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1. I Made a covenant with mine eyes a 1.1: why then should I think upon b 1.2 a maid c 1.3?
2. For d 1.4 what portion of God is there d 1.5, from a∣bove e 1.6? and what inheritance of the Almighty from on high f 1.7?
3. Is not destruction to the wicked f 1.8? and a † 1.9 strange punishment g 1.10 to the workers of iniquity?
4 * 1.11 Doth not he see my ways h 1.12, and count all my steps?
5. If I have walked k 1.13 with vanity l 1.14, or if my foot hath hasted to deceit m 1.15;
6. † 1.16 Let me be weighed in an even balance n 1.17, that God may know mine integrity o 1.18.
7. If my step hath turned out of the way p 1.19, and mine heart walked after mine eyes q 1.20, and if any blot r 1.21 hath cleaved to mine hands:
8. Then let me sow, and let another eat s 1.22; yea, let my off-spring t 1.23 be rooted out.
9. If mine heart have been deceived by a woman u 1.24, or if I have laid weight at my neighbours door x 1.25:
10. Then let my wife grind unto another y 1.26, and let others bow down upon her z 1.27.
11. For this a 1.28 is an heinous crime; yea, it is an iniquity to be punished by the Judges b 1.29.
12. For it is a fire that consumeth to destruction c 1.30, and would root out all mine encrease d 1.31.
13. If I did despise the cause of my man-servant e 1.32, or of my maid-servant, when they contended with me f 1.33;
14. What then shall I do when * 1.34 God riseth up g 1.35? and when he visiteth h 1.36, what shall I answer him i 1.37?
15. * 1.38 Did not he that made me in the womb, make him k 1.39? and ‖ 1.40 did not one fashion us in the womb l 1.41?
16. If I have withheld the poor from their desire m 1.42, or have caused the eyes of the widow to fail n 1.43:
17. Or have eaten my morsel my self alone o 1.44, and the fatherless p 1.45 hath not eaten thereof:
18. For from my youth q 1.46 he was brought up with me r 1.47, as with a Father s 1.48, and I have guided ‖ 1.49 her t 1.50 from my Mothers womb u 1.51.
19. If I have seen any perish for want of cloth∣ing x 1.52, or any poor without covering:
20. If his loyns have not blessed me y 1.53, and if he were not warmed with the fleece of my sheep z 1.54:
21. If I have lift up mine hand against the father∣less a 1.55, when I saw my help in the gate b 1.56:
22. Then let mine arm fall from my shoulder∣blade c 1.57, and mine arm be broken from ‖ 1.58 the bone.
23. For * 1.59 destruction from God was a terrour to me d 1.60, and by reason of his highness e 1.61 I could not en∣dure f 1.62.
24. * 1.63 If I have made gold my hope g 1.64, or have said to the fine gold, Thou art my confidence;
25. * 1.65 If I rejoyced h 1.66 because my wealth was great, and because mine hand had † 1.67 gotten much i 1.68:
26. * 1.69 If I beheld k 1.70 † 1.71 the sun l 1.72 when it shined m 1.73, or the moon walking † 1.74 in brightness n 1.75:
27. And my heart hath been secretly o 1.76 enticed p 1.77, or q 1.78 † 1.79 my mouth hath kissed my hand r 1.80:
28. This also s 1.81 were an iniquity to be punished by the judge t 1.82: for I should have denied the God u 1.83 that is above x 1.84.
29. * 1.85 If I rejoyced at the destruction of him that hated me y 1.86, or lift up my self z 1.87 when evil found him:
30. * 1.88 Neither have I suffered † 1.89 my mouth a 1.90 to sin, by wishing a curse to his soul:
31. If the men of my tabernacle b 1.91 said not, Oh that we had of his flesh c 1.92! we cannot be satisfied d 1.93.
32. * 1.94 The stranger e 1.95 did not lodge in the street f 1.96: but I opened my doors ‖ 1.97 to the traveller:
33. If I covered my transgressions g 1.98, ‖ 1.99 as Adam h 1.100; by hiding m•…•…ne iniquity in my bosom i 1.101:
34. Did I fear a great multitude, or did the con∣tempt of families terrifie me: that I kept silence, and went not out of the door k 1.102?
35. O that one would hear me l 1.103! ‖ 1.104 behold, my de∣sire is that the Almighty would answer me m 1.105, and that mine adversary n 1.106 had written a book o 1.107.
