Job 42

Job 42:1-6

We are come now in the most pleasing part of Job’s history; and notwithstanding all the dark clouds we have seen, the evening crown the day. 1. In the day, Job repents and humbles himself, ver. 2—6. 2. The difference is made up between him and his friends, God accepts Job’s interception for them, and they join in worship and sacrifice, ver. 7—9. 3. Job’s miseries vanish; his prosperity, like the fuelling side, returns, and he appears greater than Vol. I.

ever, ver. 10—17, and all this is written for our learning, that we through patience and comfort of the scripture, whatever our trials are, may have hope.

1. THEN Job answered the LORD, and said, 2. I know that ’thou canst do every thing, and that ‘I no thought can be withholden from thee. 3. Who is he that hiddeth counsel without knowledge? therefore have I uttered that I understood not, ’thing too wonderful for me, which I knew not. 4. Hear, I beseech thee, and I will speak: ‘I will demand of thee and declare thou unto me. 5. I have heard of thee by the hearing of the ear: but now mine eye feeth thee. 6.’ Wherefore I abhor myself, and repent in dust and ashes.

Job had begun his humbling acknowledgments, chap. xl. 4, 5, but now his convictions, much deeper and stronger, produce lowlier abatement before God.

1. He submits himself entirely to God. I know thou canst do every thing, these wonderful influences of thy power convinced me, that it is made to contend with the Almighty, and fully to despair of what his power can do: none are to high he cannot abate, none to low he cannot rispose and exalt; and that no thought can be undedable from thee, the fevers of the God are known to him; not a corrupt, forbid, or unbelieving thought cries without his notice; or God’s own thoughts and designs necessarily produce their effects, whether he pleads to correct with afflictions, or refuse the lost prosperity; none can slay the performance of his purposes.

2. He confesses his ignorance, sin, and folly. Who is he that hiddeth counsel without knowledge? pretends to be wise above God. Let him take warning, and be admonished by me, it hath been my case, with shame I acknowledge it: therefore have I uttered that I understand not, I have had neither a right knowledge of God’s purity, nor my own pollution; of his power, or my own weakness; of his wisdom, nor my own ignorance: things too wonderful for me, which I know not, have I spoken concerning the dispositions of his providence, and the mysteries of his government, misleading his designs, and finding fault with God foolishly; in which my presumption, willfulness, and pride, have appeared to my guilt and confusion.

3. He resolves now to change his tone, and turn the voice of contention into the language of prayer, as his only proper method of approaching God. Hear, I beseech thee, though I own myself undelivering thy notice and regard, and I will speak; not in self-defence, but in humbling confession; I will demand of thee, or make my request to thee, and declare thou unto me, answer my petition in pardoning my sin, and instruct me in the right way, that I may not err again.

4. He feels and owns the deep sense he had of his sinfulness, I have heard of thee by the hearing of the ear; his parents and teachers had given him good instructions, concerning the perfections of God, and he had probably received revelations from him; but now mine ye fools thee, never before was such a discovery made to his mind, of the sovereignty, power, wisdom, and justice of God, in all his providential dispositions. Probably now also in the human form God appeared visible, whilst he opened Job’s understanding to a clear view of his nature, glory, and infinite perfection, and manifested them to him in the person of an incarnate redeemer. Wherefore I abhor myself, and all the hard speeches I have spoken, and repent in dust and ashes, desiring to stifle my grief and shame, and renounce henceforward every thought and deed, contrary to thy holy will. Thus must every real penitent return to God, (1.) Under a divine conviction, which no human arguments can produce, but God’s spirit alone in his word, or by his providences. (2.) This sense of sin will be deep and lulling, yea, increasing continually, with clearer views of God’s purity, and our pollution and imperfections. (3.) We must come with heart-felt anguish for the dishonour we have brought on God, and heart-felt shame and self-loathing, which are the genuine expressions of true repentance. (4.) With a humble hope, that vile and loathsome as we are, God will not reject us, but pity and pardon us, through the Redeemer of lost souls.

5. ¶ And it was so that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath. 8. Therefore take unto you now seven bullocks, and seven rams, and go to my servant Job, and offer up for yourselves a burnt-offering, and ‘my servant Job shall pray for you, for I him will I accept: left I deal with you after your folly, in that ye have not spoken of me the thing which is right, like my servant Job. 9. So Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite went.

Before Christ and did according as the LORD commanded them: the LORD also accepted Job.

9. 7—9. We must not think because Job is first rebuked, that the cause is given against him, and his accusers justified, too. Though he deserved reproof, they deserved it more. God, whilst he brings him to acknowledge what he had spoken amish, will justify him from their unjust alportions, and cover them with confusion.

