Exposition of Job, Exposition of Job · Chapter 12
CHAP. XII.
In this and the two following Chapters, we have a new Diſcourſe of Job's; wherein he replies to what Zophar or his other Friends had ſaid. For he ſpeaks to them in the plural number, and ſtill joyns them together in his replies to any one of them, becauſe they agreed all in one opinion, to condemn him, and, it may be, the reſt of the Friends gave ſome ſigns of their approbation of what any one of them ſpake. In this Diſcourſe he, partly, debates the matter in controverſie, with themſelves, to Chap. 13.20. And, partly, expoſtulates and pleads his cauſe with God, from thence to the end of Chap. 14. The whole Diſcourſe may be be ſummed up in theſe Heads. 1. Having inſinuated, in his Preface, that the godly may be in adverſity, ver. 1.—5. he proves alſo that the wicked may proſper, ver. 6. — 12. 2. He clears himſelf of the imputation of ignorance of Gods Power and Wiſdom, by commending thereof, ver. 13. — 25. 3. He makes uſe of this Doctrine, not only to prove that he was not ignorant, but alſo that he had juſt cauſe to decline them who had wronged him, and pleaded ſo poorly for God, Chap. 13.1. — 12. 4. Having quit them, he applies himſelf to make his moan to God. He juſtifieth his own practice in it, Chap. 13.13. mdash; 19. And then falls about his complaint, from Chap. 13.20. to the end of Chap. 14.
So in this Chapter we have thoſe particulars. 1. A Preface, wherein he accuſeth them of an arrogant conceit of their own wiſdom, ver. 1, 2. when yet himſelf was their equal, and the things they propounded were but obvious, ver. 3. And of inhumanity towards him a godly man, now under affliction, ver. 4, 5. Whereby alſo he contradicts them in one branch of the Controverſie betwixt them, concerning the proſperity of the godly, which Zophar had ſo ſtrongly aſſerted, Chap. 11.13, 14, 15, &c. as the reſt before him had done. 2. He proſecutes the debate further, concerning the lot of the wicked; aſſerting (contrary to Zophar's doctrine, Chap. 11.20. wherein the reſt alſo had gone before him) that the worſt of them may proſper, and that God, in his Providence, did order it to be ſo, v. 6. and proves that they may proſper, from what is obvious among the creatures, ver. 7, 8. and that God doth it, becauſe nothing can be done without him, ver. 9, 10. To which he ſubjoyns a concluſion, that he could not receive their doctrine upon truſt, having ſo much to ſay againſt it, ver. 11. And that they, who were men of age, and gloried ſo much in Antiquity, ſhould be more wiſe then raſhly to condemn him, ver. 12. 3. Whereas Zophar had cryed him down with a diſcourſe of Gods Wiſdom and Power, Chap. 11.5, 6, 7, &c. and had reflected upon him, as if he were but a wild Aſſes Colt; Chap. 11, 12. He clears himſelf of that imputation of ignorance, and highly commends thoſe Attributes of God: He aſſerts the Wiſdom and Power of God, ver. 13. giving ſome inſtances thereof in the various diſpenſations of Providence, in the affairs and concernments of Men, and in things natural, ver. 14, 15. And again repeats his aſſertion, ver. 16. — Commending thoſe Attributes as they ſhine in ordering the deceits that are among men, ver. — 16. in overthrowing and overturning moſt eminent perſons for power and policy, ver. 17. —21. in diſcovering moſt dark and hidden things, ver. 22. in increaſing and deſtroying Nations, at his pleaſure, ver. 23. and (in order to the deſtruction of Nations) in taking away of wiſdom from the Heads and Rulers of a people, ver. 24, 25.
Ver. 1. And Job anſwered, and ſaid, 2. No doubt but ye are the people, and wiſdom ſhall die with you.
JOB minding to reply, before he enter upon the cauſe, he doth in the entry, give them a check for their miſcarriages, in the debate; in the proſecution whereof he inſenſibly falls in upon the queſtion agitated betwixt him and them. His firſt challenge (in theſe verſes) is chiefly perſonal, wherein he reproves them that they had an arrogant conceit of their own wiſdom, as if they had been the only wits in the world; and as if wiſdom had been born with them, and would die with them; ſo that if they were gone, there would be no more wit in the world. No doubt (ſaith he) ye are the people, or, the only people, for wiſdom (as he after adds) in the world; ye are as good for that as many people, or a whole Nation; o…, (as the word uſually ſignifieth, when oppoſed to Heathen Nations without the Church) ye are as able as all the Church, or the ſelect people, to whom God imparts his counſels; ye are ingenuous and well bred, and I, and ſuch as I, but ſlaves, fools and beaſts, as Zophar had inſinuated, Chap. 11.2, 12. This challenge he propounds by way of bitter taunt, or, Ironie, No doubt but ye are the people, to check them for their conceiting ſo of themſelves, that they diſputed ſo acutely, and that they cryed him down as an ignorant, while it was nothing ſo, as he clears, v. 3.
From this challenge we may Learn,
1. Arrogancy, and a conceit of being ſingular, particularly, in the matter of wiſdom and knowledge, is an ordinary and vile ſin; For, Job ſuppoſeth them (as indeed in part they were) guilty of it, and ſpeaks to it as an abominable ſin, worthy to be derided. Albeit it be our duty to be beſt acquainted with our infirmities; Yet, man, naturally, affects a ſingularity, and to be a non ſuch above others. And there is nothing wherein this humour appears more then in a mans conceit of his own wiſdom above others, when he eſteems too much of his own judgment, notions, and opinions. And this his conceit doth eſpecially appear in his inſolency in maintaining of an ill cauſe, when he hath many (as they were many againſt Job) on his ſide. All thoſe are implyed in the Text. And it warns men, who would be kept from the ſnare, to ſtudy more their own infirmities; to ſee the excellencies which God hath conferred upon every member of the body, that ſome are able for light, and can ſay well, others do well, ſome do well, but others ſuffer better; and that they be not ſelf-willed, and ſuch as will not be adviſed in their opinions, nor inſolent in debates.
2. Mens conceit deſerveth to be ſharply dealt with, and checked; So much doth this Ironie teach us, No doubt but ye are the people, &c. So are Idolaters taunted, 1 King. 18.27. the arrogantly proud, Iſa. 14.9, 10. and ſuch as conceit of their own ſingular excellencies, 1 Cor. 4.8, 9, 10. & 14.36, 37. God will deal with it as an intolerable ſin, and men ought not to cheriſh it in any. Yet,
3. Debates and contention are, ordinarily, attended with paſſion and reflections; For, how faulty ſoever they were, yet Job's paſſion is up in this bitter reflection, accounting them but fools, contrary to Chriſts rule, Matth. 5.22. It is true, men who maintain a right cauſe may have ſtrongeſt tentations to paſſion and reflect…ons, when they meet with unreaſonable, and inſolent oppoſition; Yet they ought to be upon their guards Not only that they ſtart not debates needleſly, but (when they are ſtarted, and they are in the height of their zeal for truth) that th…y do not over d…ive themſelves, nor wrong Gods cauſe, by mingling of their ſpirits and paſſions with zeal in managing it.
4. It is arrogant folly to think that God hath granted a Monopoly of wiſdom to any; But as wiſdom hath been b…fore we were, ſo it will live after us: For, Job refutes ſuch a conceit with a taunt, No doubt wiſdom will die with you This (beſide what is already marked) gives ground of confidence that God can ſupply his Church with ſit Inſtruments, when ſuch as have been eminent in their generation are taken away.
Verſ. 3. But I have underſtanding as well as you, I am not inferiour to you: yea, who knoweth not ſuch things as theſe?
Here Job refutes their conceit of wiſdom, by ſhewing,
1. That he had wiſdom as well as they, and that for the meaſure of it, he was equal to them in knowing that which they boaſted of as ſingular, and whereof they judged him ignorant, Chap. 11.6, 12. Nor will he yield, or (as it is in the Original) fall beneath them, in knowing and adoring the Providence of God, and his Wiſdom and Power ſhining therein. For that is it wherein he doth here compare with them, as appears from v. 13, &c. with Chap. 13.1, 2.
2. That what they propounded and boaſted of, a rare and ſingular notions, were, in effect, but obvious and common, and known to men of weakeſt capacities, who had any ſenſe or knowledge of God.
Hence Learn,
1. Whatever be the ſeat of knowledge or underſtanding, according to the Principles of Naturaliſts; Yet knowledge of things divine ought to be in, and make an impreſſion upon, the heart of a man; For, underſtanding, here, is called an heart, in the Original. And ſanctified knowledge gets the name of an heart, to point out, that it muſt be ſolid, and not fleeting in the brain or phancy; that it muſt be joyned with prudence to draw it into practice; and, that it muſt be accompanied with affection, warmth and tenderneſs.
