Exposition of Job 35-37, Exposition on Job · Chapter 36 · Verses 13-14
JOB, Chap. 36. Verſ. 13, 14.
13. But the hypocrites in heart heap up wrath, they cry not when he bindeth them.
14. They die in youth, and their life is among the unclean.
ELihu having put the caſe of the righteous in theſe two conditional propoſitions laſt opened, as ſomewhat doubtful, what at leaſt ſome of them may do, as to a right-improvement of outward afflictions; he proceeds in theſe two verſes to ſhew the caſe of the wicked wholly deſperate, in their affliction. There is an if put upon the righteous, but he is concluſive upon the hypocrite; to be ſure he will neither hear nor obey, neither ſubmit nor conform to the voyce of the rod.
So that in theſe words he ſets forth the common yea conſtant iſſue of the hand of God upon hypocrites in heart. Poſſibly good men, righteous men may not alwayes anſwer the expectation of God, when affliction is upon them; but as for hypocrites, they (alwayes) heap up wrath. And in this we may conceive Elihu hath a reſpect to Job; For though he did not conclude him to be an hypocrite in heart, yet he put it home upon him to conſider the matter, whether he himſelf had not, at leaſt, acted and carried it like an hypocrite in heart, under the afflicting hand of God, foraſmuch as he was no more humbled and ſubdued under it. And indeed Elihu turns every ſtone, and tryeth every way, to bring down the ſpirit of Job. And therefore as he had ſhewed, what the uſuall effects of the hand of God upon the righteous are, ſo he tells him how it is with the wicked in that caſe, thereby to put him upon the triall, whether he had not reaſon to ſuſpect himſelf to be an hypocrite, becauſe his carriage, was ſo like theirs.
foreignVerſ. 13. But the hypocrites in heart, &c.
That adverſative particle ſhews that he is dealing upon another ſubject: hypocrites in heart are far from righteouſneſs. I have diſcourſed ſomewhat largely concerning the hypocrite in chap. 34 v. 30. upon theſe words, That the hypocrite reign not, leſt the people … ſnared; Therefore I intend not here to revive that ſubject, but ſhall only a little open the additional tearm or amplification which is here put upon the hypocrite. Elihu doth not ſay barely, hypocrites heap up wrath, but, The hypocrites in heart heap up wrath; as implying ſome ſpecial character and brand of hypocriſie upon the perſons here aimed at. An hypocrite in heart is no more but this, nor is it any thing leſs than an hearty hypocrite; he is one that is not to the halves, but wholly hypocritical; he that is but half with God (ſuch is the hypocrite) is wholly profane, wholly wicked. The ſame word which ſignifyeth an hypocrite ſignifyeth a profane perſon, and ſo we put it in the margine of this text, The hypocrite, or the profane in heart. This expreſſion is very paralel with that of the Apoſtle Paul (Col. 1.21.) Ye that were ſometimes alienated and enemies in your mind, by wicked workes, yet now hath he reconciled. He doth not only call natural men enemies to God, as indeed they all are, (the wiſdome of the fleſh is enmity againſt God) But he calls them enemies in their minds, that is, ſuch as have a mind to be enemies, or ſuch as have a good will to do evil. So here, an hypocrite in heart is a man heartily hypocritical; whoſoever is an hypocrite is an hypocrite in heart; Hypocriſie is that which lyeth at the bottome, it is an heart-ſin: though hypocirſie act and vent it ſelf at the tongue, and by the hand, yet all hypocriſie lyeth at the heart; nevertheleſs, every hypocrite is not (ſtrictly taken) an hypocrite in heart. The hypocrite in heart is oppoſed to the upright in heart, (Pſal. 92.11.) The hypocrite in heart hath a heart as full of hypocriſie, as the upright in heart would have hearts full of uprightneſs. Yet further to characterize the hypocrite in heart,
Take theſe three conſiderations to clear it;Data opera inpius eſt.
Firſt, an hypocrite in heart is one who doth evil, not out of miſtake, but our of deſigne; not becauſe he cannot do otherwiſe, but becauſe he will not, and is reſolved on it; ſuch a ſinful piece or ſuch a piece of ſinfulneſs is the hypocrite in heart; he ſins as he ſhould love and ſerve and obey God, with all his heart.