36. Surely I would take it p 1.108 upon my shoulder q 1.109, and bind it as a Crown to me.
37. I would declare unto him r 1.110 the number of my Steps s 1.111, as a prince t 1.112 would I go near unto him u 1.113.
38. If my land cry against me x 1.114, or that the fur∣rows likewise thereof † 1.115 complain.
39. If I have eaten † 1.116 the fruits thereof without Mo∣ney y 1.117, or have † 1.118 caused the owners thereof to lose their life z 1.119.
40. Let thistles grow instead of wheat, and ‖ 1.120 cockle instead of barley. The words of Iob ‖ 1.121 are ended.
So far have I been from wallowing in the mire of Unclean∣ness, or any gross wickedness, wherewith you charge me, that I have abstained even from the least occasions and appearances of evil, having made a solemn Resolution within my self, and a so∣lemn Covenant and Promise to God that I would not wan•…•…only or lustfully fix mine Eyes or gaze upon a Maid, lest mine Eyes should affect my heart and stir me up to further filthiness. Here∣by we plainly see, that that Command of Christ, Matth. 5. 29. was no new Command peculiar to the Gospel▪ as some would ha•…•…e it, but the very same which the Law of God revealed in his Word, and written in man's hearts by nature, imposed upon men in the times of the Old Testament. See also 2 Pet. 2. 14. 1 Iohn 2. 16.
i. e. Indulge my self in filthy and lustful thoughts. Seeing I was obliged and accordingly took care to guard mine Eyes: I was upon the same reason obliged to restrain my Imagination. Or, why then should I consider, or contemplate, or look curiously or thought∣fully, or diligently. Since I had made such a Covenant, why should I not keep it?
Which is emphatically added, to shew that that Circumstance which provokes the Lust of others, had no such power over him, and that he restrained himself from the very thoughts and desires of filthiness with such persons wherewith the generality of men allowed themselves to commit gross Fornica∣tion as deeming it to be either none, or but a very little s•…•…. Withal he insinuates, with how much more caution he kept himself from uncleanness with any married person.
The reason of my Continency and Chastity, was, the consi∣deration of God's Presence, and Providence, and Judgments.
The reason of my Continency and Chastity, was, the consi∣deration of God's Presence, and Providence, and Judgments.
What fruit or recompence might be expected from God for those who do such things? Nothing but destruction, as it follows, v. 3. I considered that though these practises might at first please me, yet they would be bitterness in the latter end.
An em∣phatical Phrase to note, that how secretly and •…•…liely soever un∣chast persons carry the matter, so as men cannot reprove or re∣proach them, yet there is one who stands upon an higher place whence he hath the better prospect, who seeth both when, and in what manner, and with what design they do these things.
Destruction is their portion.
Heb. •…•…∣tion: So Gr.
some extraordinary and dreadful Judgment, which of right and course belongs to them, and only to such as they are, although it hath pleased God out of his Soveraign Power to inflict it upon me who have lived in all good Conscience before him. Heb. an alienation or estrangement, to wit, from God and from his favour: Had I been such an one, I neither could nor should have expected any kindness or mer∣cy from God, as now I do.
2 Chr. 16. 9. Chap. 34. 21. Prov. 5. 21. & 15. 3. Jer. 32. 19.
i. e. All my counsels and courses: This is another reason why he was so circumspect and exact in restraining his Thoughts and Senses, and whole man from sinful practises, because he knew that God would discern them, and therefore punish them; as he said Verse 3.
i. e. Conversed in the world, dealt with men,
i. e. with lying or falshood, or hypocrisie, as this word is oft used, as Psalm 4. 2. & 12. 3. & 36. 3. Prov. 30. 8. and as the next words explain it.
If when I have had any temptation or opportunity of enriching my self, by defrauding or wronging others, I have readily and greedily complied with it, as hypocrites (such as you account me) use to do, and have not rejected and abhorred it: for more is here understood then is expressed. The sense is imperfect, and supposeth an Imprecation, which is either understood, after the manner of the Hebrews, or expressed in the next Verse.
〈…〉〈…〉
This is either 1. an Imprecation; or rather 2. a Submission to tryal, as the following words shew. The sense is, I am so far from being conscious to my self of any hypocrisie or secret wick∣edness whereby I have brought these unusual judgments upon my self, as you traduce me, that I desire nothing more than to have my heart and life weighed in just Balances, and searched out by the all-seeing God.