2. Albeit ſelf-commending be, ordinarily, ſinful, and of no uſe or advantage, 2 Cor. 10.18. Prov. 27.2. And albeit men are bound to prefer one another in love, Phil. 2.3. Yet, in ſome caſes, it is lawful to commend our ſelves, and compare our ſelves with others: As Job doth here, I have underſtanding as well as you, I am not inferiour to you. See alſo, 1 Cor. 15.10. 2 Cor. 11.5. & 12.11. Men ought not to lift up and exalt themſelves by vain boaſting, yet they may lawfully ſtudy to prevent that the honour of God, and his Truth which they maintain, do not ſuffer through any imputation caſt upon them; and they may let it be ſeen that Sophiſtry will not drive them from the Truth, nor will they let Truth ſuffer, by mens crying up of themſelves, and decrying of others, without cauſe. See Phil. 3.4, &c. Thus albeit men ought not to cry up themſelves before God, but even in their thankfulneſs for mercies to them (which is their duty) they ought to beware of the Phariſees arrogance, Luk. 18.11, &c. Yet, before men they may vindicate their integrity, and wipe off imputations and reflections, which might tend to the prejudice of Truth which they own. Only this ought to be gone about with needful caution. Not only ought men to be humble, and even nothing before God, Epheſ. 3.8. 2 Cor. 12.11. But they ought to perform this task, of commending themſelves, with a loathing of it, if it could be helped, and they were not put to it, as Paul calls himſelf a fool in glorying, 2 Cor. 11.11. And they ſhould ſeaſon it with modeſty and humility; For, Job here doth not prefer, but only make himſelf equal to his Friends, and that but in obvious and common things.
3. Arrogant ſelf-conceited men are really but ſilly, And do prove themſelves to be ſuch, by their conceit; For, Job tells them that, whereas they conceited that they were ſingular, the things they brought forth were but common.
4. As there are common Principles and plain Truths in Religion, which it were a ſhame for any to be ignorant of, Heb. 5.12, 14. with 6.1. So, in particular, even in Job's days, the knowledge of the Wiſdom and Power of God, ſhining in his works of Providence, was obvious and common to them who had any Religion: For, ſaith he, Who (that hath any the leaſt ſaving knowledge of God) knoweth not ſuch things as thoſe? which you have made ſo great a noiſe of, about the Wiſdom, Irreſiſtibleneſs, and Power of God.
Verſ. 4. I am as one m…cked of his neighbour, who calleth upon God, and he anſwereth him: the juſt upright man is laughed to ſcorn.
The ſecond challenge reſpects, chi…fly, their carriage; Wherein he accuſeth them that they were very inhumane toward him. And in this verſe.
Firſt, He aſſerts their inhumanity, I am as one (or, I am one) mocked of his neighbour, or; I am he that is a ſcorn, or, laughter to his neighbour; That is, if ever a man was mocked by his neighbour, I am he: I am as much mocked, as ever man was, by his neighbour. And in this challenge, Job reflecteth upon their vilipending of all his defences, and their decrying of himſelf and his confidence, when they ſhould have comforted him.
It Teacheth,
1. Affl…ctions are ſent, not only to try the afflicted, but their Friends, Relations, Neighbours, &c. alſo; For, ſo Job ſuppoſeth, when he reflects upon their neglect of duty to him in his diſtreſs: This warns men to look to their carriage toward others in affliction; and the more nere their relation to the afflicted be, by kinred, acquaintance, or other obligations, their account will be the ſadder, if they fail in their duty, See Pſal 38.11. & 55.12, 13, 14. & 88.18.
2. Scorn and contempt is a ſharp tryal, eſpecially when coming from friends, and when tryſting with other afflictions upon the party ſuffering: For, ſo Job regreteth it, and challengeth for it, I am as one mocked of his neighbour. See Pſal. 69.20. & 123 4. Heb. 11.36.
3. The people of God being once broken with trouble, are very eaſily hurt, and a little addition of trouble will peirce very deep: For, Job in his afflicted condition, accounts their ſleighting ſpeeches to be a very mocking of him.
Secondly, He amplifieth this aſſertion, Who calleth upon God and he anſwereth him. The relative, who, may be referred, either to the neighbour who mocks, or to him that is mocked. In the firſt ſenſe it relates to his Friends, who, though they mocked him, were anſwered of God in the wiſhes of their heart (as is ſaid of the wicked, Pſal. 73.7. and is inſinuated of his Friends, v. 5.) or, were godly men, calle…s upon God and anſwered by him, and yet did not pity him in his trouble. This was indeed true of his Friends (whatever be the meaning of this place) that they were pious men, and yet not tender of Job's afflicted condition, becauſe they had no experience of it themſelves, by reaſon of their proſperity. And it points out,
1. Mens getting much of their will, in their own lots, makes them prove untender to thoſe who are afflicted; (of which, ſee v. 5.) which oft-times provokes God to ſend troubles upon themſelves.
2. It may be the lot of a child of God to be hardly dealt with by many others, who are alſo no leſs deer to God then himſelf, and who are ſpeeding at his hand in Prayer. This is, indeed, a ſad tryal; yet it muſt be endured, when it is our lot.
3. Whatever mens carriage be, yet their piety and acceſs to God, and the anſwers they receive from him, ſhould make them tender toward others; and it is their fault when it is not ſo: Men calling on God, and anſwered by him, ſhould not be mockers of their neighbour. But I incline rather to underſtand this of Job, who was mocked, and yet was truly godly, and that becauſe of the general aſſertion that followeth in this verſe, The juſt upright man is laughed to ſcorn. And if any object that Job would hardly aſſert that God anſwered him when he called upon him, ſeeing he, elſewhere, regrets that God did not anſwer him; (ſee Chap. 30.20.) The anſwer is eaſie, That his ſenſe did indeed ſuggeſt that God did not hear him, and when his Friends did let him alone, or when he is engaged in his complaints, he regrets that it was ſo: But now their oppoſition drove him to his Thrift, to aſſert it by faith, whatever his ſenſe ſuggeſted to the contrary. And ſo the people of God are, oft-times, put to it, by great extremities, to quit their complaints, and to learn to ſpeak the language of faith, unleſs they will reſolve preſently to ſink and ſuccumb under their burden.
It Teacheth,
1. A godly man, meeting with oppoſition from others, ſhould not therefore quit his integrity, nor give over Prayer; but ſhould rather eſſay it, to ſee what ſpeed he may come that way: For, Job, when he is mocked of his neighbour, calleth upon God. See Pſal. 109.4.
2. Godly men will not loſe their labour in ſeeking of God; neither will God reject all thoſe whom, even godly men, ſcorn; nor ſhould godly men doubt of Gods acceptance, though men mock and ſcorn them: For, though he was mocked of his neighbour, Yet, his faith concludes that when he calleth upon God, he anſwereth him. See Chap. 13.16. & 16.20.
3. Eminency in Piety will not hold off tryals, not only tryals from the prophane (as 2 Sam. 6.16, 20.) but even from godly men; For, Job is mocked by his godly Friends, though thus favoured of God, as to be drawn to call upon him, and be anſwered by him. Men muſt look upon Piety, not as a ſhelter to keep off any tryal, but, rather, as fitting them to bear tryal.
4. Though men be anſwered by God, and get his approbation; yet it is a ſharp tryal to them when they are mocked by men: As Job here regrets. It is not only a dangerous ſin in thoſe who thus wrong them, and do mock, and would ſhame their counſel; Pſal. 14.6. But it gives them a ſore wound, who (though they hold faſt their confidence) may be eaſily diſturbed in their ſpirits, and who do not love to live in the heat of ſuch diſtempers and irritations.
Thirdly, He ſums up what he hath ſaid of this own caſe, in a general aſſertion, The juſt upright man is laughed to ſcorn, (or mocked, for it is the ſame word with that in the beginning of the verſe.) Where, from his own experience, he contradicts their aſſertion, concerning the proſperity of the godly, Chap. 11.13, 14, 15, &c. And proves that a godly man may be in trouble.
It teacheth,
1. Faith will ſtand without a viſible ſupporter, and a mans hold by faith (though God will not let it want a battel and exerciſe) is enough againſt all the world; For, Job confidently refutes them from his own experience, and by the teſtimony of his own integrity; concluding from what he knew himſelf was, and what he ſuffered (though there were no other evidence) that the juſt upright man might be laughed to ſcorn, and, conſequently, might ſuffer other things alſo.
2. Particular debates are beſt cleared when they are drawn to general heads and aſſertions; As Job draws what he had ſaid of his own ill uſage and piety, into a general Propoſition, that an upright man is mocked: Otherwiſe, we may be ſo bemiſted, through paſſion or intereſts, as to condemn that, in particular caſes, which we would approve, if looked upon abſtractly, and in general; or, contrariwiſe, would approve that in the one caſe, which we would condemn in the other.
3. Such as would approve themſelves as honeſt, notwithſtanding their afflictions, ought to be juſt by imputed righteouſneſs, and upright in their converſation; or, any righteous or juſt courſe they undertake, they ſhould follow it ſincerely and uprightly, without by-ends or hypocriſie: So much may be gathered from this character, a juſt upright man
4. Proud inſolency in debates is diſapproved of God, and is the evidence of an ill cauſe; As here he checks them for it, as an evidence they were wrong, that they laughed him to ſcorn.
Verſ. 5. He that is ready to ſlip with his feet, is as a lamp deſpiſed in the thought of him that is at eaſe.
In this verſe Job proſecutes the challenge of inhumanity, and the general aſſertion in the end of the former verſe. And illuſtrates the whole matter from a ſimilitude taken from the ſnuff of a Lamp. The meaning whereof is, as if Job had ſaid; However I ſhined brightly, like a burning Lamp, in any proſperity; Yet, now, being in trouble and like to ſink under it, and you being ſo much at eaſe that I appear uſeleſs, ye deſpiſe me like the ſnuffe of a Lamp when it is a dying or extinguiſhing, which is ſo unprofitable, and hath ſo noiſome a ſmell, that it cannot be endured, but muſt be trod upon. By this, alſo, he contradicts Zophar, who ſpake of the bright and ſhining condition of all the godly Chap. 11.17.
