A35537:691
An exposition with practical observations continued upon the thirty-fifth, thirty-sixth, and thirty-seventh chapters of…
An exposition with practical observations continued upon the thirty-fifth, thirty-sixth, and thirty-seventh chapters of the book of Job being the substance of thirty-five lectures / by Joseph Caryl ...
London: printed by M. Simmons, 1664
AN EXPOSITION WITH Practical Observations UPON The Thirty-fifth, Th… › Chapter 36 › Verse 7
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.
Before I pass from this part of the verse, let me make these two Inferences.
First, If the Lord never withdraweth his Eyes from the righteous, then let the righteous know their own Privilege and Mercy. How happy are they upon whom the Eyes of the Lord abide always for good! The Lord cannot endure to have good men out of his Eye, as Parents say of their darlings, and Princes of their Favourites. If we were assured, that the Eye of a great […], who loveth us, were always upon us, if he should promise to have an eye to us, (That's an ordinary Promise among men, I will have an Eye to you, that is, I will take care of you; if we have (I say) but such a word from a man in Power) we think we have got a great revenue; such a great Lord will have an eye to us, we have his word, he will not take off his care from us. How much then should we boast and rejoice in spirit, that the Lord hath said, I will always have a care of you, I will never withdraw mine eyes from you, I will never leave you, nor forsake you (Heb. 13.5.) As it will be the eternal happiness of Believers in Glory, always to behold, or see God, Blessed are the pure in heart, for they shall see God; they have some sight of him here in a Glass, but they shall see him face to face; that is, they shall see him clearly, as clearly as the creature is capable of seeing or enjoying him; now (I say) as it is the happiness of the Saints in Heaven always to behold God, so it is ⟨p. 209⟩the happiness of Saints here on earth, that the Lord doth always behold them, that his eye is never withdrawn from them.
First, If the Lord never withdraweth his Eyes from the righteous, then let the righteous know their own Priviledge and Mercy. How happy are they upon whom the Eyes of the Lord abide alwayes for good! The Lord cannot endure to have good men out of his Eye, as Parents say of their darlings, and Princes of their Favourites. If we were assured, that the Eye of a great 〈…〉, who loveth us, were alwayes upon us, if he should promise to have an eye to us, (That's an ordinary Promise among men, I will have an Eye to you, that is, I will take care of you; if we have (I say) but such a word from a man in Power) we think we have got a great revenue; such a great Lord will have an eye to us, we have his word, he will not take off his care from us. How much then should we boast and rejoyce in spiri•, that the Lord hath said, I will alwayes have a care of you, I will never withdraw mine eyes from you, I will never leave you, nor forsake you (Heb. 13.5.) As it will be the eternal happiness of Believers in Glory, alwayes to behold, or see God, Blessed are the pure in heart, for they shall see God; they have some sight of him here in a Glass, but they shall see him face to face; that is, they shall see him clearly, as clearly as the creature is capable of seeing or enjoying him; now (I say) as it is the happiness of the Saints in Heaven alwayes to behold God, so it is ⟨p. 209⟩the happiness of Saints here on earth, that the Lord doth alwayes behold them, that his eye is never withdrawn from them.