Heb. and let him know (i. e. let him ac∣knowledge and shew that he knoweth and approveth: or let him make known to my Friends and others who censure or condemn me. Or, and he will know; i. e. upon search he will find out: which is spoken of God after the manner of men:) mine integrity. So this is an appeal to God to be witness of his sincerity, and to vindicate him from the imputation of hypocrisie.
If I have wittingly and willingly, and customarily (as you accuse me) swerved from the way of truth and justice which God hath prescribed to me: For otherwise no man here is so just, but he sometimes takes a wrong step, Eccles. 7. 20.
If I have let my heart loose to covet and seek after forbidden things which mine eyes have seen; which may design either 1. the lust of unclean∣ness. But of that he had spoken v. 1. and reneweth the discourse v. 9. Or rather 2. the lust of Covetousness, which is called the lust of the eyes, 1 John 2. 16. partly because it is oft caused by sight, as Ios. 7. 21. and partly because oft-times all the satisfaction it gives, is to please the sight, Eccles. 5. 11. And this sin is most legible in the following punishment, v. 8. where his loss answers to this evil gain. The Phrase notes the common method and progress of sin, which is to enter by the eye to the heart, Gen. 3. 6. Num. 15. 39. Eccles. 2. 10. & 11. 9.
Or, blemish, to wit, any unjust gain. If I have in my hands or possession any Goods gotten from others by fraud or violence, which would be a great scandal and a blot to my reputation.
Let strangers enjoy the fruit of my labours, according to God's Curse, Levit 26. 16. Deut. 28. 30.
As this word is used, Iob 5. 25. & 27. 14. Or rather, my encrease, or growths, or sprowts; i. e. all my Plants and Fruits, and improvements. For 1. so the word properly signifies. 2 So this latter Branch of the Verse explains the former, as is most frequent in this and some other Books of Scripture. 3. He had not now any Children to be rooted out.
To wit, by a strange Woman, or rather by my Neighbours Wife, as the next words limit it; for of a Maid he spoke before, v. 1. and this cannot be meant of his own Wife. He saith, by a woman; i. e. either by gazing upon her Beauty, so as to be ena∣moured with it, and to lust after her; or by her perswasions or allurements. Or, concerning a woman, i. e. concerning impure con∣versation with a forbidden woman. The Phrase is very emphati∣cal, taking from himself and others the vain excuses wherewith men use to palliate their sins, by pretending that they did not de∣sign the wickedness, but were meerly drawn in and seduced by the strong inticements and provocations of others. All which Iob supposeth, and yet nevertheless owns the great guilt of such practises even in that case, as well knowing that temptation to sin is no justification of it.
Watching for a fit opportunity to defile his Wife. Compare Prov. 7, 8, 9.
Either 1. let her be taken captive and made a slave to grind in other mens Mills; which was a sore and vile servitude, Exod. 11. 5. Iudg. 16. 21. Isa. 47. 2. Mat. 24. 41. Or rather 2. let her be defiled by another man, as the next words expound it, and as the Hebrews understand it, and as this very Phrase is used by very an∣cient both Greek and Latine Authors: [Of which see my Latine Synopsis on this place.] And this is to be cautiously understood, not as if Iob desired or would permit a requital in the same kind, but onely, that if in that case God should give up his Wife to such a wickedness, he should acknowledge his justice in it, and (though with abhorrency of the sin) accept of that punishment of it.
Another modest expression of a filthy action; whereby the Holy Ghost gives us a Pattern and a Precept, to avoid not only unclean actions, but also all immodest expressions.
To wit, Adultery, whether committed by choice and design, or by the sollicitation of the Woman, v. 9.
Heb an iniquity of the judges; i. e. which belongs to them to take cognizance of and to punish, and that with death, and that not only by the •…•…aw of Moses, Deut. 22. 22. but even by the Law of Nature, as appears from the known Laws and Customs of Heathen Nations in that case. See also Gen. 38. 24. This is opposed to those secret and lesser sins, which are only known to and punished by God.
For this sin would be as a secret but consuming fire, wasting my estate and Reputation, and Body and Soul too, provoking God, and enraging the Husband, and bringing down some ex∣traordinary Vengeance upon me: And therefore the fear of God kept me from this and such like wickedness.
i. e. All my E∣state: Compare Prov. 6. 27.