10. Job is exalted. After the Lord had spoken their words unto Job, convinced and humbled him, pardoned and accepted him, then he appears to justify and honour him. [1.] He acknowledges him his servant, repeatedly calling him by this respectable title, as a testimony of his fidelity in the main, though through temptation and infirmity, he had erred and spoken unabsurdly. [2.] He declares, that in the controversy, Job had come nearest to the truth, and spoken more widely and honourably of him and his providences, than his friends; in denying that prosperity was the criterion of godliness, or affliction of hypocrisy and wickedness in this world, but extending his views to a future state, where the retribution of every man’s work was to be expected. [3.] He appoints him to be their advocate and perish; putting this honour upon him, well knowing the spirit of charity in his heart, and how ready he would be to pray for his persecutors. Nate, (1.) Whom God pardons, he delights to honour, and their sins are no more mentioned. (2.) A faithful servant of Christ may err, or be overtaken with a fault, but God, who sees the heart, knows the root of matter is in him, and will not disclaim his relation to him. (3.) Where there is much wrong mixed with what is right, we must not condemn the whole for a part, any more than we should call away the one, because it comes from the earth mixed with drugs. (4.) They who have called God’s pardoning love to their own fouls, will think no injury too great to be forgiven or forgotten; nor refuse to open the arms of love to their bitterest enemy. (5.) Job was herein a lively figure of the favour of sinners, who alone could offer the sacrifice God would accept, in his deepest distress prayed for his murderers, and ever lives to intercede for the transgressors.

11. Job’s friends are cast, and brought to his feet in abatement. Perhaps whilst they heard God address Job alone out of the whirlwind, they thought the verdict was for them; but now God would make them know, that though Job had offended, they had exceeded. He had spoken some things wrong, but they many more; laying down false hypotheses of his general dealings with men; condemning the righteous unjustly; and misinterpreting the end of love into the stroke of judgment, making him sad, whom they should have comforted. For this, God’s wrath was kindled against them, and though they were good men, in this they had deserved to perish, and therefore they must bring a sacrifice of atonement, as the expiration of their guilt. They must humble themselves, not only before God, but before Job, acknowledging their evil, desiring his prayers, and bringing their sacrifices to him, whose offering for them should be alone accepted. Nate, (1.) It is a dangerous thing to judge rashly of men’s spiritual state, and a high provocative against God, as well as an injury to our brethren. (2.) The hell of God’s faints are exposed to the dearest censures, and even good men will be sometimes criminally severe. (3.) Though the sins of the faithful are not punished with destruction, they shall smart for them, and be made to own how justly they deserved to perish. (4.) We may not expect forgiveness from God, unless we have, to the uttermost, made our brother satisfaction for the injuries we have done him. (5.) It is a mercy we have one advocate to go to, who, highly as we have offended him, never rejects the suit of the humbled soul.

12. We see all happily reconciled. Job’s friends, without delay, submit to the divine injunction: he heartily forgives them, and prays for them. They who were late to sharp in contention, together now lift up the voice of humble supplication, and united in love surround a throne of grace, God well pleased accepts the offering, and perfect reconciliation ensues on every side. Nate, (1.) It is a blessed thing to see differences thus ended; and friends separated by mistakes or folly, forgetting, forgiving, and embracing. (2.) How much more agreeable were it, instead of the warmth of theological dispute about opinions, abnormally not essential to salvation, to unite in love, where all true christians are agreed, in prayer and praise, and labour to walk more holly and humbly before God. (3.) There is but one way of reconciliation for the sinner, the blood of atonement; unless we plead that, we must be undone. (4.) Whilst we are waiting on God, in his unfound ways, we may take the comfort of our services, and rejoice in our acceptance, through the sacrifice and intercession of our adored Jesus.

13. And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before. 11. Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one an ear-ring of gold. 12. So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses. 13. He had also seven sons, and three daughters. 14. And he called the name of the first, Jemima, and the name of the second, Kexia, and the name of the third, Keren-happuch. 15. And in all the land were no women found, or for as the daughters of Job: and their father gave them inheritance among their brethren. 16. After this lived Job: an hundred and forty years, and saw his sons, and his son’s sons, even four generations. 17. So Job died, being old, and full of days.

14. 10—17. Better, says Solomon, is the end of a thing, than its beginning, and we see it in Job’s case abundantly verified. The restoration and increase of his prosperity were an astonishing as the suddenness and depth of his afflictions.

15. God eminently appeared for him. When he prayed for his friends, blessings came upon his own head; the Lord turned his captivity, restored his body from Satan’s hands, and his mind from the terrors and distress with which it had been agitated; and withal, doubled the possessions of which he had been deprived. Thus his fidelity was rewarded in this life, his credit restored in the eyes of men, and his comforts secured on a more blind basis than before. Nate, Though this life to a believer may often be compared to Job’s dark days, we expect a deliverance from our captivity, where our prosperity will be beyond even Job’s here, uniparkable and eternal.

