An exposition with practical observations continued upon the thirty-eighth, thirty-ninth, fortieth, forty-first, and forty-second,…
An exposition with practical observations continued upon the thirty-eighth, thirty-ninth, fortieth, forty-first, and forty-second, being the five last, chapters of the book of Job being the substance of fifty-two lectures or meditations / by Joseph Caryl ...
Joseph Caryl 1602–1673London: printed by M. and S. Simmons, 1666
[16], 1036, [26] p. · 442k words · Wing C777 · ESTC R19353
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.
A learned Interpreter takes notice, that in the larger Bibles, and most correct Copies, the Hebrew Word signifying the wicked, both in this 15th verse, and in the 13th verse, hath one ⟨p. 143⟩letter raised up higher than the rest, and exceeding the ordinary form of writing; as may be seen, if the Reader please to cast his eye upon the quotation in the Margin. This (saith my Author) is not (possibly) without a mystery; even to intimate thus much, that all the prosperity and outward splendour of the wicked hangs in suspense, or is very tottering and unstable. But whatever occasioned that irregularity in the Hebrew writing, or whatever it may import, this is a sure truth, that the highest estate of the wicked is very unsure.
A learned Interpreter takes notice, that in the larger Bibles, and most correct Copies, the Hebrew Word signifying the wicked, both in this 15th verse, and in the 13th verse, hath one ⟨p. 143⟩letter raised up higher than the rest, and exceeding the ordinary form of writing; as may be seen, if the Reader please to cast his eye upon the quotation in the Margin. This (saith my Author) is not (possibly) without a mistery; even to intimate thus much, that all the prosperity and outward splendor of the wicked hangs in suspence, or is very tottering and unstable. But whatever occasioned that irregularity in the Hebrew writing, or whatever it may import, this is a sure truth, that the highest estate of the wicked is very unsure.
The Lord (who as Solomon saith, Eccl. 5.8) is higher than the highest (on earth) can quickly bring down the highest, and break or crush the strong arm, as one would break a reed, or crush a moth. Thus the Lord bespake Edom by his Prophet (Jer. 49.16.) O thou that dwellest in the clifts of the rock, that holdest the height of the hill; though thou shouldest make thy nest as high as the Eagle, I will bring thee down from thence, saith the Lord. And thus the Lord spake by another Prophet concerning the Amorite, (
.) His height was like the height of the Cedars, and he was strong as the Oaks; yet I destroyed his fruit from above, and his roots from beneath; that is, I utterly destroyed him. Yea, the very being of the wicked high and strong, is an argument that they shall be brought low, destroyed, and broken to pieces. When Babylons arm shall be in its highest height, When she shall say in her heart, I sit as a Queen (that is, on high) and am no Widow, and shall see no sorrow. When Babylon is thus prophesying all good of her self, and promising all good to her self, then shall her plague come in one day, death and famine, and mourning, and she shall be utterly burnt with fire; for strong is the Lord, who judgeth her (
.) He will break her high arm, and break it when she thinks it highest, and her self safest. David whose arm God raised on high, affirmed all this of wicked high ones in general, or of all those, who should be found high in wickedness (
.) When the wicked spring as grass, and when all the workers of iniquity do flourish, it is that they shall be destroyed for ever. As if he had said, that's the meaning of their prosperity, you may spell that our of it, or make that interpretation of it, they shall be destroyed for ever. As the Lord remembers his people in their low estate, because his mercy endureth for ever (
in their high estate, because his justice endureth for ever.
The Lord (who as Solomon saith, Eccl. 5.8) is higher than the highest (on earth) can quickly bring down the highest, and break or crush the strong arm, as one would break a reed, or crush a moth. Thus the Lord bespake Edom by his Prophet (Jer. 49.16.) O thou that dwellest in the clifts of the rock, that holdest the height of the hill; though thou shouldest make thy nest as high as the Eagle, I will bring thee down from thence, saith the Lord. And thus the Lord spake by another Prophet concerning the Amorite, (Amos 2.9.) His height was like the height of the Cedars, and he was strong as the Oaks; yet I destroyed his fruit from above, and his roots from beneath; that is, I utterly destroyed him. Yea, the very being of the wicked high and strong, is an argument that they shall be brought low, destroyed, and broken to pieces. When Babylons arm shall be in its highest height, When she shall say in her heart, I sit as a Queen (that is, on high) and am no Widdow, and shall see no sorrow. When Babylon is thus prophecying all good of her self, and promising all good to her self, then shall her plague come in one day, death and famine, and mourning, and she shall be utterly burnt with fire; for strong is the Lord, who judgeth her (Rev. 18.7, 8.) He will break her high arm, and break it when she thinks it highest, and her self safest. David whose arm God raised on high, affirmed all this of wicked high ones in general, or of all those, who should be found high in wickedness (Psal. 92.7, 8.) When the wicked spring as grass, and when all the workers of iniquity do flourish, it is that they shall be destroyed for ever. As if he had said, that's the meaning of their prosperity, you may spell that our of it, or make that interpretation of it, they shall be destroyed for ever. As the Lord remembers his people in their low estate, because his mercy endureth for ever (Psal. 136.23.) so he will take vengeance on the wicked ⟨p. 144⟩in their high estate, because his justice endureth for ever.
