Annotations upon the Holy Bible. Vol. I wherein the sacred text is inserted, and various readings annex'd, together with parallel scriptures, the more difficult terms in each verse are explained, seeming contradictions reconciled, questions and doubts resolved, and the whole text opened / by the late reverend and learned divine Mr. Matthew Poole.

CHAP. XXII.

1. THen Eliphaz the Temanite answered and said:

2. * 1.1 Can a man be profitable unto God a 1.2, ‖ 1.3 as b he that is wise may be profitable to himself c?

3. Is it any pleasure d 1.4 to the Almighty, that thou art righteous? Or is it gain to him, that thou makest thy ways perfect e 1.5?

4. Will he reprove thee f 1.6 for fear of thee g 1.7? Will he enter with thee into Judgment h 1.8?

5. Is not thy wickedness great, and † 1.9 thine iniqui∣ties infinite i 1.10?

6. For thou hast taken k 1.11 a pledge from thy Bro∣ther l 1.12 for nought m 1.13, and † 1.14 stripped the naked of their Cloathing n 1.15.

7. Thou hast not given water o 1.16 to the weary p 1.17 to drink, and thou hast with-holden Bread from the hun∣gry q 1.18.

8. But as for † 1.19 the mighty man, he had the Earth r 1.20 and the † 1.21 honourable man dwelt in it s 1.22.

9. Thou hast sent Widows t 1.23 away empty u 1.24, and the Arms x 1.25 of the Fatherless have been broken.

10. Therefore y 1.26 Snares are round about thee z 1.27, and sudden fear a 1.28 troubleth thee;

11. Or darkness b 1.29 that thou canst not see, and abun∣dance of Waters c 1.30 cover thee.

12. Is not God in the height of Heaven d 1.31? and behold † 1.32 the height of the Stars how high they are e 1.33.

13. And f 1.34 thou sayest g 1.35, ‖ 1.36 how doth God know h 1.37?* 1.38 can he judge through the dark Cloud i 1.39?

14. Thick clouds are a covering to him that he seeth not, and he walketh in the circuit of heaven k 1.40.

15. Hast thou marked the † 1.41 old way l 1.42 which wic∣ked men have troden?

16. Which were cut down out of time m 1.43, † 1.44 whose foundation was overflown with a floud n 1.45.

17. * 1.46 Which said unto God, Depart from us: and what can the Almighty do ‖ 1.47 for them o 1.48?

18. Yet he filled their houses with good things p 1.49: but * 1.50 the counsel of the wicked is far from me q 1.51.

19. * 1.52 The righteous see it r 1.53, and are glad s 1.54: and the innocent laugh them to scorn t 1.55.

20. Whereas u 1.56 our ‖ 1.57 substance is not cut down, but ‖ 1.58 the remnant x 1.59 of them y 1.60 the fire consumeth.* 1.61

21. Acquaint now thy self ‖ 1.62 with him a 1.63, and be at peace b 1.64: thereby c 1.65 good shall come unto thee d 1.66.

22. Receive, I pray thee, the law from his mouth e 1.67, and lay up his words in thine heart f 1.68.

23. * 1.69 If thou return to the Almighty g 1.70, thou shalt be built up h 1.71, thou shalt put away iniquity far from thy tabernacles i 1.72.

24. Then shalt thou lay up gold k 1.73 ‖ 1.74 as dust l 1.75, and the gold of Ophir † 1.76 as the stones m 1.77 of the brook.

25. Yea, the Almighty shall be thy ‖ 1.78 defence n 1.79, and thou shalt have † 1.80 plenty of silver o 1.81.

26. For t 1.82 thou shalt have thy delight in the Al∣mighty q 1.83, and shalt * 1.84 lift up thy face unto God r 1.85.

27. * 1.86 Thou shalt make thy prayer unto him, and he shall hear thee s 1.87, and thou shalt pay thy vows t 1.88.

28. Thou shalt also decree a thing, and it shall be established u 1.89 unto thee, and the light shall shine upon thy ways x 1.90.

29. When men are cast down y 1.91, then thou shalt say z 1.92, There is lifting up a 1.93: and b 1.94 he c 1.95 shall save d 1.96 * 1.97 † 1.98 the humble person e 1.99.