Hence Learn,
1. Godly men may not only be under preſent ſad afflictions, but under tentations of further and worſe to come upon them; even ready (as they think) to ſlip with their feet. Either to ſlip by ſi…ning, as Pſal 73.2.…0, to ſink through diſcouragements under affliction, or, to be really cruſhed and cut off by trouble, Pſal. 38.16, 17.
2. God may keep his people, and ſupport them that they fall not, even when they are ready to ſlip, …or perſwaded, to their ſenſe, that they will fall; And ſo (as it were) bear them up by a very thread. For, thus did he ſupport Job, who in his own eyes was ready to ſlip.
3. When a child of God is in this great hazard, he ought yet to be prepared for further tryal; As here Job tells, that, in this ſad plight, he was as a Lamp deſpi…ed, and loaded with contempt and ignominy.
4. Friendſhip is oft times, chang…able, And few friends do give proof that they are born for adverſity; For, Job, formerly a ſhining Lamp, Chap. 29.3. is now a Lamp deſpiſed in their thoughts.
5. …le is, oft-times, a great ſnare to them who enjoy it, particularly, in that it deprives them of ſympathy and compaſſion toward others; For, he is as a Lamp deſpiſed in the thought of him that is at eaſe. See Amos 6.1.&6. Pſal. 55.19. Jer. 48.11.
6. It is an addition to the ſorrows of godly men, when they miſs ſympathy, eſpecially from their friends; For, Job regrets that he is as a Lamp deſpiſed. See Lam 1.9, 12. And when this is the lot of the godly, It tends to purge away their droſs; and to exerciſe their faith and ſubmiſſion; and ſhould put them to endeavour to find more tenderneſs and compaſſion in God.
Verſ. 6. Tabernacles of robbers proſper, and they that provoke God are ſecure; into whoſe hand God bringeth abundantly.
In the preceding verſes Job hath proved, from his own experience, that godly men might be afflicted. Now in the ſecond part of the Chapter (to v. 13.) …e enters upon a formal debate, tending to prove that the wicked may proſper, which is the other branch of the controverſie that was betwixt them. In this verſe we have his Theſis, or Aſſertion, which he reſolves to maintain. And it hath two branches.
1. Whereas Zophar had ſaid that calamities did come upon the wicked; Chap. 11.20. He aſſerts that even Robbers, and ſuch as do, thereby, and by the like hainous ſins, provoke God, do yet proſper in their affairs and families, and are in a ſecure condition.
2. Whereas Zophar had extolled Gods wiſdom, and other Attributes; ſhining in his works, to decry this Aſſertion, and to prove that Job was wicked becauſe afflicted, Chap. 11.5, 6, &c. Job aſſerts that God in his holy Providence, brings this proſperity into the hands of Robbers Some do indeed read the latter part of the verſe thus, That they make a God with their hand who thus proſper; and ſo it would hold out, That not only Robbers, and ſuch as break the ſecond Table of the Law, but, even Idolaters may proſper. But the Original doth not favour that reading, and the following probation of this branch of the Aſſertion confirms the former interpretation.
From this Aſſertion, Learn,
1. The proſpering condition of the wicked doth add to the tentation and tryal of the godly, when they are in adverſity; Therefore, Job having ſpoken of his own affliction, v. 4, 5. doth here ſubjoyn how the wicked did proſper; not only that he might contradict and refute their erroneous opinions, but that he inſinuate what a tentation it was, that he, a godly man, ſhould be afflicted, while even robbers did proſper. See Pſal. 73.2, 3, &c. But godly men muſt learn not to ſtumble at this, nor even at the proſperity of other godly men, who will get heaven at laſt, as well as themſelves. And if their lot be ſingular, and they become wonders in the world, they ſhould remember that all this will make way for ſingular proofs of Gods love to them, James 5.10.
2. It is an high degree of ſin, when men do not content themſelves to be otherwiſe looſe walkers and prophane, but do come to that height, as to be robbers and oppreſſours. This is a wickedneſs of ſo deep a die, that men muſt have taken on many other colours, before they come to have this crimſon and ſcarlet-coloured ſin. Therefore Job inſtanceth robbers, and theſe who thus provoke God, as thoſe who are guilty of an high degree of ſin, and as a clear refutation of their opinion, if even ſuch do proſper. And ſuch as would be kept from this evil, ought to be content with what they have, Heb. 13.5. and ſhould uſe no unlawful means to increaſe their Portion, nor imploy their power (had they never ſo much power) to do any thing but what is right, as was the practice of Joſeph, Gen. 42.17, 18. and of Nehemiah, Neh. 5.15.
3. It is not to be expected that robbery and oppreſſion, and other the like hainous wickedneſſes, which provoke God and call for the manifeſtation of divine Juſtice, ſhould alway be viſibly puniſhed; But God may bear long (and even all the days of their life) with them who ſo provoke him: For, even Robbers, and they that provoke God, proſper. See Hab. 1. — 13. God is indeed concerned to redreſs oppreſſion, which he is ſo infinitely holy and pure as to abhorr, Hab. 1.13.— Nor is his zeal to be ſuſpected, as if his love to his oppreſſed people were to be queſtioned, though he do not preſently avenge them; But God hereby (among other wiſe ends) tries his people, whether they will ſtumble at Piety, or rather be excited to it, Mal. 3.14, 15. with 16.
4. Such wicked oppreſſours may not only be preſerved and proſper in their perſons, but their affairs and families may ſo proſper, and they may ſeem to have ſo many confidences, as do invite them to reſt ſecurely; For, the Tabernacles (or Houſes, and Families, which dwelt in thoſe Countries, for moſt part, in Tents) proſper, and they that provoke God are ſecure, or, have confidences. We ought not to ſtumble at the height of their proſperity, and that, not only for the preſent, but for the future alſo, they ſeem to be immoveable. For, hereby,
1. They have occaſion to diſcover themſelves what they are. Uzziah had never been ſo well known, if he had not proſpered, 2 Chron. 26.4, 5. with 16. And might may go out of the world, having the reputation of ſober-men, if their proſperity and confidences had not emboldened them to diſcover the naughtineſs of their hearts.
2. God doth witneſs his goodneſs, and that he gives them no provocation nor tentation to ſin againſt him; ſo that they are inexcuſable.
3. God doth hereby try his people, and teacheth them not to doat upon that which is caſt to the wicked, but to mind the day of final Judgment, wherein all thoſe odds will be made equal.
4. As it is a mark of the wicked to be ſecure, notwithſtanding their provocations, becauſe of their proſperity; So the Lord gives them up to it, for a ſnare upon them, that judgement, when it cometh, may ſurprize them.
Doct. 5. It is to be firmly believed and ſtudied, eſpecially in times of oppreſſion, that God hath a holy Providence in the proſperity of wicked men; and this ought to be adored and emproved by all thoſe who ſeek the bleſſing of God upon their ſad lots from oppreſſours; Therefore Job expreſsly ſubjoyns, that thoſe robbers and provokers of God, are they into whoſe hand God bringeth abundantly, or, bringeth, to wit, all that proſperity they enjoy, and all thoſe confidences which make them ſecure; All thoſe God bringeth, and (as it were) caſteth to their hand, without any great trouble on their part. It is true, the prophane may loſe ſight of a Providence in oppreſſing times, Mal. 2.17. and the godly may, alſo, have ſome tentations that God is but a ſpectatour in thoſe oppreſſions, which yet they cannot yield to; as that queſtion imports, Hab. 1. —13, 14. But it is our duty to hold that Principle faſt, Otherwiſe, we looſe the reins to all impiety; Whereas a ſight of God and his Providence will help us to reckon that there are other purpoſes in all thoſe; diſpenſations then we have yet ſeen.
6. Mens proſperity, … Gods eminent hand in giving of it, or mens ſeeming to ſee an hand of God in it, is no evidence of divine approbation: For, God bringeth abundantly into the hand, even of thoſe Robbers. Not only do they proſper, but Gods hand may be eminently ſeen in heaping thoſe favours upon them; And they may ſeem to acknowledge it, as Zech. 11.5. who yet are notoriouſly wicked and abhorred of God. Every good turn done by God to us, and every acknowledgment thereof by us, will neither witneſs his ſpecial love, nor our honeſty.
Verſ. 7. But ask now the beaſts, and they ſhall teach thee; and the ſouls of the air, and they ſhall tell thee.
