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Matthew Henry’s Complete Commentary
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Matthew Henry |
J O B
CHAP. XXIX.
After that excellent discourse concerning wisdom in the foregoing
chapter Job sat down and paused awhile, not because he had talked
himself out of breath, but because he would not, without the leave of
the company, engross the talk to himself, but would give room for his
friends, if they pleased, to make their remarks on what he had said;
but they had nothing to say, and therefore, after he had recollected
himself a little, he went on with his discourse concerning his own
affairs, as recorded in this and the two following chapters, in which,
I. He describes the height of the prosperity from which he had fallen.
And,
II. The depth of the adversity into which he had fallen; and this he
does to move the pity of his friends, and to justify, or at least
excuse, his own complaints. But then,
III. To obviate his friends’ censures of him, he makes a very ample and
particular protestation of his own integrity notwithstanding. In this
chapter he looks back to the days of his prosperity, and shows,
1. What comfort and satisfaction he had in his house and family,
2. What a great deal of honour and power he had in his country, and
what respect was paid him by all sorts of people,
3. What abundance of good he did in his place, as a magistrate,
4. What a just prospect he had of the continuance of his comfort at
home
and of his interest abroad,
All this he enlarges upon, to aggravate his present calamities; like
Naomi, “I went out full,” but am brought “home again empty.”
| Former Prosperity of Job. | B. C. 1520. |
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1 Moreover Job continued his parable, and said,
2 Oh that I were as in months past, as in the days when
God preserved me;
3 When his candle shined upon my head, and when by his light
I walked through darkness;
4 As I was in the days of my youth, when the secret of God
was upon my tabernacle;
5 When the Almighty was yet with me, when my children
were about me;
6 When I washed my steps with butter, and the rock poured me
out rivers of oil;
Losers may have leave to speak, and there is nothing they speak of more
feelingly than of the comforts they are stripped of. Their former
prosperity is one of the most pleasing subjects of their thoughts and
talk. It was so to Job, who begins here with a wish
(v. 2):
O that I were as in months past! so he brings in this account of
his prosperity. His wish is,
1. “O that I were in as good a state as I was in then, that I had as
much wealth, honour, and pleasure, as I had then!” This he wishes, from
a concern he had, not so much for his ease, as for his reputation and
the glory of his God, which he thought were eclipsed by his present
sufferings. “O that I might be restored to my prosperity, and then the
censures and reproaches of my friends would be effectually silenced,
even upon their own principles, and for ever rolled away!” If this be
our end in desiring life, health, and prosperity, that God may be
glorified, and the credit of our holy profession rescued, preserved,
and advanced, the desire is not only natural, but spiritual.
2. “O that I were in as good a frame of spirit as I was in then!” That
which Job complained most of now was a load upon his spirits, through
God’s withdrawing from him; and therefore he wishes he now had his
spirit as much enlarged and encouraged in the service of God as he had
then and that he had as much freedom and fellowship with him as then
thought himself happy in. This was in the days of his youth
(v. 4),
when he was in the prime of his time for the enjoyment of those things
and could relish them with the highest gust. Note, Those that prosper
in the days of their youth know not what black and cloudy days they are
yet reserved for. Two things made the months past pleasant to
Job:–
I. That he had comfort in his God. This was the chief thing he rejoiced
in, in his prosperity, as the spring of it and the sweetness of it,
that he had the favour of God and the tokens of that favour. He did not
attribute his prosperity to a happy turn of fortune, nor to his own
might, nor to the power of his own hand, but makes the same
acknowledgment that David does.
Thou, by thy favour, hast made my mountain stand strong. A
gracious soul delights in God’s smiles, not in the smiles of this
world. Four things were then very pleasant to holy Job:–
1. The confidence he had in the divine protection. They were the
days when God preserved me,
v. 2.
Even then he saw himself exposed, and did not make his wealth his
strong city nor trust in the abundance of his riches, but
the name of the Lord was his strong tower; in that only he
thought himself safe, and to that he ascribed it that he was then safe
and that his comforts were preserved to him. The devil saw a hedge
about him of God’s making
(ch. i. 10),
and Job saw it himself, and owned it was God’s visitation that
preserved his spirit,
ch. x. 12.
Those only whom God protects are safe and may be easy; and therefore
those who have ever so much of this world must not think themselves
safe unless God preserve them.
