest part
of the charge, is but insinuated: <i>The arms of the fatherless
have been broken.</i> He does not say, "Thou has broken them," but
he would have it understood so, and if they be broken, and those
who have power do not relieve them, they are chargeable with it.
"They have been broken by those under thee, and thou hast connived
at it, which brings thee under the guilt." (2.) That he had been
partial to the rich and great (<scripRef id="Job.xxiii-p10.6" osisRef="Bible:Job.22.8" parsed="|Job|22|8|0|0" passage="Job 22:8"><i>v.</i> 8</scripRef>): "<i>As for the mighty man,</i>
if he was guilty of any crime, he was never questioned for it:
<i>he had the earth;</i> he <i>dwelt in it.</i> If he brought an
action ever so unjustly, or if an action were ever so justly
brought against him, yet he was sure to carry his cause in thy
courts. The poor were not fed at thy door, while the rich were
feasted at thy table." Contrary to this is Christ's rule for
hospitality (<scripRef id="Job.xxiii-p10.7" osisRef="Bible:Luke.14.12-Luke.14.14" parsed="|Luke|14|12|14|14" passage="Lu 14:12-14">Luke xiv.
12-14</scripRef>); and Solomon says, <i>He that gives to the rich
shall come to poverty.</i></p>
<p class="indent" id="Job.xxiii-p11">2. He attributes all his present troubles
to these supposed sins (<scripRef id="Job.xxiii-p11.1" osisRef="Bible:Job.22.10-Job.22.11" parsed="|Job|22|10|22|11" passage="Job 22:10,11"><i>v.</i>
10, 11</scripRef>): "Those that are guilty of such practices as
these commonly bring themselves into just such a condition as thou
art now in; and therefore we conclude thou hast been thus guilty."
(1.) "The providence of God usually crosses and embarrasses such;
and <i>snares are,</i> accordingly, <i>round about thee,</i> so
that, which way soever thou steppest or lookest, thou findest
thyself in distress; and others are as hard upon thee as thou hast
been upon the poor." (2.) "Their consciences may be expected to
terrify and accuse them. No sin makes a louder cry there than
unmercifulness; and, accordingly, <i>sudden fear troubles thee;</i>
and, though thou wilt not own it, it is guilt of this kind that
creates thee all this terror." Zophar had insinuated this,
<scripRef id="Job.xxiii-p11.2" osisRef="Bible:Job.20.19-Job.20.20" parsed="|Job|20|19|20|20" passage="Job 20:19,20"><i>ch.</i> xx. 19, 20</scripRef>.
(3.) "They are brought to their wits' end, so amazed and bewildered
that they know not what to do, and that also is thy case; for thou
art <i>in darkness that thou canst not see</i> wherefore God
contends with thee nor what is the best course for thee to take,
<i>for abundance of waters cover thee,</i>" that is, "thou art in a
mist, in the midst of dark waters, in the thick clouds of the sky."
Note, Those that have not shown mercy may justly be denied the
comfortable hope that they shall find mercy; and then what can they
expect but snares, and darkness, and continual fear?</p>
<p class="indent" id="Job.xxiii-p12">II. He charged him with atheism,
infidelity, and gross impiety, and thought this was at the bottom
of his injustice and oppressiveness: he that did not fear God did
not regard man. He would have it thought that Job was an Epicurean,
who did indeed own the being of God, but denied his providence, and
fancied that he confined himself to the entertainments of the upper
world and never concerned himself in the inhabitants and affairs of
this.</p>
<p class="indent" id="Job.xxiii-p13">1. Eliphaz referred to an important truth,
which he thought, if Job had duly considered it, would have
prevented him from being so passionate in his complaints and bold
in justifying himself (<scripRef id="Job.xxiii-p13.1" osisRef="Bible:Job.22.12" parsed="|Job|22|12|0|0" passage="Job 22:12"><i>v.</i>
12</scripRef>): <i>Is not God in the height of heaven?</i> Yes, no
doubt he is. No heaven so high but God is there; and in the highest
heavens, the heavens of the blessed, the residence of his glory, he
is present in a special manner. There he is pleased to manifest
himself in a way peculiar to the upper world, and thence he is
pleased to manifest himself in a way suited to this lower world.
There is his throne; there is his court: he is called <i>the
Heavens,</i> <scripRef id="Job.xxiii-p13.2" osisRef="Bible:Dan.4.26" parsed="|Dan|4|26|0|0" passage="Da 4:26">Dan. iv. 26</scripRef>.
Thus Eliphaz proves that a man cannot be profitable to God
(<scripRef id="Job.xxiii-p13.3" osisRef="Bible:Job.22.2" parsed="|Job|22|2|0|0" passage="Job 22:2"><i>v.</i> 2</scripRef>), that he
ought not to contend with God (it is his folly if he does), and
that we ought always to address ourselves to God with very great
reverence; for when we <i>behold the height of the stars, how high
they are,</i> we should, at the same time, also consider the
transcendent majesty of God, who is above the stars, and how high
he is.</p>
<p class="indent" id="Job.xxiii-p14">2. He charged it upon Job that he made a
bad use of this doctrine, which he might have made so good a use
of, <scripRef id="Job.xxiii-p14.1" osisRef="Bible:Job.22.13" parsed="|Job|22|13|0|0" passage="Job 22:13"><i>v.</i> 13</scripRef>. "This is
<i>holding the truth in unrighteousness,</i> fighting against
religion with its own weapons, and turning its own artillery upon
itself: thou art willing to own that <i>God is in the height of
heaven</i> but thence thou inferrest, <i>How doth God know?</i>"
Bad men expel the fear of God out of their hearts by banishing the
eye of God out of the world (<scripRef id="Job.xxiii-p14.2" osisRef="Bible:Ezek.8.12" parsed="|Ezek|8|12|0|0" passage="Eze 8:12">Ezek.
