Exposition of Job, Exposition of Job · Chapter 21
CHAP. XXI.
This Chapter contains Job's Reply to Zophar, wherein he refutes his, and the reſt of his Friends Aſſertions, more diſtinctly than before. And from their own Argument, of Experience, lets them ſee that all the wicked are not ſo plagued as they aſſert, but many of them proſper even till their graves; though it be alſo true that ſome, (and but ſome only) of the wicked do feel and ſmart under thoſe miſeries they ſpeak of. By which account of Gods Diſpenſations he clears that all things come alike to all, both godly and wicked: and that neither proſperity nor adverſity is the rule whereby to judge of either ſtates, ſeeing both proſperity and adverſity are common to ſome both of the godly and wicked.
His ſcope in all this Diſcourſe (as may be gathered from his Concluſion, ver. 34.) is to convince them that all their endeavours to comfort him in his afflictions were but in vain, ſeeing they went upon falſe grounds and principles in their diſcourſes. And to clear and make this out, Firſt, He premits a Preface, wherein he craves attention to what he had to ſay; Conſidering, That their patient hearing of him would be better to him than all the comforts they offered him, ver. 2. That he would bear their mocking of him the more patiently, if once they would hear him out, ver. 3. That they were bound to hear him, as God did, to whom he directed his complaints, being in a ſad plight if he had not his recourſe to him, ver. 4. And, That if they hearkened to what he was to ſay of the diſpenſations of God, they might be aſtoniſhed thereat, and at their own miſtakes about them, ver. 5. As his own ſtudy of theſe depths of Divine Providence did fill him with fear and admiration, ver. 6. Secondly, He refutes their common aſſertion (ſo ſurcery proſecuted by Zophar in the laſt Diſcourſe) concerning the miſeries of all the wicked, and them only, by ſhewing that the wicked are more frequently in a proſperous condition, and but ſome of them only, remarkably afflicted. And to clear this, he ſpeaks of the various lots and conditions of the wicked, 1. Separately, That ſome (if not many) of them do proſper to their graves, ver. 7-13. and even theſe of them who are moſt groſsly wicked, ver. 14, 15. Whom yet he abhorrs, notwithſtanding their proſperity, ver. 16. And, upon the other hand, That others of them are ſometime afflicted, their proſperity coming to an end, and they being deſtroyed with violent judgments which they cannot reſiſt, ver. 17, 18. and their Children reaping the fruit of their ſins, even in their own time, ver. 19, 20. Whereby all their expectations are fruſtrated, ver. 21. 2. Conjunctly, That none ſhould preſume to preſcribe to God in thoſe things, ver. 22. ſeeing he may and doth, at his own pleaſure, exerciſe a great variety in them, ſuffering ſome of the wicked, to live and die at eaſe, ver. 23, 24. and others of them in great trouble, ver. 25. and making their conditions equal in the grave, ver. 26. Thirdly, he applies what he hath ſaid, to the preſent queſtions, to refute their thoughts concerning him and his conditon. For, whereas (which he knew well enough, ver. 27.) in all their General Diſcourſes they had aimed at him in Particular as a wicked man, ver. 28. They might very eaſily be informed, if they had taken pains, that (however God deal with ſome) generally the wicked are reſerved for deſtruction and wrath to be let forth in the life to come, ver. 29, 30. and that even albeit they be eminently wicked, ver. 31, 32, 33. Fourthly, Unto all this he ſubjoyns a Concluſion, concerning the vanity of all their endeavours about him, ver. 34.
Verſ. 1. But Job anſwered, and ſaid,
2. Hear diligently my ſpeech, and let this be your conſolations.
BEfore I enter upon Job's Reply, if we conſider what is here premitted (as alſo elſewhere) by the writer of this Book, that Job did anſwer, and ſo anſwered, diſtinctly and calmly, as is after cleared in his diſcourſe; We may Obſerve,
1. Though Errour and Deluſion may be talkative more then enough; yet Truth is ſo ſtrong and invincible, that it will never leave its Champion without a defence, and ſomewhat to ſay on its behalf: For, this is now the ſixth time that Job hath an anſwer in readineſs. Truth is a ſure friend, which will never deſert them who do not deſert it.