Consider therefore, you that are in a righteous state, whose acts and words, and walkings, are also righteous, consider your Privilege, consider what it is to have the Lord Jesus always setting his eye upon you, to have the Lords directing and counselling eye always upon you, to have the Lords pitying and compassionating eye always upon you, to have the Lords providing and caring eye always upon you, to have the Lords delighting and well-pleased eye always upon you; to have the eyes of the Lord thus upon you, and to have them always upon you, what can ye desire more! Thus 'tis promised, (2 Chron. 16.9.) The eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of them, whose heart is perfect with him. And whose hearts are perfect with him, but the hearts of the righteous? this is their privilege. Jesus Christ (Zech. 3.9.) is called, The stone, and saith the Text, upon one stone shall be seven eyes. There are two interpretations given of that Prophecy, First, thus, upon one stone shall be seven eyes, that is, the eyes of all men shall be upon that stone, upon Christ. Seven is a perfect definite Number, put for all numbers; the eyes of all shall be upon the stone, upon Christ; although he be to the wicked, or to them that believe not, a stumbling stone, and a rock of offence, (1 Pet. 2.8.) yet to them that believe he is a most precious stone; and as they are always beholding the beauty of that precious stone, so Jesus Christ doth indeed invite all eyes to behold him (Isa. 65.1.) Behold me, behold me; he would have us take off our eyes from all others, and look steadily on him. Let all eyes be upon the stone; that's a good interpretation. There is a second, which suits the present point I am upon fully; Seven eyes shall be upon one stone; that is, the eyes of God shall be upon Jesus Christ. This is a promise made unto him as Mediator, when he came in the flesh, or in our nature, to do that great work for us; Then, saith the Prophet, upon one stone shall be seven eyes; which seven eyes note the perfect knowledge of God, and so the perfect care that God would have of Chri••, to bear him up through that wo•k of our Redemption: Upon one stone shall be seven eyes; I will take ca•e of him, I will p ovide for him, and I will delight in him.
Consider therefore, you that are in a righteous state, whose acts and words, and walkings, are also righteous, consider your Priviledge, consider what it is to have the Lord Jesus alwayes setting his eye upon you, to have the Lords directing and counselling eye alwayes upon you, to have the Lords pitying and compassionating eye alwayes upon you, to have the Lords providing and caring eye alwayes upon you, to have the Lords delighting and well-pleased eye alwayes upon you; to have the eyes of the Lord thus upon you, and to have them alwayes upon you, what can ye desire more! Thus 'tis promised, (2 Chron. 16.9.) The eyes of the Lord run to and fro throughout the whole earth, to shew himself strong in the behalf of them, whose heart is perfect with him. And whose hearts are perfect with him, but the hearts of the righteous? this is their priviledge. Jesus Christ (Zech. 3.9.) is called, The stone, and saith the Text, upon one stone shall be seven eyes. There are two interpretations given of that Prophesie, First, thus, upon one stone shall be seven eyes, that is, the eyes of all men shall be upon that stone, upon Christ. Seven is a perfect definite Number, put for all numbers; the eyes of all shall be upon the stone, upon Christ; although he be to the wicked, or to them that believe not, a stumbling stone, and a rock of offence, (1 Pet. 2.8.) yet to them that believe he is a most precious stone; and as they are alwayes beholding the beauty of that precious stone, so Jesus Christ doth indeed invite all eyes to behold him (Isa. 65.1.) Behold me, behold me; he would have us take off our eyes from all others, and look steddily on him. Let all eyes be upon the stone; that's a good interpretation. There is a second, which suits the present poynt I am upon fully; Seven eyes shall be upon one stone; that is, the eyes of God shall be upon Jesus Christ. This is a promise made unto him as Mediator, when he came in the flesh, or in our nature, to do that great work for us; Then, saith the Prophet, upon one stone shall be seven eyes; which seven eyes note the perfect knowledge of God, and so the perfect care that God would have of Chri••, to bear him up through that wo•k of our Redemp•ion: Ʋpon one stone shall be seven eyes; I will take ca•e of him, I will p ovide for him, and I will delight in him.
As Jesus Christ is all eye, and Jesus Christ doth enlighten all eyes, that is, all that see, ⟨p. 210⟩are enlightened by Jesus Christ; so the eyes of God, the eyes of the Father were always upon him, in favour, in love, in care, when he was here in this world about that great work of our salvation, and he had abundant experience of the eyes of his Father upon him. Now, mark it, this was the great promise made to Christ, the Stone, that upon him should be seven eyes, the eyes of the Lord should be alway and fully upon him. And this is the privilege of every one that hath part and interest in this stone Jesus Christ, every righteous person hath seven eyes upon him, the Lord God beholds him exactly, perfectly, and always; He withdraweth not his eyes from the righteous.