viii. 12</scripRef>), and care not what they do if they can but
persuade themselves that God does not know. Eliphaz suspected that
Job had such a notion of God as this, that, because he is in the
height of heaven, (1.) It is therefore impossible for him to see
and hear what is done at so great a distance as this earth,
especially since there is a <i>dark cloud</i> (<scripRef id="Job.xxiii-p14.3" osisRef="Bible:Job.22.13" parsed="|Job|22|13|0|0" passage="Job 22:13"><i>v.</i> 13</scripRef>), many <i>thick clouds</i>
(<scripRef id="Job.xxiii-p14.4" osisRef="Bible:Job.22.14" parsed="|Job|22|14|0|0" passage="Job 22:14"><i>v.</i> 14</scripRef>), that come
between him and us, and <i>are a covering to him,</i> so that he
cannot see, much less can he judge of, the affairs of this lower
world; as if God had <i>eyes of flesh,</i> <scripRef id="Job.xxiii-p14.5" osisRef="Bible:Job.10.4" parsed="|Job|10|4|0|0" passage="Job 10:4"><i>ch.</i> x. 4</scripRef>. The interposing firmament is
to him as transparent crystal, <scripRef id="Job.xxiii-p14.6" osisRef="Bible:Ezek.1.22" parsed="|Ezek|1|22|0|0" passage="Eze 1:22">Ezek.
i. 22</scripRef>. Distance of place creates no difficulty to him
who fills immensity, any more than distance of time to him who is
eternal. Or, (2.) That it is therefore below him, and a diminution
to his glory, to take cognizance of this inferior part of the
creation: <i>He walks in the circuit of heaven,</i> and has enough
to do to enjoy himself and his own perfections and glory in that
bright and quiet world; why should he trouble himself about us?
This is gross absurdity, as well as gross impiety, which Eliphaz
here fathers upon Job; for it supposes that the administration of
government is a burden and disparagement to the supreme governor
and that the acts of justice and mercy are a toil to a mind
infinitely wise, holy, and good. If the sun, a creature, and
inanimate, can with his light and influence reach this earth, and
every part of it (<scripRef id="Job.xxiii-p14.7" osisRef="Bible:Ps.19.6" parsed="|Ps|19|6|0|0" passage="Ps 19:6">Ps. xix.
6</scripRef>), even from that vast height of the visible heavens in
which he is, and in the circuit of which he walks, and that through
many a thick and dark cloud, shall we question it concerning the
Creator?</p>
</div><scripCom id="Job.xxiii-p14.8" osisRef="Bible:Job.22.15-Job.22.20" parsed="|Job|22|15|22|20" passage="Job 22:15-20" type="Commentary"/><div class="Commentary" id="Bible:Job.22.15-Job.22.20">
<h4 id="Job.xxiii-p14.9">Judgments Executed on the
Wicked. (<span class="smallcaps" id="Job.xxiii-p14.10">b. c.</span> 1520.)</h4>
<p class="passage" id="Job.xxiii-p15">15 Hast thou marked the old way which wicked men
have trodden?   16 Which were cut down out of time, whose
foundation was overflown with a flood:   17 Which said unto
God, Depart from us: and what can the Almighty do for them?  
18 Yet he filled their houses with good <i>things:</i> but the
counsel of the wicked is far from me.   19 The righteous see
<i>it,</i> and are glad: and the innocent laugh them to scorn.
  20 Whereas our substance is not cut down, but the remnant of
them the fire consumeth.</p>
<p class="indent" id="Job.xxiii-p16">Eliphaz, having endeavoured to convict Job,
by setting his sins (as he thought) in order before him, here
endeavours to awaken him to a sight and sense of his misery and
danger by reason of sin; and this he does by comparing his case
with that of the sinners of the old world; as if he had said, "Thy
condition is bad now, but, unless thou repent, it will be worse, as
theirs was—theirs <i>who were overflown with a flood,</i> as the
old world (<scripRef id="Job.xxiii-p16.1" osisRef="Bible:Job.22.16" parsed="|Job|22|16|0|0" passage="Job 22:16"><i>v.</i> 16</scripRef>),
and theirs the <i>remnant of whom the fire consumed</i>" (<scripRef id="Job.xxiii-p16.2" osisRef="Bible:Job.22.20" parsed="|Job|22|20|0|0" passage="Job 22:20"><i>v.</i> 20</scripRef>), namely, the
Sodomites, who, in comparison of the old world, were but a remnant.
And these two instances of the wrath of God against sin and sinners
are more than once put together, for warning to a careless world,
as by our Saviour (<scripRef id="Job.xxiii-p16.3" osisRef="Bible:Luke.17.26-Luke.17.30" parsed="|Luke|17|26|17|30" passage="Lu 17:26-30">Luke xvii.