Obſ. 2. Friends of Truth ought not to be diſcouraged, nor weary, were the aſſaults made upon them never ſo frequent or ſore; For, Job doth not weary, though he be ſo often put to it. We muſt reſolve upon a continual fighting life, one way, or other; and it is good ſervice to God thus to continue ſtedfaſt, notwithſtanding all the indefatigableneſs of men who are againſt Truth; and when we are toiled, ſtill the longer the more, we ſhould remember, that it is ſervice to God ſtill, firſt and laſt.
Obſ. 3. All his Friends heat and violence doth not cauſe him forget the cauſe and queſtion in Controverſie, but he ſtill handles that ſolidly, and ſearcheth into the grounds of it accurately. Which teacheth, That it ſhould he mens great care not to looſe Truth by Debates, nor to be driven from their point by needleſs janglings. For a ſmall point of Truth is of more worth than much of our wills and humours.
Obſ. 4. The more they are in heat, he is the calmer, and argues now more moderately than ever. Which teacheth,
1. Calmneſs is neceſſary in managing of Debates, that we wrong not God and our ſelves, our juſt Cauſe and the Truth of God, becauſe men, by their miſcarriages, do wrong us, or it.
2. Though calmneſs be not an infallible evidence of mens being on Truth's ſide, yet readily they are moſt in the right who are moſt calm; as Job here was.
3. Continued and renewed aſſaults ſhould not irritate, but rather compoſe godly men ſo much the more; as here to Job grows the longer the calmer.
I proceed to Job's Preface, the ſcope whereof, is, to crave their attention to what he was to ſay; Which he preſſeth by five Arguments. And in this verſe after the Exhortation to attention, he propounds the firſt Argument, wherein he puts them in mind of their duty, and of their errand they came about, when they came to viſit him. And ſhews them that, however they came to comfort him, Chap 2.11. and, probably, that was their ultimate deſign in all they ſpake, yet they followed that deſign in ſo ineffectual a way, that it would be better to him than all the Conſolations they offered him, if they would ſay nothing, and only hear him peaceably, and therefore he judgeth they ſhould attend to what he ſaith, ſeeing he craves no greater proofs of hindneſs from them.
Doct. 1. It is no eaſie task to be right hearers of grave and weighty Truths; and, particularly, when men are prejudged, and preoccupied with their own Opinions, they will not hearken attentively to what is ſaid againſt them: For, Job's Exhortation imports that they had not heard diligently his ſpeech, that is, however they had heard all he ſaid, yet they did not ſo ponder it as to embrace the Truths he aſſerted, or to be enabled thereby to ſpeak more pertinently to his caſe.
2. It is the duty of friends to endeavour, what they can, to be comfortable to their godly friends in affliction; For, conſolations were that, which he might in reaſon have expected from them, and which they alſo intended in their way. Though God afflict his Children, yet he allows Conſolation upon them; and to be uſeleſs this way, in ſad times and lots, will be very grievous to them who lay duty to heart, as being not only grievous to the afflicted, but prejudicial to themſelves, and depriving them of theſe bleſſings which are promiſed to the tender-hearted and compaſſionate, Pſal. 41.1, 2.
3. The Conſolations which godly afflicted men meet with, even from their godly friends may be, oft-times, little worth; For Job implies that their hearing of him ſpeak were better than all of their Conſolations: Hear, ſaith he, my ſpeech and let this be your Conſolations, or, in ſtead of theſe comforts which ye offer me. Want of skill to deal with afflicted ſouls (which requires one of a thouſand, Chap. 33.23.) may render men very uſeleſs to them; yea, moſt able and qualified men will not be uſeful, unleſs they put themſelves over upon God for that effect: And here by God would humble men, (as is obſerved much to this ſame purpoſe, Chap. 32.13.) and fit the afflicted for an immediate proof of his own compaſſion.