As Jesus Christ is all eye, and Jesus Christ doth enlighten all eyes, that is, all that see, ⟨p. 210⟩are enlightened by Jesus Christ; so the eyes of God, the eyes of the Father were alwayes upon him, in favour, in love, in care, when he was here in this world about that great work of our salvation, and he had abundunt experience of the eyes of his Father upon him. Now, mark it, this was the great promise made to Christ, the Stone, that upon him should be seven eyes, the eyes of the Lord should be alway and fully upon him. And this is the priviledge of every one that hath part and interest in this stone Jesus Christ, every righteous person hath seven eyes upon him, the Lord God beholds him exactly, perfectly, and alwayes; He withdraweth not his eyes from the righteous.
A second inference is this; If the Lord never withdraweth his eyes from the righteous, Then let the righteous know their duty: What's that? Never to withdraw their eyes from the Lord. There is a threefold eye which a righteous man should never withdraw from God. First, An eye of faith: Secondly, An eye of hope: Thirdly, An eye of dependence: and that, First, for direction in all his ways; Secondly, for protection in all his dangers. I will lift up mine eyes (saith David, Psal. 121.1.) unto the hills, from whence cometh my help. And again, (Psal. 123.1, 2.) Unto thee lift I up mine eyes, O thou that dwellest in the heavens. Behold, as the eyes of servants look unto the hand of their Masters, and as the eyes of a maiden unto the hand of her Mistress, so our eyes wait upon the Lord our God, until he have mercy on us; that is, we never withdraw our eyes from him, while we have need of his mercy, and that is always. Walk before me, that is, with an eye of faith, hope, and dependence, was the Lords charge to the father of the faithful, (Gen. 17.1.) I have set the Lord always before me, that is, I keep a constant eye upon the Lord, was the profession of David, as the type of Christ, (Psal. 16.8.) And as to keep an eye on God is best and safest for us, so 'tis extremely pleasing and contentfull to Christ, as he tells the Church, (Cant. 9.9.) Thou hast ravished my heart, my Sister, my Spouse, thou hash ravished my heart with one of thine eyes, that is, with a believing, a hoping, a depending look on me for all that good which thou wantest and wouldst have, or with a delighting look on me as thy chiefest good. Let not the righteous withdraw their eyes from God, for he withdraweth not his eyes from the righteous.
A second inference is this; If the Lord never withdraweth his eyes from the righteous, Then let the righteous know their duty: What's that? Never to withdraw their eyes from the Lord. There is a threefold eye which a righteous man should never withdraw from God. First, An eye of faith: Secondly, An eye of hope: Thirdly, An eye of dependance: and that, First, for direction in all his wayes; Secondly, for protection in all his dangers. I will lift up mine eyes (saith David, Psal. 121.1.) unto the hills, from whence cometh my help. And again, (Psal. 123.1, 2.) Ʋnto thee lift I up mine eyes, O thou that dwellest in the heavens. Behold, as the eyes of servants look unto the hand of their Masters, and as the eyes of a mayden unto the hand of her Mistress, so our eyes waite upon the Lord our God, untill he have mercy on us; that is, we never withdraw our eyes from him, while we have need of his mercy, and that is alwayes. Walk before me, that is, with an eye of faith, hope, and dependance, was the Lords charge to the father of the faithfull, (Gen. 17.1.) I have set the Lord alwayes before me, that is, I keep a constant eye upon the Lord, was the profession of David, as the type of Christ, (Psal. 16.8.) And as to keep an eye on God is best and safest for us, so 'tis extreamly pleasing and contentfull to Christ, as he tells the Church, (Cant. 9.9.) Thou hast ravished my heart, my Sister, my Spouse, thou hash ravished my heart with one of thine eyes, that is, with a believing, a hoping, a depending look on me for all that good which thou wantest and wouldst have, or with a delighting look on me as thy chiefest good. Let not the righteous withdraw their eyes from God, for he withdraweth not his eyes from the righteous.
But (which is yet more) with Kings are they on the Throne.