16. His friends and acquaintance who had been estranged from him, returned to visit and to comfort him, sympathizing in his affliction; and not content with empty pity, each, according to their ability, made him handsome presents. God now inclined their hearts to abide him; probably the approbation God had given of his character, removed their suspicions of his integrity, that had led them to neglect him; and the fear of God’s displeasure testified against his three friends, who had been so severe upon him, made them desirous of an interest in Job’s prayers for them also. Nate, (1.) God has all men’s hearts in his hands, and can strangely incline them to execute his designs. (2.) True charity and friendship will not merely bring the kind with, but the ready generous assistance.

17. A remarkable increase attended him. His cattle, from the flock with which his friends furnished him, soon doubled the number he had lost; and above all his riches, the blessing of God upon them, made them especially valuable. And thus his latter end was greater than his beginning; more wealthy, more respected, and more happy. Nate, (1.) God’s blessing upon honest endeavours, will make a little to afford great increase. (2.) Respecting outward prosperity, a good man often finds a provision made for him in his aged days, beyond the most sanguine expectations of his youth; whilst his soul also, fraught with the riches of Divine grace, which are the best portion, shows brighter as he draws to his end, till his glorious inheritance comes, and he leaves a perishing world for an everlasting kingdom.

18. His family was wonderfully restored; he had the same number of sons and daughters as before. The names of the latter are recorded: Jemima, the day; Kexia, a fragrant spice; Keren-happuch, the horn of paint. It is remarked of them, that they were persons of singular beauty, like their names; fair as the day, fragrant as caska, and blooming brighter in their native hue, than the tint of vermillion. And we may presume, their mental accomplishments, and the exemplaments of their piety, were equal to the exquisiteness of their form, from the honourable distinction shewn them, in appointing them an inheritance with their brethren.

19. He enjoyed a long life, crowned with mercies. He saw his children to the fourth generation; an hundred and forty years he lived in a course of uninterrupted prosperity, and then gently bending to the grave, as the rige corn in the time of harvest, he departed full of days, satisfied with life, and willing to exchange his possessions on earth, for more enduring riches in the better world of glory.

THE Psalm I. EVANGELICAL EXPOSITOR; OR, A PRACTICAL COMMENT Upon the BOOK of P S A L M S.

WE are now entering upon one of the most profitable and delightful parts of the sacred Writings. Like diamonds, all the words of scripture are pure words, but some shine with a brighter lustre than others.

The title given these divine compositions, is the Book of Psalms, or Hymns. They are composed chiefly by David, the sweet finger of Israel, whose name the whole collection generally bears; though some of them appear to have been written by other hands, before and after his time, as the xc. by Moses, and the cxxvi. and the cxxxvii. during the Babylonish captivity, as well as many others, by his contemporaries, Heman, Asaph, &c. who are supposed to be the authors of those, to which their names are prefixed, 2 Chron. xxix. 30. It is generally allowed that they were written in metre, though the knowledge of the nature of the sacred poetry hath been long since lost.

The great design of them is,

1. To describe the glory of our Immanuel; his person, offices, character; his incarnation, sufferings, resurrection, ascension, and everlasting rule at the right hand of God. Some of them are quoted in the New Testament, expressly as referring to him, as their grand subject. And many good men have been of opinion, that there is not one of them, in which some prophecy, description, or circumstances peculiar to him, may not be found; so that here we may emphatically say, Christ is all and in all.

2. To open a rich mine of Evangelical truth and christian experience, from whence the church in all ages, and every believer in all states, conditions, difficulties, and temptations, may derive spiritual instruction, support, and consolation, as we can be under no circumstances of distress and trial, but we shall find here some correspondent experience applicable to our case.

3. To enliven our devotions both in prayer and praise. The warmest and most animated expressions may be hence collected, words big with sense and feeling, such as the Holy Ghost dictates; and when our hearts are brought in any measure to a correspondence with the Psalmist’s temper, and to taste the sweets of communion with God, then will these songs of David, like the vibrations of a string in unison, affect our hearts with the tenderest sensibility, and we shall echo back the sound. May such be the blessed influence of them on each of my reader’s hearts.

PSALM I.

This psalm describes the true blessedness of man. The perfect character here spoken of, most aptly belongs to Christ; and in a measure to all his spiritual seed, who stand contrasted against the world that lieth in wickedness. The division of the children of men into saints and sinners, the children of God and the children of the wicked one, is as ancient as the day when enmity was put between the seed of the woman and the seed of the serpent; and it will last as long as the countless ages of eternity. This psalm shows no. 1. The business and happiness of a godly man, ver. 1—3. 2. The forefathers and misery of a wicked man, ver. 4, 5. 3. The ground and reason of both, ver. 6.

1. Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the ccornful. 2. But his delight is in the law of the LORD, and in his law doth he meditate day and night. 3. And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither, and whatsoever he doth shall prosper.

This psalm opens with the description of the holy and truly happy man, v. 1. Blessed is the man, or O the blessedness of the man, how great, how unutterable, in time and eternity.

Psalm II.

eternity. His character is strongly marked; and by his fruits he may be known. He walked not in the counselet of the ungodly; does not take his maxima from the world, that lieth in wickedness, nor fallion his conduct after their destructive ways; nor flambeth in the way of sinners, though himself was once forth; yet, like Lot, he hath left the city, and desires no more to fix his abode among the unholy and profane; nor fetteh in the foot of the harmful; however high their pretences to superior wisdom, and however much they affect to treat with contempt the revealed will of God: such children of pride shall not have his ear for a moment; their company he will thus as a plague, and their breath as infectious. Note, (1.) The company of wicked men is dangerous, we must be separate from them, if we would avoid their ruin. (2.) The progress of his is headlong; they who walk in the way of sinners, will soon fit in the seat of the fountain: determined iniquity makes way for daring infidelity, v. 2. But his delight is in the law of the Lord. The safety of our walk depends upon the way which we have choice: if we are led by that word which is appointed for a light unto our feet, we shall be guided into the paths of everlasting peace. This sacred clue, therefore, the man of God with delight follows; and in this law doth he meditate day and night: His flesh is his companion, he withes no better entertainment; the glorious truths engage his deep meditation, yet the matter of his daily converse; and if by night his eyes are kept waking, his thoughts are pleasingly occupied in God’s word: In this bled course his foul proffers in every divine disposition, and consequently partakes of true and lasting felicity, for holiness and happiness are inseparable, v. 3. And he shall be, or then shall be he, like a tree planted by the rivers of water, that bringeth fresh his fruit in his season. When by divine grace he is thus enabled to delight and meditate in God’s word, the gracious effects of it will be evident; his leaf of profession continues green and flourishing, and his holy fruits of righteousness abound. The Lord, whose planting he is, waters him every moment; conveys to his soul the living streams of divine grace, from Jesus the living fountains; and thus he grows tall as the cedar, and fruitful: the vine: nor is his fear fading or changeable, his leaves withering, or his fruit blatful like the untimely figs: no, His leaf also shall not water. Preserved by Almighty grace, decay shall not tarnish his beauty, nor anothary lay the axe to the root; but whatsoever he doth shall prosper; every prayer shall receive an answer of peace; every labour shall be attended with success; every providence be sanctified; and, in short, all things work together for his good. Such is the blessed, holy, happy man. May my soul bear the divine impression, and correspond more to this amiable character!

4. ‘The ungodly are not so: but are like the chaff which the wind driveth away. 5. Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous. 6. For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish.

Since the day that, after war in heaven, rebellion began on earth, at the instigation of the old serpent call out from his place in glory, the fierce control and struggle hath continued between the seed of the serpent and the seed of the woman, and this, with especial bitterness, was renewed when the bruises of his head appeared incarnate, to destroy him and all his hand works. We have here.

1. This furious opposition to Christ and his kingdom described. Though he appeared as the prince of peace, came diffusing blessings on every side, brought the most welcome tidings, spake as never man spake, and in his life appeared the pattern of every thing great and excellent; yet against him is the fiercest rage of earth and hell levelled. (1.) The instruments employed are the heathen, the Roman governor and soldiery, and the people, the peculiar people, the Jews: their kings and governors head the riotous assembly; and Herod and Pontius Pilate, with the whole sanhedrim, unite for the destruction of the divine Messiah. Vanity promising themselves a temporal king, they cannot bear the pretensions of the lowly Jesus; and confounded by his just and severe rebukes, they gnath upon him with indignation, persecute him with the most deliberate and unrelenting enmity; and, laying aside every quarrel among themselves, are joined in strictest league to suppress his rising kingdom among men. Note, (1.) The cause of Jesus is ever a suffering one; they who embark in it must begin with taking up the cords. (2.) The religion of Jesus hath often groundlessly excited the jealousy of earthly princes; his kingdom is not of this world. (3.) They who were at enmity, as great as was between Jew and Gentile, Scribe and Pharise, will readily conform to drop all their differences, when the cause of Jesus is to be run down, and cordially unite against him and his. (4.) The enmity of the heart against the religion of Jesus, is unspokably more bitter and inveterate than against any thing before; nor will the greatest harmlessness of conduct, or purity of manners, sooth the rage of persecutors. (5.) It is our comfort, that however mighty our enemies, or however polite: their contrivances, they imagine a vain thing; the church, and every believer, is fixed upon a rock, against which the powers of earth, and the gates of hell, cannot prevail. (2.) The occasion of this fury is observed, v. 3. They cannot endure the government of the Lord’s Anointed, nor bear him in any of his characters as prophet, priest, or king. Wife in their own conceit, they will not submit as little children to learn his heavenly doctrine: proud on their own sufficiency, and trusting on their own righteousness, they cannot stoop, as miserable and perishing sinners, to seek his atoning blood, and justifying obedience, as the only foundation of their acceptance before God: and, hating the holy ways of this heavenly king, their stubborn hearts reject his rule, and that internal spiritual kingdom which he erects in the soul, mortifying every earthly, sensual, devilish temper; this they cannot endure. Note, None can be the subjects of Christ’s kingdom, who do not renounce their own wisdom, righteousness, and strength, and come to Jesus, to teach, atone for, and rule in and over them.