Secondly, as this hypocrite doth evil upon deſign, ſo alſo he doth good with a wicked mind. It is poſſible for a man to do good unſincerely, or not to be ſincere in the doing of it, and yet not to do it with a wicked mind and purpoſe, or with a baſe deſign. There are many who do good, who come to duty, whether in family or congregation, who mind not what they do, nor have any love to it, or zeal for it; here is hypocritical attendance, in that they ſet not themſelves to meet with God or find God in the duty; yet poſſibly ſuch come not with a wicked purpoſe, nor with a plot in their heads in doing theſe duties, that's proper to the hypocrite in heart. Thus we may underſtand that of Solomon, lately opened upon another occaſion, (Prov. 21.27.) The ſacrifice of the wicked is an abomination to the Lord; how much more when he bringeth it with a wicked mind! A man may be wicked as to his ſtate, yet not do a thing with a wicked mind, not bring a ſacrifice (which includeth all holy ſervices) with an unholy purpoſe: but the hypocrite in heart when-ever he doth any good, hath a plot in it; as he alwayes ſerves God with a reſerve, he hath ſomewhat that he doth with-hold, he cometh by halves, ſo he alwayes ſerves God with a deſign. He may make a fair ſhew, and a great noiſe in profeſſion, but ever he hath ſome end of his own in it. Jehu ſaid, Come ſee my zeal for God. He was about a good work, the deſtroying of Ahabs Houſe, and Baals Prieſts, this he called zeal for the Lord; but he did all this with a wicked mind; for the great thing upon his heart was to get into the Throne, …o be a King, he made uſe of all thoſe ſpecious acts of zeal only as a ſtirrup to raiſe himſelf into the ſaddle, the matter he aimed at was to eſtabliſh the kingdom of Iſrael to himſelf and his poſterity. That's a ſecond thing; as the hypocrite doth evil purpoſely, ſo when he doth good he hath a purpoſe, a plot in it, more than is good; he doth it not, either for the honour of God, or for the enjoyment of God, which are the beſt ends of every good action, and without a pure eye, without which no action, how good ſoever in it ſelf, is good to, or turnes to the good of the actor.
Thirdly, The hypocrite in heart, I conceive, is ſuch a one as knows himſelf to be an hypocrite. There are many hypocrites, who little thinke that they are hypocrites, yea, they may think themſelves very upright and honeſt in what they do; ignorant deluded ſouls, underſtand not their own caſe. Laodicea was wretched and miſerable, theſe are falſe and hypocriticall, but know it not. As ſome judge, or rather miſ-judge themſelves hypocrites, who are upright in the maine with God, and honeſt at heart, (How frequent are ſuch complaints, and ſelf-wronging accuſations?) So many are hypocrites, or rotten at heart, who know it not. The heart is deceitfull above all things, (ſaith the Prophet Jer. 17.9.) and deſperately wicked, who can know it? And among all men, common hypocrites know leaſt o… their own hearts. But the hypocrites in heart know their hearts are rotten and fal…e, to what they profeſſe.Induunt pallium pretatis et colorem ſanctitatis; haec enim eſt proprietas radicis foreign, ſc: infi…ere rem alieno colore, …el obmibere et velare alieno pallio. The politick hypocrite knoweth that all he doth is but in ſhew, and that he doth but act a pa… in Religion, as a Player upon the Stage, when he is moſt religious; he doth but take a colour, or die, or paynt himſelf with Religion, (which is the ſignification of the word here uſed in the Hebrew) but i… not religious, he doth but put a faire gloſſe, or diſguiſe upon himſel…, that he may appear what he is not, or what he knows himſelf not to be; He knoweth in himſelf that he is naught, while he would be known by and to others as good. The Apoſtle ſpeaking of the grievous ſufferings of ſome primitive Chriſtians, ſaith (Heb. 10.34.) They took joyfully the ſpoyling of their goods, knowing in themſelves that they have a better and a more enduring ſubſtance; that is, they knew they were in a preſent gracious ſtate, and that there remained for them an eternal happy ſtate. Thus alſo an hypocrite in heart, is one that knoweth in himſelf, or in his heart, that he doth but pretend to be good, and that whatſoever good he doth, it is only in pretence, and is therefore (as the Apoſtle ſpeaks of the Heretick, Tit. 3.11.) condemned of himſelf, while he acquits or commends himſelf never ſo well to others. Thus it appears how bad, how baſe the hypocrite in heart is in his beſt appearances, and how much he excels and bears away the Bel fobaſeneſs and badneſs, I may ſay, for madneſs too, from all common hypocrites. Now as they exceed in ſin, ſo they ſhall in miſery, the next words aſſure us of that; But the hypocrites in heart heap up wrath.
Elihu having deſcribed the perſons that he dealeth with, or about, he alſo ſets forth both their wofull and ſin…ull condition: And he doth it three wayes:
Firſt, By what they do; They heap up wrath. For a man to be labouring continually only to make heaps of wrath for himſelf, in what a wofull condition is that man!
Secondly, He ſhews their bad, both ſinfull and wofull condition, by what they will not do; that we have at the latter end of the 13th verſe, They cry not when he bindeth them. They heap up wrath, that they do: They cry not when he bi…deth them; That they do not.
Thirdly, He ſets forth their wofull condition by that which is an inevitable conſequent and fruit of ſuch doing, and not doing, the evil which they ſuffer; that we have (v. 14) They die in youth, and their life is among the unclean. Theſe are the parts of the wofull condition of hypocrites in heart. I ſhall give a touch upon each of them.
Fi…ſt, Conſider what they are doing: If you would know their trade,foreign Ponunt iram. 'tis this; They are heaping up wrath; they add wrath to wrath, till they make a mighty maſſe or heap of it. There is a difference among ſome interpreters what wrath is here intended. They heap up wrath.