30. He f 1.100 shall deliver g 1.101 the Island of the innocent h 1.102:* 1.103 and it i 1.104 is delivered by the pureness of thine hands k 1.105.

Notes

• * 1.1

  Chap. 35. 7. Psal. 16. 2. Luk. 17. 10.
• a 1.2

  i. e. Add any thing to his Perfection or Felicity, to wit, by his Righteousness, as the next Verse shews. Why then dost thou insist so much upon thy own Righteousness, as if thou didst oblige God by it, or as if he could not without injury afflict thee who sup∣posest thy self to be a righteous person, though indeed thou art not so, as he saith, v. 5, 6, &c. but if thou wert really so, God is not thy debter for it. Or, because; or, but; or yea rather: so this latter Clause is to be read without an Interrogation, and the for∣mer with it. A wise or good man (for these in Scripture-use are one and the same) doth much good to himself, he promotes his own Peace, and Honour, and Happiness by his Goodness; and having so great a reward for his Virtue, God is not indebted to him, but he is indebted to God for it.
• ‖ 1.3

  Or, if he may be profitable, doth his good success depend thereon?
• d 1.4

  i. e. Such a pleasure as he needs for his own ease and content∣ment, without which he could not be happy, as appears by the foregoing and following words: For otherwise God is oft said to de∣light in the good actions of his People, to wit, so far as to approve and accept them.
• e 1.5

  That thy Life is free from blemish, as thou pretendest, but falsly, as I shall shew.
• f 1.6

  Will, or doth, or would he reprove thee? i. e. punish thee: For this word is frequently used of real Rebukes or Chastisements, as hath been oft noted.
• g 1.7

  Because he is afraid, lest if he should let thee alone, thou wouldst grow too great and powerful for him, as Princes oft times crush those Subjects of whom they are afraid? Surely no. As thy Righteousness cannot profit him, so thy wick∣edness can do him no hurt. Or, for thy Piety or Religion, which is commonly called by the name of Fear? Doth he punish thee be∣cause thou fearest and servest him, as thou dost insinuate? No surely, but for thy sins, as it follows.
• h 1.8

  And condemn thee, to wit, for the reason last mentioned, as appears from the Hebrew Text, where the words lie thus, Will he for fear of thee reprove thee, or enter with thee into Iudgment?
• † 1.9

  Heb. no end to thine Iniqui∣ties.
• i 1.10

  Thy great sins are the true and only causes of thy misery. The words may very well be rendred thus, Is not thy evil (i. e. thy punishment or affliction, which is frequently expressed by this very word) great, because (the particle and being oft used causally, as it is Gen. 18. 13. & 22. 12. & 24. 56. Isa. 39. 1. & 64. 5.) thine Iniqui∣ties are infinite? Are not thy calamities procured by, and proportio∣nable to thy sins? Thy own Conscience tells thee they are so. And therefore thou hast no reason to accuse God, nor any person but thy self.
• k 1.11

  Or, Surely thou hast taken. He speaks thus by way of conje∣cture, or strong presumption, when I consider thy grievous and unusual calamities, I justly conclude thou art guilty of all or some of these following crimes, and do thou search thine own Conscience, whether it be not so with thee.
• l 1.12

  i. e. Either of thy Neighbour, or of thy Kinsman; which are both called by the name of Brother. This is added to aggravate the offence.
• m 1.13

  i. e. Without sufficient and justifiable cause. Which he might do many ways, either by taking what he ought not to take, Deut. 24. 6. or from whom he ought not, to wit, the poor to whom he should give, Prov. 3. 27. or when, and in such manner as he ought not, of which see on Deut. 24. 10, 11. or by keeping it longer than he should, as when the poor mans necessity requires it, or when the debt is satisfied, Ezek. 18. 16.
• † 1.14

  Heb. stripped the cloaths of the naked.
• n 1.15

  Either by taking their Garment for a pledge, a∣gainst the Law, Exod. 22. 26. or otherwise by robbing them of their Rights, all other injuries being Synecdochically comprehended un∣der this. Qu. How could he strip the naked? Answ. He calls them naked, either 1. Because they had but very few and mean Cloaths, such being oft called naked, as Deut. 28. 48. 1 Cor. 4. 11. Iam. 2. 15. Or 2. From the effect, because though he did not find them naked, yet he made them so. The like Phrases we have Isa. 47. 2. grind Meal, i. e. by grinding Corn make it Meal; Amos 8. 5. falsifying the deceitful Ballances, i. e. by falsifying making true bal∣lances deceitful: And so here, to strip the naked, is by stripping them to make them naked.
• o 1.16