2. As the contest is highly unequal, the ruin of the enemy is sure. How vain for worms to oppose the mighty God? For dust of the earth to rise up against him who sitteth in the heavens? how foolish that secret counsel, which cannot be hid from his all-seeing eye? and how mad the attempt to dethrone Omnipotence

Psalm III.

nence itself. (1.) God decides the impotent memoirs of his foes; he fors secure against their rage, ferece and unstiffurbed with their tumults; and looks down with scorn on their vain imagination. (2.) His indignation cries at their wickedness, and at last he breaks the silence he had kept, speaking to them in the awful strokes of providential judgments, and waving them in his fore displeasure; filling their hearts with inward misery, and quickly about to pour out upon them wrath unto the uttermind. (3.) With triumph the king, Messiah, is exalted in spite of all his foes: Yet have I fet, or, Behold I have fet, &c. An mediator he is unfeited with a delegated rule and authority, and given to be head of his church, the spiritual mount Zion; and to his skeptics all must bow as willing subjects, or break under the rush of his indignation, as obstinate rebels. Note, (1.) The wrath of an offended God is very terrible; wo to the foul against whom it awakes. (2.) Christ, as mediates, hath a peculiar kingdom assigned him in the world; in which respect he is tolerant to him who appointed him, without domination of that effectual and eternal power and Godhead, in which he is equal with the Father. (3.) It is the comfort of God’s people that their Lord and king is exalted; and therefore his Zion shall enjoy his happy rule, in spite of all the malice of her inveterate foes. (4.) Though their impotent attempts are long born with, their utter destruction is near, when this king shall sit on the throne of judgment, and everlasting destruction fall upon them from the presence of the Lord, and from the glory of his power.

7. I will declare the decree: the LORD hath said unto me, “Thou art my Son, this day have I begotten thee. 8. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermind parts of the earth for thy possession. 9. Thou shalt break them with a rod of iron, thou shalt dash them in pieces like a potter’s vessel.

8. 7—9. Christ being here exalted to the mediatorial throne, speaks in own person: I will declare the decree, either that eternal recourse of redemption, which was entered into between the Father and Son; in virtue of which he was appointed heir of all things, and head of the church, in consideration of his obedience unto death in behalf of his people; or that doctrine which he professes to have received from the Father, John xii. 49. concerning the wonderful designs of God’s grace and mercy to the soul of men, of which he was the great apostle and preacher. (1.) His title to the throne is here produced: The Lord hath said unto me, Thou art my Son, this day have I begotten thee. Which some interpret of the eternal generation of the Son of God, and ascribe to his person as begotten, though of the same substance with the Father, co-existent and co-eternal. I rather incline to refer it to him as mediator, and spoken either when the eternal purposes of God’s grace to man were first declared in heaven, and the exalted Jesus in this divine character received the worship of adoring angels; or when, at his incarnation, his baptism, and most eminently at his resurrection and ascension, he was declared to be the Son of God with power, Rom. 1. 4. (2.) His influence, in virtue of this advancement, is described, 9. 8. 9. Being exalted to the throne of majesty on high in virtue of his fathering, according to the conditions of the covenant of redemption, all power is given him in heaven and in earth. His intercession is now effectual; the Father always beareth him, and his requests are sure of being granted, when the language of them is, Father I will. I we things are promised him at his request. (1.) The hearts of his people. I shall give thee the heathen for thine inheritance, and the uttermind parts of the earth for thy possession. Thus we see the gospel of Jesus hath already gone forth unto the ends of the earth, and reached even to us. Mishtrides of the various nations of the world have yielded themselves up through Almighty grace to his happy government; and we are still expecting, in virtue of this promise, the more extensive spread of the Redeemer’s influence, when the kingdoms of the world shall become the kingdoms of the Lord and of his Christ. Our best island, in profession, already owns his sway; happy for us if our inmost souls actually enjoyed his government, and he reigned Lord of every motion there! Note, (1.) It is the work of God’s almighty grace, which can alone subdue the heart to Christ, as it is an act of sovereign favour to be given to him as his possession. (2.) Since we have such prevailing advocate with the Father, who is our friend and king, let us come boldly to a throne of grace, and trust the all-prevailing efficacy of his intercession for us. (2.) The necks of his enemies. Thou shalt break them with a rod of iron, thou shalt dash them in pieces like a potter’s vessel. They who refuse the Saviour’s gentle sway, must feel his heavy hand: the Jews, who rejected him, were first broken in pieces and dispersed; the heathen Rome, where the blood of his martyrs was shed, is long since destroyed; and it remains that Rome papal as well as pagan, full red with the blood of the Saints, receive the same terrible doom, with all the other anti-christian powers, whether Jewish, Mahometan, or heathen; whose despotations are determined, when the Lord shall take his great power and Vol. I.