4. They can never be uſeful or comfortable to any in affliction, who do not wiſely take up their caſe what it is; For, this obſtructed their intended Conſolations, that they had not heard him diligently, nor taken up his caſe aright from his own Narration, and ſo could not apply ſit remedies. See Pſal. 41.1. Prov. 18.13. And here men cannot but fail in their duty, if they judge of men by outward appearance, or their own inward prejudices, or, if they do not give many grains of allowance to the afflicted in their diſtempers, as Eliſha did to the Shunamite, 2 Kings 4.27. or if they do not put their ſouls in the afflicteds ſouls ſtead, as Chriſt bare all the Sickneſſes, by Sympathy, which he cured, Mat. 8 16, 17.
5. When afflicted men can find no other comfort, they ſhould account it a comfort to get their grievances vented, and patiently heard; For, ſo Job accounts it Conſolations, to be diligentgently heard. Humility will make afflicted perſons ſtoop to very mean comforts. And it is indeed an caſe, and they ſhould complain the leſs, if they get but a friend to whom they may pour out their hearts, and not be miſconſtructed; and ſuch ſhould be made uſe of as a ſpecial favour, Mal. 3.16. leſt, otherwiſe, the afflicted meet with the ſad tryal of impatient and miſconſtructing friends. And, eſpecially, they ſhould have a care to pour out their grievances to God (not neglecting that, as Ezek 24, …3.) which will bring ſolid eaſe, 1 Sam. 1.15, 18.
Verſ. 3. Suffer me that I may ſpeak, and after that I have ſpoken, mock on.
In this verſe Job repeats the Exhortation to Attention in other terms, deſiring that they would ſuffer him, to ſpeak out his mind, and not interrupt him, as formerly they had done; and adds the ſecond Argument, which is, that if once they would hear him out, he could bear their mocking the more patiently. He expreſſeth this in the ſingular number, mock thou on (as the Original hath it) as pointing at Zophar, and his late inſolent diſcourſe, in particular. And as he doth hereby inſinuate, that they had formerly mocked him, rather then anſwered to what he ſaid; So this Ironical conceſſion, mock on, doth further imply, that if they heard him, as they ought, they would not perſiſt to mock him, or if they did, he would bear it the more patiently, if once he were heard; and therefore he thinks they ought to hear him, ſeeing it might prevent their further miſcarriage, or, at leaſt, they ſhould allow him this poor caſe to get leave to ſpeak his mind, let them make of it what they pleaſed, when he had done.
Doct. 1. Godly men may be ſo much miſtaken by others, that they will not ſo much as patiently hear them ſpeak for themſelves; For, Job implieth here, that he was interrupted and not ſuffered to ſpeak. Men ſhould be prepared for ſuch a lot as this; and it points out how much they need to ſtudy ſincerity, and to approve themſelves to God, ſeeing they may meet with ſuch uſage from men. And ſelf-ſeekers, and ſuch as hunt after the praiſe of men, ſhould conſider how unſure a foundation mens opinion and approbation are, and how looſe a grip they have thereof, even when they think they are moſt eſteemed.
2. Not only may godly men be thus miſconſtructed, but their laddeſt complaints may be but matter of mockage, even to their deareſt friends; as Job here found, who had been but mocked by them, which is the conſtruction he puts upon all their diſcourſes, and the conſolations they had offered to him. See Chap. 12.4. Men will be more ready to mock and inſult over godly men, (eſpecially in affliction) than either to anſwer their Arguments, or recover them out of their ſuppoſed Errours. And it is but, in effect, mockery, to deal with an afflicted godly man as they dealt with him.
3. Were the condition of godly men under affliction well conſidered, it would be found no matter of ſport, and that it is not Childrens play wherewith they are exerciſed; For, Job's diſcourſe imports that they would not mock on, and would find that he ſpake nothing that might procure their ſcorn, if they hearkened to it attentively.