  Surely thou hast been so hard hearted as to deny a Cup of cold Water to those that needed and desired it. Water was oft times scarce and precious in those hot Countries, and was appropriated to particular persons, without whose leave other persons might not take it.
• p 1.17

  i. e. To him who by reason of hard labour or Travel is weary and thirsty. So this word is used, Prov. 25. 25.
• q 1.18

  To whom it was due by Gods Law, Prov. 3. 27. which al∣so was known to Iob by the light of Nature. Hereby he intimates the greatness of this Sin of Uncharitableness, by ranking it with heinous crimes, whereas Iob (as he thought) esteemed it but a small fault, if any.
• † 1.19

  Heb. 〈◊〉〈◊〉 of 〈◊〉〈◊〉.
• r 1.20

  Heb. And, or but the man of Arm, or Strength, or Power, to him was the Earth, or the Land, i. e. he had the firm possession, or free enjoyment of it. Which is meant either 1. Of Iob, of whom he speaks invidiously in the third person. The mighty man Iob posses∣sed, and enlarged, and enjoyed his Estate without any compassion to the poor. Or rather 2. Of other rich and potent men, who had the Earth or Land, either 1. By Iob's judicial Sentence, which was generally given in favour of the rich, and against the poor: Or 2. By Iob's kindness and courtesie. The rich were al∣ways welcom to him, his house was open to them, his Land was before them, when the poor were driven away from his House and Territories.
• † 1.21

  Heb. 〈◊〉〈◊〉 or, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉. 2 Kings 5. Isa. 3. 3.
• s 1.22

  Either by thy sentence or permission, he had a peaceable and sure possession of it. He repeateth the same thing in other words.
• t 1.23

  Whose helpless Estate called for thy pity. Exod. 22. 22. Deut. 24. 17, 19.
• u 1.24

  Either by denying them that Relief which their poverty required, or that right which their cause deserved; or by spoiling them of their Goods, because thou knewest them to be unable to oppose thee, or to right themselves.
• x 1.25

  i. e. All their sup∣ports and comforts, and rights. An heinous sin, but falsly charged upon Iob.
• y 1.26

  For these and the like crimes. The cause of thy ruine is not secret from Gods soveraign Power, and unsearchable Judgments, (as thou pretendest) but plain and manifest, even thy own crying sins.
• z 1.27

  Thou art encompassed with dangers and calamities.
• a 1.28

  Be∣side thy present miseries thou art tormented with the dread and expectation of further and sorer Judgments.
• b 1.29

  Either 1. A darkness and confusion of mind, so great that thou canst not discern the true cause and use of all thy sufferings Or 2. Grievous Calamities, which are oft called darkness, which are such that thou canst see no way nor possibility of escaping. Ei∣ther thou art troubled with fear of further evils, as it is said, v. 10. or with the gross darkness of thy present state of misery.
• c 1.30

  i. e. Plen∣ty and variety of sore afflictions, which are frequently compared to Waters, as Psal. 18. 16. & 66. 12. Isa. 43. 2.
• d 1.31

  Surely he is; and from that high Tower he looketh down upon men, Psal. 14. 2. to behold, and govern, and recompense all their actions. whether good or bad. And therefore O Iob, thou art grosly mistaken, in thinking that all things in this lower world are managed by chance, and without any regard to Justice, or to just men, and not by the wise and holy Providence of God: For this is the genuine Consequence of thy great Principle, that good men suffer as deeply as any others, whilest the vilest of men are exalt∣ed and flourish.
• † 1.32

  Heb. 〈◊〉〈◊〉 of 〈◊〉〈◊〉 S•…•….
• e 1.33

  Yet God is far higher than they, and from thence can easily spy all men and things here below; as the high∣est places afford the best prospects.
• f 1.34

  Or, Therefore: From this true and certain principle thou drawest this false and wicked Conclusion. Or, Yet, notwith∣standing this undeniable Argument.
• g 1.35