The least sin deserves a breaking; but when the arm of sin is grown very high, we may say the Lords arm cannot hold, he must break such high arms. The Prophet Jeremiah (chap. 6.6.) speaking of Jerusalem, saith, This City is to be visited; how visited? There is a twofold visiting:
The least sin deserves a breaking; but when the arm of sin is grown very high, we may say the Lords arm cannot hold, he must break such high arms. The Prophet Jeremy (chap. 6.6.) speaking of Jerusalem, saith, This City is to be visited; how visited? There is a twofold visiting:
Usually when the Scripture speaks of visiting a City or a Land, it is meant in wrath and in judgement. Shall I not visit for these things, saith the Lord? (Jer. 5.9.) Surely I shall, there is no avoiding my visitation. What kind of visitation is meant, the next wo•ds evidence, Shall not my soul be avenged on such a Nation as this? To be visited with vengeance and wrath, is a sad Visitation, and so was Jerusalem to be visited. But why was the City Jerusalem to be visited in wrath? there's no City whose inhabitants are so just and righteous, but the Lord may visit them in wrath; but of this City the Lord said, it is wholly oppression; they are given up to oppression, every one is oppressing and wronging his brother; now when they sinned at this rate, when their arm was thus high in wickedness, then it was to be broken. There is a righteous God that judgeth the earth; and therefore the high arm of unrighteousness shall be broken.
Usually when the Scripture speaks of visiting a City or a Land, it is meant in wrath and in judgement. Shall I not visit for these things, saith the Lord? (Jer. 5.9.) Surely I shall, there is no avoiding my visitation. What kind of visitation is meant, the next wo•ds evidence, Shall not my soul be avenged on such a Nation as this? To be visited with vengeance and wrath, is a sad Visitation, and so was Jerusalem to be visited. But why was the City Jerusalem to be visited in wrath? there's no City whose inhabitants are so just and righteous, but the Lord may visit them in wrath; but of this City the Lord said, it is wholly oppression; they are given up to oppression, every one is oppressing and wronging his brother; now when they sinned at this rate, when their arm was thus high in wickedness, then it was to be broken. There is a righteous God that judgeth the earth; and therefore the high arm of unrighteouness shall be broken.
JOB, Chap. 38. Vers. 16, 17, 18.
16. Hast thou entered the springs of the Sea? or hast thou walked in the search of the depth?
17. Have the gates of death been opened unto thee? or hast thou seen the doors of the shadow of death?
18. Hast thou perceived the breadth of the earth? declare, if thou knowest […] all.
JOB, Chap. 38. Vers. 16, 17, 18.
16. Hast thou entred the springs of the Sea? or hast thou walked in the search of the depth?
17. Have the gates of death been opened unto thee? or hast thou seen the doors of the shadow of death?
18. Hast thou perceived the breadth of the earth? declare, if thou knowest 〈…〉 all.
IN the former Context the Lord made a short digression from those questionings with which he had begun with Job, concerning his Works; the occasion whereof was the mentioning of the wicked, who improved not, but abused his works.
IN the former Context the Lord made a short d•gression from those questionings with which he had begun with Job, concerning his Works; the occasion whereof was the mentioning of the wicked, who improved not, but abused his works.
In this Context the Lord returns to his former way of interrogating Job, and having questioned him about the birth or production of the Sea, the bands and bounds of the Sea, at the 8th 9th 10th and 11th verses, he questions him here,
Thereby to convince Job, that he, not being able to reach the depth of those mighty waters, nor to comprehend the breadth of the earth, was much less able to comprehend the depth of those counsels, or the breadth of those ways of providence in which himself had been walking towards him. That's the general scope and sum of these three verses, as also of all that follow, as hath been showed formerly.
Thereby to convince Job, that he, not being able to reach the depth of those mighty waters, nor to comprehend the breadth of the earth, was much less able to comprehend the depth of those counsels, or the breadth of those ways of providence in which himself had been walking towards him. That's the general scope and sum of these three verses, as also of all that follow, as hath been shewed formerly.
The last thing about which the Lord put the question, was the Light, whereby hidden and secret things are discovered; here the question is about things that lie out of the light, about hidden and secret things; all which yet are more plain and obvious to, more open and naked before the eye of God, with whom we have to do, than the Noon-day light to us.
Hast thou? Doubtless thou hast not, nor hast thou any mind to enter into those springs? Who hath? Hast thou entered or penetrated the springs of the sea? There is a twofold entering into the springs of the sea, or into any thing that lies remote from us.
Hast thou? Doubtless thou hast not, nor hast thou any mind to enter into those springs? Who hath? Hast thou entred or penetrated the springs of the sea? There is a twofold entring into the springs of the sea, or into any thing that lies remote from us.