8. Or ſpeak to the earth, and it ſhall teach thee; and the fiſhes of the ſea ſhall declare unto thee.
In theſe verſes, Job proves the firſt branch of his Aſſertion, that wicked men may proſper, from the conſideration of what is obvious among all the creatures, if it were obſerved. Though here he direct his ſpeech, in the ſingular number, to Zophar, who ſpake laſt; yet it is intended to them all. That if they look upon all the creatures, wild and tame, the earth and commodities thereof, they will not only find, that thoſe do moſt frequently ſerve the wicked (which may be the meaning in part) and they enjoy greateſt plenty of the good things of this life, wild Beaſts, Fowls, Fiſhes, and the tame Herds and Flocks, and other increaſe of the Earth, being, ordinarily, heaped upon them: But (which I take to be the moſt proper meaning here) their ſtudy of the creatures would yet further confirm his aſſertion, thus; Among Beaſts (ſave in ſo far as they are tamed by men) and Fowls of the Air, and Fiſhes in the Sea, nothing is more ordinary, then to ſee the greater of them devour the leſſer, Hab. 1.13, 14. and the ravenous devouring the harmleſs; yea, the moſt tame of them are moſt frequently deſtroyed for the uſe of man. And therefore it is no wonder if God permit it to be ſo alſo among men, that wicked men oppreſs the righteous. As for his ſending them to the earth (beſide thoſe creatures formerly mentioned) to be taught by it; it may be underſtood of men on the earth (as it is cleared, v. 10. That man is in Gods hand, as well as other creatures) among whom they might ordinarily have ſeen the moſt wicked, moſt cruel, and prevalent over others, as was uſual among theſe Arabians. Or, of the very earth it ſelf, and other things upon it (beſide the Beaſts formerly mentioned) where it is obvious to be ſeen that the beſt earth is moſt frequently manured, and torn up with tilling, whereas the barren places are ſuffered to continue as they were; the greater Trees wear out the leſſer, by hindering them to take root, withholding the Sun from them, dropping upon them, and intercepting the moiſture that ſhould nouriſh them: And the beſt fruits are cut down, ground, and prepared for mans uſe, whereas noiſome weeds and uſeleſs things are let alone. All which tend to prove Job's concluſion, That oppreſſours may proſper, and beſt men may ſuffer.
From this Argument, thus explained, Learn,
1. All the creatures, and the various lots that befal them, do preach much of God and his Providence; As here Job proves his point, concerning Gods Providence toward Man, from what is obvious in the world, and the creatures that are therein. See Pſal. 19.1, 2. Pſal. 148. throughout, Where every creature hath ſomewhat to ſay to Gods praiſe, and Rom. 1.19, 20. So that men do ſinfully neglect an opportunity, if they do not ask at them, or, learn ſome leſſons, which they teach and declare, by meditating upon them.
2. Hence, it is mans great neglect, that there is much to be learned, even among his feet, and from things dayly in his view, which yet he doth not ſee nor obſerve; For, Job inſinuates that the Truth maintained by him was obvious everywhere, and yet Zophar had not noticed it. See Prov. 6.6. Iſai. 1.3.
3. God, by all the paſſages of his Providence, would have this Truth inculcated, That afflictions follow upon Piety, and wickedneſs may enjoy the advantages of this preſent world For, that is the Leſſon which Job propounds as obvious, and taught by all the creatures. Miſtaking and ſtumbling at this breeds many a plea with God, and renders afflictions intolerable; whereas to be familiarly acquainted with this Principle, breaks the ſnare.
Verſ. 9. Who knoweth not in all theſe, that the hand of the LORD hath wrought this?
10 In whoſe hand is the ſoul of every living thing, and the breath of all mankind.
Here Job proves the ſecond branch of his Aſſertion, that God doth all this: And holds it for a truth that none can be ignorant of, That nothing can be diſpoſed of without the good pleaſure and Providence of God, v. 9. who hath the life and breath of all creatures, men as well as others in his hand, v. 10.
Hence Learn,
1. A Providence is not ſeen and adored in diſpenſations which do not pleaſe us; Therefore, this Truth, that the hand of the Lord hath wrought this, muſt be not only aſſerted, but proved. See Mal. 2.17. As it is Satans great deſign to ſhake us looſe in this; So when we do not diſtinctly ſee and adore Providence in ordinary, we meet with intricate and thorny queſtions about it, in ſtrange diſpenſations.
2. Though men, in their firs, preſume to debate and queſtion the matter of Gods Providence; yet they will not get it ſhifted nor deny…d; Therefore he puts it home with a queſtion, who knoweth not in all theſe (or, by what may be gathered from theſe inſtances) that the hand of the Lord hath wrought this? intimating that they could not but know it, and that when they take greateſt pains to be Atheiſts, yet they will be far enough from their point. And when the fool would ſay in his heart, there is no God; yet it may be queſtioned, if he be altogether deſtitute of knowledge, and his very terrours will witneſs againſt him, that he cannot be rid of ſome apprehenſions of a Deity, Pſal. 14.1, 4, 5.
3. When men turn Atheiſts, and fall a queſtioning the Providence of God, they ought to be ſharply dealt with and refuted; For, this queſtion imports alſo Job's indignation againſt any wrong thoughts about the Providence of God. It is the common intereſts of Saints not to let the Providence of God be denyed, in the faith whereof they are ſo often comforted in dark caſes; And zeal for God ſhould cauſe them abhorr any thoughts prejudicial to his glory.
4. As God hath a dominion over all his creatures, particularly, over living things, and man in ſpecial; So the ſtudy of this dominion will help to open our eyes, to ſee him, and his Providence, and to clear his Providence, in every particular; For, this is the proof that God doth this, becauſe in his hand is the ſoul (or, life) of every living thing, and the breath of all mankind. This ſerves not only to excite us to ſtudy his Providence in every thing, even in numbering the hairs of our head, and in a Sparrows falling to the ground; Matth. 10.29, 30. Leſt forgetting him in little, we forget him in more alſo: But it ſerves notably to confirm the Aſſertion; That there is an holy Providence in all theſe events, which befal men or other creatures: For, if their life be in Gods hand, then it cannot be taken away, nor prejudged without him, how caſually ſoever it ſeem to fall out, Exod. 21.13. And if man may diſpoſe of many creatures, even to the taking away of their lives, without controul; How much leſs cauſe is there to carp at Gods afflicting of his own creature, how righteous ſoever, who is mans Superior, and hath his breath in his hand? None who acknowledge mans unqueſtionable power, given him by God over his fellow-creatures, can have any pretence to quarrel Gods dealing with his own creatures as he will.
5. As Gods dominion over every living thing; ſo, particularly, his dominion over man, is to be ſtudied and improved; Therefore, is it particularly inſtanced here, that the breath of all mankind is in his hand. This is a neceſſary ſtudy, partly, becauſe man is bound to ſtudy and adore the Providence of God in all things, and therefore ſhould not forget that which relates eſpecially to himſelf; Partly, becauſe Man, ſtudying his own excellency above other of the creatures, is moſt averſe to acknowledge a Lord over him, till it be inculcate upon him; but is ready to kick againſt the pricks, and to repine at that exerciſe of Gods dominion, to which other creatures are obedientially ſubject: And, partly, that men, conſidering their dominion over the creatures (whether other men, or other creatures) may remember that their life is but a breath, Pſal. 146.3, 4, Iſai. 2.22. and that they are but frail fleſh of man (as it is in the Original) and have a Lord over them, Eccl. 5.8. Job 31.13, 14, 15.
6. Gods dominion over man (as over other living things alſo) reacheth even to his life, and no leſs: For, as the life of every living thing, ſo the breath of all mankind, is in his hand. The ſtudy of this invites us, To ſtand in awe of God, Dan. 5.23. To truſt him in difficulties, Pſal 31.15. To look upon our ſelves, not as made for our ſelves, but, to be ſubſervient to his dominion; ſo that if he call for our life, and he be glorified in his diſpoſing of it, we ought not preſumptuouſly to ſeek ſatisfaction to our ſelves, ſeeing he, who giveth and preſerveth our life, may diſpoſe of it, and exerciſe us as he pleaſeth. It teacheth us, al…o, That we ought not to carp at leſſer tryals, ſeeing our very life and breath are at his diſpoſal; Heb. 12.4. That we ought to look upon our life as not only given at firſt, but continually preſerved, by him, and therefore ſhould be continually devoted to him: And, That when we thus ſubmit to, and acknowledge, his abſolute dominion, we ſhould be without anxiety, as knowing in whoſe hand we and our concernments are; and ſhould leave it on him to give a good account of every thing he doth, and believe that his actings will be like the worker, like the work of him who is God, and our God, though we cannot diſcern it for the preſent. For though he have the abſolute diſpoſal of his peoples very lives, yet he will be tender to loſe the very hairs of their head, but when it is to good purpoſe, Matth. 10.29, 30. And he will, in due time, give a good accompt of what they underſtand not for the preſent, Joh. 13.7.
Verſ. 11. Doth not the ear try words? and the mouth taſte his meat?
12. With the Ancient is wiſdom, and in length of days, underſtanding.
Theſe verſes contain a concluſion ſubjoyned to the former debate, which alſo (eſpecially, v. 12.) is an Introduction, or, Tranſition to the following purpoſe. The ſenſe of the words is clear and obvious; That (as is further explained, Chap. 34.3. where the copulative, and, is tranſlated, as, to ſhew that uſe is made of a ſimilitude) as a mans mouth, or, palate, is endowed with the ſenſe of taſting his meat, that ſo he may receive or reject it, according as he finds it pleaſant or unſavoury: So God hath given to man an ear, or diſcretion, to try and judge of what is ſpoken to him, v. 11. And that men being come to age, ſhould have wiſdom and underſtanding, and have attained it, in ſome meaſure, if they have imployed their time well, v. 12. And for the Application of this to Job's ſcope, both of theſe verſes may be underſtood of himſelf, thus; That he could not raſhly, and without examination, admit of all they ſaid, having ſo much Truth on his ſide, and ſo much to produce againſt their unſavoury and unſound Aſſertions. Nor could he implicitly admit their dictats, ſeeing he was come to years, and ſo was a man who ſhould be wiſe. They may alſo be underſtood of his Friends, thus; That they ought to have more diſcerning, then lightly to entertain opinions prejudicial to the Truth he had aſſerted, or to condemn him, and being men of age and experience, they ought impartially to examine what he had to ſay for himſelf. But I incline to referre what is ſpoken, v. 11. to Job himſelf; That going upon ſuch ſolid and clear grounds, and being a man of diſcerning (as he ſpeaks to this ſame purpoſe, Chap. 6.30.) he could not admit of their doctrine, And that, v. 12. may be referred to his Friends; That they, remembring what their age called for, wuold learn to be more wiſe. And this gives a tacite check to their glorying in Antiquity for confirmation of their Aſſertions, Chap. 8.8, &c. & 15.10. However we apply it, yet the Truths held out are clear.