  Thou reasonest thus with∣in thy self, as it may seem by thy discourses.
• ‖ 1.36

  Or, 〈◊〉〈◊〉
• h 1.37

  i. e. God cannot discern, and therefore doth not mind things so far below him and distant from him.
• * 1.38

  * Psal. 〈◊〉〈◊〉 & •…•…9. •…•…. & 73. 11. & 〈◊〉〈◊〉 7.
• i 1.39

  i. e. Through those immense and innume∣rable Clouds which lie between the Heaven and the Earth, al∣though our eyes see but few of them.
• k 1.40

  His conversation and business and delight is in the higher and heavenly World, which is worthy of his care, but he will not disparage nor burden himself with the care of this contemptible spot of earth: which was the opinion of many heathen Philoso∣phers, and, as they fancied, was Iob's opinion also.
• † 1.41

  〈◊〉〈◊〉. 〈◊〉〈◊〉 way. So
• l 1.42

  Heb. The way of antiquity, i. e. of men living in ancient times, or former ages: By this way is here meant, either 1. their course or common practice: Or 2. their end or success; as the way is taken, 1 Sam. 9. 6, 8. and as death, which is, and is called the end of all men, Eccles. 72. is also called the way of all the earth, Jos. 23. 14. 1 Kings 2. 2.
• m 1.43

  i. e. Before their time; who died a violent and untimely death.
• † 1.44

  〈…〉〈…〉.
• n 1.45

  Who together with their foundation; to wit, the earth and all their supports and enjoyments in it, were destroyed by the general Deluge; which doubtless was very well known to them, because they lived not long after it; and which was most proper for this Argument. Or, whose foundation, i. e. all their power, and riches, and policy, upon which they build all their hopes and happiness, was like a flood poured forth; which made a great shew and noise for a time, but speedily vanished and came to nothing.
• * 1.46

  〈…〉〈…〉.
• ‖ 1.47

  〈…〉〈…〉.
• o 1.48

  He reports Iob's words, Chap. 21. 14, 15. (where they are ex∣plained) but to a contrary purpose. Iob alledged them to shew that they prospered notwithstanding their professed wickedness; and Eliphaz produceth them to shew that they were cut off for it.
• p 1.49

  Yet it is true, that for a time God did prosper them, as he did thee; which also was the aggravation of their sin, and that which hastned their ruine: but at last, and in due time, God cut them off in a tremendous and exemplary manner▪ as he will also do thee, if thou dost not repent.
• * 1.50

  Ch. 21. 16.
• q 1.51

  He repeats Iob's words, Ch. 21. 16. not without reflection and some kind of derision: Thou didst say so, but without sufficient reason and against thy own principle, that God carries himself indifferently towards good and bad; but I who have observed God's terrible judgments upon wicked men, have much more reason to abhor their counsels which had so sad an issue.
• * 1.52

  〈◊〉〈◊〉 107. 42.
• r 1.53

  Whom God oft spares in common Calamities, and makes them to survive and see the destruction of the wicked; as Noah, Lot, &c.
• s 1.54

  Not that they insult over, or rejoyce in the ruine of any men, but because they delight in the vindication of God's honour, and justice, and holiness, which is conjoyned with the destruction of his enemies, and which is and ought to be dearer to them than all the interests of men.
• t 1.55

  They justly deride them or their vain and yet strong confidences which are now destroyed, and for their profane contempt of God and of his judgments which now they feel, and for their deep and crafty counsels which are now frustrated and turned against themselves.
• u 1.56

  Or, when; or, seeing that, or Because: for this Hebrew particle Im, is oft used for Chi. And so the following words may contain the reason of the joy and laughter of the Innocent mentioned, v. 19. because when wicked men are destroyed, they are preserved; because our substance, i. e. our souls and bodies, and subsistence was not cut down. He should have said their substance, i. e. the substance of the righteous; but he changeth the person, and saith, our sub∣stance; either as including himself in the number of righteous persons, and thereby intimating that he pleaded the common cause of all such, whilest Iob pleaded the cause of the wicked, as is elsewhere observed: or because he would hereby thankfully ac∣knowledge some eminent and particular preservation given to him amongst other righteous men: or because he and his brethren were of the same substance with, and descended from the loyns of them whom God had miraculously preserved, when others round a∣bout them were cut off; as God had done for Abraham and his posterity, of which race these are conceived to have been. And a like change both of person and number we find, Hos. 12. 4. He found him (i. e. Iacob in Bethel) and there he spake with us; i. e. with him, as representing us, and for all our good.
• ‖ 1.57