26</scripRef>, &amp;c.) and the apostle, <scripRef id="Job.xxiii-p16.4" osisRef="Bible:2Pet.2.5-2Pet.2.6" parsed="|2Pet|2|5|2|6" passage="2Pe 2:5,6">2 Pet. ii. 5, 6</scripRef>. Eliphaz would have Job to
<i>mark the old way which wicked men have trodden</i> (<scripRef id="Job.xxiii-p16.5" osisRef="Bible:Job.22.15" parsed="|Job|22|15|0|0" passage="Job 22:15"><i>v.</i> 15</scripRef>) and see what came of
it, what the end of their way was. Note, There is an old way which
wicked men have trodden. Religion had but newly entered when sin
immediately followed it. But though it is an old way, a broad way,
a tracked way, it is a dangerous way and it leads to destruction;
and it is good for us to mark it, that we may not dare to walk in
it. Eliphaz here puts Job in mind of it, perhaps in opposition to
what he had said of the prosperity of the wicked; as if he had
said, "Thou canst find out here and there a single instance, it may
be, of a wicked man ending his days in peace; but what is that to
those two great instances of the final perdition of ungodly
men—the drowning of the whole world and the burning of Sodom?"
destructions by wholesale, in which he thinks Job may, as in a
glass, see his own face. Observe, 1. The ruin of those sinners
(<scripRef id="Job.xxiii-p16.6" osisRef="Bible:Job.22.16" parsed="|Job|22|16|0|0" passage="Job 22:16"><i>v.</i> 16</scripRef>): <i>They
were cut down out of time;</i> that is, they were cut off in the
midst of their days, when, as man's time then went, many of them
might, in the course of nature, have lived some hundreds of years
longer, which made their immature extirpation the more grievous.
They were <i>cut down out of time,</i> to be hurried into eternity.
And their foundation, the earth on which they built themselves and
all their hopes, was <i>overflown with a flood,</i> the flood which
was <i>brought in upon the world of the ungodly,</i> <scripRef id="Job.xxiii-p16.7" osisRef="Bible:2Pet.2.5" parsed="|2Pet|2|5|0|0" passage="2Pe 2:5">2 Pet. ii. 5</scripRef>. Note, Those who build
upon the sand choose a foundation which will be <i>overflown</i>
when <i>the rains descend and the floods come</i> (<scripRef id="Job.xxiii-p16.8" osisRef="Bible:Matt.7.27" parsed="|Matt|7|27|0|0" passage="Mt 7:27">Matt. vii. 27</scripRef>), and then their
building must needs fall and they perish in the ruins of it, and
repent of their folly when it is too late. 2. The sin of those
sinners, which brought that ruin (<scripRef id="Job.xxiii-p16.9" osisRef="Bible:Job.22.17" parsed="|Job|22|17|0|0" passage="Job 22:17"><i>v.</i> 17</scripRef>): <i>They said unto God, Depart
from us.</i> Job had spoken of some who said so and yet prospered,
<scripRef id="Job.xxiii-p16.10" osisRef="Bible:Job.21.14" parsed="|Job|21|14|0|0" passage="Job 21:14"><i>ch.</i> xxi. 14</scripRef>. "But
these did not (says Eliphaz); they found to their cost what it was
to set God at defiance. Those who were resolved to lay the reins on
the neck of their appetites and passions began with this; they said
unto God, <i>Depart;</i> they abandoned all religion, hated the
thoughts of it, and desired to live <i>without God in the
world;</i> they shunned his word, and silenced conscience, his
deputy. <i>And what can the Almighty do for them?</i>" Some make
this to denote the justness of their punishment. They said to God,
<i>Depart from us;</i> and then <i>what could the Almighty do with
them but cut them off?</i> Those who will not submit to God's
golden sceptre must expect to be broken to pieces with his iron
rod. Others make it to denote the injustice of their sin: But
<i>what hath the Almighty done against them?</i> What iniquity have
they found in him, or wherein has he wearied them? <scripRef id="Job.xxiii-p16.11" osisRef="Bible:Mic.6.3 Bible:Jer.2.5" parsed="|Mic|6|3|0|0;|Jer|2|5|0|0" passage="Mic 6:3,Jer 2:5">Mic. vi. 3; Jer. ii. 5</scripRef>. Others
make it to denote the reason of their sin: They say unto God,
<i>Depart,</i> asking <i>what the Almighty can do to them.</i>
"What has he done to oblige us? What can he do in a way of wrath to
make us miserable, or in a way of favour to make us happy?" As they
argue, <scripRef id="Job.xxiii-p16.12" osisRef="Bible:Zeph.1.12" parsed="|Zeph|1|12|0|0" passage="Zep 1:12">Zeph. i. 12</scripRef>. <i>The
Lord will not do good, neither will he do evil.</i> Eliphaz shows
the absurdity of this in one word, and that is, calling God <i>the
Almighty;</i> for, if he be so, what cannot he do? But it is not
strange if those cast off all religion who neither dread God's
wrath nor desire his favour. 3. The aggravation of this sin: <i>Yet
he had filled their houses with good things,</i> <scripRef id="Job.xxiii-p16.13" osisRef="Bible:Job.22.18" parsed="|Job|22|18|0|0" passage="Job 22:18"><i>v.</i> 18</scripRef>. Both those of the old world
and those of Sodom had great plenty of all the delights of sense;
for <i>they ate, they drank, they bought, they sold,</i> &amp;c.