These words fully clear up the sense, which I have given of that negative promise, he withdraweth not his eyes from the righteous, namely, that the eyes of the Lord are upon the righteous for good. His is not a bare beholding of them, favours flow from his eyes. When the eyes of God are upon the righteous, they find the sweet and benefit of it. In the former verse Elihu said, God will give the poor right, here he saith more, he will give the poor, the righteous poor, a reward, and that no small one, With Kings are they on the Throne.
The Latin translation reads this part of the verse,1 not of the righteous poor, but of righteous Kings; He withdraweth not his eyes from the righteous, and he placeth Kings upon the Throne for ever. That's a truth, the Lord placeth Kings upon their Thrones, and establisheth them there; but that is not the meaning or truth of this place; nor will the Hebrew (with any tolerable convenience) bear such a translation.
The Latine translation reads this part of the verse,1 not of the righteous poor, but of righteous Kings; He withdraweth not his eyes from the righteous, and he placeth Kings upon the Throne for ever. That's a truth, the Lord placeth Kings upon their Thrones, and establisheth them there; but that is not the meaning or truth of this place; nor will the Hebrew (with any tolerable convenience) bear such a translation.
- 1Et reges in solio collocat in perpetuum. Vulg:
Secondly, There are others, who,1 a little mistaking the word which we translate Kings, render it Angels; They are with Angels on the Throne. There is but very little difference in the Hebrew between those two words that signify Kings and Angels, (the former is Melachim, the latter Maleachim) which hath given occasion for this reading, He placeth them with Angels on the Throne; and so the words are interpreted of the glorious exaltation of the righteous in Heaven, (when indeed they shall be like Angels, Angels Fellows, (Mat. 22.30.) and walk hand in hand with Angels.) Mr Broughton though he translate (with Kings) yet seems to carry it in that sense, giving his gloss in the Margin, thus; They shall be made fit for light with the living, with the Angels of God, his servants, in their degree, and be placed for ever in honour, and be high in honour and dignity; so ye shall sit upon twelve Thrones, judging the twelve Tribes of Israel. But this Text will not serve that purpose neither; and therefore I shall take it plainly as we render it, They shall be with Kings upon the Throne. 2There is a two-fold interpretation of the words according to this translation.
Secondly, There are others, who,1 a little mistaking the word which we translate Kings, render it Angels; They are with Angels on the Throne. There is but very little difference in the Hebrew between those two words that signifie Kings and Angels, (the former is Melachim, the latter Maleachim) which hath given occasion for this reading, He placeth them with Angels on the Throne; and so the words are interpreted of the glorious exaltation of the righteous in Heaven, (when indeed they shall be like Angels, Angels Fellows, (Mat. 22.30.) and walk hand in hand with Angels.) Mr Broughton though he translate (with Kings) yet seems to carry it in that sense, giving his glosse in the Margen, thus; They shall be made fit for light with the living, with the Angels of God, his servants, in their degree, and be placed for ever in honour, and be high in honour and dignity; so ye shall sit upon twelve Thrones, judging the twelve Tribes of Israel. But this Text will not serve that purpose neither; and therefore I shall take it plainly as we render it, They shall be with Kings upon the Throne. 2There is a two-fold interpretation of the words according to this translation.
- 1Quasi [Greek or Hebrew] scriberetur pro [Greek or Hebrew] Merc:Quasi 〈non-Latin alphabet〉 scriberetur pro 〈non-Latin alphabet〉 Merc:
- 2Cum regibu• tantum valet, ansicut reges. Bold: Ut [Greek or Hebrew] sit [Greek or Hebrew] cum; ut m•meru• mutetur, ut p•lsim fit in hoc libro. Merc:Cum regibu• tantum valet, ansicut reges. Bold: Ʋt 〈non-Latin alphabet〉 sit 〈non-Latin alphabet〉 cum; ut m•meru• mutetur, ut p•lsim fit in hoc libro. Merc:
First, The Lord will exalt the righteous to great dignity, they shall be like Kings and Princes in this world, or they shall ⟨p. 212⟩be in great favour with Kings, even Kings Favourites.