Aliqui, ponunt iram, intelligunt, ex…ondeſcunt in deum. Merc:Firſt, Some conceive that Elihu meaneth their own wrath. Hypocrites in heart heap up wrath, that is, when God doth at any time bind them in fetters, and holdeth them in the cords of affliction, as he ſpake in the former context, theſe hypocrites in heart, what do they? Do they obey? Do they turn from iniquity? Do they amend their hearts or lives? No; They heap up wrath, they grow angry, they vex and rage inſtead of repenting; that's all theſe hypocrites do; when the Lord hath bound them in fetters, and holds them in the cords of affliction, they are all in a ſlame, they are mad with rage and fury. Some both of the Ancients and Moderns, inſiſt upon this opinion, and it is a very great truth, that when the hypocrite ih heart is under the hand of God, when God hath him faſt in his fetters, his wrath doth boyl, his fury comes up in his face, as it is ſaid (Ezek. 38.18.) concerning the wrath of God towards his enemies: this fully anſwers that aſſertion of Eliphaz, (Job 5.2.) Wrath killeth the fooliſh man. What wrath? his own wrath; he kills himſelf with vexing and fretting. The hypocrite in heart is a wrathfull man, when things go not right with him. Some have ſo expounded that (Eph. 2.3.) Ye were by nature children of wrath, even at others. Children of wrath, that is, wrathfull children; we are full of wrath, full of anger by nature. Though I do not take that to be the ſenſe of the Apoſtle; but that by children of wrath, he means all men as borne under the wrath of God, nor do I conceive this the proper meaning here, though not unuſefull. They heap up wrath, that is, they grow angry, vexed, and troubled; But
Secondly, Rather the wrath heaped up, is the wrath of God, which is the moſt dreadfull thing in the world; and ſo theſe words may be expounded by thoſe of the Apoſtle to an impenitent ſinner (Rom. 2.4, 5.) Deſpiſeſt thou the riches of his goodneſs, and forbearance, and long-ſuffering, not knowing that the goodneſs of God leadeth thee to repentance: But after thy hardneſs and impenitent heart treaſureſt up unto thy ſelf wrath againſt the day of wrath, and revelation of the righteous judgment of God. To heap up wrath, and, to treaſure up wrath, are the ſame. The abuſers of the patience and long-ſuffering of God, are treaſuring up wrath againſt themſelves from day to day; and ſo do the hypocrites in heart, They heap up wrath.
Hence Note, Firſt, The wicked or hypocrites in heart, grow more wicked while the hand of God, his afflicting hand, is upon them.
The more they are under the rod, the more they rebell. I ground it upon this; If they did not heap up ſin, they ſhould not heap up wrath; were they not more vile & wicked under their affliction, there would not be more anger againſt them. It was ſaid of thoſe that would have brought in the captives (which was a very oppreſſing purpoſe, (2 Chro. 28.13.) ye ſhall not; for Whereas we have effended againſt the Lord already, ye intend to add more to our ſins & to our treſpaſſe. Then preſently followeth, For our treſpaſſe is great, and there is fierce wrath againſt Iſrael. As if it had been ſaid, If ye do this thing ye will increaſe the wrath of God (which is very fierce already) and blow it up into a conſuming flame. While men grow more and more wicked and vile, God groweth (as to the manifeſtations of wrath) more wrathfull. When we hear of the increaſe of wrath, we may be ſure there hath been a proportionable increaſe of ſin. It is ſaid of Ahaz, who was a hypocrite in heart, a very prophane perſon, (2 Chron. 28.22.) that in the time of his diſtreſſe he treſpaſſed yet more againſt the Lord, and treſpaſſing more againſt the Lord, he heaped up more of the Lords wrath againſt himſelf: For 'tis added, (v. 23.) He ſacrificed to the gods of Damaſcus which ſmote him; he got nothing but blows, for his paines, or impious piety in ſerving them: And he ſaid, becauſe the gods of the Kings of Syria help them, therefore will I ſacrifice to them, that they may help me. But what got he by this encreaſe of his ſin? Surely nothing, but an encreaſe of wrath; for, it followeth in the ſame verſe, They were the ruine of him and of all Iſrael. God makes new rods, when men make new ſins; and he multiplyeth ſwords, while men multiply tranſgreſſions. The more men draw iniquity with cords of vanity, the more they draw miſery upon themſelves, and are held the faſter in the cords of affliction.
Secondly, When 'tis ſaid, The hypocrites in heart heap up wrath. We know hypocrites are cunning gameſters, they hope to ſin ſo cloſely and artificially, that no hurt ſhall ever come to them by it, yet The hypocrites in heart heap up wrath.
Hence Note; The wiles and policies of hypocrites will availe them nothing;
They ſhall not avoyd wrath, do what they can; the Lord will find them out. The Apoſtle ſaith (Gal. 6.7.) God is not mocked; for whatſoever a man ſoweth, that ſhall he alſo reap; for he that ſoweth to his fleſh, ſhall of the fleſh reap corruption; but he that ſoweth to the Spirit, ſhall of the Spirit reap life everlaſting. Let hypocrites in heart ſow as cunningly as they can, though they ſeem to ſow only good ſeed, yet they ſhall reap bad fruit, becauſe they ſowed with a bad heart. Hypocrites may deceive men, and heap up their favours to themſelves, but they cannot deceive God, who knows their hearts, and will therefore conſume them in his wrath, which they have heaped up to themſelves.
Thirdly, Elihu puts it upon hypocrites in heart to be at this work of heaping up wrath. All impenitent ſinners do it, but he puts it upon them eſpecially. All ſinners, open profeſſed ſinners, that ſin and hide it not, that throw up even the very name and profeſſion of Religion, theſe all heap up wrath; yet they heap up moſt, and are here ſpoken of, as the only helpers up of wrath, who are hypocrites in heart.