(<scripRef id="Job.xxiii-p16.14" osisRef="Bible:Luke.17.27" parsed="|Luke|17|27|0|0" passage="Lu 17:27">Luke xvii. 27</scripRef>), so that
they had no reason to ask <i>what the Almighty could do for
them,</i> for they lived upon his bounty, no reason to bid him
depart from them who had been so kind to them. Many have their
houses full of goods but their hearts empty of grace, and thereby
are marked for ruin. 4. The protestation which Eliphaz makes
against the principles and practices of those wicked people: <i>But
the counsel of the wicked is far from me.</i> Job had said so
(<scripRef id="Job.xxiii-p16.15" osisRef="Bible:Job.21.16" parsed="|Job|21|16|0|0" passage="Job 21:16"><i>ch.</i> xxi. 16</scripRef>) and
Eliphaz will not be behind him. If they cannot agree in their own
principles concerning God, yet they agree in renouncing the
principles of those that live without God in the world. Note, Those
that differ from each other in some matters of religion, and are
engaged in disputes about them, yet ought unanimously and
vigorously to appear against atheism and irreligion, and to take
care that their disputes do not hinder either their vigour or
unanimity in that common cause of God, that righteous cause. 5. The
pleasure and satisfaction which the righteous shall have in this.
(1.) In seeing the wicked destroyed, <scripRef id="Job.xxiii-p16.16" osisRef="Bible:Job.22.19" parsed="|Job|22|19|0|0" passage="Job 22:19"><i>v.</i> 19</scripRef>. They shall <i>see it,</i> that
is, observe it, and take notice of it (<scripRef id="Job.xxiii-p16.17" osisRef="Bible:Hos.14.9" parsed="|Hos|14|9|0|0" passage="Ho 14:9">Hos. xiv. 9</scripRef>); and they shall be <i>glad,</i>
not to see their fellow-creatures miserable, or any secular turn of
their own served, or point gained, but to see God glorified, the
word of God fulfilled, the power of oppressors broken, and thereby
the oppressed relieved—to see sin shamed, atheists and infidels
confounded, and fair warning given to all others to shun such
wicked courses. Nay, they shall <i>laugh them to scorn,</i> that
is, they justly might do it, they shall do it, as God does it, in a
holy manner, <scripRef id="Job.xxiii-p16.18" osisRef="Bible:Ps.2.4 Bible:Prov.1.26" parsed="|Ps|2|4|0|0;|Prov|1|26|0|0" passage="Ps 2:4,Pr 1:26">Ps. ii. 4; Prov. i.
26</scripRef>. They shall take occasion thence to expose the folly
of sinners and show how ridiculous their principles are, though
they call themselves wits. <i>Lo, this is the man that made not God
his strength;</i> and see what comes of it, <scripRef id="Job.xxiii-p16.19" osisRef="Bible:Ps.52.7" parsed="|Ps|52|7|0|0" passage="Ps 52:7">Ps. lii. 7</scripRef>. Some understand this of righteous
Noah and his family, who beheld the destruction of the old world
and rejoiced in it, as he had grieved for their impiety. Lot, who
saw the ruin of Sodom, had the same reason to rejoice, <scripRef id="Job.xxiii-p16.20" osisRef="Bible:2Pet.2.7-2Pet.2.8" parsed="|2Pet|2|7|2|8" passage="2Pe 2:7,8">2 Pet. ii. 7, 8</scripRef>. (2.) In seeing
themselves distinguished (<scripRef id="Job.xxiii-p16.21" osisRef="Bible:Job.22.20" parsed="|Job|22|20|0|0" passage="Job 22:20"><i>v.</i>
20</scripRef>): "<i>Whereas our substance is not cut down,</i> as
theirs was, and as thine is; we continue to prosper, which is a
sign that we are the favourites of Heaven, and in the right." The
same rule that served him to condemn Job by served him to magnify
himself and his companions by. <i>His</i> substance is cut down;
therefore he is a wicked man; <i>ours</i> is not; therefore we are
righteous. But it is a deceitful rule to judge by; for none knows
love or hatred by all that is before him. If others be consumed,
and we be not, instead of censuring them and lifting up ourselves,
as Eliphaz does here, we ought to be thankful to God and take it
for a warning to ourselves to prepare for similar calamities.</p>
</div><scripCom id="Job.xxiii-p16.22" osisRef="Bible:Job.22.21-Job.22.30" parsed="|Job|22|21|22|30" passage="Job 22:21-30" type="Commentary"/><div class="Commentary" id="Bible:Job.22.21-Job.22.30">
<h4 id="Job.xxiii-p16.23">The Good Counsel of Eliphaz; Encouragements
to Return to God. (<span class="smallcaps" id="Job.xxiii-p16.24">b. c.</span> 1520.)</h4>
<p class="passage" id="Job.xxiii-p17">21 Acquaint now thyself with him, and be at
peace: thereby good shall come unto thee.   22 Receive, I pray
thee, the law from his mouth, and lay up his words in thine heart.