Secondly, They shall be with Kings upon the Throne, that is, they themselves shall be Kings. The Hebrew strictly read, is, and Kings on the Throne; they shall not only be like Kings, but they themselves shall be Kings,1 and sit upon Throne•: either of these interpretations reach the scope of Elihu fully. As if he had said, The righteous shall be greatly advanced or exalted by Kings, whose privilege it is to sit on Thrones, or they shall be Kings upon the Throne. Some experiences and examples have confirmed this. The Lord hath not only given righteous persons great advancement, and great favour with Kings, who sit on Thrones, but hath even advanced them to Kingly dignity, and given them Thrones to sit upon.
S•condly, They shall be with Kings upon the Throne, that is, they themselves shall be Kings. The Hebrew strictly read, is, and Kings on the Throne; they shall not only be like Kings, but they themselves shall be Kings,1 and sit upon Throne•: either of these interpretations reach the scope of Elihu fully. As if he had said, The righteous shall be greatly advanced or exalted by Kings, whose priviledge it is to sit on Thrones, or they shall be Kings upon the Throne. Some experiences and examples have confirmed this. The Lord hath not only given righteous pe•sons great advancement, and great favour with Kings, who sit on Thrones, but hath even advanced them to Kingly dignity, and given them Thrones to sit upon.
- 1[Greek or Hebrew] articulus accusativi casus quam verba transitiva sive activa regunt; accipitur tamen non rarò pro à ex, de, & cum praepositionibus▪ Drus: Obser: sacra: l. 9. c. 7.〈non-Latin alphabet〉 articulus accusativi casus quam verba transitiva sive activa regunt; accipitur tamen non rarò pro à ex, de, & cum praepositionibus▪ Drus: Obser: sacra: l. 9. c. 7.
A Throne is a Seat Royal, the Seat of Majesty; A Throne is a seat exalted above other seats, as the person sitting upon it is exalted above other persons. Solomon made him a great Throne of Ivory, and the Throne had six steps, (1 Kings 10 18.) God is represented sitting upon a Throne, and there receiving honour from all that were before him, (Rev. 4.2, 9.) The whole Heaven is called the Throne of God, and the earth his footstool, (Isa. 66.1.) because as Heaven is high above all, so there are the fullest manifestations of the greatness and glory of God. And because Thrones note power and dignity, therefore the Angels (who among all mere creatures excel in power and dignity,) a•e called Thrones, (Col. 1.16.) So then, to be with Kings on the Throne, that is, to be near them, and much accepted by them, is a very great honour; and that is the least here intended. But to be Kings on the Throne, is the greatest worldly honour; and possibly so much is here intended the righteous, while Elihu saith, But with Kings are they upon the Throne.
A Throne is a Seat Royal, the Seat of Majesty; A Throne is a seat exalted above other seats, as the person sitting upon it is exalted above other persons. Solomon made him a great Throne of Ivory, and the Throne had six steps, (1 Kings 10 18.) God is represented sitting upon a Throne, and there receiving honour from all that were before him, (Rev. 4.2, 9.) The whole Heaven is called the Throne of God, and the earth his footstoole, (Isa. 66.1.) because as Heaven is high above all, so there are the fullest manifestations of the greatness and glory of God. And because Thrones note power and dignity, therefore the Angels (who among all meer creatures excell in power and dignity,) a•e called Thrones, (Col. 1.16.) So then, to be with Kings on the Throne, that is, to be near them, and much accepted by them, is a very great honour; and that is the least here intended. But to be Kings on the Throne, is the greatest worldly honour; and possibly so much is here intended the righteous, while Elihu saith, But with Kings are they upon the Throne.
In that the righteous are said here to be with Kings upon the Throne, we learn, Righteous persons are in high esteem with God:
He would not thus, in love, set them high, if he did not highly esteem them; he would not thus prefer them, if he did not know their worth. The world usually judges righteous persons, as if they were fit only for the dunghill, as if they were the filth of the world, and the off-scouring of all things, (1 Cor. 4.13.) but God ⟨p. 213⟩hath another opinion of them, he thinks them fit to serve Princes, and to be near the Throne. Take heed of judging them unworthy to be at the footstool, whom God thinks worthy to be with Kings on the Throne.