reign, and his foes be made his foot-stood. Sinner, whoever thou art, tremble at that day, when if thou art found an enemy and rebel against Jesus and his government, thy final and eternal overthrow will be completed; and thou as unable to resist as a potter’s vessel before an iron rod, and thy ruin as irreparable as these shreds that never more can be united.

10. Be wise now therefore, O ye kings: be instructed, ye judges of the earth. 11. ‘Serve the LORD with fear, and rejoice with trembling. 12. ‘Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little: blessed are all they that put their truth in him.

11. 10—12. Hear is wisdom. Since Jesus is exalted king in Zion, and opposition vain, it is most highly our interest to court his favour, as it is our hounded duty to submit to his government. Note, True religion is the most reasonable service.

12. The adderers is directed to the kings and judges of the earth. Those who, as most exalted, will be most apt to say, Who is Lord over us? Let them know there is one that is higher than they, with whom is no respect of persons; and in whose sight they stand undistinguished from, and equally accountable with their meanest subjects: and as their diaries and influence is great, from them especially the Lord requires obedience, that they may let an example to those who are committed to their charge. Note, If great men act not good men, they shall receive the greater damnation.

13. The exhortation directed to them, is, (1.) To serve the Lord with fear, and rejoice before him with trembling. The service of Jehovah, is the duty and happiness of every creature: his will most be our rule, his worship our daily exercise, his glory our constant aim. To rejoice in him is both our privilege and duty, as our reconciled God in Christ, as our best portion in time, and our exceeding great reward in eternity: yet, with fear and trembling we are commanded to serve him, and rejoice before him; knowing the corruption and deceitfulness of our hearts, the fearers of the enemy, and the dangers with which we are uncompelled; and especially need we fear the wreckings of pride and self-righteousness, which are to apt to creep in, and turn our eyes off the Lord Christ and our rejoicing in him, to have confidence in the flesh, and rejoice in our own wise and worthless service. Note, Holy jealousy and filial fear are most consistent with, yea, most productive of the most substantial and abiding joy. (2.) To kiss the Son. God wills that all should honour the Son, even as they honour the Father. The kiss was expressive, (1.) Of adoration, Hos. xiii. 2. Christ is our Lord God, and we are commanded to worship him. (2.) Of affection, Luke xii. 38. He is the bridegroom of our souls; and therefore our tenderest love, and warmest attachments must fix on him. (3.) Of loyalty, 1 Sam. x. 1. For we are called to serve him as our mother, with unthaken confidency to submit to his will, and every providential dispensation and affliction, and zealously to maintain the interests of his kingdom, though exposed to prison or to death.

14. This exhortation is enforced by a twofold powerful argument. (1.) Left he be angry, for though he fits on his throne, inek and gentle as a lamb in those who come to him as humble supplicants, he will rear as a lion against the obstinately impenitent, and tear them in pieces, whilst their is none to deliver them. Left he be angry, and ye perish from the way; that is, by leaving the way of righteousness, and turning to the paths of sin and death: or, in the way, being cut off in the midst of your iniquities; or, suddenly, as the word may be rendered, by some divine judgment stopping the sinner short in his career of wickedness. Who his wrath is kindled but a little, the least sin provokes it, and the least measure of his wrath is intolerable; and therefore, how should we fear to offend? (2.) Blessed are all they that put their truth in him. The predilements of Christ’s yoke should engage us to yield our necks to it, as the terrors of his wrath should lead us to avoid it. They who trust in him are blessed; they now enjoy his favour and regard, peace in their conscience, reviving confidence of his protection, and transporting hope of the glory which shall be revealed; and hereafter how unutterably more blessed will they appear when this king in Zion shall sit on the mount in judgment, place them at his right hand, welcome them to his presence, fear them on his throne; and whilst their enemies and his are prawing their tongues with pain, and doomed to dwell in everlasting burnings, they shall be filled with everlasting consolations, and spend a glorious eternity in adoration, love, and praise. Lord, may my happy lot be there!

PSALM III.