Hence Note; God is extreamly angry with hypocrites, or the wrath of God doth burn extreamly hot againſt hypocrites;
He heats the Furnace of his wrath ſeven times hotter for hypocrites in heart, than for ordinary ſinners. The Lord (Iſa. 10.5.) ſpeaking of the Aſſyrian ſaith, The ſtaff in their hand is mine indignation: I will ſend him againſt an hypocriticall Nation, and againſt the people of my wrath will I give him a charge, to take the ſpoyle, and to take the prey, and to tread them down, like the mire in the ſtreets. The Lord put a ſtaff in the hand of that great King of Aſſyria, and he called it his indignation; it was the Lords indignation which was a ſtaff in the Aſſyrians hand. But againſt whom will he ſend it? That text anſwers againſt an hypocriticall Nation; Who are they? the people of his wrath. God hath wrath for all ſinners, but the generation of hypocrites are the people of his wrath beyond all other people. None abuſe God like hypocrites: For, firſt, hypocrites carry it towards God, as if he were like the Idols of the Heathen, that have eyes, and ſee not ears, and hear not, hands, and handle not; feet, and cannot walk: That is, they carry it towards God as if he were but an Idol, ſatisfied with meer outward ſhews and ſervices. An Idol ſinds no fault, nor troubles any for their hypocriſie and falſe-heartedneſs: All that is required in the Idols ſervice, is but outſide and bodily exerciſe. Thus the hypocrites deal with God, as if he alſo would be ſatisfied and taken up with a little outſide ſervice; or as if ſacrifice would pleaſe him, when his word is diſobeyed, (1 Sam. 15.23.) Hath the Lord as great delight in burnt offerings and Sacrifices, as in obeying the voyce of the Lord … Saul had been very carefull to bring home ſacrifices; He had not obeyed the command of God, yet hoped to put him off with a ſacrifice. But what were heards and flocks of cattel to be ſacrificed, when Saul rebelled againſt God? Nothing provokes God more than outward ſervices of worſhip, when they are not accompanied with inward, and univerſal ſubmiſſion to his will; for that's no better a ſacrifice, no purer worſhip, than a Heathen payes to his Idol-god. Hypocrites offer God only the blind, and the lame, (Mal. 1.14.) that is, maymed and imperfect ſervices: there is imperfection in the ſervices of the beſt, but theirs are imperfect ſervices, ſo imperfect, blind and lame, that they are fit only for the blind, and the lame; ſo Idol-gods are called, (2 Sam. 5.8.) And do not they heap the wrath of the true God, who ſerve him no better than falſe gods are ſerved, by their Idolatrous Devo…ioniſts!
Secondly, There muſt needs be a continual heaping up of wrath by Hypocrites; for, if not to ſet the heart right provokes God to wrath, (Pſal. 78.8.) The Lord was exceedingly diſpleaſed with the Iſraelites, becauſe they ſet not their heart aright. Now if the Lord be ſo angry when the heart is not ſet aright) much more muſt it provoke the Lord, when then do purpoſely ſet their hearts wrong, when they do evil knowingly, adviſedly, when, as it were, they ſtudy to do evil. To do good only in ſhew, doth more diſpleaſe the Lord, than the doing of that which in ſhew is evil, or which is evil above-board, known to be ſo by all beholders. As Hypocrites often deceive men, ſo they attempt to deceive God himſelf. This cannot but heap up wrath, being it ſelf ſo great a heap of ſin. They who think God will be pleaſ'd with outward Services alone, or have no care to give him inward, are alike diſpleaſing to him. Therefore, among all ſorts of ſinners, the Lord declares his wrath, and thunders woe upon woe, in the Goſpel, againſt Hypocrites: They have heaped up wrath, and it ſhall be heaped upon them, They ſhall have their Portion in the Lake that burneth with fire and brimſtone. That's the firſt thing, what they do, They heap up wrath. When the hand of God is upon them, they are ſo far from coming forth humbly and penitentially to turn away his wrath, or to ſeek his face, that they provoke him more and more, and dreadfully enflame the reckoning againſt themſelves; They heap up wrath.
Secondly, Elihu tells us what the Hypocrites in heart do not; They cry not when h… bindeth them. foreign Vincire pro caſtigare, ſpecies pro genere. Licet hanc doctrinam in communi Elihu prop…nat, veriſimile tamen eſt Jobum dicendo pungere.But is it a fault, or ſo great a fault, not to cry when God bindeth us? Are we commanded or bound to cry, when we are bound in fetters, and holden in cords of affliction? wherein lyeth this ſin? That will appear while I ſhew what crying is here intended.
To cry, is, Firſt, to complain and make a noyſe; this is the cry of impatience. Secondly, to mourn and be ſorrowful; this is the cry of Repentance. Thirdly, to pray, to ſupplicate, yea, to pray mightily, to pray ſtrongly; and this is the cry of Faith. (Luke 18.7.) Shall not God avenge his own Elect, which cry day and night unto him? That is, which pray mightily to him night and day. The hypocrite in heart often makes the firſt cry when God bindeth him, the cry of impatience, but never the two latter; he makes not, either the cry of Repentance, or the cry of Faith in Prayer, when God bindeth him. This lets us ſee the ſecond Part of the wickedneſs of theſe hypocrites, 'tis the omiſſion of a moſt neceſſary duty, yea of two: They act very ſinfully, for they heap up wrath; they act not holily, for they do not cry when God binds them; that is, they neither repent nor pray, or they repent not heartily, they pray not earneſtly, in the day of their affliction.