If I used my power over him to overthrow him or his just rights. And seeing it is known that I was so just and kind to them over whom I had such unlimited power, it is not probable that I should be guilty of such cruelty to others, as you impute to me.
Either for imposing heavier burdens than they could bear; or for not providing for them those supports which their nature and necessity required, or for any other plausible cause. I heard them patiently and indifferently, and did them right even against my self, if by any mis-information or passion I had done them any Injury.
Psal. 44 21.
To wit, to plead the Cause of the Oppressed against the Op∣pressor, and to execute judgment, as this Phrase is used, Psalm 68 1. Zach. 2. 13. and elsewhere. I used my Servant like one who was also my self a Servant and had a Master in Heaven, Col. 4. 1. to whom I was to give an account of my carriage to my Servant and to all men.
i. e. When he shall call me to his Tribunal, and severely examine all my actions, and particularly the Cause be∣tween me and my servant.
What Apology shall I make for my self?
Chap. 34. 19. Prov. 14. 31. & 22. 2. Mal. 2. 10.
I considered that he was though my Servant, yet my Fellow∣creature made by the same God, and therefore one of God's Sub∣jects, whom I could not abuse without the injury of his supream Lord.
Or, did he not fashion us in one womb?
Heb. Did he not form us in one womb? Not in one individual Womb, but in a Womb of the same kind, in an humane Womb, with a Body and Soul of the same nature and quality, a reasonable and immortal Creature, and made after God's Image no less than my self, to whom therefore I owed some respect for God's sake.
i. e. Denied them what they desired of me either in justice or from necessity: For he was not obliged to grant their vain or inordinate desires.
To wit, with tedious expectation of my justice or charity. I durst neither deny nor delay my help when they required and needed it.
without communicating part of my Provisions or Estate to the Poor, as it follows.
This one kind of necessitous persons is put for all the rest.
As soon as I was capable of managing my own Affairs, and of doing good to others.
In my Family, or at least under my care and protection.
i. e. With all the diligence and tender∣ness of a Father.
That is, the widow.
i. e. The Widow, mentioned v. 16. and com∣monly joyned with the Fatherless.
i. e. From my tender years; ever since I was capable of discerning good and evil, I have made conscience of this Duty; and this my continuance in well-doing is a good Evidence of my sincerity therein.
When it was in my power to cloath and arm them against cold and nakedness.
i. e. Given him occasion to bless and praise me and to pray to God to bless me for covering them; the loyns being put synecdo∣chically for the whole Body: See •…•…he like expression, Deut 24. 13. and compare Gen. 4. 10. Luke 16. 9.
With clothing made of my Wool.
To smite him with the Fist of wickedness, as the phrase is, Isa. 58. 4. to bring him to the Judgment-seat, that under colour of Justice I might take away his Right, as powerful Oppressors use to do, or any ways to threaten, injure, or crush him.
When I understood my advantage against him, and that I could influence the Judges to do what I pleased.
I am contented that that arm which hath been so wickedly employed, may either rot off or fall out of joynt, and so be useless and burdensom to me.
Or, the channel bone.
Isa. 13. 6. Ioel 1. 15.
I was so far from denying or questioning God's Providence, wherewith you seem to charge me, that I always reverenced it, and when by reason of my great Wealth and Power, and Inte∣rest, I had little reason to fear man, I stood in awe of God and of his judgments, and made it my care and business to please God.
Or, Excellency or Majesty, which is most glorious and terrible.
I found my self utterly unable either to oppose his power, or to bear his wrath, and therefore I durst not provoke him by any impiety or injustice.
Mar. 10. 24. 1 Tim. 6. 17.
i. e. The matter of my hope and trust, placing my chief joy and satisfaction in worldly wealth, expecting safety and happiness from it: Compare Psalm 62. 10.
Psa 62. 10.
To wit, carnally and excessively, esteeming my self happy therein without God's love and favour; for otherwise it is not only lawful, but a duty and gift of God moderately and thankfully to rejoyce in the good things of this life: Of which see Deut. 12. 7. Eccles. 2. 24., 25, 26. & 3. 12, 13. & 5. 18, 19.
Heb. found much.
Ascribing my wealth to my own wit or industry, rather than to God's goodness and mercy. And these sins he the rather mentions, partly for his own vindication, lest it should be thought that God took away his E∣state because he had abused it to pride, or carnal confidence or luxury, or the oppression of others, &c. and partly for the instru∣ction of Mankind in succeeding generations, that they might take notice of the malignity and odiousness of these practises, which by most men are reputed either laudable or harmless, or at worst but light and trivial miscarriages.