From v. 11. Learn,
1. God hath excellently framed man with outward guards of Senſes, for the good both of Soul and Body; For, here is an ear, to try words, and a mouth, or palate, to taſte meats. Here our guards muſt be ſet, if we reſolve not to be intangled, Job 31.1.
2. Sound doctrine ſhould be, and in it ſelf is, that to the ſoul, which food is to the body; ſo this compariſon, inſtituted betwixt the ear, taking in doctrine, and the mouth, taſting meat, imports. See alſo Job 23.12. Amos 8.11.12. Hence corrupt doctrine ought to be looked upon as poyſon and wind.
3. Men muſt not be averſe from hearing, who would get ſouls food; as they muſt not forbear to eat, who deſire to be fed and nouriſhed: So much alſo doth this compariſon teach us. Hearing is the mean to beget faith, Rom. 10.17. and brings us notable advantages, when we are ſerious in it, Iſai. 50.4. Job 33.16.
4. As mens taſte tryeth their meat; So God hath given an ear and diſcerning to men, whereby they ſhould try doctrine, that they may imbrace Truth and reject Errour; ſo doth Job here teach. It is ſaid, the ear trieth words, not that organ, or ſenſe, its alone; but as it is accompanied with diſcerning; and ſo the hearing of the ear is, oft-times, taken for ſerious affectionate hearing: See Iſa. 50.4. Job 33.16. Luk. 9.44. Here the ear is put for diſcerning; See Act. 17.11. And that we may be approved hearers and diſcerners, we ought to follow theſe Cautions and Rules.
1. We ought not to be full ſouls, which will make us to loath the Honey-combe, and hunt after fancies and novelties, 2 Tim. 4.3, 4. But we ought to be the hungry, to whom every bitter thing (provided it be food) is ſweet, Prov. 27.7.
2. We ſhould beware of Fevers, and Diſtempers, of Paſſion, Prejudice, Intereſt, &c. Leſt theſe corrupt our taſte.
3. We ſhould beware of childiſhneſs, in judging of all things ſimply by our taſte, whereas we ſhould be rational in our taſting, to relliſh bitter things, if profitable, and reject noiſom things, though ſweet. See Heb. 5.13, 14. Prov. 14.15.
4. We ſhould not tempt God, by being in a conſtant fluctuation and uncertainty in the matter of Truth and Errour; ſtill taſting and never feeding, and ſtill proving and trying, but never fixing.
5. We ſhould admit of nothing upon the account of applauſe, novelty, fair pretences, &c. but ſhould cleave cloſe to the Word.
From v. 12. Learn,
1. Men are, of themſelves, ſo fooliſh, and apt to be blinded and miſled, that readily they are old and decrepit e…e they attain any true and ſolid wiſdom; For, ſo is here implyed, that till men be ancient and come to length of days, it is rare to find much wiſdom and underſtanding among them, though ſome may attain it ſooner.
2. Albeit men be not always wiſe, who have lived long to acquire wiſdom: And albeit men, when they would find out Truth in various Opinions, muſt take off all buskings, of the age of men, or antiquity of Opinions, that they may be ſeen in their native colours: Yet it is a great ſhame for old men, and men who boaſt of their own judgment becauſe of their age, not to be wiſe indeed; For, this Aſſertion, applyed to his Friends, doth rather point out the duty of old men, then yield that they are alwayes wiſe. Yea, It rather reflects upon them, that they boaſted of their antiquity and age, while yet they were in an Errour.
3. As for thoſe two words, Wiſdom and Underſtanding, although any of them taken apart, may import what is meant by both; yet being conjoyned, they may be thus differenced; Wiſdom imports that old men ought to have much knowledge of Truths and things, gathered out of many experiences; And having this wiſdom to know things, Underſtanding (which, added to Wiſdom, may be the ſame with Prudence) imports that they ſhould be able, out of what they have obſerved and known, to gather other things for their uſe and inſtruction, in other caſes and exigents. And ſo theſe words hold out,
1. True and ſolid wiſdom will be but ill learned by contemplation, unleſs it be alſo inculcated upon us by experience, and by Gods writing of thoſe leſſons, by Providences about our ſelves or others.
2. Theſe experiences, how frequent and obvious ſoever, will not teach us wiſdom, without much and ſerious obſervation on our part.
3. All this knowledge and obſervation is not enough to prove men wiſe, unleſs hereby they be made wiſe in other things, and for the future alſo. Otherwiſe, they may ſeem very wiſe in contemplation, who prove but fools, when they ſhould reduce what they know, to practice.
Verſ. 13. With him is wiſdom and ſtrength, he hath counſel and underſtanding.
Upon occaſion of what Job had ſaid, v. 12. He enters upon the third part of his Diſcourſe; wherein he commends & aſſerts the wiſdom and power of God, which he aſſerts, v. 13, 16.—and then doth illuſtrate his aſſertion by ſeveral inſtances of the wiſdom and power of God ſhining in his works, to the end of the Chapter. His ſcope in all which is, partly, to ſhew that he is not ignorant, nor behind with any of them, in knowing and commending of God (as Zophar had inſinuated, Chap. 11.6. where he had cryed up thoſe Attributes of God, that he might vilifie Job) and would be no leſs afraid, then themſelves, to wrong God in the matter of his glory; and ſo he explains his own mind, Chap. 13.1, 2. Partly, alſo, his ſcope is, to inſinuate that, in the point debated among them, and the lots that had befaln him, they ought rather to adore ſome hid reaſons of the diſpenſations of ſo infinitely wiſe, and abſolutely powerful a Lord (and it had been a proof of that wiſdom to which they pretended, and ought indeed to have learned, v. 12. rather to judge thus of his lot) then only to fix on this, that God afflicted none but wicked men, which was all the uſe Zophar made of his ſtudy and acknowledgment of Gods incomprehenſible wiſedom, Chap. 11.6.
In this verſe we have Job's Aſſertion, which contains but this one Principal Doctrine; That God (for ſo the relative, him, looks back to v. 9, 10) is indeed wiſe and powerful, and, conſequently, ab…olute and irreſiſtible; which Zophar had alſo aſſerted of him. As for the ſeveral names expreſſing the Wiſdom and Knowledge of God, they may be looked on as a collection of every word ſignifying any perfection of that kind, becauſe of the emptineſs of any one word to expreſs this as it is in God. Or they may be thus diſtinguiſhed, and the whole verſe thus taken up; God hath Underſtanding, to comprehend all myſteries, and take up all right ends; he hath Counſel to know fit means, whereby to compaſs his ends; Wiſdom, to order theſe means aright, for attaining of his ends; and Strength, to execute his purpoſes effectually. Or thus, Beſide Wiſdom, to know all things, and Counſel, to deviſe all things, he hath Underſtanding to rule all, and Strength to bear out his purpoſes.
However we take theſe ſeveral words (and all that we can conceive or expreſs by them is infinitely ſhort of what they ſignifie in God) yet this doctrine and commendation of God ſerves for good uſe to us. And,
Firſt, We are hence taught to adore the infinite perfection and complete bleſſedneſs of God; which is here inſtanced in theſe Attributes which ſhine in his ordering of humane affairs, though he be infinite alſo in every other Perfection and Attribute. And here his Perfection appears,
1. In the concurrence of all that is requiſite for any enterpriſe. Many men have knowledge, and can ſee things afar off, who yet are not prudent, but come as ſhort in that, as they are eminent in the other. Many having ſomewhat of both thoſe, do yet come ſhort in power. And, in a word, mens greateſt excellencies are clouded with defects and blemiſhes. But all perfections concurr in God, and he needs not borrow from any what is needful for carrying on his bleſſed purpoſes.
2. God hath all thoſe excellencies perfectly. For they are not only infinite in him, and the ſame with his bleſſed Nature and Eſſence; but, as they are in him, they are free of thoſe imperfections and blemiſhes that accompany them in the creatures. And albeit he expreſs his perfections, to our capacity, by ſuch names, of Wiſdom, Counſel, &c. which are taken from among men, becauſe we cannot otherwiſe take them up, and becauſe, indeed, God doth his affairs better then men can do their buſineſſes, even when they have conſulted and deliberated moſt, and when they have attained to greateſt experience: Yet none of theſe imperfections, which clog mens wiſdom, are to be found in him: His Counſels are without conſultation; his Wiſdom and Underſtanding are not learned by experience; and, his decrees are without deliberation.
3. All thoſe Perfections are in God eternally and unchangeably. Others may want wiſdom, from whom it might be expected; (as Job inſinuates, v. 12.) And ſtrong men may prove weak in ſome undertakings; But though all Ciſterns ſhould run dry, though wiſe men ſhould turn fools, and ſtrong men become like women; he hath an infinite immutable fulneſs.