Hence note, Firſt; Hypocrites humble not themſelves, when God humbleth them;
When he binds them as it were hand and foot, they are tongue-tyed and heart-tyed. The Lord ſaid of ſuch (Hoſ. 7.14.) They cryed not unto me with their heart, when they howled upon their beds; they aſſemble themſelves for Corn and Wine, and rebel againſt me. They howled and made a noyſe, but (ſaith the Lo…d) all the while they cryed not to me. There was no Repentance, no Prayer in their cry, they cryed not with their heart. Hypocrites will, firſt, complain much when God binds them; ſecondly, they murmure much when God binds them; thirdly, they will vex themſelves like a Bull in a Nett, when God binds them; Fourthly, they will rail and curſe when God binds them; but repent, or pray they do not. (Iſa. 8.21.) They ſhall paſs through it hardly beſted and hungry; and it ſhall come to paſs, that when they ſhall be hungry, they ſhall fret themſelves, and curſe their King and their God, and look upward. Here was blaſpheming, but no crying, no repenting, no praying, no deprecating the hand of God, or the Judgment felt, in an humble and ſpiritual way. Hypocrites cry not to the Lord, though he makes them cry; they are readier to find fault with God, than with themſelves, in the day of adverſity: they neither cry the cry of godly ſorrow for their ſin, nor the cry of godly Prayers, for help out of their affliction. They who are falſe with God in times of Peace, ſeldom, if at all, repent, or duty apply themſelves to God for help in times of trouble; the reaſon is, The Conſcience of the hypocrite in heart, tells him,Anteactae turpis …itae …em…ria anintum enervat. he hath dealt baſely with God; and therefore, when he is in ſtreights or bound, what face, what faith, what liberty of ſpirit, can he have to cry to God? Such hypocrites often cry out deſpai…ingly, but oh how rately are they brought to cry, either believingly or repentingly, when God bindeth them.
Secondly, Conſider this cry a little further, as a Prayer-cry. Hypocrites in heart may be much for prayer in time of proſperity, they were not hypocrites elſe; if they did not pray, they were openly prophane, not hypocrites. Chriſt ſpeaking of hypocrites, (Math. 6.) tells us, they pray much, and (Math. 7.) they cry Lord, Lord. Hypocrites are much in praying, eſpecially in times of proſperity, yet here he ſaith, They cry not when he bindeth them, that is, in the day of adverſity.
Hence Obſerve; That which is not done uprightly, will not be done conſtantly.
Hypocrites cry to God only in ſhew at beſt, and when 'tis beſt with them; but when they fall into a troubled condition, they cry not, they even lay down their ſhew; they throw up their duties, when they miſs their deſires. They who have prayed often in a time of proſperity, not throwing away their ſins, coming into affliction they throw away their prayers. Prayer will forſake them, who forſake God while they pray. Such as want Faith, will not have a heart to pray in their wants. If holy Duties cauſe us not to leave our ſins, ſinning will at laſt cauſe us to throw off our holy Duties, Will, or doth, the hypocrite pray alwayes? was Jobs denying queſtion, at the 27th Chapter of this Book. They who do not love prayer, cannot hold out in prayer: They who do not find a ſweetneſs in drawing near to God in good Times, will ſoon withdraw from him in evil Times.
Thirdly, They cry not when he binds them.
Note; Hypocrites, when they have moſt need of prayer, are leaſt in the uſe of it.
When more need of Prayer, than in time of affliction? yet the hypocrite bound in affliction is bound in ſpirit from ſupplication.
Fourthly, They are ſaid not to cry, though (in ſome ſenſe, as hath been ſhewed) they do cry when God bindeth them.
Hence Note; That holy Duty, which is not rightly and holily done, is reckoned by God as not done at all.
What almoſt is more common among hypocrites, yea, among ſome prophane ones, than to p…ay, and deſire others to pray for them in time of affliction? Pharaoh will needs have Moſes pray for him; and when Ahab was threatned with a binding he humbled himſelf; yet this goes for nothing, and gets nothing, at moſt, but what Ahab got a reprieve from ſome preſent or temporal puniſhment.
Fifthly, Thoſe words are brought in as an aggravation of the ſinfulneſs of the hypocrite; he doth not cry when God binds him, he prayeth not when God afflicts him.
Hence Note; It is an heightning of our ſin, to neglect prayer in time of affliction.
It is a ſin to neglect prayer at any time, but their ſin is exceeding ſinful, who neglect it then, who cry not to God, when God binds them. Is it not extreamly evil, that they ſhould not pray at all, or but little, when they ſhould be all and alwayes in prayer? Affliction doth, as it were, naturally draw us, yea, forcibly drive us to God. In their affliction they will ſeek me early (Hoſ. 5.14.) As if the Lord had ſaid, If ever they will ſeek me, ſurely they will ſeek me then, and then they will ſeek me early, that is, earneſtly, and with all their hearts. Therefore how unnaturally ſinfull are they, who in their affliction will not ſeek God! The Prophet ſaith (Iſa. 26.16.) Lord, in trouble have they viſited thee, they powred out a prayer when thy chaſtening was upon them: Yet the hypocrite will not pray when chaſtened. How ſinful it is, not to pray when God binds us, appears upon many accounts.