Deut. 4. 19. & 11. 16. & 17. 3.
Not simply, nor only with admiration (for it is a glorious work of God which we ought to contemplate and admire) but for the end here following, or so as to ascribe to it the honour pecu∣liar to God.
Heb. the light.
Heb. the light, to wit, the Sun, as appears by the opposition of the Moon following, which is called the light here, and Gen. 1. 16. Psalm 136. 7, 8. by way of eminency, because it is the great light, and the fountain of light to this visible World. And this is understood either 1. of Iob's worldly glory, or prosperity, which is oft compared to light in Scripture, as the contrary is to darkness: And so the sense of those and the following words is, If I reflected upon my wealth and glory, with pride and admiration, and satisfaction. But this he had now mentioned in plain and pro∣per terms, v. 25. and therefore it is not likely that he should now repeat the same thing in dark and metaphorical expressions. And although this be a great sin before God, yet this is not one of those sins which fall under he cognizance of humane Judges, as it here follows, v. 28 Or rather 2. of the Sun in the Firmament: and so this place speaks of the Idolatrous worship of the Host of Heaven, and especially of the Sun and Moon, the most eminent and glorious of that number, which was the most ancient kind of Idolatry, and was most frequen•…•… in the Eastern Countries, in one of which Io•…•… lived.
i. e. In its full strength and glory; for then it did most affect mens eves and hearts with admiration at its beauty and benefits, and so move them to adore it. Or, when it began to •…•…hine; (the compleat Verb being used of the be∣ginning of it▪ as he •…•…igned, is oft put for he began to reign) i. e. at its first ri•…•…ng, which was a special and the chief time for its ado∣ration
Heb. bright
When it shines most clearly; or when it is at the full, for then especially did the Idolaters worship it.
In my inward thoughts or affections, whilest I made open profession of my adherence to God and to the true religion.
Or, seduced or deceivea, by its plausible and glorious appearance, which might easily cheat a credulous and inconsiderate person to believe that there was something of a Divinity in them, and so induce him to worship it. This emphatical expression seems to be used with design to teach the World this necessary and useful truth▪ that no mistake or errour of mind would excuse the practice of Idolatry.
Heb. and, which seems more proper here, because the secret errour of the Mind, without some such visible action and evidence as here follows, had not been punishable by the Judges.
Heb. 〈◊〉〈◊〉 hand 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉▪
In token of Worship, whereof this was a sign, whe∣ther given to men, as Gen. 41. 40. Psalm 2. 12. or to Idols, 1 Kings 19. 18. Hos. 13. 2. And when the Idols were out of the reach of Idolaters that they could not kiss them, they used to kiss their hands, and, as it were, to throw kisses at them; of which we have many examples in Heathen Writers: Of which see my Latine Synopsis on this place.
No less then the other forementioned sins, Adultery, Oppres∣sion, &c.
i. e. By the civil Magistrate; who being advanced and protected by God, is obliged to maintain and vindicate his Honour, and consequently to punish Idolatry. And this did not cease to be his duty although the Magistrates of the world in Iob's time were so far from this, that they themselves also were Idolaters. Yet considering that both Iob and his Friends who li∣ved in his time and neighbourhood, were most probably the Po∣sterity or Kindred of Abraham and his Family, and by him or his instructed in the knowledge of the true God, and were also men of great Power and Authority in their places; it seems most likely that they did restrain and punish Idolatry in their several Jurisdictions, or at least in their own large and numerous Fami∣lies, where the Masters anciently had power of Life and Death without controll.
Not directly (for nothing is more evident than this, that divers of the wiser Heathens who did worship the Sun and Moon, did yet acknowledge and adore the soveraign and supream God over and above all) but by consequence and con∣struction, because this was to rob God of his Prerogative, by gi∣ving to the •…•…reature that religious honour or worship which is pe∣culiar to God.
Who is above the Sun and Moon, not only in place, his glorious Mansion and Palace being far above all visible Heavens, but also in power and dignity, or adorable excel∣lency.
〈◊〉〈◊〉. 17.
