A81199:676
An exposition with practical observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth…An exposition with practicall observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth…
An exposition with practical observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth chapters of the book of Job being the sum of thirty-seven lectures, delivered at Magnus near London Bridge. By Joseph Caryl, preacher of the Word, and pastor of the congregation there.An exposition with practicall observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth chapters of the book of Job being the summe of thirty-seven lectures, delivered at Magnus near London Bridge. By Joseph Caryl, preacher of the Word, and pastour of the congregation there.
London: printed by M. Simmons, 1655
Title page typeset from the transcription.
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.
There is a threefold Interpretation of this clause.
1First, it may be taken as an Effect of what was said before, Acquaint thy self with God, and be at peace, that is, If thou acquaint thy self with God, thou shalt have peace. So in the Hebrew often the Imperative mood is put for the future tense, as, Do this and live, (according to the tenure of the Covenant of works) that is, Do this, and thou shalt live, So acquaint thy self with him, and be at peace, that is, thou shalt have peace. Peace comprehends all good; good of the mind, good of the body, good of the estate. When the Hebrews say, Peace be unto you, they say as much in that one word as the Greeks say in three; whereof the first respects the welfare of the mind; the second, the welfare or health of the body; and the third the success of all our affairs and undertakings. So that while Eliphaz saith to Job according to this reading, Thou shalt be at peace, it is a promise of all manner of good flowing in upon the renewing of his acquaintance with, and his returning to a reverential converse with God. But because this promise follows in the next words, thereby good shall come unto thee, therefore I understand this clause as a duty, and not as a promise Acquaint now thy self with him, and be at peace. To be at peace, is a distinct duty from that of acquainting our selves with God, yet necessarily following upon it; The words may have these two things in them.
1First, it may be taken as an Effect of what was said before, Acquaint thy selfe with God, and be at peace, that is, If thou acquaint thy selfe with God, thou shalt have peace. So in the Hebrew often the Imperative mood is put for the future tense, as, Doe this and live, (according to the tenure of the Covenant of works) that is, Doe this, and thou shalt live, So acquaint thy selfe with him, and be at peace, that is, thou shalt have peace. Peace comprehends all good; good of the minde, good of the body, good of the estate. When the Hebrewes say, Peace be unto you, they say as much in that one word as the Greeks say in three; whereof the first respects the welfare of the minde; the second, the welfare or health of the body; and the third the successe of all our affaires and undertakings. So that while Eliphaz saith to Job according to this reading, Thou shalt be at peace, it is a promise of all manner of good flowing in upon the renewing of his acquaintance with, and his returning to a reverentiall converse with God. But becuse this promise followes in the next words, thereby good shall come unto thee, therefore I understand this clause as a duty, and not as a promise Acquaint now thy selfe with him, and be at peace. To be at peace, is a distinct duty from that of acquainting our selves with God, yet necessarily following upon it; The words may have these two things in them.