4. Men who get their conſciences diſcharged, and their mind ſpoken in behalf of truth, may enjoy peace; whatever be the miſcarriage of others; For, if they will ſuffer him that he may ſpeak, it will not trouble him though they mock on.
5. It is a poor advantage, were it well conſidered, when men get liberty to go on in their ſinful courſes; As here Job ſuppoſeth they gain nothing, when they are permitted to mock on.
Verſ. 4. As for me, is my complaint to man? and if it were ſo, why ſhould not my ſpirit be troubled?
In the third Argument preſſing attention (in this verſe) he obviates the exception which might be taken at his complaints; and aſſerts that his complaints were not directed to man, but to God, and if it were otherwiſe, he might have much cauſe of grief and trouble. And as to his ſcope in this, The words may be looked upon as a juſtification of his complaints, from the conſideration of the cauſe of them; That his complaints being not for ordinary ſtrokes inflicted by men, ſuch as they ſaw, but for ſtrokes inflicted by Gods immediate hand in an extraordinary way, it was no wonder he could not keep a meaſure in them. Yea, had he but to complaint of ſtrokes inflicted by men, ſuch as they ſaw, and were they only his party, it were no wonder if his Spirit were troubled, or ſhortned (as the word is) in all his reſolutions to be patient. This Interpretation doth import, That men in trouble ſhould not be too ſeverely cenſured, though their paſſions and diſtempers put them to grief and complaints. And eſpecially, when God is a party in trouble, and men…ly under more preſſures than only outward trouble, it is no wonder they get it not ſo well born, but ſome weakneſſes do appear.
But it ſeems rather that the words are to be underſtood of his complaint in it ſelf; That his complaints were directed to God, and not to them; And therefore, ſince God heard him, they were bound to hear him alſo. And to excite them to ponder this the more, he adds that if he had not God to complain unto, but men only to deal with, it might have added much to his trouble, conſidering how cruelly they dealt with him.
Whence Learn.
1. It doth beſeem the Children of God, and is an evidence of his grace in them, that they prove not Rebels under their afflictions and grievances, nor do reſt upon what may be expected from men, but do go to God with them; For, whatever were Job's failings in theſe his complaints, yet it is commendable that his complaint is not to man.
2. Saints may be ſo far miſtaken and neglected by all others that they will be driven to this bleſſed neceſſity, that they muſt go to God with all their grievances. For, ſo was Job neceſſitated, to make his complaint not to man. See Pſal. 142.4, 5.
3. When Saints are thus hemmed in, it is a call to go to God, who will reſpect them when all ſleight them; For, ſo Job looked upon it, when in that caſe he made his complaint, not to man, but to God. See 1 Sam. 30.6.
4. God is ſo compaſſionate to his own Children, when they come to him in affliction, as may make the beſt of friends aſhamed of their ſhort coming in duty to them; And Saints will find that in him, which they will find no where elſe; For, ſo much doth the force of Job's Argument import, that ſince his complaint is not to man, they might well give attention to what God ſuffered him to ſpeak to himſelf.
5. Saints in their trouble would readily find their caſe intolerable, were they left upon men, and had not God for a refuge; For, ſo much doth Job here ſuppoſe, If it were ſo, Why ſhould not my ſpirit be troubled?
Verſ. 5. Mark me and be aſtoniſhed, and lay your hand upon your mouth.
The fourth Argument preſſing attention, is, That if they would look to him, or, conſider his condition, and what he was to ſay of the various diſpenſations of Divine Providence, it might aſtoniſh them to think upon them, and their own miſtakes about them, and might make them ſilent and not ſpeak as they did,
Whence Learn,
1. Before men judge of Gods dealing in any particular, or of the afflictions or lots of others, they ought to conſider and mark them narrowly; As here Job requires of them, Mark me, or, look unto me, my condition, and my doctrine concerning Gods Providence.
2. Men may ſee and heare much of that which yet they conſider and mark but little; For, they both ſaw his condition, and heard what he is now to ſay, from his former diſcourſes; and yet, ſaith he, mark me, or, look to me, as calling for more accurate attention. Men do ſee many things and yet obſerve them not, Iſa 42.20. And it is a plague upon them when they ſee and perceive nor. Iſa. 6.9.
