A35535:3074
An exposition with practical observations continued upon the thirty second, the thirty third, and…An exposition with practicall observations continued upon the thirty second, the thirty third, and…
An exposition with practical observations continued upon the thirty second, the thirty third, and the thirty fourth chapters of the book of Job being the substance of forty-nine lectures / delivered at Magnus near the Bridge, London, by Joseph Caryl ...An exposition with practicall observations continued upon the thirty second, the thirty third, and the thirty fourth chapters of the booke of Job being the substance of forty-nine lectures / delivered at Magnus neare the Bridge, London, by Joseph Caryl ...
London: printed by M. Simmons, 1661
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Secondly, The words are expounded of the oppressed, or of godly men; as if he had said, when God is minded or resolved to give peace and quietness to any of his faithful servants, who can hinder him, or trouble them? and when he is pleased for reason ⟨p. 748⟩best known to himself, to leave any of his faithful servants in darkness, and withdraw the light of his countenance from them, who among them can behold him? that is, bear or endure his angry appearances.
1A third expounds the former part of the verse according to the second Exposition of the whole verse concerning the oppressed or afflicted godly, if God will give them quietness, who can give them trouble? And the latter part of the verse, of Oppressors, if he hideth his face from wicked and unjust men, who can behold him?
- 1Quum ipse tranquillat (sc. miseros afflictos) quis inquietabit? & cum abscondit faciem (sc. ab improbis) quis contemplabitur eum. i. e. quis improborum aversanti Deo ausit obsistere. Jun.
Further, Some who take this sense, do not understand it as an act of God hiding his own face, but as an act of God hiding the face of the wicked Oppressor; as if it had been said, When God hideth a wicked mans face, and wraps him up as a condemned man, or when, by the command of the Magistrate, after his legal trial his face is covered, being ready to seal the warrant for his execution; (Hamans face was covered as soon as the Kings word went out against him) then who can behold him? Some insist much upon this interpretation, in allusion to the custom of those times, when condemned malefactors had their faces covered; and indeed, when God wraps up the oppressors face as a condemned man, who can behold him, that is, who can hold up his face against God, or resist him in this work of justice. But I intend not to prosecute the personal consideration of the Text under these distinct notions, but shall only take up the general sense; When he giveth quietness to a man, who can make trouble? and when he hideth his face from a man, who can behold him? I shall only add Master Broughton's gloss upon the whole verse; when for the poor he kills the mighty, none can stay him; and when he hideth his favour, none can find it.