  23 If thou return to the Almighty, thou shalt be built up,
thou shalt put away iniquity far from thy tabernacles.   24
Then shalt thou lay up gold as dust, and the <i>gold</i> of Ophir
as the stones of the brooks.   25 Yea, the Almighty shall be
thy defence, and thou shalt have plenty of silver.   26 For
then shalt thou have thy delight in the Almighty, and shalt lift up
thy face unto God.   27 Thou shalt make thy prayer unto him,
and he shall hear thee, and thou shalt pay thy vows.   28 Thou
shalt also decree a thing, and it shall be established unto thee:
and the light shall shine upon thy ways.   29 When <i>men</i>
are cast down, then thou shalt say, <i>There is</i> lifting up; and
he shall save the humble person.   30 He shall deliver the
island of the innocent: and it is delivered by the pureness of
thine hands.</p>
<p class="indent" id="Job.xxiii-p18">Methinks I can almost forgive Eliphaz his
hard censures of Job, which we had in the beginning of the chapter,
though they were very unjust and unkind, for this good counsel and
encouragement which he gives him in these verses with which he
closes his discourse, and than which nothing could be better said,
nor more to the purpose. Though he thought him a bad man, yet he
saw reason to have hopes concerning him, that, for all this, he
would be both pious and prosperous. But it is strange that out of
the same mouth, and almost in the same breath, both sweet waters
and bitter should proceed. Good men, though they may perhaps be put
into a heat, yet sometimes will talk themselves into a better
temper, and, it may be, sooner than another could talk them into
it. Eliphaz had laid before Job the miserable condition of a wicked
man, that he might frighten him into repentance. Here, on the other
hand, he shows him the happiness which those may be sure of that do
repent, that he might allure and encourage him to it. Ministers
must try both ways in dealing with people, must speak to them from
Mount Sinai by the terrors of the law, and from Mount Sion by the
comforts of the gospel, must set before them both life and death,
good and evil, the blessing and the curse. Now here observe,</p>
<p class="indent" id="Job.xxiii-p19">I. The good counsel which Eliphaz gives to
Job; and good counsel it is to us all, though, as to Job, it was
built upon a false supposition that he was a wicked man and now a
stranger and enemy to God. 1. <i>Acquaint now thyself with God.
Acquiesce in God;</i> so some. It is our duty at all times,
especially when we are in affliction, to accommodate ourselves to,
and quiet ourselves in, all the disposals of the divine Providence.
<i>Join thyself to him</i> (so some); fall in with his interests,
and act no longer in opposition to him. Our translators render it
well, "<i>Acquaint thyself with him;</i> be not such a stranger to
him as thou hast made thyself by casting off the fear of him and
restraining prayer before him." It is the duty and interest of
every one of us to acquaint himself with God. We must get the
knowledge of him, fix our affections on him, join ourselves to him
in a covenant of friendship, and then set up, and keep up, a
constant correspondence with him in the ways he has appointed. It
is our honour that we are made capable of this acquaintance, our
misery that by sin we have lost it, our privilege that through
Christ we are invited to return to it; and it will be our
unspeakable happiness to contract and cultivate this acquaintance.
2. "<i>Be at peace,</i> at peace with thyself, not fretful, uneasy,
and in confusion; let not thy heart be troubled, but be quiet and
calm, and well composed. Be at peace with thy God; be reconciled to
him. Do not carry on this unholy war. Thou complainest that God is
thy enemy; be thou his friend." It is the great concern of every
one of us to make our peace with God, and it is necessary in order
to our comfortable acquaintance with him; for <i>how can two walk
together except they be agreed?</i> <scripRef id="Job.xxiii-p19.1" osisRef="Bible:Amos.3.3" parsed="|Amos|3|3|0|0" passage="Am 3:3">Amos
iii. 3</scripRef>. This we must do quickly, now, before it be too
late. <i>Agree with thy adversary while thou art in the way.</i>
This we are earnestly urged to do. Some read it, "Acquaint thyself,
<i>I pray thee,</i> with him, and be at peace." God himself
beseeches us; ministers, in Christ's stead, pray us to be
reconciled. Can we gainsay such entreaties? 3. <i>Receive the law
from his mouth,</i> <scripRef id="Job.xxiii-p19.2" osisRef="Bible:Job.22.22" parsed="|Job|22|22|0|0" passage="Job 22:22"><i>v.</i>
22</scripRef>. "Having made thy peace with God, submit to his
government, and resolve to be ruled by him, that thou mayest keep
thyself in his love." We receive our being and maintenance from
God. From him we hope to receive our bliss, and from him we must
receive law. <i>Lord, what wilt thou have me to do?</i> <scripRef id="Job.xxiii-p19.3" osisRef="Bible:Acts.9.6" parsed="|Acts|9|6|0|0" passage="Ac 9:6">Acts ix. 6</scripRef>. Which way soever we receive
the intimations of his will we must have our eye to him; whether he
speaks by scripture, ministers, conscience, or Providence, we must
take the word as from his mouth and bow our souls to it. Though, in
Job's time, we do not know that there was any written word, yet
there was a revelation of God's will to be received. Eliphaz looked
upon Job as a wicked man, and was pressing him to repent and
reform. Herein consists the conversion of a sinner—his receiving
the law from God's mouth and no longer from the world and the
flesh. Eliphaz, being now in contest with Job, appeals to the word
of God for the ending of the controversy. "Receive that, and be
determined by it." <i>To the law and to the testimony.</i> 4.
<i>Lay up his word in thy heart.</i> It is not enough to receive
it, but we must retain it, <scripRef id="Job.xxiii-p19.4" osisRef="Bible:Prov.3.18" parsed="|Prov|3|18|0|0" passage="Pr 3:18">Prov. iii.