Firſt, To neglect prayer in time of affliction, is very ſinful, becauſe then we have moſt occaſion for it.
Secondly, In time of affliction God eſpecially calls us to prayer; he commands us at all times, but chiefly then. Is any among you afflicted? (is that any mans caſe?) let him pray (Jam. 5.14.) What ſhould an afflicted man do elſe? What is he ſo much engag'd to do by his own neceſſity, what ſo much by the will of God, as to p…ay? Affliction, which takes us off from many other wo…ks, ſets us upon and about this.
Thirdly, Prayer in time of affliction is under moſt promiſes to be heard: Now not to pray, not to cry to God, when we have ſo many promiſes to aſſure us of hearing, encreaſeth our ſin in the neglect of prayer. Though I do not ſay, the hypocrites prayer is under theſe promiſes of hearing, yet it ſhall be reckoned as a ſin that he ha…h not prayed in affliction, becauſe there are ſo many promiſes of hearing prayer in affliction. The Lord is very gracious to thoſe tha… cry in affliction, and the hypocrite hath often heard that he will be ſo; how wretchedly ſin…ul is he then againſt God, as well as regardleſs of his own good, it God hear not of him, or from him, in his affliction! (Pſal. 102.17.) He will regard the prayer of the deſtitute, and not deſpiſe their prayer, that is, graciouſly accept and anſwer it. Again (Pſal. 69.33.) The Lord heareth the poor, and deſpiſeth not his Priſoners; that is, any who are bound in affliction: For I ſuppoſe that Text is not to be reſtrained to thoſe only, who are ſhut up in priſons, but takes in all thoſe that are bound in any trouble. In which ſenſe the word is uſed (Lam. 3.34.) The Lord doth not afflict willingly, nor grieve the children of men, to cruſh under his feet all the Priſoners of the earth: The Hebrew is, All the bound of the earth; by whom, he means, as chiefly the Jewes gone into Captivity, who were more properly bound, ſo any detained under any calamity whatſoever; to all, or any of them, that Scripture is applyable, The Lord doth not willingly affl…ct. Seeing then there are ſo many promiſes made to thoſe that cry in affliction, this will be urged upon the hypocrite as an heightning of his naglect, that he hath not cryed when God bound him. Thus we ſee the ſecond part of theſe hypocrites miſery, by what they do not, They cry not when he bindeth them.
The third thing by which the woful miſery of hypocrites in heart is ſet forth, is by what they ſuffer.
Verſ. 14. They dye in youth, and their life is among the unclean.
They dye in Youth.
The Hebrew is, their Soul dyeth. The Soul, ſtrictly taken, is immortal, and dyeth not; yet 'tis often ſaid in Sc…ipture, the Soul dyeth; the Soul being taken, either, Firſt, for the Life; or, Secondly, for the Perſon. To ſay, their Soul dyeth in youth, is no more than to ſay (as we tranſlate) they dye in youth. The word rendred Youth, foreignſ…gnifies in the Root of it, to ſhake and trouble, or to make ſome great concuſſion; hence ſome render the Text,In tempeſtate: Vulg In excuſſione: Rab. Sal. q. d. Excuſſione et vt afflictionum in quibus ſunt peribunt. They dye in a Tempeſt, or in a Storm. One of the Jewiſh Doctors gives it thus, They ſhall dye with a ſtroaker ſhaking; that is, they ſhall periſh by the force and violence of that affliction, which hath arreſted and taken hold of them.
But I conceive our reading is clear, They dye in Youth, becauſe Youth is the moſt ſtirring time of our life, or that time of life, wherein we uſe the moſt violent motions without, and are ſubject to the moſt violent paſſions within; therefore the Hebrew expreſſeth both by one word. Now when we ſay, They dye in Youth, the meaning is, they dye in the prime, in the beſt, in the moſt flouriſhing time of their life, in the ſpring of their dayes.
But is it true, that all hypocrites in heart dye in youth? Do not many, who diſcover themſelves to be but hypocrites, dye in old age?
I anſwer, Such-like Scriptures do not intend an univerſality, as to every individual; but only ſhew that 'tis ſo for the moſt part, or often ſo. Hypocrites in heart, men of prophane ſpirits, uſually dye in their youth, and are cut off in the Flower of their Age. They who multiply their ſins, ſubſtract from their dayes; and they have leaſt g…ound of hope to live long, who live ill. As bloody, ſo deceitful men (ſuch are hypocrites in heart) ſhall not live out half their dayes. They who live not out half their dayes, dye in youth. That alſo is the meaning of Eliphaz (Chap. 15.32.) where he ſaith, The wicked man ſhall have his recompence before his time; as alſo when he ſaith (Chap. 22.16.) They were cut down out of time; that is, before the ordinary time of cutting man down by Death was come. And therefore, I anſwer,
Secondly, they die in youth, needs not be taken in that ſtrictneſs, as importing that they die before they come to mens eſtate, but only that they die before the common time of dying. To die in youth ſignifieth any immature death; or when death cometh ſuddainly upon any, they may be ſaid to die in youth. Thus here; they die in youth, that is, ſome immature or ſuddain death overtakes them, they come to an haſty or untimely end, they prolong not their dayes on earth.