  Or, state.
• ‖ 1.58

  Or, their 〈◊〉〈◊〉.
• x 1.59

  All that was left undestroyed in the general calamity. Or, their excellency, all their desirable and delectable things.
• y 1.60

  i. e. Of those who are opposed to the righteous, and in whose destruction the righteous rejoyced.
• * 1.61

  z To wit, of God's wrath: some dreadful judgment, either proper fire, possibly that which destroyed Sodom and Go∣morrah, which such knowing and inquisitive persons could not be ignorant of as a thing done near their times and places; or some other sore calamity; for such oft come under the name of fire. But this whole Verse is and may be otherwise rendred, and that Interrogatively▪ Is not, (or rather, Was not, the Hebrew Prefix, he, being here understood, after the manner of the Language, from v, 15. where it is expressed) our substance (i. e. almost all our na∣ture and kind) cut off (almost all destroyed in the flood) and did not the fire consume a remnant of them; i. e. of Mankind, and of ungodly men, in Sodom and Gomorrah?
• ‖ 1.62

  That is, with God.
• a 1.63

  i. e. With God, as appears both from v. 23. where he is ex∣pressed, and from the nature of the thing, there being no other way to happiness. Renew thy acquaintance and converse with God by prayer, which thou hast restrained, Chap. 15. 4. and re∣pentance for all thy sins, and true humiliation under his hand, and hearty compliance with all his Commands, and diligent care to serve and enjoy him; and be no longer estranged from God, as thou now art.
• b 1.64

  This is either 1. a promise, the Imperative be∣ing put for the Future of the Indicative Mood, and so thou shalt have peace; i. e. Prosperity and happiness: Or, rather 2. a Coun∣sel or Command, If God be an enemy to thee, as thou sayst he is, reconcile thy self to him by true repentance, and earnestly seek his favour and friendship, and do not provoke him further by thy false and wicked speeches of him, or by thy froward carriage to him: And whereas thou art full of unquietness and rage against God, learn to possess thy soul in patience, give over murmuring against him, and get a composed▪ and quiet, and submissive mind and heart; which is called peace, Iudg. 6. 23. & 19, 20. Isa. 57. 21. Thus far is the Command or Exhortation; now followeth the Promise.
• c 1.65

  i. e. By following these Counsels.
• d 1.66

  Thou shalt be freed from all thy Calamities, and enjoy all the happiness which thy heart can desire.
• e 1.67

  Take the Law and Rule whereby thou governest thy thoughts and words, and whole life, not from profane Heathens, whose Opinion concerning God's Providence thou hast embraced, nor from thy own vain imaginations or violent passions, which have led thee into thy present errours and miscarriages, but from God, and from his Word, and from his Law which is written in thy own mind, and from the Doctrines and Instructions of the holy men of God; who are all of our mind in this matter.
• f 1.68

  i. e. Do not only hear them with thine ears, but let them sink into thy heart, being received there by hearty affection, and fixed by se∣rious and frequent, and practical consideration of them, Psalm 119. 11. Matth. 13. 19, &c. Luke 2. 19, 51.
• * 1.69

  Ch. 8. 5, 6. & 11. 13.
• g 1.70

  Or, home to the Almighty; or, so as to reach to the Almighty and be joyned to him. The Hebrew Phrase is extraordinary, and em∣phatical, and implies a thorough and effectual turning not only from sin (which an Hypocrite may do in great part at least for a time upon carnal Motives, and without any respect or love to God) but also unto God, so as to love him and cleave to him, and sincerely devote a man's self to his fear and service. And he expresseth it in this manner, because he thought Iob to be an Hy∣pocrite, and therefore counselleth him to turn to God in another and better manner than he had done; to wit, with all his heart, and not feignedly.
• h 1.71

  God who hath pulled thee down in thy Estate and Honour, and Children, will repair thy Ruines, and give thee more Children, which is oft called building; as Gen. 16. 2. Exod. 1. 21. Ruth. 4. 11. and bless thee with prosperity and happi∣ness, as building signifies, Ier. 42. 10. & 31. 4.
• i 1.72