2. The complacency he had in the divine favour
(v. 3):
God’s candle shone upon his head, that is, God lifted up the
light of his countenance upon him, gave him the assurances and sweet
relishes of his love. The best of the communications of the divine
favour to the saints in this world is but the candle-light, compared
with what is reserved for them in the future state. But such abundant
satisfaction did Job take in the divine favour that, by the light of
that, he walked through darkness; that guided him in his doubts,
comforted him in his griefs, bore him up under his burdens, and helped
him through all his difficulties. Those that have the brightest
sun-shine of outward prosperity must yet expect some moments of
darkness. They are sometimes crossed, sometimes at a loss, sometimes
melancholy. But those that are interested in the favour of God, and
know how to value it, can, by the light of that, walk cheerfully and
comfortably through all the darkness of this vale of tears. That puts
gladness into the heart enough to counterbalance all the grievances of
this present time.
3. The communion he had with the divine word
(v. 4):
The secret of God was upon my tabernacle, that is, God conversed
freely with him, as one bosom-friend with another. He knew God’s mind,
and was not in the dark about it, as, of late, he had been. The
secret of the Lord is said to be with those that fear him,
for he shows them that in his covenant which others see
not,
God communicates his favour and grace to his people, and receives the
return of their devotion in a way secret to the world. Some read it,
When the society of God was in my tabernacle, which Rabbi
Solomon understands of an assembly of God’s people that used to meet at
Job’s house for religious worship, in which he presided; this he took a
great deal of pleasure in, and the scattering of it was a trouble to
him. Or it may be understood of the angels of God pitching their tents
about his habitation.
4. The assurance he had of the divine presence
(v. 5):
The Almighty was yet with me. Now he thought God had departed
from him, but in those days he was with him, and that was all in
all to him. God’s presence with a man in his house, though it be but a
cottage, makes it both a castle and a palace.
II. That he had comfort in his family. Every thing was agreeable there:
he had both mouths for his meat and meat for his mouths; the want of
either is a great affliction.
1. He had a numerous offspring to enjoy his estate: My children were
about me. He had many children, enough to compass him round, and
they were observant of him and obsequious to him; they were about him,
to know what he would have and wherein they might serve him. It is a
comfort to tender parents to see their children about them. Job speaks
very feelingly of this comfort now that he was deprived of it. He
thought it an instance of God’s being with him that his children were
about him; and yet reckon amiss if, when we have lost our children, we
cannot comfort ourselves with this, that we have not lost our God.
2. He had a plentiful estate for the support of this numerous family,
v. 6.
His dairy abounded to such a degree that he might, if he pleased,
wash his steps with butter; and his olive-yards were so
fruitful, beyond expectation, that it seemed as if the rock poured
him out rivers of oil. He reckons his wealth, not by his silver and
gold, which were for hoarding, but by his butter and oil, which were
for use; for what is an estate good for unless we take the good of it
ourselves and do good with it to others?
7 When I went out to the gate through the city, when I
prepared my seat in the street!
8 The young men saw me, and hid themselves: and the aged arose,
and stood up.
9 The princes refrained talking, and laid their hand on their
mouth.
10 The nobles held their peace, and their tongue cleaved to the
roof of their mouth.
11 When the ear heard me, then it blessed me; and when the
eye saw me, it gave witness to me:
12 Because I delivered the poor that cried, and the fatherless,
and him that had none to help him.
13 The blessing of him that was ready to perish came upon me:
and I caused the widow’s heart to sing for joy.
14 I put on righteousness, and it clothed me: my judgment was
as a robe and a diadem.
15 I was eyes to the blind, and feet was I to the lame.
16 I was a father to the poor: and the cause which I knew
not I searched out.
17 And I brake the jaws of the wicked, and plucked the spoil
out of his teeth.
We have here Job in a post of honour and power. Though he had comfort
enough in his own house, yet he did not confine himself to that. We are
not born for ourselves, but for the public. When any business was to be
done in the gate, the place of judgment, Job went out to it
through the city
(v. 7),
not in an affectation of pomp, but in an affection to justice. Observe,
Judgment was administered in the gate, in the street, in the places of
concourse, to which every man might have a free access, that every one
who would might be a witness to all that was said and done, and that
when judgment was given against the guilty others might hear and fear.