Thirdly, this dying in youth may refer to the hypocrites unpreparedneſs or unfitneſs to die. Unprepared perſons may be ſaid to die in youth, becauſe youths or younger men a…e uſually unprepared to die. Hence that ſerious memento or warning given them (Eccleſ. 12.1.) Remember now thy Creator in the dayes of thy youth. Young men are commonly ſo unprepared to die, that whoſoever die unprepared, may be ſaid to die in youth; yea, though they die in old age, they die infants. I may ſay at leaſt in aluſion to that of the Prophet (poſſibly it may be a proof of what I ſay) Iſa. 65.20.) An old man that hath not filled his dayes (by being good and doing good) dieth a child. As a child may be ſaid to die an hundred years old, when he dies full of grace, ſo a man of an hundred years old, may be ſaid to die a child, an infant, when he hath no grace; for though he hath been long in the world, yet he can hardly be ſaid to have lived at all. So then, how long ſoever the hypocrite in heart hath had a being on the earth, and a breathing in the air, he alwayes dieth in youth, or before his time,Moritur cum Juventa. Jun. Ponitur ב pro foreign ut cap. 9.26. Pſal. 143.7. Piſc. Aeque morientur & pari judicio Dei conterentur atque juveniles illi animi qui proterve obnituntur Deo, & palam ad omne flagitium projecti ſunt. Jun. Ʋt hic vita mori dicitur, ſic Authores Latini dicunt vita vivere & vitam vivere; vita moritur, cum homo vitam cum morte commutat. Druſ. Vita eorum (ſuppleo) auſertur. Piſc. Cum meritoriis. Piſc. Latini vacant cinaedos & pathicos qui in concubitu libidinoſo vice mulieris funguntur. Id. becauſe he hath not yet learned the way to eternal life.
There is yet another reading of the wo…ds; we ſay, they die in youth, that ſaith, they die with youth, or young men; that is, as diſſolute, deboyſt, vitious and riotous young men die, ſo hypocrites die. The hypocrite is oppoſed to the outwardly profane in his life, but he ſhall be like him in his death: As if Elihu had ſaid, look as vain voluptuous youths, carnal youths, or young men, who give themſelves up to their pleaſures, look as or how they die, look what wrath is upon them when they die, even ſo ſhall the hypocrites in heart die, they die with the youth. I ſhall touch this further upon the laſt clauſe, where Elihu gives us this ſence in other words, and in words that more fully reach this ſence; for having ſaid, they die in (or with) youth, he thus concludes, And their life is among the unclean.
Here it may be queried; foraſmuch as he ſaid before, they die in youth, how doth he here ſay, Their life is among the unclean? what life have they when dead? I anſwer, By their li…e, we may underſtand that life which hypocrites in heart ſhall have after death; which may be taken two wayes. Firſt, for the life of the ſoul, while the body remaines a conſuming or conſumed ca…kaſs in the grave, that life (after death) the life of their ſoules is among the unclean. Secondly, for the life which they ſhall have after the reſurrection of their bodies, that will be among the unclean too. Some tranſlate the words thus, Their life is taken away among the unclean; we ſay, their life is among the unclean. The word (is) is not in the original text, and we may make the ſupply by a word ſignifying to take away; Their life, is taken away among the unclean, that is, they ſhall die like the worſt of ſinners, they ſhall make no better an end, than the unclean and profane, no better than the moſt foul and filthy Sodomites, as the original imports. For
The word which we render unclean, hath a double, yea, a contrary ſignification, holy and unholy, clean and unclean. They who are holy onelyonly in name, are moſt unholy in heart and life. foreign Duo contraria ſignifi…at ſanctura & profanum pollutum, ſcortatorem. Recte ſimulatores effaeminatis comparat, quia ex pravitate animi contingit, quod homines ſint ſimulatores; eſt enim proprium magnanimi eſſe manifeſtum. Aquin.The Scripture often by the ſame word expreſſeth things of utmoſt oppoſition; ſo here he calleth thoſe who are moſt unholy, by a word which ſignifieth holineſs; the Hebrew ſaith, their life is among the Sodomites. Mr. Broughton tranſlates, and their life with fornicators. Sodomites, who are the moſt unclean and filthy ſinners, worſe than fornicators, are expreſſed by a word, by this word which alſo ſignifieth holy, or holy ones (Deut. 23.17.) There ſhall not be a Sodomites, or, an holy one among you; and therefore as we read of Sodomites in the land, who are ſinners againſt the the law of nature, (1 Kings 14.24.) ſo according to that law of Moſes, we read, 1 Kings 15.12. and Chapter 22.46. as alſo 2 Kings 23.7. of the deſtroying of the houſes of the Sodomites, and of the removing of Sodomites out of the land. Sodomites being the moſt abominable of all unclean ones, how unclean are they whoſe life is among them, or whoſe life is taken away wi…h them! The Spirit of God doth rightly compare hypocrites to Sodomites and filthy perſons, becauſe it proceeds from the heat of ſome baſe luſt or other that any are hypocrites. 'Tis proper to thoſe who are magnanimous, or of noble ſpirits, to be open, clear-hearted and ingenious.