18</scripRef>. We must lay it up as a thing of great value, that it
may be safe; and we must lay it up in our hearts, as a thing of
great use, that it may be ready to us when there is occasion and we
may neither lose it wholly nor be at a loss for it in a time of
need. 5. <i>Return to the Almighty,</i> <scripRef id="Job.xxiii-p19.5" osisRef="Bible:Job.22.23" parsed="|Job|22|23|0|0" passage="Job 22:23"><i>v.</i> 23</scripRef>. "Do not only turn from sin,
but turn to God and thy duty. Do not only turn towards the Almighty
in some good inclinations and good beginnings, but <i>return to
him;</i> return home to him, quite to him, so as to reach to the
Almighty, by a universal reformation, an effectual thorough change
of thy heart and life, and a firm resolution to cleave to him;" so
Mr. Poole. 6. <i>Put away iniquity far from thy tabernacle.</i>
This was the advice Zophar gave him, <scripRef id="Job.xxiii-p19.6" osisRef="Bible:Job.11.14" parsed="|Job|11|14|0|0" passage="Job 11:14"><i>ch.</i> xi. 14</scripRef>. "<i>Let not wickedness
dwell in thy tabernacle.</i> Put iniquity far off, the further the
better, not only from thy heart and hand, but from thy house. Thou
must not only not be wicked thyself, but must reprove and restrain
sin in those that are under thy charge." Note, Family reformation
is needful reformation; we and our house must serve the Lord.</p>
<p class="indent" id="Job.xxiii-p20">II. The good encouragement which Eliphaz
gives Job, that he shall be very happy, if he will but take this
good counsel. In general, "<i>Thereby good shall come unto thee</i>
(<scripRef id="Job.xxiii-p20.1" osisRef="Bible:Job.22.21" parsed="|Job|22|21|0|0" passage="Job 22:21"><i>v.</i> 21</scripRef>); the good
that has now departed from thee, all the good thy heart can desire,
temporal, spiritual, eternal good, shall come to thee. God shall
come to thee, into covenant and communion with thee; and he brings
all good with him, all good in him. Thou art now ruined and brought
down, but, if thou return to God, <i>thou shalt be built up</i>
again, and thy present ruins shall be repaired. Thy family shall be
built up in children, thy estate in wealth, and thy soul in
holiness and comfort." The promises which Eliphaz here encourages
Job with are reducible to three heads:—</p>
<p class="indent" id="Job.xxiii-p21">1. That his estate should prosper, and
temporal blessings should be bestowed abundantly on him; for
godliness has the promise of the life that now is. It is
promised,</p>
<p class="indent" id="Job.xxiii-p22">(1.) That he shall be very rich (<scripRef id="Job.xxiii-p22.1" osisRef="Bible:Job.22.24" parsed="|Job|22|24|0|0" passage="Job 22:24"><i>v.</i> 24</scripRef>): "<i>Thou shalt lay up
gold as dust,</i> in such great abundance, and <i>shalt have plenty
of silver</i> (<scripRef id="Job.xxiii-p22.2" osisRef="Bible:Job.22.25" parsed="|Job|22|25|0|0" passage="Job 22:25"><i>v.</i>
25</scripRef>), whereas now thou art poor and stripped of all." Job
had been rich. Eliphaz suspected he got his riches by fraud and
oppression, and therefore they were taken from him: but if he would
return to God and his duty, [1.] He should have more wealth than
ever he had, not only thousands of sheep and oxen, the wealth of
farmers, but thousands of gold and silver, the wealth of princes,
<scripRef id="Job.xxiii-p22.3" osisRef="Bible:Job.3.15" parsed="|Job|3|15|0|0" passage="Job 3:15"><i>ch.</i> iii. 15</scripRef>.
Abundantly more riches, true riches, are to be got by the service
of God than by the service of the world. [2.] He should have it
more sure to him: "<i>Thou shalt lay it up</i> in good hands, and
hold that which is got by thy piety by a surer tenure than that
which thou didst get by thy iniquity." <i>Thou shalt have silver of
strength</i> (for so the word is), which, being honestly got, will
wear well—silver like steel. [3.] He should, by the grace of God,
be kept from setting his heart so much upon it as Eliphaz thought
he had done; and then wealth is a blessing indeed when we are not
ensnared with the love of it. Thou shalt <i>lay up gold;</i> but
how? Not as thy treasure and portion, but <i>as dust,</i> and <i>as
the stones of the brooks.</i> So little shalt thou value it or
expect from it that thou shalt lay it at thy feet (<scripRef id="Job.xxiii-p22.4" osisRef="Bible:Acts.4.35" parsed="|Acts|4|35|0|0" passage="Ac 4:35">Acts iv. 35</scripRef>), not in thy bosom.</p>
<p class="indent" id="Job.xxiii-p23">(2.) That yet he shall be very safe.
Whereas men's riches usually expose them to danger, and he had
owned that in his prosperity he <i>was not in safety</i> (<scripRef id="Job.xxiii-p23.1" osisRef="Bible:Job.3.26" parsed="|Job|3|26|0|0" passage="Job 3:26"><i>ch.</i> iii. 26</scripRef>), now he might be
secure; for <i>the Almighty shall be thy defender;</i> nay, he
shall be <i>thy defence,</i> <scripRef id="Job.xxiii-p23.2" osisRef="Bible:Job.22.25" parsed="|Job|22|25|0|0" passage="Job 22:25"><i>v.</i> 25</scripRef>. He <i>shall be thy gold;</i>
so it is in the margin, and it is the same word that is used
(<scripRef id="Job.xxiii-p23.3" osisRef="Bible:Job.22.24" parsed="|Job|22|24|0|0" passage="Job 22:24"><i>v.</i> 24</scripRef>) for gold,
but it signifies also a strong-hold, because <i>money is a
defence,</i> <scripRef id="Job.xxiii-p23.4" osisRef="Bible:Eccl.7.12" parsed="|Eccl|7|12|0|0" passage="Ec 7:12">Eccl. vii. 12</scripRef>.