David, as the title informs us, compelled this psalm when he fled from Absalom. 1. He complains of his enemies, ver. 1, 2. Encourages himself in God, ver. 3. 3. Residents his former experience of God’s zealously to him, ver. 4, 5. 4. Triumphs ever

Job 42:4-6

The very contrast to those above described, is the character of the ungodly; they are not so, sin is their way; the company they keep is like themselves, ungodly; their opinions are erroneous as their practice is perverse. They while in the path of wickedness, and sit down content with their own deceiving; negligent of God’s word, never consisting it in secret, and if they sit under it, what a weariness is it? Their thoughts dissipated in pursuits of worldly vanity, or deftly indulgence, never fix on the sacred volume; nor day nor night are they occupied therein. Like a blatful tree their leaf is withered, and instead of fruit, only fit fuel for the flames: the curle of God is upon them in all the labour of their hands, and misery follows them closer than their shadow. They are like the chaff which the wind driveth away. Vanity is stamped on all their enjoyments; driven before the breath of every temptation; light and despicable, in God’s account, as the dust of the balance, and ready to suffer the eternal blasting of the breath of his displeasure; when, with his fan in his hand, he shall thoroughly purge his floor, and the chaff be burnt with fire unquenchable. Therefore the ungodly shall not stand in the judgment: in that dreadful day, when God shall summons to his bar the guilty sons of Adam, to receive their eternal doom, then shall confidence enter them, every plea be silenced, every mouth be stopped. Though with hypocrisy, perhaps, they once joined in the assembly of God’s saints, their place shall be no more found; nor sinners in the congregation of the righteous: an awful, an eternal separation shall be made; these shall go into everlasting punishment, but the righteous into life eternal. For the Lord knoweth the way of the righteous; they walk by faith in Christ the living way, and they are accounted righteous, as accepted in him, and derive also a divine nature from him; God knows them, less and approves the way in which they go, and will shortly everlastingly reward them. But the way of the ungodly shall perish: they have chosen their delusions, and must perish in their own deceiving; their way is always grievous, and the

end thereof is misery and death eternal. Lord shut not up my soul with sinners!

Let the righteous rejoice; let the sinner tremble. In a moment this dread eternity opens; and their everlasting state is determined: Oh that it might awaken the fears of the ungodly, and quicken the diligence of the faithful.

P S A L M II.

The present disposition of the psalms appears to be of great antiquity, even as old as the apolite’s days. See Acts xiii. 33. The whole of this psalm relates to the Messiah. See Acts vi. 25. Heb. i. 5. He’s hence here, 1. The opposition that should be given to his kingdom, ver. 1-3. 2. The loathing and throbbing of that opposition, ver. 4. 5. 3. The fitting up of the kingdom of Christ notwithstanding, ver. 6. 4. The establishment of it, ver. 7. 5. A promise of its enlargement, ver. 8. 9. 6. An exhortation to kings and princes to yield obedience to him, ver. 10-12.

1. ‘WHY do the heathen’ rage, and the people’ 1 imagine a vain thing? 2. The kings of the earth set themselves, and the rulers take counsel together against the LORD, and against his Anointed, saying: 3. Let us break their bands alunder, and call away their cords from us. 4. He that fitteth in the heavens’ 1 laugh: the LORD shall have them inderition. 5. Then shall he speak unto them in his wrath, and vest them in his fore displeasure. 6. Yet have I 1 set my king upon my holy hill of Zion.