He would not thus, in love, set them high, if he did not highly esteem them; he would not thus prefer them, if he did not know their worth. The world usually judges righteous persons, as if they were fit only for the dunghill, as if they were the filth of the world, and the off-scouring of all things, (1 Cor. 4.13.) but God ⟨p. 213⟩hath another opinion of them, he thinks them fit to serve Princes, and to be near the Throne. Take heed of judging them unworthy to be at the foo•stool, whom God thinks worthy to be with Kings on the Throne.
Secondly, Note; God hath exalted, and will exalt righteous persons.
Whom he highly esteems, he sometimes advanceth highly in this world, they shall be with Kings on the Throne, (Psal. 107.40, 41.) He poureth contempt upon Prints, that is, upon unrighteous Princes; yet (as it followeth) He setteth the poor on high from affliction, so we translate and put in the Margin, He setteth the poor on high after affliction. He afflicts the righteous to purge them, and so to prepare and fit them for greatest enjoyments. We have a like affirmation, (Psal. 113.7, 8.) He raiseth up the poor out of the dust, and lifteth up the needy out of the dunghill, that he may set them with Princes, even the Princes of his people. Thus spake Hannah in her Song, (1 Sam. 2.8.) and thus, in effect, spake the blessed Virgin in hers, (Luke 1.52.) He hath brought down the mighty from their seats, and hath exalted the lowly and meek. We have some Scripture-instances of such exaltations. Joseph, a righteous person, was cast into bonds, yet God sets him, not only at liberty, but on high, he was with the King on the Throne, Only in the Throne, (said Pharaoh, Gen. 42.40.) will I be greater than thou; and all were commanded to bow the knee to him. David, a righteous person, followed the Ewes great with young, and the Lord set him upon the Throne, upon the Throne of Israel. Valentinian was committed to prison by the command of Julian the Apostate, because he struck an Idolatrous Priest, that would have sprinkled him (aqua lustrali) with their unholy holy water, as he stood in the gate of the Temple, where Julian was sacrificing to his Idol-gods; yet he escaped that danger, and afterwards ascended the Throne of that Great Empire. The Lord knows both how to deliver the righteous out of trouble, and to bring them to honour.
Whom he highly esteems, he sometimes advanceth highly in this world, they shall be with Kings on the Throne, (Psal. 107.40, 41.) He powreth contempt upon Printes, that is, upon unrighteous Princes; yet (as it followeth) He setteth the poor on high from affliction, so we translate and put in the Margen, He setteth the poor on high after affliction. He afflicts the righteous to purge them, and so to prepare and fit them for greatest enjoyments. We have a like affi•mation, (Psal. 113.7, 8.) He raiseth up the poor out of the dust, and lifteth up the needy out of the dunghill, that he may set them with Princes, even the Princes of his people. Thus spake Hannah in her Song, (1 Sam. 2.8.) and thus, in effect, spake the blessed Virgin in hers, (Luke 1.52.) He hath brought down the mighty from their seats, and hath exalted the lowly and meek. We have some Scripture-instances of such exaltations. Joseph, a righteous person, was cast into bonds, yet God sets him, not only at liberty, but on high, he was with the King on the Throne, Only in the Throne, (said Pharaoh, Gen. 42.40.) will I be greater than thou; and all were commanded to bow the knee to him. David, a righteous person, followed the Ewes great with young, and the Lord set him upon the Throne, upon the Throne of Israel. Valentinian was committed to prison by the command of Julian the Apostate, because he struck an Idolatrous Priest, that would have sprinkled him (aqua lustrali) with their unholy holy water, as he stood in the gate of the Temple, where Julian was sacrificing to his Idol-gods; yet he escaped that danger, and afterwards ascended the Throne of that Great Empire. The Lord knows both how to deliver the righteous out of trouble, and to bring them to honour.