Job being a prince, a judge, a magistrate, a man in authority, among
the children of the east, we are here told,
I. What a profound respect was paid to him by all sorts of people, not
only for the dignity of his place, but for his personal merit, his
eminent prudence, integrity, and good management.
1. The people honoured him and stood in awe of him,
v. 8.
The gravity and majesty of his looks and mien, and his known strictness
in animadverting upon every thing that was evil and indecent, commanded
all about him into due decorum. The young men, who could not
keep their countenances, or, it may be, were conscious to themselves of
something amiss, hid themselves, and got out of his way; and
the aged, though they kept their ground, yet would not keep their
seats: they arose and stood up to do homage to him; those who
expected honour from others gave honour to him. Virtue and piety
challenge respect from all, and usually have it; but those that not
only are good, but do good, are worthy of double honour.
Modesty becomes those that are young and in subjection as much as
majesty becomes those that are aged and in power. Honour and fear are
due to magistrates, and must be rendered to them,
But, if a great and good man was thus reverenced, how is the great and
good God to be feared!
2. The princes and nobles paid great deference to him,
Some think that these were inferior magistrates under him, and that the
respect they paid him was due to his place, as their sovereign and
supreme. It should rather seem that they were his equals in place, and
joined in commission with him, and that the peculiar honour they gave
him was gained by his extraordinary abilities and services. It was
agreed that he excelled them all in quickness of apprehension,
soundness of judgment, closeness of application, clearness and
copiousness of expression; and therefore he was among his fellows an
oracle of law, and counsel, and justice, and what he said all attended
to and acquiesced in. When he came into court, especially when he stood
up to speak to any business, the princes refrained talking, the
nobles held their peace, that they might the more diligently
hearken to what he said and might be sure to understand his meaning.
Those that had been forward to speak their own thoughts, loved to hear
themselves talk, and cared not much what any body else said, yet, when
it came to Job’s turn to speak, were as desirous to know his thoughts
as ever they had been to vent their own. Those that suspected their own
judgment were satisfied in his, and admired with what dexterity he
split the hair and untied the knots which puzzled them and which they
knew not what to make of. When the princes and nobles wrangled among
themselves all agreed to refer the matters in dispute to Job and to
abide by his judgment. Happy the men that are blessed with such eminent
gifts as these; they have great opportunities of honouring God and
doing good, but have great need to watch against pride. Happy the
people that are blessed with such eminent men; it is a token for good
to them.
II. What a great deal of good he did in his place. He was very
serviceable to his country with the power he had; and here we shall see
what it was which Job valued himself by in the day of his prosperity.
It is natural to men to have some value for themselves, and we may
judge something of our own character by observing what that is upon
which we value ourselves. Job valued himself, not by the honour of his
family, the great estate he had, his large income, his full table, the
many servants he had at his command, the ensigns of his dignity, his
equipage and retinue, the splendid entertainments he gave, and the
court that was made to him, but by his usefulness. Goodness is God’s
glory, and it will be ours; if we are merciful as God is, we are
perfect as he is.
1. He valued himself by the interest he had in the esteem, affections,
and prayers, of sober people; not by the studied panegyrics of the wits
and poets, but the unconstrained praises of all about him. All that
heard what he said, and saw what he did, how he laid out himself for
the public good with all the authority and tender affection of a father
to his country, blessed him, and gave witness to him,
Many a good word they said of him, and many a good prayer they put up
for him. He did not think it an honour to make every body fear him
(Oderint dum metuant–Let them hate, provided they also fear)
nor to be arbitrary, and to have his own will and way, not caring what
people said of him; but, like Mordecai, to be accepted of the
multitude of his brethren,
Esth. x. 3.
He did not so much value the applauses of those at a distance as the
attestations of those that were the witnesses of his conduct, that
constantly attended him, saw him, and heard him, and could speak of
their own knowledge, especially theirs who had themselves been the
better for him and could speak by their own experience: such was the
blessing of him who was ready to perish
(v. 13)
and who by Job’s means was rescued from perishing. Let great men, and
men of estates, thus do good, and they shall have praise of the same;
and let those who have good done to them look upon it as a just debt
they owe to their protectors and benefactors to bless them and give
witness to them, to use their interest on earth for their honour and in
heaven for their comfort, to praise them and pray for them. Those are
ungrateful indeed who grudge these small returns.