  This may be ei∣ther 1. a Condition upon which God makes the following Promi∣ses, If (which Particle may be repeated out of the former part of the Verse) thou shalt put away, &c. i. e. If thou shalt effectually purge thy self and family from all sin, and keep thy self and them, as far as thou canst, from all appearances and occasions of sin▪ which is the duty of all, and the practice of true Penitents. Whereby he seems to reflect upon Iob as if he had been faulty and negligent in the government of himself or Children, notwithstand∣ing his sacrificing for them, Chap. 1. Or rather 2. a Promise, be∣cause the Conditions required had been expressed together, v. 21, 22. and in the beginning of this Verse, after which he comes to the Promises, and begins with this, thou shalt be built up, and so proceeds to other Promises; and therefore it seems not probable that he should return to the Conditions again, and mix the Con∣ditions and Promises together, which he hath so carefully sepa∣rated in these Verses. And so it is either 1. a spiritual Promise, If thou dost sincerely repent, God will give thee more grace effectually to reform thy self and family, according to that rule, To him that hath, shall be given. Or 2. a temporal Promise, Thou shalt put away iniquity or injury, or perverseness (i. e. either perverse and injurious men: Or God's judgments, or the punishments of thy sins; as iniquity is very oft used) far from thy tabernacles; i. e. from all thy Dwellings, and Tents, and Possessions; no hand of violence shall come near them, no evil plague shall come upon thy own habitation, or upon the habitations of thy Children, as lately it did for thine and their sins.
• k 1.73

  Solid or choice Gold, as the word signifies.
• ‖ 1.74

  Or, in the dust
• l 1.75

  i. e. In great abundance. Or, upon the dust, or ground: It shall be so plentiful, and therefore vile, that thou shalt not lock it up in Chests and Treasuries, but scatter it any where, and let it lie even upon the ground.
• † 1.76

  Heb. in, or among the stones.
• m 1.77

  As plentifully as if the pieces of Gold were but so many pebble stones, which are to be found in and near every Brook. Or, for the stones, i. e. in stead of them. Or, in the rock, or among the rocks: Gold shall be so abundant that thou mayst lay it any where, even upon or among the Rocks.
• ‖ 1.78

  Or, gold.
• n 1.79

  God by his special and watchful Providence shall protect thee from all dangers and calamities. Heb. thy defences or munitions. One God shall keep thee as safely as many munitions.
• † 1.80

  Heb. silver of strength.
• o 1.81

  Heb. sil∣ver of strength, i. e. which by God's blessing shall be thy defence, Eccles. 7. 12. Or, silver of heights, i. e. high and heaped up like a Mountain.
• t 1.82

  So this Verse contains a Reason why he might confidently ex∣pect all those former outward blessings, because he should have God's favour, which is the spring and foundation of them. Or, Surely: Or, Yea moreover; for this Particle chi, is sometimes used by way of aggravation or amplification, as Gen. 45. 26. 1 Sam. 14. 41. Isa. 7. 9. & 32. 13. And this suits very well here; yea God will do greater things than these for thee.
• q 1.83

  Thou shalt find delight not only in these outward comforts, but also and especially in God, whose Face shall shine upon thee, who shall give thee these things not in anger and wrath, as he doth to wicked men, but as pled∣ges of his love and favour to thee, and of those greater and eter∣nal blessings which he hath in store for thee; and accordingly thou shalt delight thy self in worshipping, enjoying, obeying, and serving God in and with all his mercies.
• * 1.84

  Ch. 11. 15.
• r 1.85

  i. e. Look up to him by meditation and prayer, not as now thou dost, with horrour and grief, which is signified by a dejected Countenance, 2 Sam. 2. 22. Luke 18. 13. but with chearfulness and confidence, as this Phrase oft notes, as Luke 21. 28. See on Iob 11. 15.
• * 1.86

  Psal. 50. 14, 15.
• s 1.87

  i. e. Answer thy prayers, and not disregard them, and hide himself from thee, as now he doth.
• t 1.88

  i. e. Thou shalt obtain those blessings for which thou didst make Vows to God, and therefore according to thy Obligation, shalt pay thy Vows to him. The Antecedent is here supposed and understood out of the Consequent.
• u 1.89