I was so far from malice and revenging my self of mine Ene∣my, which is the common and allowed practise of ungodly men, that I did not so much as des•…•…re or delight in his ruine, when it was brought upon him by other hands. Compare Exod 23. 4. Prov. 24. •…•…7, 18. Whence we may judge whether the great Duty of loving and forgiving our Enemies be a peculiar Precept of Chri∣stianity, or whether it be a natural and moral Duty, and a part and act of that Charity which now is, and ever was the Duty of one man to another in all ages.
Heb. stirred up my self to rejoyce and insult over his misery.
〈◊〉〈◊〉. 5. 4▪ Ro•…•…. 12. 14▪
Heb. my Palate.
Heb. my palate, which being one of the Instruments of Speech is put for another, or for all the rest. The sense is, If any secret passion or desire of his hurt did arise in me, I forthwith suppressed it, and did not suffer it to grow and break forth into an Impreca∣tion of hurt to him.
i. e. My Domesticks and familiar Friends who were much conversant with me in my House, and were Witnesses of my car∣riage to others, and of their carriages to me, and therefore best able to judge in the case.
Either 1. of Iob's flesh, which is thought to be an expression either 1. of their servent love to him caused by his great tenderness and kindness to them. But his meek and gentle carriage to his Servants he had expressed be∣fore in plain terms, v. 13. and therefore it is not likely he would repeat it at least in such an obscure and ambiguous phrase, as is no where used in this sense, and is used in a contrary sense, Chap. 19. 22. Or 2 of their hatred and rage against him for the exces∣sive trouble he put upon them in the entertainment of strangers, which follows v. 32. But it is very improbable, either that so just and merciful a man as Iob, would put intolerable burdens upon his Servants; or that some extraordinary trouble brought upon them by hospitality, would inflame them to such an height of rage as this phrase implies, against so excellent and amiable a Master. Or 2. of the flesh and other provisions made by Io•…•… for strangers; He feeds them liberally, but scarce alloweth us time to satisfie our selves therewith; which also is very unlikely. Or rather 3. of the flesh of Iob's enemy, of whom he last spoke, v. 29, 30. And so this is an amplification and further confirma∣tion of 〈◊〉〈◊〉 charitable disposition and 〈◊〉〈◊〉 to his Enemy, al∣though his cause was so j•…•…st and the 〈◊〉〈◊〉 of his Enemies was so notorious and unreasonable, that all who were daily 〈◊〉〈◊〉 with him and were Witnesses of his and their mutual carriages, did cond•…•… and abhor them for it, and were so con∣•…•… and 〈◊〉〈◊〉 in I•…•…'s quarrel, that •…•…hey prot•…•… they could 〈◊〉〈◊〉 their very 〈◊〉〈◊〉 and could not be satisfied without it. And yet notwithstanding all these Provoca•…•…ions of others, he re∣strained both them and himself from executing vengeance upon them, as David afterwards did in a like case, 1 Sam. 24. 5 & 2 Sam. 1•…•…. •…•…, 10.
To wit, without ca•…•…ing his flesh.
〈◊〉〈◊〉. 12. 13. 〈◊〉〈◊〉▪ 13. 2. 〈◊〉〈◊〉. 4. 9.
Or 〈◊〉〈◊〉, as it follows.
But in my house, according to the Laws of Hospitality, and the usage of those times, when there were no publick In•…•…s provided for the conveniency of such per∣sons: See Gen. 18. 3. & 19. 2. Iudg. 19. 15. 21.
Or, to the 〈◊〉〈◊〉.
This he adds to prevent or answer an Objection. So the sense is, either 1. And whereas amongst these and other Vertues it may well be presumed, that I had divers failings, as I do not no•…•… deny them, so I never covered them, but was forward to co•…•…sess them to God or to men, as I had occasion. Or (which I pro•…•…ose with submission to better judgments.) 2. If I used all this care and caution in my carriage towards strangers and ene∣mies, and others, only as a cloak to any secret and subtile way of wickedness, such as you accuse me of, and did not seek to purge out all sin as in God's sight, but only to hide my sins from men, and to have the better opportunity for oppressing others, or indulging my self in any other close sin, under a colour and with a reputation of justice and holiness.
〈…〉〈…〉.
Either 1. as Adam did in Paradise: Which History is recorded by Moses, Gen. 3. 7, &c. and was doubtless im•…•…arted by the godly Patriarchs to their Children before Moses his time. Or 2. like a man, or after the manner of men in their corrupt estate. Compare Hos. 6. 7.
In my own breast and from the sight of all men.