3. Many of the diſpenſations of Providence in the world, and particularly of the lots of Saints, may be ſuch as might aſtoniſh right diſcerners; For, ſaith he, both in reference to his own condition, and his doctrine concerning Gods Providence, Mark me, and be aſtoniſhed. We adore not God in what is ordinary, And therefore ſingular diſpenſations are ſent to rouze us up. And albeit ſtupid aſtoniſhment be not good, yet this imports that, in effect, Gods diſpenſations cannot well be pried into, but ought to be wondered at.
4. Men will be ſo much the more aſtoniſhed at the diſpenſations of God in the world, and toward Saints, when they conſider them narrowly, and do remember that they have been in an errour, and have not conſidered them well before; For, this is required of them in particular, that they be aſtoniſhed, when they ſhall conſider them well, and reflect upon their own miſtakes about them. As it is not unuſual that men get open eyes, to be aſtoniſhed at their own miſtakes in things wherein they thought they were very clear.
5. A wiſe conſideration of Gods diſpenſations will cauſe men ſilently to adore, rather than to carp, and fooliſhly talk and prate of them; For, he ſuppoſeth that if they mark well, they will find all their former babbling ſo refuted, as may cauſe them lay their hand upon there mouth.
Verſ. 6. Even when I remember, I am afraid and trembling taketh held on my fleſh,
The laſt Argument (confirming the former) is taken from his own ſenſe of his condition, and of what he was to ſay. When he thinks upon the deep counſels of God, and his various and ſtrange diſpenſations in the world, and toward himſelf and other Godly m…n, it cauſeth him tremble and admire at the Majeſty, Wiſdom, and Power of God ſhining therein, and at the ignorance and incapacity of ſhallow man. Whence he would infer that they ought to learn at him, who was ſo well trained and exerciſed in that ſtudy, and ſhould hear him ſpeak of that ſubject, who was ſo ſenſibly affected with it.
Whence Learn,
1. What men do preſs upon others, they ſhould firſt eſſay it themſelves, that they may recommend it by their practice, as well as by their counſels: Therefore Job, having recommended aſtoniſhent and rereverence to them, v. 5. doth preſs it further here by his own Practice, When I remember I am afraid.
2. Such as would take up and underſtand the ways of God to any purpoſe or good effect, ought to be much at ſerious meditation; For, I Remember, ſaith Job, when he gives an account of his fear and trembling; intimating that his meditating upon theſe things, produced theſe effects.
3. Afflictions are then bleſſed, when they fix mens wandering and unſtable minds, and draw them ſeriouſly to ponder and conſider, what God and his Diſpenſations are; For, ſo Job, in his affliction, is brought to remember theſe things more ſeriouſly.
4. It is a further evidence of the bleſſing of an afflicted condition, when thoſe ſerious thoughts do not evaniſh or miſcarry in mens hands, but do produce ſutable effects, and impreſſions upon their hearts; For, Job's Remembring of thoſe things had ſuch effects, of fear and trembling.
5. However men at eaſe may lightly paſs over things of greateſt importance and concernment; Yet, in an afflicted condition, men (eſpecially godly men) will find that thoughts of God and his dealing ought to take deeper impreſſion upon them; For, however his frinds looked upon all things, yet he was affected with them.
6. Gods diſpenſations may be very affrightful, even to his own Children, when they think upon them in their afflictions; For, ſaith Job, when I remember, I am affraid, and trembling taketh hold on my fleſh. He had ſuch an awful regard of God, manifeſting himſelfe by theſe diſpenſations, as made him fear, yea, and tremble. Wherein (beſide that fear and reverence which he owed in duty to God, and that horrour which their ignorance and miſtakes might beget in him) there wants not ſome exceſs unto which Saints, remembring God in trouble, are apt to fall. Pſal. 77.3. Which, as it flows from their cruſhed ſpirits, becoming a ſpirit of bondage unto them; And it may be their fruit of not delighting in mercy, that they are put to this School: So, it is, oft times, very needful, to excite them to renew their peace with God.