  Thy purposes and designs shall not be disappointed, but ef∣fected and ratified by God; which is a great satisfaction,
• x 1.90

  In all thy counsels, and courses, and actions, God shall give thee the light of his direction and governance, and of comfort and success; and thou shalt not be in such a dark and doubtful, and perplexed condition as now thou art.
• y 1.91

  Heb. When they (i. e. they who do this work. It is an Indefi∣nite and impersonal speech, which is very common in the Hebrew Language) shall cast down or overthrow; either 1. proud and wicked men, as may be guessed by the opposition of the humble and innocent, who should be saved, whilest these were destroyed. So the sense is, when there shall come a general calamity which shall sweep away all the wicked round about them. Or 2. Thee or thine; which Pronoun is oft understood. So the sense is, when through God's permission thou shalt be brought into some trouble, which God sees fit for thee.
• z 1.92

  Within thy self with good assu∣rance and confidence.
• a 1.93

  Or, there shall be lifting up, either 1. for them, if they repent and humble themselves, they shall be pre∣served or restored. And this thou wilest assure them of from thy own experience. Or 2. for thee and thine: God will deliver thee, when others are crushed and destroyed.
• b 1.94

  Or, for, this Particle being oft put causally, as hath been formerly noted. So the following words contain a Reason why he might confidently say, that there would be such a lifting up for a person so humbled.
• c 1.95

  i. e. God, unto whom onely salvation belongeth, Psalm 3. 8.
• d 1.96

  Either 1. e∣ternally; or 2. temporally; to wit, from the evils here mentioned.
• * 1.97

  Jam. 4. 6. 1 Pet. 5. 5.
• † 1.98

  Heb. him that hath low eyes.
• e 1.99

  Heb. Him that hath low or cast down eyes: Which phrase may here note, either 1. humility and lowliness of mind and disposi∣tion, as pride is oft expressed by high or lofty looks, as Psalm 18. 27. & 101. 5. & 131. 1. Prov. 6. 17. And so this is a tacit admonition and reproof for Iob, whom, for his confident justification of himself, and his contemptuous expressions and censures concerning them, they judged to be guilty of intolerable pride of heart. Or 2. Low∣ness of Estate or Condition, as Iames 1. 10. So it notes him whose Eyes and Countenance are dejected by reason of his great trou∣bles and miseries; as on the contrary, prosperity makes persons lift up their Eyes and Faces.
• f 1.100

  i. e. God, as v. 29. whose Prerogative it is to give deliverances.
• g 1.101

  To wit, upon thy request, as the following Clause sheweth: God will hear thy prayers even for others: which is a great honour and comfort; and much more for thy self.
• h 1.102

  Not onely thy self, when thou shalt become innocent and pure, but for thy sake he will deliver the whole Island (or Country, that word being oft used not onely for such Lands or Countries as were separated from Canaan by the Sea, as is commonly observed, but also for such as were upon the same Continent with it, as appears from Gen. 10 5, &c. Psalm 72. 10. & 97. 1. Isa. 41. 5.) in which thou dwellest▪ Or, the guilty, or him that is not innocent: For the word here rendred Island, is sometimes used for not, both in Scripture, as 1 Sam. 4. 21. Prov. 31. 4. So the sense is, God will have so great a respect to thy in∣nocency and purity, that for thy sake he will deliver those that belong to thee, or live with thee or near thee, though in them∣selves they be sinful Creatures and ripe for destruction. See Gen. 18. 32.
• * 1.103

  ‖ Or, the in∣nocent shall de∣liver 〈◊〉〈◊〉 〈◊〉〈◊〉
• i 1.104

  To wit, the Island. Or, he, i. e. the guilty person.
• k 1.105

  i. e. By thy prayers proceeding from a pure heart and conscience, when thou shalt lift up pure hands to God in prayer, as it is expres∣sed, 1 Tim. 2 8. Whereby as he asserts the prevalency of the righ∣teous man's prayers with God▪ for mercy both for himself and others; and by this Argument he perswadeth Iob to repentance: so withal he alledgeth this as an Argument or evidence that Iob did not stretch out pure hands to God in prayer, as he pretended, be∣cause his prayers could not prevail for the preservation of him∣self or his Children, and much less for others at a greater di∣stance.