4. Not only hath he thoſe perfections, and they are with him; but they are His, and belong to him, as the laſt word in the Text ſignifieth; He hath counſel, &c. is, His is Counſel, or, to him it belongs. What creatures have, is but borrowed, and may be over-clouded, or taken away when they abuſe, or boaſt of it as their own: But all thoſe perfections are Gods, originally and independently. Yea, thoſe do ſo properly belong to God, that what is in the creatures, like unto any of them, are not worthy of that name, when compared with what is in God. Such as are accounted Oracles for wiſdom, are but very fools in compariſon of the infinitely wiſe God: Sampſon's ſtrength is but weakneſs, and nothing, in compariſon of his Omnipotency. What is worthy of the name of wiſdom and ſtrength (in ſuch a compariſon) is proper and peculiar to God.
Secondly, This ſerveth alſo (as to daunt and repreſs the pride of wicked men, of which in the following inſtances; So) to give notable inſtructions to the people of God, both in reference to their duty, and to their lots. And,
1. It points out their great happineſs who have this God to be their portion, who when they look upon all this fulneſs, may account it their own, and that it will be forth coming to them, as they need. See Pſal. 146.5, 6, &c.
2. It ſerveth to aſſure them that there is more deep wiſdom imployed about them, and in carving of their lots, then they can comprehend: For, the God who guideth them hath Wiſdom, Counſel, and Underſtanding.
3. It teacheth, that his verdict concerning things is ſureſt; For, he is infinitely wiſe, who judgeth righteous judgement, and not according to appearance. And all wiſdom, contrary to his, is folly.
4. His means are only beſt for attaining of right ends: For, they are preſcribed by Wiſdom, Counſel, and Underſtanding.
5. His Wiſdom is ſtill to be leaned unto, albeit our following of his means do not ſoon bring us to the deſired and approved end, but rather ſeem to lend us further from it; For, his infinite wiſdom can work by contraries, and can bring good out of diſappointments and delays.
6. There is no good iſſue, nor mercy, which his people need, withheld through want of power; His ſtrength can bring it to paſs, when it is for their good.
7. Till God ſee it fit to ſend an iſſue, he hath ſtrength and power to uphold his people in greateſt diſtreſſes▪ Iſai. 40.29, 30, 31.
Verſ. 14. Behold, he breaketh down, and it cannot be built again: he ſhutteth up a man, and there can be no opening.
15. Behold, he withholdeth the waters, and they drie up: alſo he ſendeth them out, and they overturn the earth.
In theſe verſes this Aſſertion is proved and inſtanced,
1. In the affairs and concernments of men, v. 14 ſuch as, the ruine of Houſes, Cities, Countries, &c. and the ſhutting up of men under difficulties, ſuch as Priſons, Diſeaſes, or Perplexities of mind. All which, as God doth them; ſo the ruines he makes, are irreparable, and the difficulties and perplexities he ſends, are inextricable; to wit, if he purpoſe utterly to deſtroy, or, till himſelf command an iſſue; For, otherwiſe, ruines have been repaired again, which were made by his hand.
2. In things natural; ſuch as, waters, which he withholdeth in drought, when he pleaſeth, and again ſends them out in Deluges, till they over-flow the earth, v. 15.
From v. 14. Learn,
1. It is not enough we acknowledge Gods Wiſdom and Power in general, unleſs we be acquainted with the paſſages and inſtances thereof in particular; and unleſs we be diligent obſervers thereof, with elevated and ſpiritual hearts, avoiding formality: Therefore, Joh inſtanceth and gives proofs of thoſe Attributes of God, not only to ſhew that, ſince the Word prevails not to make us know what God is, he will manifeſt what he is, by ſuch diſpenſations; but to direct us to obſerve thoſe Attributes of God in his works: And a, behold, is prefixed to this, to intimate that our hearts ſhould be quickened and raiſed to attend theſe things.
2. God ſeeth it oft-times, meet to fall in upon mens enjoyments on earth, with many breaches and ruins; that thereby he may prove his own dominion; may ſhake his own people out of their neſts, which they would build for themſelves, if they got leave; and, may diſappoint the wicked, who ſeek to be eſtabliſhed in the earth: For, he breaketh down, and that is one of his works whereby he is known in the world.
3. Beſide ruines upon mens enjoyments, God ſeeth it meet oft-times, to make a breach upon their perſons, by outward diſtreſſes, or inward perplexities; For, he ſhutteth up a man, or ſhutteth upon a man, Puts him, as it were, in a Grave, or, Priſon, or Pit, and cloſeth the mouth of it upon him, that he cannot get out. No leſs then this, ordinarily, will, humble, rowze up, or diſcover what is in man, Job 2.4, 5. and the bad improvement of other exerciſes, ordinarily, draweth on perſonal tryals.
4. When God hath a purpoſe to exerciſe men in their perſons or concernments, he can eaſily reach either, at his pleaſure; For, that is uncontroverted here, he breaks down, and ſhuts up. So that none can build their neſt ſo high, or ſecure, but God can reach them, Obad. v. 3, 4.
5. Albeit, God can, and, oft-times, hath made much out of the ruines and diſtreſſes and perplexities of his people; Iſai. 49.21. yet no endeavour of our own, or of others, can recover us out of trouble, till God ſay the word: For, He breaketh down, and it cannot be built again, he ſhutteth up a man, and there is no opening; where the Lord doth not limit himſelf, that he will never repair a ruine, nor deliver a ſhut-up perſon; But he aſſures men that without him they will not be able to extricate themſelves. Therefore, men ſhould begin at ſeeking of him in all diſtreſſes. See Hoſ. 6.1. Job 34.29. Rev. 3 7. Mal. 1.4. Iſai. 9.9, 10, 11.
6. In all thoſe diſpenſations, not only God and his power ought to be ſeen, but his wiſdom and counſel alſo, which is to be ſubmitted unto without quarrelling; For, this is a proof of the whole Aſſertion, v. 13. not only that God hath ſtrength, but that he hath wiſdom and counſel alſo. Yea, the more irreparable the ſtroke ſeem to be, Gods people ought to look the more to deep wiſdom in it, which may aſſure them of a good account of it.
From v. 15. Learn,
1. Men ſhould obſerve the power and wiſdom of God in ordinary and natural things, not paſſing them lightly, becauſe they are ordinary; For, Job proves his aſſertion, here, by drought and inundations, he with-heldeth the waters, and they dry up; alſo he ſendeth them out, and they over turn the earth, by the violence of their current. And he prefixeth a, behold, to this alſo, to ſhew that thoſe works ſhould not be lightly paſſed over. If we ſtudyed theſe well, it might prevent extraordinary proofs of Gods power upon us, and help us to ſee more in them, when they come.
2. Albeit God have eſtabliſhed a courſe of Nature; Yet, not only is he Supreme Agent in it, and hath all thoſe things at his command, But he is abſolute above it, and not bound to it; ſo that man cannot have any ſecurity from it, when God hath him to try: For, he can withhold waters, or rain. and ſend them, above meaſure.
3. Variety and a change of outward lots do ſet out Gods glory, and do all of them contribute to exerciſe men, when God pleaſeth; For, the power and wiſdom of God ſhine both in drought and rain, and in the viciſſitudes of them; and as drought, ſo alſo ſending of rain and waters after drought, may be mans affliction. Even mercies, and a deliverance from one ſcourge, may become a new tryal and ſcourge.
4. The great bleſſing of outwards mercies conſiſts in their being diſpenſed moderately, and in meaſure; For, either drought, or, rain, being violent and immoderate, proves a ſcourge. See Prov. 30.7, 8, 9. Joel 2.23.
5. In droughts or deluges, and the like things of nature, God not only gives proof of his power and dominion, but of his wiſdom alſo; For, this proves the aſſertion, as to the wiſdom of God alſo. As we ought not to be Atheiſts and forgetters of God in the works of common Providence, and things of nature, Jer. 14.22. So it is not enough we ſee the power of God in thoſe, unleſs we ſtudy his wiſdom alſo, whereby we may be led to ſome ſerious and ſolid improvement of what God doth, not raſhly, but in deep wiſdom.
Verſ. 16. With him is ſtrength and wiſdom: the deceived, and the deceiver are his.
The former Aſſertion, v. 13. is again repeated, to which ſome more remarkable proofs and inſtances are ſubjoyned, to the end of the Chapter. In all which both wiſdom and power do ſhine, though wiſdom ſeem to ſhine more conſpicuouſly in ſome, and power in others. As for the repeated Aſſertion, Job finds out new words, different from thoſe, v. 13. to expreſs the ſtrength and wiſdom of God, becauſe all words put together are too l…ttle to expreſs theſe perfections of God. As ſome conceive, the word rendred, ſtrength, v. 13. ſignifieth eſtabliſhing power; and the word, here, ſignifieth Imperial Power that cannot be reſiſted. Likewiſe, the word rendered, wiſdom, here, ſignifieth ſubſtantial, ſublime and pure wiſdom. Thoſe are not much to be inſiſted on, but the Aſſertion, and the repetition of it, Teacheth,
1. Frequent and repeated thoughts of God and his Attributes are needful, to inculcate them upon our hearts, which can take in thoſe things but by little and little; and which are ready to become ſlack in minding of God, while we ſtudy his works, unleſs they be again and again excited to mind him: Therefore is this Aſſertion repeated, to make this leſſon take impreſſion, and to keep us at it.