Worldlings make gold their god, saints make God their gold; and
those that are enriched with his favour and grace may truly be said
<i>to have abundance of the best gold,</i> and best laid up. We
read it, "<i>He shall be thy defence</i> against the incursions of
neighbouring spoilers: thy wealth shall not then lie exposed as it
did to Sabeans and Chaldeans," which, some think, is the meaning of
that, <i>Thou shalt put away iniquity far from thy tabernacle,</i>
taking it as a promise. "The iniquity or wrong designed against
thee shall be put off and shall not reach thee." Note, Those must
needs be safe that have Omnipotence itself for their defence,
<scripRef id="Job.xxiii-p23.5" osisRef="Bible:Ps.91.1-Ps.91.3" parsed="|Ps|91|1|91|3" passage="Ps 91:1-3">Ps. xci. 1-3</scripRef>.</p>
<p class="indent" id="Job.xxiii-p24">2. That his soul should prosper, and he
should be enriched with spiritual blessings, which are the best
blessings.</p>
<p class="indent" id="Job.xxiii-p25">(1.) That he should live a life of
complacency in God (<scripRef id="Job.xxiii-p25.1" osisRef="Bible:Job.22.26" parsed="|Job|22|26|0|0" passage="Job 22:26"><i>v.</i>
26</scripRef>): "<i>For then shalt thou have thy delight in the
Almighty;</i> and <i>thus</i> the Almighty comes to be thy gold by
thy delighting in him, as worldly people delight in their money. He
shall be thy wealth, thy defence, thy dignity; for he shall be thy
delight." The way to have our heart's desire is to make God our
heart's delight, <scripRef id="Job.xxiii-p25.2" osisRef="Bible:Ps.37.4" parsed="|Ps|37|4|0|0" passage="Ps 37:4">Ps. xxxvii.
4</scripRef>. If God give us himself to be our joy, he will deny us
nothing that is good for us. "Now, God is a terror to thee; he is
so by thy own confession (<scripRef id="Job.xxiii-p25.3" osisRef="Bible:Job.6.4 Bible:Job.16.9 Bible:Job.19.11" parsed="|Job|6|4|0|0;|Job|16|9|0|0;|Job|19|11|0|0" passage="Job 6:4,16:9,19:11"><i>ch.</i> vi. 4; xvi. 9; xix. 11</scripRef>);
but, if thou wilt return to him, then, and not till then, <i>he
will be thy delight;</i> and it shall be as much a pleasure to thee
to think of him as ever it was a pain." No delight is comparable to
the delight which gracious souls have in the Almighty; and those
that acquaint themselves with him, and submit themselves entirely
to him, shall find his favour to be, not only their strength, but
their song.</p>
<p class="indent" id="Job.xxiii-p26">(2.) That he should have a humble holy
confidence towards God, such as those are said to have <i>whose
hearts condemn them not,</i> 1 <scripRef id="Job.xxiii-p26.1" osisRef="Bible:John.3.21" parsed="|John|3|21|0|0" passage="Joh 3:21">John
iii. 21</scripRef>. "Then <i>shalt</i> thou <i>lift up thy face to
God</i> with boldness, and not be afraid, as thou now art, to draw
near to him. Thy countenance is now fallen, and thou lookest
dejected; but, when thou hast made thy peace with God, thou shalt
blush no more, tremble no more, and hang thy head no more, as thou
dost now, but shalt cheerfully, and with a gracious assurance, show
thyself to him, pray before him, and expect blessings from
him."</p>
<p class="indent" id="Job.xxiii-p27">(3.) That he should maintain a constant
communion with God, "The correspondence, once settled, shall be
kept up to thy unspeakable satisfaction. Letters shall be both
statedly and occasionally interchanged between thee and heaven,"
<scripRef id="Job.xxiii-p27.1" osisRef="Bible:Job.22.27" parsed="|Job|22|27|0|0" passage="Job 22:27"><i>v.</i> 27</scripRef>. [1.] "Thou
shalt by prayer send letters to God: <i>Thou shalt make thy
prayer</i>" (the word is, <i>Thou shalt multiply</i> thy prayers)
"unto him, and he will not think thy letters troublesome, though
many and long. The oftener we come to the throne of grace the more
welcome. Under all thy burdens, in all thy wants, cares, and fears,
thou shalt send to heaven for guidance and strength, wisdom, and
comfort, and good success." [2.] "He shall, by his providence and
grace, answer those letters, and give thee what thou askest of him,
either in kind or kindness: <i>He shall hear thee,</i> and make it
to appear he does so by what he does for thee and in thee." [3.]