2. He valued himself by the care he took of those that were least able
to help themselves, the poor and the needy, the widows and fatherless,
the blind and the lame, who could not be supposed either to merit his
favour or ever to be in a capacity to recompense it.
(1.) If the poor were injured or oppressed, they might cry to Job, and,
if he found the allegations of their petitions true, they had not only
his ear and his bowels, but his hand too: He delivered the poor that
cried
(v. 12)
and would not suffer them to be trampled upon and run down. Nay
(v. 16),
he was a father to the poor, not only a judge to protect them
and to see that they were not wronged, but a father to provide for them
and to see that they did not want, to counsel and direct them, and to
appear and act for them upon all occasions. It is no disparagement to
the son of a prince to be a father to the poor.
(2.) The fatherless that had none to help them found Job ready to help
them, and, if they were in straits, to deliver them. He helped them to
make the best of what little they had, helped them to pay what they
owed and to get in what was owing to them, helped them out into the
world, helped them into business, helped them to it, and helped them in
it; thus should the fatherless be helped.
(3.) Those that were ready to perish he saved from perishing, relieving
those that were hungry and ready to perish for want, taking care of
those that were sick, that were outcasts, that were falsely accused, or
in danger of being turned out of their estates unjustly, or, upon any
other account, were ready to perish. The extremity of the peril, as it
quickened Job to appear the more vigorously for them, so it made his
seasonable kindness the more affecting and the more obliging, and
brought their blessings the more abundantly upon him.
(4.) The widows that were sighing for grief, and trembling for fear, he
made to sing for joy, so carefully did he protect them and provide for
them, and so heartily did he espouse their interest. It is a pleasure
to a good man, and should be so to a great man, to give those occasion
to rejoice that are most acquainted with grief.
(5.) Those that were upon any account at a loss Job gave suitable and
seasonable relief to
(v. 15):
I was eyes to the blind, counselling and advising those for the
best that knew not what to do, and feet to the lame, assisting
those with money and friends that knew what they should do, but knew
not how to compass it. Those we best help whom we help out in that
very thing wherein they are defective and most need help. We may come
to be blind or lame ourselves, and therefore should pity and succour
those that are so,
Isa. xxxv. 3, 4; Heb. xii. 13.
3. He valued himself by the conscience he made of justice and equity in
all his proceedings. His friends had unjustly censured him as an
oppressor. “So far from that,” says he, “I always made it my business
to maintain and support right.”
(1.) He devoted himself to the administration of justice
(v. 14):
I put on righteousness and it clothed me, that is, he had an
habitual disposition to execute justice and put on a fixed resolution
to do it. It was the girdle of his lions,
Isa. xi. 5.
It kept him tight and steady in all his motions. He always appeared in
it, as in his clothing, and never without it. Righteousness will clothe
those that put it on; it will keep them warm, and be comfortable to
them; it will keep them safe, and fence them against the injuries of
the season; it will adorn them, and recommend them to the favour both
of God and man.
(2.) He took pleasure in it, and, as I may say, a holy delight. He
looked upon it as his greatest glory to do justice to all and injury to
none: My judgment was as a robe and a diadem. Perhaps he did not
himself wear a robe and a diadem; he was very indifferent to those
ensigns of honour; those were most fond of them who had least intrinsic
worth to recommend them. But the settled principles of justice, by
which he was governed and did govern, were to him instead of all those
ornaments. If a magistrate do the duty of his place, that is an honour
to him far beyond his gold or purple, and should be, accordingly, his
delight; and truly if he do not make conscience of his duty, and in
some measure answer the end of his elevation, his robe and diadem, his
gown and cap, his sword and mace, are but a reproach, like the purple
robe and crown of thorns with which the Jews studied to ridicule our
Saviour; for, as clothes on a dead man will never make him warm, so
robes on a base man will never make him honourable.
(3.) He took pains in the business of his place
(v. 16):
The cause which I knew not I searched out. He diligently
enquired into the matters of fact, patiently and impartially heard both
sides, set every thing in its true light, and cleared it from false
colours; he laid all circumstances together, that he might find out the
truth and the merits of every cause, and then, and not until then, gave
judgment upon it. He never answered a matter before he heard it, nor
did he judge a man to be righteous, however he seemed, for his being
first in his own cause,
Prov. xviii. 17.