Their life is with the unclean.
Hypocrites have a great affectation to be numbered among the clean and holy, and poſſibly they have been, or may be, high in the opinion of men, for holineſs, for very Sain…s; But their life ſhall be among the Sodomites, or the unclean. It being a ſhame to expreſs the abomination of that ſort of ſinners by a word proper to them, the Scripture (by an Euphemiſme) calls them holy; we tranſlate the Scripture ſenſe, and call them unholy or unclean; Their life is among the unclean, among Sod…mites. Thus as the death of the hypocrite here is fully expreſſed in the former words, He ſhall die with the youth, that is, like thoſe ſinful Sodomitiſh youths, like thoſe youths who live in the heat of abominable luſts, though he ſeemed to have an heat of holineſs; ſo their life he…eafter is fully expreſſed in theſe latter words, Their life is with the unclean. This clearly ſets forth hypocrites, they are ſpiritual adulterers, they pretend love to Chriſt as their huſband, but their hearts go a whoting after the world. And therefore as their life was really in this world, though they pretended otherwiſe, ſo it ſhall be viſible in the world to come, among the unclean.
Hence Note; Firſt, They who are like the unclean in this life, ſhall be wrapped up with them in the next life after death, or in the ſecond death.
They who live like the wicked ſhall dy like the wicked, and live with them, if theirs may be called a life, for evermore. The hypocrite, with all his varniſh and fair colours, ſhall not die like a godly man, nor live with him after death; though he hath lived the life of a godly man, as to appearance, yet he ſhal not die ſo, nor live ſo when the dead riſe: he ſhal die and live like and among his own company, the unclean. He was ſecretly unclean in his life, and he ſhall openly live among the unclean, when he dyes. Balaam a Sorcerer, a Witch, a falſe Prophet, how did he beg, that he might die the death of the righteous, and that his laſt end might be like his! (Num. 23.14.) The hypocrite would ſain die like thoſe whom he hath imitated and made a ſhew of all the dayes of his life; But did Balaam dy like the righteous? no, he dyed, as he lived, like one that had loved the wages of unrighteouſneſs. Though hypocrites have lived in reputation with godly and good men, yea, have been reputed godly and good men, yet when they die they ſhal go down among the unclean, even among the debauched and filthy Sodomites, they ſhal go to their own place and to their own company. It is ſaid of Judas when he hanged himſelf (Acts. 1.25) He went to his own place, foreign.his proper place. All things naturally tend to that which is congeniall or like to them; heavy things downward, light things upward. What place is congenial to, what place is the center of wicked men? Surely Hell, the bottomleſs pit is their own place, and that's the meaning of the text there. Judas was a great while among the Apoſtles in an high place, in a very excellent place, he went like an Apoſtle, or for an Apoſtle; but that was not his owne place; he was an hypocrite, and when he dyed then he went to his owne place, to th…t place which was proper to him. In this life good and bad are mingled together in the ſame place; the hypocrites and the ſincere may be in one Houſe, in one Cong egation, in one Church, in the pureſt Church on ea…th there may be hypocrites in heart as well as ſincere; but when hypocrites die they ſhall be divided from all thoſe with whom they were never truly, or in heart, united. If it were poſſible, all the godly or ſincere ſhould be in one place as to ſpirituals here (that's moſt comely and deſirable, though not attainable) yet we cannot make the ſeparation perfect in this life; but at death it will be done perfectly; death will not leave one hypocrite among the ſincere, not a weed among the herbs, nor a chaff in the floor; death will make perfect ſeparation; after death all the holy ſhall be gathered together into one ſociety, and all the unholy into another ſociety by themſelves. It is ſaid of Abraham he was gathered to his people (Gen. 25.8.) Not only to his kindred, in the fleſh, but to all thoſe that were of his faith. Death will gather all to their proper place and company. Godly Joſiah was gathered to his fathers (2 Chron. 34.28.) and the wicked are ſaid (Pſal. 49.19.) to go to the generation of their fathers, where they ſhall never ſee light. Death will ſend every one to his owne. The hypocrite ſhall no more ſhuffle himſelf among the righteous, nor Satan himſelf, nor any of his Sons, among the Sons of God; every man ſhall be for ever among his like.
Further note; The ſmootheſt-faced and cloſeſt hypocrite in the world ſhall fare as bad or no better then the fouleſt and deboyſtest ſinner;
They ſhall die with the vile, and be taken away among the unclean. The faireſt hypocrite, ſhall have no more eſteem with God, then the fouleſt Sodomite that ever was in the world. Chriſt ſaith, if any refuſe to receive the Goſpel, it ſhall be worſe with them then with Sodom, the cry of whoſe ſins went up to heaven; nor ſhall it be any whit better, but rather worſe, with them who …eceive the Goſpel of Chriſt only in ſhew, their hearts not being right with him. How woful is their preſent condition, who daily heap up wrath, who (in the ſenſe opened) die in or with youth, and whoſe life (after death) is among the unclean!