Verſ. 7. Wherefore do the wicked live, become old, yea, are mighty in power?
8. Their ſeed is eſtabliſhed in their ſight with them, and their off-ſpring before their eyes.
9. Their houſes are ſafe from fear, neither is the rod of God upon them,
10. Their bull gendereth, and falleth not, their cow calveth, and caſteth not her calf.
11. They ſend forth their little ones like a flock, and their children dance.
12. They take the timbrel and harp, and rejoyce at the ſound of the organ,
13. They ſpend their days in wealth, and in a moment go down to the grave.
Followeth, unto v. 27, the ſecond part of the Chapter, wherein Job refutes their common aſſertions concerning the miſeries of all, and only, the wicked. And, reſolving to clear this queſtion more fully, he doth not content himſelf (as formerly, for moſt part) with contradicting of their aſſertion only, and proving that many wicked men did proſper: But, giving an account of the various lots of wicked men, both ſeparately and conjunctly, he clears how God exerciſes a great variety in theſe things; and that, however they might produce ſome inſtances of wicked men who had been plagued, yet theſe were not ſufficient upon which to found a General Aſſertion, nor did they refute his opinion, who notwithſtanding theſe inſtances) could make it appear that even many of them proſpered to their graves. And conſequently, duplicate page duplicate page theſe outward diſpenſations of Providence could not convincingly prove a man to be either righteous or wicked.
From this, to v. 17. Job, in the firſt place, proves from experience the proſperity of many wicked men, even till death. The Narration conſiſts of three Branches, the firſt whereof (in theſe verſes) is, an aſſertion (contradictory to what his Friends maintained) that many of the wicked have a conſtant and uninterrupted gale of proſperity even to their grave. This he branches out in ſeveral particulars, oppoſite to the many branches of the wickeds miſery, mentioned by Zophar and the reſt. And namely,
Firſt, that in their life,
1. In their perſons, they live to old age, in ſtrength, vigour and power, or wealth. v. 7.
2. In their relations, they proſper alſo; their children and off ſpring are many, and ſetled in their ſight. v. 8.
3. Their families within doors are peaceable, without fear of trouble from a Rod of God. v. 9.
4. Without doors, their Wealth is great, and their Cattel fruitful without miſcarrying, v. 10.
5. And as their Children and Off-ſpring are many, ſo, becauſe of their great proſperity, they live in great mirth and Jollity. v. 11.12.
Secondly, That in death, after they have lived long in much proſperity, and have ſpent their days in mirth and jovial…y, They die in a moment peaceably, and without any bands in their death. v. 13.
This whole Diſcourſe tending to one purpoſe, I need not inſiſt upon every word of it, but ſhall reduce the whole to theſe Heads.
Firſt, This queſtion, Wherefore do the wicked live, &c? being conſidered abſtractly from the ſcope, and as ſpoken to God, might import Job's ſtumbling at this diſpenſation, and his deſire of ſolution about the cauſes of it, as Jer. 12.1. Hab. 1.13. And the Anſwer to ſuch a Queſtion might be, That God ſuffers them thus to proſper, not becauſe he loves them, or minds their good in it, or cannot reach them, but becauſe he would witneſs his long-ſuffering, Rom. 2.4. would try the faith, and patience and other graces of his Children, would teach them to imitate him, who is good to his very Enemies, Mat. 5.44, 45. and would ſuffer the wicked to diſcover themſelves more and more, and run upon ſnares, &c. But Job doth not here ſtumble at this lot, v. 16. and he propounds the caſe not to God, but only to his Friends to refute their Opinions; As if he had ſaid; If that be true which ye aſſert concerning the ruine of wicked men, How cometh it to paſs that dayly experience lets us ſee ſo many wicked men proſpering? This being Job's ſcope in the Queſtion, it teacheth,
1. Men once engaged in an Errour may be ſo blind, and ſo be miſled with prejudices and miſtakes, that they will not ſee cleareſt Refutations of it; as they could not remark conſtant (at leaſt, frequent) Experiences witneſſing againſt them. Some men, being once engaged, think themſelves ſo intereſſed, as they will not ſee what may reclaim them; and there are ſo many deluſions and ſtrong deluſion, and ſome are ſo given over to them, that it is no wonder they cannot ſee the Truth.