"Then thou shalt by thy praises reply to the gracious answers which
he sent thee: <i>Thou shalt pay thy vows,</i> and that shall be
acceptable to him and fetch in further mercy." Note, When God
performs that which in our distress we prayed for we must make
conscience of performing that which we then promised, else we do
not deal honestly. If we promised nothing else we promised to be
thankful, and that is enough, for it includes all, <scripRef id="Job.xxiii-p27.2" osisRef="Bible:Ps.116.14" parsed="|Ps|116|14|0|0" passage="Ps 116:14">Ps. cxvi. 14</scripRef>.</p>
<p class="indent" id="Job.xxiii-p28">(4.) That he should have inward
satisfaction in the management of all his outward affairs
(<scripRef id="Job.xxiii-p28.1" osisRef="Bible:Job.22.28" parsed="|Job|22|28|0|0" passage="Job 22:28"><i>v.</i> 28</scripRef>): "<i>Thou
shalt decree a thing and it shall be established unto thee,</i>"
that is, "Thou shalt frame all thy projects and purposes with so
much wisdom, and grace, and resignation to the will of God, that
the issue of them shall be to thy heart's content, just as thou
wouldst have it to be. Thou shalt <i>commit thy works unto the
Lord</i> by faith and prayer, and then <i>thy thoughts shall be
established;</i> thou shalt be easy and pleased, whatever occurs,
<scripRef id="Job.xxiii-p28.2" osisRef="Bible:Prov.16.3" parsed="|Prov|16|3|0|0" passage="Pr 16:3">Prov. xvi. 3</scripRef>. This the grace
of God shall work in thee; nay, sometimes the providence of God
shall give thee the very thing thou didst desire and pray for, and
give it thee in thy own way, and manner, and time. <i>Be it unto
thee even as thou wilt.</i>" When at any time an affair succeeds
just according to the scheme we laid, and our measures are in
nothing broken, nor are we put upon new counsels, then we must own
the performance of this promise, <i>Thou shalt decree a thing and
it shall be established unto thee.</i> "Whereas now thou
complainest of darkness round about thee, then <i>the light shall
shine on thy ways;</i>" that is, "God shall guide and direct thee,
and then it will follow, of course, that he shall prosper and
succeed thee in all thy undertakings. God's wisdom shall be thy
guide, his favour thy comfort, and thy ways shall be so under both
those lights that thou shalt have a comfortable enjoyment of what
is present and a comfortable prospect of what is future," <scripRef id="Job.xxiii-p28.3" osisRef="Bible:Ps.90.17" parsed="|Ps|90|17|0|0" passage="Ps 90:17">Ps. xc. 17</scripRef>.</p>
<p class="indent" id="Job.xxiii-p29">(5.) That even in times of common calamity
and danger he should have abundance of joy and hope (<scripRef id="Job.xxiii-p29.1" osisRef="Bible:Job.22.29" parsed="|Job|22|29|0|0" passage="Job 22:29"><i>v.</i> 29</scripRef>): "<i>When men are cast
down</i> round about thee, cast down in their affairs, cast down in
their spirits, sinking, desponding, and ready to despair, <i>then
shalt thou say, There is lifting up.</i> Thou shalt find that in
thyself which will not only bear thee up under thy troubles, and
keep thee from fainting, but lift thee up above thy troubles and
enable thee to rejoice evermore." When men's <i>hearts fail them
for fear,</i> then shall Christ's disciples <i>lift up their heads
for joy,</i> <scripRef id="Job.xxiii-p29.2" osisRef="Bible:Luke.21.26-Luke.21.28" parsed="|Luke|21|26|21|28" passage="Lu 21:26-28">Luke xxi.
26-28</scripRef>. Thus are they made to <i>ride upon the high
places of the earth</i> (<scripRef id="Job.xxiii-p29.3" osisRef="Bible:Isa.58.14" parsed="|Isa|58|14|0|0" passage="Isa 58:14">Isa. lviii.
14</scripRef>), and that which will lift them up is the belief of
this, that God will save the humble person. Those that humble
themselves shall be exalted, not only in honour, but in
comfort.</p>
<p class="indent" id="Job.xxiii-p30">3. That he should be a blessing to his
country and an instrument of good to many (<scripRef id="Job.xxiii-p30.1" osisRef="Bible:Job.22.30" parsed="|Job|22|30|0|0" passage="Job 22:30"><i>v.</i> 30</scripRef>): <i>God shall,</i> in answer
to thy prayers, <i>deliver the island of the innocent,</i> and have
a regard therein to <i>the pureness of thy hands,</i> which is
necessary to the acceptableness of our prayers, <scripRef id="Job.xxiii-p30.2" osisRef="Bible:1Tim.2.8" parsed="|1Tim|2|8|0|0" passage="1Ti 2:8">1 Tim. ii. 8</scripRef>. But, because we may suppose the
innocent not to need deliverance (it was guilty Sodom that wanted
the benefit of Abraham's intercession), I incline to the marginal
reading, <i>The innocent shall deliver the island,</i> by their
advice (<scripRef id="Job.xxiii-p30.3" osisRef="Bible:Eccl.9.14-Eccl.9.15" parsed="|Eccl|9|14|9|15" passage="Ec 9:14,15">Eccl. ix. 14, 15</scripRef>)
and by their prayers and their interest in heaven, <scripRef id="Job.xxiii-p30.4" osisRef="Bible:Acts.27.24" parsed="|Acts|27|24|0|0" passage="Ac 27:24">Acts xxvii. 24</scripRef>. Or, <i>He shall
deliver those that are not innocent, and they are delivered by the
pureness of thy hands;</i> as it may be read, and most probably.
Note, A good man is a public good. Sinners fare the better for
saints, whether they are aware of it or no. If Eliphaz intended
hereby (as some think he did) to insinuate that Job's prayers were
not prevailing, nor his hands pure (for then he would have relieved
others, much more himself), he was afterwards made to see his
error, when it appeared that Job had a better interest in heaven
than he had; for he and his three friends, who in this matter were
not innocent, were delivered by <i>the pureness of Job's hands,</i>
<scripRef id="Job.xxiii-p30.5" osisRef="Bible:Job.42.8" parsed="|Job|42|8|0|0" passage="Job 42:8"><i>ch.</i> xlii. 8</scripRef>.</p>
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