This Verse either 1. contains new Matter and another Argu∣ment, or evidence of his Integrity taken from his courage and faithfulness in the discharge of his duty as a Magistrate. The Inter∣rogation implies a denial, and so the sense is, either 1. This, I did not for fear of a gre•…•…t Multitude, or for any Contempt, or Reproach, or other inconvenience which might bifall me from great and numerous Families, or combinations of People, who were ingaged for him, who had an unrighteous Cause, forbear to speak for the poor oppressed and injured Person whom they all opposed, or den to go out of the Door of my House to plead his cause, as a timorous and man pleasing Judg would have done. Or, 2. This, Though I could have terrified or, violently oppress•…•…d a great Multitude, because of my great power and interest, yet did the most contemptible Persons, or, Families terrifieme; i. e. I was afraid to do them any injury, not for fear of them, as appears from the former Clause, but for fear of God; therefore I kept silence, and went not out of the Door, i. e. I durst neither move Tongue▪ nor Hand, nor Foot against them. Or, 2. It contains an Amplification or Confirmation of what he said, v. 33. Either thus did I cover, or conceal my Transgressions be∣cause I was afraid of the rage of the Multitude, or of the contempt of Fa milies, which would be brought upon me by the confession of my wickedness? Did I therefore keep silence, i. e. Forbare to confess my sin, and not go out of my Door? But keep at home as one in that case ashamed or afraid to be seen abroad? No, the fear of shame or contempt from men, did not hinder me from giving glory to God by confessing my faults. Or rather thus, did I therefore co∣ver all my oppressions, and frauds, and other wickednesses (where∣with you tax me) with the mask of Vertue and Piety, and use all possible caution and cunning in my evil courses, because I feared the great Multitude, (who were my Friends and admirers, but in case of the discovery of my wickedness, would have hated and persecu∣ted me;) Or because the contempt of so many Families (whose favour and good opinion I needed or desired) terrified me? Then (as the Particle va•…•… is oft used, i. e. If that were really my case:) I should be silent (I should silently and patiently bear all the stroaks of God and all the reproaches of my Friends) and not go out of the door of my house, as one ashamed to shew his Face before men. But my condition being through God's Mercy far otherwise, and my Couscience bearing me witness of my integrity in these and many other things, I dare now lift up my Head and open my Mouth to plead my cause, and I desire nothing more than a fair hearing: O that one would hear me! As it follows in the next Verse.
O that I might have my cause heard by any just and impartial Judge!
〈…〉〈…〉.
i. e. Answer my desire herein, either by hearing me himself: or by appointing some indifferent Person to Judge whe∣ther I be such an Hypocrite as my Friends make me, or an up∣right Person, and whether I have not cause to complain.
Who∣soever he be that shall contend with me, or accuse me, God him∣self not excepted, nay, possibily being chiefly intended, though for reverence to him he forbare to express it. So this is another of I•…•…'s irreverent and presumptuous Expressions, for which he is so sharply reproved afterwards.
i. e. Had given me his charge written in a book or paper, as the manner was in judicial proceed∣ings, that I might put in my answer into the Court, which I am ready to do.
i. e. That book containing my charge or accusation.
As a Trophy or Badge of Honour. I should not fear nor smother it, but glory in it, and make open shew of it as that which gave me the happy and long desired occasion of vindicating my self, which I doubt not fully to do.
i. e. To my judge, or adversary.
i. e. The whole course of my life and actions, which I would exactly number to him, step by step, so far as I can remember. I would not answer his al∣legations against me, but furnish him with further matter of the same kind, and then answer all together.
i. e. With undaunted courage and confidence and assurance of success, as being clearly conscious of my own sincerity not like a self-condemned Malefa∣ctour, as my Friends suppose me to be.
And not run away, or hide my self from my Judge, as guilty Persons desire to do.
To wit, to God for revenge, as the like phrase is used, Gen. 4. 10. Hab. 2. 11. Because I have gotten it from the right owners by fraud or violence, as my Friends charge me, and as is implied in the next verse.
Heb. weep.
Heb. the strength thereof.
Either without paying the price required by the right owner for the land, or by defrauding my Workmen of the wages of their labours.
Heb. caused the Soul of the owners thereof to expire, or breath out.
Killing them that so I might have undisturbed posses∣sion of it, as Ahab did Naboth.
Or, noisome weeds.
To wit, in answer to his Friends: for he speaks but little af∣terwards, and that is to God.