2. When we fall a ſtudying of great tranſactions and revolutions in humane affairs, it is needful we have frequent and renewed thoughts of Gods Wiſdom, Power and Providence, in them: leſt, loſing ſight of this, we be toſſed as on a tempeſtuous Sea: Therefore, being to enter upon theſe inſtances that follow, wh…ch give an account of ſtrange overturnings in the world, he again repeats and premits this, that the Power and Wiſdom of God ſhine therein.
3. The more we ſtudy Gods works in the world, with an eye to him, the more and ſtill the better thoughts will we have of him; For, Job, after his firſt Aſſertion, v. 13. having but entered upon the proofs of it in Gods works, v. 14, 15. muſt break out with this repeated aſſertion, in the midſt of his diſcourſe, that he may ſhew how himſelf was affected with that ſtudy, to the end he might affect others. And he ſeeks out new names, to ſet out theſe infinite Attributes of God. Such a ſtudy needs but a ſerious beginning, and then it will feed it ſelf.
4. Whatever right conceptions men can have of ſtrength or wiſdom, they are all (and infinitely more) to be found in God. For, he aſcribes unto God, ſtrength and wiſdom, by whatſoever name they can be expreſſed. He is infinite in both, and we are to conceive them to he infinitely in him, as we are able.
5. The conjunction of theſe perfections in God is ſtill to be remembered and adored; For, he ſtill joyns ſtrength and wiſdom. To ſhew, not only that God can do all, and infinitely more then that which man can do by force or policy, and wherein they deal proudly (either of theſe ways) he is above them; Exod. 18.11. But, that his great power is not raſh nor furious, but ordered by wiſdom; And, that what his wiſdom ſeeth fit to be done, will not fail in execution.
The firſt proof and inſtance of this repeated Aſſertion, (in the end of this verſe) is; That God hath a ſinleſs hand in mens deceiving of others, and being deceived by others; whether in Political Truths, or, ſpecially, in Religious matters. This Teacheth, That as there are deceivers in the world, and many deceived by them; So both theſe are not only Gods creatures (for though that be a truth, yet it is not the meaning here) but are ſubject to his authority, under his dominion, at his diſpoſal, ſent out by him for his uſe and ſervice, or given up to be entangled; both in evil deceits, political tricks, and religious cheats. So deceivers are ſent out by him, 1 King. 22.23. Deut. 13.1, 2, 3, &c. Iſai. 19.14. Ezek. 14.9, 10. 2 Theſ. 2.11. Deceivers in the matters of Religion are diſpoſed of, and ordered by him, wh… they ſhall deceive, Matth. 24.24. when they ſhall deceive, Rev. 20.1, &c. Zech. 13.2, &c. and how far they ſhall proceed, 2 Tim. 3 9. They alſo, and their ſucceſs, are his, for ſpecial uſe and ſervice. For by letting men looſe to deceive, He makes the Truth ſhine more brightly, that it is ſcowred by oppoſition; He exerciſeth mens graces, and quickens the godlies zeal for Truth, Jude, v. 3. and he tries what men are, Deut. 13.3. what their ſouls condition is, their knowledge and love to the Truth, their zeal for it, and ſtability in it; their ſincerity in their principles and ends in imbracing of Truth, &c. 1 Cor. 11.19. and by giving up of others to be deceived, he doth puniſh their ambition, want of love to the Truth, and other ſins, 2 Theſ. 2.10, 11.
This Truth, in reference to common deceits, or political tricks, warneth men to beware of this ſin of jugling, which is a judgment and plague upon them who make it their Trade; and that they ſhould not lean to their own wit and policy, wherein God (in whoſe hand they are) can eaſily over-reach them, and make fools of them. And ſuch as are apt to be deceived, by the nimble tricks and conveyances of others with whom they deal, ought to look up to God, in whoſe hand they alſo are, and who can order all that to his own glory and their good. See Exod. 1.10, 12. with Pſal. 105.25, &c. And in the matter of religious deceits, This truth leads us,
1. To acknowledge that there are deceits, and Errour, as well as Truth, in the world, That we do not turn Scepticks, and ſuch as doubt of all matters religious.
2. To look on this, when it becometh a peoples exerciſe and tryal, as no light matter, but a great tranſaction of God in the world, wherein his glorious Attributes do ſhine. Yea, and a ſad judgment, to be trembled at.
3. To judge that, as to be deceived is ſufficiently evil, and it doth not excuſe men, that they are but deceived; ſo men ought, eſpecially, to beware of being deceivers, and active promoters of deluſions.
4. To look to all Gods ends in ſuch a diſpenſation, and ſtudy to improve them.
5. To ſee all theſe tranſactions in Gods hand, and that they are his, to bleſs them for our good, and put an end to them, when he pleaſeth.
Verſ. 17. He leadeth counſellers away ſpoiled, and maketh the Judges fools.
18. He looſeth the bond of Kings, and girdeth their loyns with a girdle.
19. He leadeth princes away ſpoiled, and overthroweth the mighty.
20. He removeth away the ſpeech of the truſty, and taketh away the underſtanding of the aged.
21. He poureth contempt upon princes, and weakeneth the ſtrength of the mighty.
The ſecond inſtance, or proof of the aſſertion, is, Gods overthrowing of perſons who are moſt eminent for power and policy in the world, and who are the very Pillars of States and Kingdoms, ſuch as Kings and Rulers, and wiſe Counſellers. God, when he pleaſeth, makes wiſe Counſellers a prey; and Judges, who ruled all, prove fools, v. 17. as befel Achitophel, and the Princes of Zoan, Iſai. 19.11. He who ſubdueth people under Kings, Pſal. 18.47. & 144.2. looſeth, when he pleaſeth, the bonds and cords of their Authority, whereby they kept Subjects in ſubj…ction (ſee Pſal. 2.2, 3.) and brings themſelves under the bonds of ſervitude, ſlavery and reſtraint, ſo that they muſt gird themſelves and ſerve others, v. 18 See Luk 17.8. Joh. 13.4, 13, 14. He alſo captivates and ſpoils inferiour Princes (or, Prieſts, for both have one name, and both offices were, for moſt part, in one perſon, till Moſes time) defeats mighty warriours, makes uſeleſs the powerful Oratory of truſty ſervants, or theſe who have gained great credit and truſt in the world, and makes aged people fools, notwithſtanding all their experiences, v. 19, 20. And again he poureth contempt upon honourable Princes, who had been in great eſteem, and weakeneth the ſtrength, even of the moſt mighty; or, looſeth their girdle, whereby their loyns were ſtrengthened, v. 21. See Am. 2.14, 15, 16.
All theſe inſtances tend to one purpoſe, and do teach,
1. States, Kingdoms, and Princes, are in Gods hand; He can reach the greateſt, nor will they ſtand any longer then his hand is about them: As thoſe inſtances teach. He diſpoſeth of the wiſeſt and greateſt as well as others.
2. God gives proof of his Wiſdom and Power on ſuch eminent perſons, becauſe they are left on his hand, and none elſe can reach them, when they do wrong; and becauſe we will not ſee his hand in Providences toward meaner perſons; Therefore, doth he inſtance Gods Power and Wiſdom in his over-turning of thoſe, to ſhew that the greateſt cannot eſcape God, and to lead us to ſee his Hand (and not ſecond cauſes only) in ſuch diſpenſations.
3. God, oft times, proves his Power and Wiſdom on eminent perſons, by pulling them down (as all thoſe inſtances hold forth) becauſe he is but little ſeen in his mercies, raiſing them up and upholding them.
4. Many things muſt concurr to the ſettlement and right ordering of a State; As here is implyed, that there muſt not only be Kings, and Bonds of Authority keeping people in ſubjection, but inferiour Judges, and men of Valour and Courage, Wiſdom, Counſel and Eloquence: For, all thoſe are ſuppoſed here in a State. This may give men a check, who think it an eaſie task to manage Publick affairs; whereas indeed, eminency lifts men up upon a Stage, where their emptineſs will ſoon appear, if they be not well qualified. And it ſerves to commend God, who gifts thoſe variety of endowments for Publick Imployments, without which, Nations and Kingdoms would be but dens of Confuſion.
5. When God is about to bring ruine, no Wiſdom, Authority, Eloquence, Experience, Honour, nor ſtrength in men, will be able to prevent it; as thoſe inſtances do teach. Authority may be contemned, Wiſdom, prove folly, and Strength weakneſs. Men will not be Maſters of their own Tongues, or Parts; but either they will prove falſe to them, or they will prove vain, and fruſtrate their expectations of any probable iſſue or ſucceſs. Thus it happened to Adonibezek, Judg. 1. to great Nebuchadnezzar, to the Princes of Zoan, Iſa. 19. and many others. And ſuch as rightly improve this,
1. Ought to ſee much of God in ſuch great Revolutions: and that much conceit and abuſe of Wiſdom, Power, and Authority, provokes God ſo eminently to appear againſt them.
2. They ought not to cry up mens Abilities, their Power or Policy, in their ſucceſſes; For thoſe endowments are able to effectuate any purpoſe, only in ſo far as God imployeth them, in mercy or in judgement.
3. Other Rulers ſhould learn to improve ſuch documents of their own frailty, as here are ſet before them, Dan. 5.18. — 22.23.