Job 42:6-14

Lem. xlii. § Chap. xlii. ¶ Piel. Extr. 9. Before God what he had spoken, demands an answer. Shall he that contendeth with the Almighty (an attempt how infolient!) instruct him? can he be taught knowledge? or is every fearful murmurer a proper judge how God ought to direct his providences? family not. Yet this had Job attempted, yes, and blamed God for his dissertations, as unjust and severe. He that represent God, let him answer it, maintain if he can his charge, or confefs his folly and sin for having done so. 2. Job confesses his error, and submits. He answered the Lord, and said, Behold, I am wise, I acknowledge my sin, I renounce my former opinion of myself, I am abominable in my own eyes, and how much more in thine? What shall I answer this? I am unable to support the fault charge I have advanced against thee. I will lay my hand upon my mouth in silence, and my mouth in the dust of humiliation. One hour I goave in self-vindication, but I will not answer any more, convinced I played the fool, and erred exceedingly; yet twice, repeatedly have I urged my soft plea, but I will praise no further, I own myself mifaken, and desire to take shame for my perverseness. Note. (1.) However high our former apprehension of our own goodness was, when the spirit convinces the soul of sin, we shall not have a word to say to justify ourselves, but cry for mercy only from our offended God. (2.) The erroneous doctrines they have maintained, or sinful practices they indulged, are the shame and grief of true penitents; and they desire henceforward to retract, disclaim, and oppose them. Chap. 6. ¶ Then answered the LORD unto Job out of the whirlwind, and said, 7. ‘Gird up thy loins now like a man: ‘I will demand of thee, and declare thou unto me. 8. ‘Wilt thou also disband my judgment? wilt thou condemn me that thou mayst be righteous? 9. Halt thou an arm like God? or canst thou thunder! with a voice like him? 10. ‘Deck thyself now with majesty and excellency, and aray thyself with glory and beauty. 11. Cast abroad the rage of thy wrath: and bebold every one that is proud,’ and abate him. 12. Look on every one that is proud, and bring him low: and tread down the wicked in their place. 13. Hide them in the dust together, and bind their faces in decree. 14. Then will I also confess unto thee, that thine own right hand can save thee. To fix more deep and lasting on Job’s mind the conviction which was begun, God proceeds to renew out of the whirlwind his awful challenges, v. 7. Note, When our conficience are first alarmed, it is dangerous to heal the hurt flightly, and catch at comfort to be rid of our convictions; but we should look farther and deeper, that the discovery of greater abomination may produce abiding humiliation. 1. Will thou dishonest my judgment, alter my decrees, or fruficant their execution? Will thou condemn me, that thou mayst be righteous? accute me of injustice or severity, in order to support thy character, and maintain thy righteousness before man? how wicked and insolent must such a charge appear? Note, If we murmur, the fault is in ourselves, God’s ways are equal, it is our way that is unequal. 2. Half thou an arm like God? able to contend with the Almighty; or canst thou thunder with a voice like him? alas! man is but a worm, his whispers cannot be heard amidst the terrible thunders of God’s mighty voice. Note, The sinner who looks biggest, and talks loudest, must be brought low either here in repentance, or hereafter in ruin everlasting. 3. Dick thyself now with majesty and excellency, if thou canst vie with me, and erry thyself in glory and beauty, how dislousable will it appear? not so much as the glow-worm’s light compared with the meridian sun. Or it may be spoken ironically; take my throne, and try how thou canst govern the world, that thou mayst feel how unequal thou art to the tails. 4. Show thy universal dominion. Put on the monarch’s rage and crown, v. 10. look sternly at the proud, if thou canst abate him, v. 11. tread down the wicked from their heights, lay them in the dust of death, lead them forth with their faces conceived, to execution, as malefactors, or hide them in the grave as plain. Then, when in these acts of justice, power, majesty and dominion, he can vie with God, he may be allowed to contend with him, and trust on his own right hand the falvation. But when the contrary was so evident, he must submit entirely to God’s sovereignty, and expell his salvation temporal, spiritual, and eternal, from his grace and strength alone. 1. 2. The impatient, in the course here. 2. Or disturb up. 15. ¶ Behold now Behemoth, which I made with thee, he eatsh grafs as an ox. 16. Lo now, his strength is in his loins, and his force is in the navel of his belly. 17. He I moveth his tail like a cedar: the finesse of his flones are wrapt together. 18. His bones are as strong pieces of brails, his bones are like bars of iron. 19. He is the chief of the ways of God: he that made him, can make his sword to approach unto him. 20. Surely the mountains bring him forth ‘food: where all the beasts of the field play. 21. He lieth under the thally trees in the covert of the reed and fens. 22. The thally trees cover him with their shadow: the willows of the brook compass him about. 23. Behold, he I drinketh up a river, and halleth not: he trulseth that he can draw up Jordan into his mouth. 24. ¶ He taketh it with his eyes: his nose pierceth through inares.

Job 42:15-24

To prove his own infinite superiority, God bids him regard Behemoth and Leviathan, these wonders of creation, if he cannot contend with these, much less with their maker. What louth is meant by Behemoth, the learned are divided. It signifies Beasts in general, but here must mean some particular species: two have been suggested, to which the description may be applicable; the hippopotamus, or river-horse, and the elephant; the latter is the most received opinion. He is described as feeding on the grafs, as the ox, v. 15; amazingly strong, able to carry a wooden turret, crowded with warrants, on his back, v. 16—18. No beast for bulk equals him, nor for gentleness, docility, and sagacity, v. 19. The mountains provide him food, and harmless around him the other beasts food without molestation, v. 20. Under spreading trees, roar rivers banks, is his abode, v. 21, 22. Thirsty, the river scarce affords a draught, and to his greedy eye, he thanks he can drain it to its source, v. 23, 24. No fear interrupts him, he halleth not away: no snares, the strongest, can bind him; his noir, his proboscis, strikes them through. Yet, great and mighty as he is, God made him; his creature he is, as well as man; the work of the same hand, and on the same day: and terrible as he may appear to us, is crushed as the worm, when God caulds his sword to approach him. Let man then own his own littleness, and humbly yield up himself to his Almighty Creator.