4. He valued himself by the check he gave to the violence of proud and
evil men
(v. 17):
I broke the jaws of the wicked. He does not say that he broke
their necks. He did not take away their lives, but he broke their jaws,
he took away their power of doing mischief; he humbled them, mortified
them, and curbed their insolence, and so plucked the spoil out of their
teeth, delivered the persons and estates of honest men from being made
a prey of by them. When they had got the spoil between their teeth, and
were greedily swallowing it down, he bravely rescued it, as David did
the lamb out of the mouth of the lion, not fearing, though they roared
and raged like a lion disappointed of his prey. Good magistrates must
thus be a terror and restraint to evil-doers and a protection to the
innocent, and, in order to this, they have need to arm themselves with
zeal, and resolution, and an undaunted courage. A judge upon the bench
has as much need to be bold and brave as a commander in the field.
18 Then I said, I shall die in my nest, and I shall multiply
my days as the sand.
19 My root was spread out by the waters, and the dew lay all
night upon my branch.
20 My glory was fresh in me, and my bow was renewed in my
hand.
21 Unto me men gave ear, and waited, and kept silence at my
counsel.
22 After my words they spake not again; and my speech dropped
upon them.
23 And they waited for me as for the rain; and they opened
their mouth wide as for the latter rain.
24 If I laughed on them, they believed it not; and the
light of my countenance they cast not down.
25 I chose out their way, and sat chief, and dwelt as a king in
the army, as one that comforteth the mourners.
That which crowned Job’s prosperity was the pleasing prospect he had of
the continuance of it. Though he knew, in general, that he was liable
to trouble, and therefore was not secure
I was not in safety, neither had I rest), yet he had no
particular occasion for fear, but as much reason as ever any man had to
count upon the lengthening out of his tranquility.
I. See here what his thoughts were in his prosperity
(v. 18):
Then I said, I shall die in my nest. Having made himself a warm
and easy nest, he hoped nothing would disturb him in it, nor remove him
out of it, till death removed him. He knew he had never stolen any coal
from the altar which might fire his nest; he saw no storm arising to
shake down his nest; and therefore concluded, To morrow shall be as
this day; as David
(Ps. xxx. 6),
My mountain stands strong, and shall not be moved. Observe,
1. In the midst of his prosperity he thought of dying, and the thought
was not uneasy to him. He knew that, though his nest was high, it did
not set him out of the reach of the darts of death.
2. Yet he flattered himself with vain hopes,
(1.) That he should live long, should multiply his days as the
sand. He means as the sand on the sea-shore; whereas we should
rather reckon our days by the sand in the hourglass, which will have
run out in a little time. See how apt even good people are to think of
death as a thing at a distance, and to put far from them that evil day,
which will really be to them a good day.
(2.) That he should die in the same prosperous state in which he had
lived. If such an expectation as this arise from a lively faith in the
providence and promise of God, it is well, but if from a conceit of our
own wisdom, and the stability of these earthly things, it is
ill-grounded and turns into sin. We hope Job’s confidence was like
David’s
Whom shall I fear?), not like the rich fool’s
(Luke xii. 19),
Soul, take thy ease.
II. See what was the ground of these thoughts.
1. If he looked at home, he found he had a good foundation. His stock
was all his own, and none of all his neighbours had any demand upon
him. He found no bodily distemper growing upon him; his estate did not
lie under any incumbrance; nor was he sensible of any worm at the root
of it. He was getting forward in his affairs, and not going
behind-hand; he lost no reputation, but gained rather; he knew no rival
that threatened either to eclipse his honour or abridge his power. See
how he describes this,
He was like a tree whose root is not only spread out, which fixes it
and keeps it firm, so that it is in no danger of being overturned, but
spread out by the waters, which feed it, and make it fruitful
and flourishing, so that it is in no danger of withering. And, as he
thought himself blessed with the fatness of the earth, so also with the
kind influences of heaven too; for the dew lay all night upon his
branch. Providence favoured him, and made all his enjoyments
comfortable and all his enterprises successful. Let none think to
support their prosperity with what they draw from this earth without
that blessing which is derived from above. God’s favour being
continued to Job, in the virtue of that his glory was still fresh in
him. Those about him had still something new to say in his praise, and
needed not to repeat the old stories: and it is only by constant
goodness that men’s glory is thus preserved fresh and kept from
withering and growing stale. His bow also was renewed in his
hand, that is, his power to protect himself and annoy those that
assailed him still increased, so that he thought he had as little
reason as any man to fear the insults of the Sabeans and Chaldeans.