4. Meaner perſons ſhould much more fear, when ſuch tall Cedars are ſhaken and overthrown.
5. Gods people may here ſee what God can make of all thoſe, when they are imployed againſt them. Wit, Strength, Counſel, &c. ſo imployed, can eaſily be blaſted.
Verſ. 22. He diſcov…reth the deep things out of darkneſs, and bringeth out to light the ſhadow of death.
The third proof of the Aſſertion, wherein Wiſdom (though not ſecluding Power) chiefly ſhineth, is, Gods diſcovering of things which lie buried in deep darkneſs, and his bringing thoſe things to light which lie hid, as it were, in eternal darkneſs. This is applicable to many things; ſuch as, new diſcoveries of Arts, Minerals, parts of the World, &c. Gods bringing out of things unexpected, and never dreamt of, by propheſie; His bringing out of great and ſtrange things out of dark and intricate conditions; His diſcovering of mens way, whether for integrity or unſoundneſs; And, his diſcovering of plots and projects, which are deeply and cloſely contrived by men. This laſt doth ſute beſt with the ſubject in hand, where he is ſpeaking of State-affairs. But the ſentence being general, I ſhall not reſtrict it; And from it we may Learn,
1. Moſt part of things in the world are much darkened and hid up from men in it, and a vail is caſt over things in the world to many men; For, there are deep things in darkneſs, and in the ſhadow of death. Beſide many ſecrets in Nature, and things in the world not found out; Gods Counſels about humane affairs are very deep, Mic. 4.11, 12, 13. Pſal. 92.5, 6, 7. Mens integrity is, often, covered with a very thick cloud, Pſal. 37.6. Though the unſoundneſs of ſome be open before hand, yet in others it is hid, and followeth after to judgment, 1 Tim. 5.24. Mens conditions are, oft times, very intricate, that they know not what to make of them. And mens deſigns are, oft-times, ſo hid and cloſe, and there is ſo little ingenuity, and ſo many pretences, in the world, that it is difficult to ſee through them. This may humble men for their conceit of knowledge; And may let them ſee that they are unfit Judges, oft-times, of things in the world (which is but as a Stage full of masked perſons) or of their own conditions, or of Gods purpoſes. And it calleth for much wiſdom and diſcerning, that we be not deceived through ſimplicity, taking every perſon, or thing, to be really that which they appear to be at firſt view.
2. All thoſe things, which are moſt dark and hid, are known and open to God; For, ſo doth his diſcovering of them import See Heb. 4.13. He knoweth his own thoughts and counſels, when we know them not; Jer. 29.11. He is a witneſs to means integrity, when it is hid under cloud; and he knows their unſoundneſs who ſeek to cover it with many masks. See Rev. 2.2, 9, 13. and throughout thoſe Epiſtles. He knoweth what to make of the intricate and perplexed conditions of his people, Ezek. 37.3. And he knoweth all mens deſigns, Iſai. 37.28. This warneth men, that it is not enough that they are ſeen of none, ſince God ſeeth thorow their masks and pretences; And it teacheth Gods people to rely much upon him, and to truſt his verdict concerning ill courſes, which are carried on in a plauſible way, Rom. 16.17, 18.
3. The Lord not only knoweth all thoſe hidden things, but can, and, when he will, doth, diſcover them; As the Text holds out to us. He will not always keep his own way in the dark, and in deep waters, but will diſcover it when need requireth He will bring out mens integrity and righteouſneſs, Pſal. 37.5, 6. Mic. 7.9. He will decipher unſoundneſs, 2 Tim. 3.9. Will cauſe men bring out what is in their hearts, by adverſity or proſperity, 2 Chron. 32.31. See Mat. 10.26. And he will bring plots to light when he pleaſeth, as he did by Eliſha, 2 King. 6.9, 12. and may bring them out by as unlikely a mean, as if a Bird ſhould tell it, Eccl. 10.20. or make the plotters own Conſciences preſs them to lay their deſigns open, or by a raſh word give occaſion to find them out. This warns men, in all conditions, to look upon themſelves as on a Stage, and in open view, before God; that ſo they may not pleaſe themſelves with a mask wherewith to blind men; For God can, and is provoked to pluck it off, when they care not what they are before him, ſo they be hid from men. And it warns them not to make God their party, againſt whom there is no counſel, nor cunning conveyance; and who hath ſuch a power over our Tongues and Conſciences, that we may be afraid of our own ſelves (were there no other that could diſcover us) when we do evil.
Ver. 23. He encreaſeth the nations, and deſtroyeth them: he enlargeth the nations, and ſtraiteneth them again.
The fourth proof and inſtance of the aſſertion is taken from what God doth to whole Nations; whom he exerciſeth with contrary lots, as he pleaſeth. Sometime he increaſeth them, in number, wealth, or reputation (for the word may be applyed to any of theſe) and then deſtroyeth them. And again, he enlargeth them, or makes them ſpread through the world, and then cuts them ſhort. This was verified on the old World, which being deſtroyed by the Flood, people did afterward fill the Earth, who are, from time to time, cut off, when God pleaſeth. See alſo Pſal. 107.38, 39.
Hence Learn,
1. Whatever great and mighty Nations think of th…mſelves; yet it is all one with God to exerciſe them, as any particular perſon; For, ſo this inſtance, ſubjoyned to the former, doth teach. See Iſai. 40 15.
2. Perſons or people have all theſe enjoyments, firſt from God, which afterward are cut ſhor… by troubles: For, they muſt be made to increaſe, and be Na…ions, before they can be deſtroyed as ſuch. God doth inflict no tryal but upon the Being which himſelf hath firſt given, and therefore it is not to be quarrelled.
3. No former mercies will ſecure a Nation, when God hath a quarrel againſt th…m; but mercies ill uſed will draw on ruine: For, though he increaſe the Nations, yet he deſtroyeth them again, See Deut. 28.47, 48.
4. Former mercies will but contribute to imbitter ſad lots, to thoſe who abuſe them, For, it heightens the affl…ction, that he encreaſeth, and then deſtroyeth. See Pſal. 102.10.
5. Such as have found their condition ſadly changed to the worſe, may yet be raiſed up again and enlarged; and as former increaſe will not hinder deſtruction, when God is provoked, Joſh. 23.14, 15. So ſad diſpenſations will not hinder enlargement, when God is pleaſed to do them good, Zech. 8.14, 15. For; after deſtroying, he enlargeth the Nations. This is, eſpecially, true of the Church, Mic 7.8. upon whoſe ruines it is not ſafe for any to riſe.
6. The world is but a reeling unſettled thing, that cannot continue long in one condition; For, yet again ſtraitening (or leading them back to their old bounds and channel) follows upon enlargement after former deſtruction. It is but folly to ſeek to ſettle upon earth, or to expect any thing but ſweet and ſowr interwoven; or to be much affected either with the flattery or frowns of time.
Verſ. 24. He taketh away the heart of the chief of the people of the earth, and cauſeth them to wander in a wilderneſs where there is no way.
25. They grope in the dark without light, and he maketh them to ſtagger like a drunken man.
The laſt proof and inſtance of the Aſſertion, is, Gods taking away of wiſdom from the chief perſons in Nations (or, from their Heads, or, Rulers, Numb. 1.16. Judg. 11.8.) upon which followeth perplexity and irreſolution, like the caſe of men who have loſt their way in a Wilderneſs, or like thoſe who muſt grope in the dark, wanting light, or like drunken men who ſtagger hither and thither. See Pſal. 107.4, 27 Iſai. 59.10.
This is again repeated and inculcated, beſide what is already ſaid of Rules; Not only becauſe great men will not readily believe this certain Truth, but will truſt to their own underſtandings; but to ſhew that the ruine of Nations, formerly mentioned, com… ordinarily to paſs through the infatuation of their Rulers.
Whence Learn,
1. Plagues and ruine come upon Nations, as by other means, ſo particularly, by Gods Plagues upon their Rulers, giving them up to miſgovernment; as the dependance of this upon the former verſes teacheth. See, Eccl. 10.16, 17. This informs people that they are not a little concerned in the matter of their Rulers, but ought to hold them up to God, as thoſe that will prove means and occaſions of much good or evil to them.
2. A ſpecial ſtroke upon Rulers, and a mean of peoples ruine, is, their want of wiſdom and counſel; without which the people periſh: Prov. 11.14. For, ſuch is the ſtroke here, he taketh away the heart of the chief of the people of the Earth. Where by heart, we are not only, or ſo much, to underſtand magnanimity, as wiſdom; as the following diſcourſe makes clear.
3. Let men have never ſo much wit, and never ſo much of the ſpirit of their calling; Yet, it is in Gods power to deprive them of it, when he pleaſeth; For, He taketh away the heart, &c. See Iſai. 19.13.14.
4. When God deſerts men, and blaſts their wit, they will prove wonderful ſilly, and will be filled with perplexities; uncertain of their way, void of light and counſel, and ſtaggering and irreſolute: So much do all theſe three ſimilitudes (of wanderers in a Wilderneſs, gropers in the dark, and drunken ſtaggerers) teach. See Iſai. 51.20. Thoſe conſiderations do warn men, That they lean not to their wit; That they ſuffer not their wit and policy to drive them out of Gods way, leſt that draw on perplexities; That they do not abuſe nor ſleight divine light, leſt they miſs it and feel the want of it, in a day of perplexity; And, That they be ſober-ſpirited, leſt they get drunkenneſs and reeling of their judgments to the full, for their plague.