2. If he looked abroad, he found he had a good interest and well
confirmed. As he had no reason to dread the power of his enemies, so
neither had he any reason to distrust the fidelity of his friends. To
the last moment of his prosperity they continued their respect to him
and their dependence on him. What had he to fear who so gave counsel as
in effect to give law to all his neighbours? Nothing surely could be
done against him when really nothing was done without him.
(1.) He was the oracle of his country. He was consulted as an oracle,
and his dictates were acquiesced in as oracles,
When others could not be heard all men gave ear to him, and
kept silence at his counsel, knowing that, as nothing could be said
against it, so nothing needed to be added to it. And therefore,
after his words, they spoke not again,
v. 22.
Why should men meddle with a subject that has already been
exhausted?
(2.) He was the darling of his country. All about him were well pleased
with every thing he said and did, as David’s people were with him,
He had the hearts and affections of all his neighbours, all his
servants, tenants, subjects; never was man so much admired nor so well
beloved.
[1.] Those were thought happy to whom he spoke, and they thought
themselves so. Never were the dews of heaven so acceptable to the
parched ground as his wise discourses were to those that attended on
them, especially to those to whom they were particularly accommodated
and directed. His speech dropped upon them, and they waited for its as
for the rain
(v. 22, 23),
wondering at the gracious words which proceeded out of his mouth,
catching at them, laying hold on them, and treasuring them up as
apophthegms. His servants that stood continually before him to hear his
wisdom would not have envied Solomon’s. Those are wise, or are likely
to be so, that know how to value wise discourse, that wish for it, and
wait for it, and drink it in as the earth does the rain that comes
often upon it,
Heb. vi. 7.
And those who have such an interest as Job had in the esteem of others
whose ipse dixit–bare assertion goes so far, as they have a
great opportunity of doing good, so they must take great care lest they
do hurt, for a bad word out of their mouths is very infectious.
[2.] Much more happy were those thought on whom he smiled, and they
thought themselves so,
“If I laughed on them, designing thereby to show myself pleased
in them, or pleasant with them, it was such a favour that they
believed it not for joy,” or because it was so rare a thing to see
this grave man smile. Many seek the ruler’s favour. Job was a
ruler whose favour was courted and valued at a high rate. He to whom a
great prince gave a kiss was envied by another to whom he only gave a
golden cup. Familiarity often breeds contempt; but if Job at any time
saw fit, for his own diversion, to make himself free with those about
him, yet it did not in the least diminish the veneration they had for
him: The light of his countenance they cast not down. So wisely
did he dispense his favours as not to make them cheap, and so wisely
did they receive them as not to make themselves unworthy of them
another time.
(3.) He was the sovereign of his country,
He chose out their way, sat at the helm, and steered for them,
all referring themselves to his conduct and submitting themselves to
his command. To this perhaps, in many countries, monarchy owed its
rise: such a man as Job, that so far excelled all his neighbours in
wisdom and integrity, could not but sit chief, and the fool will, of
course, be servant to the wise in heart: and, if the wisdom did but for
a while run in the blood, the honour and power would certainly attend
it and so by degrees become hereditary. Two things recommended Job to
the sovereignty:–
[1.] That he had the authority of a commander or general. He dwelt
as a king in the army, giving orders which were not to be disputed.
Every one that has the spirit of wisdom has not the spirit of
government, but Job had both, and, when there was occasion, could
assume state, as the king in the army does, and say, “Go,” “Come,” and
“Do this,”
[2.] That yet he had the tenderness of a comforter. He was as ready to
succour those in distress as if it had been his office to comfort the
mourners. Eliphaz himself owned he had been very good in that respect
(ch. iv. 3):
Thou hast strengthened the weak hands. And this he now reflected
upon with pleasure, when he was himself a mourner. But we find it
easier to comfort others with the comforts wherewith we ourselves have
been formerly comforted than to comfort ourselves with those comforts
wherewith we have formerly comforted others.
I know not but we may look upon Job as a type and figure of Christ in
his power and prosperity. Our Lord Jesus is such a King as Job was, the
poor man’s King, who loves righteousness and hates iniquity, and upon
whom the blessing of a world ready to perish comes; see
&c.
To him therefore let us give ear, and let him sit chief in our
hearts.
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