2. The more obvious and clear that light be, againſt which men ſin by their Errours, their ſin is the greater and the more inexcuſable; As when men ſin not only againſt Divine Revelation, in things which are above the reach of Reaſon, or againſt ſound Principles of Reaſon, in things that may be proved thereby, but even againſt ſenſe and experience, whereof Job makes uſe here to refute and aggravate the Errour of his Friends. Thus men are ſaid to become unreaſonable or abſurd, 2 Theſſ. 3.2. and natural brute Beaſts, 2 Pet. 2.12. And men are given up to ſuch diſpoſitions, not only for the tryal and exerciſe of the Lovers of Truth, who oppoſe them, and cannot get them convinced by any means or arguments, and to excite us to pity Adam's faln Poſterity, when left to themſelves; and to cauſe all men read their own diſpoſitions and inclinations by nature, in their way: But that this may be a warning unto (and if they perſiſt, a puniſhment of) theſe who ſee not the evil of more refined, and poliſhed Errours.
Secondly, The gale of the wickeds proſperity, in their Perſons, Children, Family, and Wealth, within and without doors, v. 7, 8, 9, 10. may teach this Truth, That, the doctrine of Zophar and his Companions, is not true of all the wicked; But many of them have a conſtant and full portion of proſperity. A Truth which the Lord in this Book doth inculcate, for guarding of the hearts of the godly, who (becauſe they need rods to mortifie their corruptions, and have many Enemies) are exerciſed with another lot. And it is a Truth which may hold out theſe Inſtructions.
1. Proſperity is not of ſo much worth and excellency as many think; nor is it the conduit whereby God conveys and communicates his ſpecial love to all to whom he gives it; For, if it were ſo, it would not be diſpenſed as it is. And it is becauſe the godly think ſo much of it, that they want it ſo much; And God is more gracious to them than to it give to them▪ when they are in ſuch a frame as makes them ready to abuſe it.
2. Though diſpenſations, both of proſperity and adverſity, be not dumb and ſay nothing, nor ſhould be uſeleſs; Yet they, alone and of themſelves, ſay nothing to clear the ſtate of a mans ſoul before God, nor can a man judge thereof by any ſuch lot. The higheſt gale of Proſperity, here mentioned may conſiſt with Gods hatred, and all Job's Adverſity may conſiſt with love.
3. The godly ſhould not envy the wickeds proſperity, (as the Pſalmiſt did, Pſal. 73 3, &c.) but ſhould rather pity them, ſeeing they will get no more; Nor ſhould they quarrel much with the wicked about theſe things, which are their only portion, and not theirs.
4. The godly ſhould not be ſtumbled at adverſity, nor caſt down with the want of proſperity. If there were no more to be conſidered but the will of God, who ordereth all theſe things, it were enough; But, much more ought they to be ſatisfied, when they conſider, That their portion is ſecured, whatever befal them in the world; That they are only ſeparated a little ſooner from the contentments of time, for they will part with them at laſt, as the wicked muſt alſo do; That, whatever their lot be, they are ſupported and provided for, and have food and rayment, though, poſſibly, not to their carnal hearts deſire; That, in their adverſity, they are called to bring up a good, report of the riches of the grace and favour of God, wherein all their wants are made up; and not to mourn over theſe Idols whereof they are deprived, but to let ſee that they can be crucified to the world, as well as it is crucified to them; That they are but fitted to move toward their Countrey, being delivered from many impediments of a proſperous condition which clogged them; And in a word, That there is a bleſſedneſs, even in adverſity, to them, Pſal. 44.11. We will never attain the right uſe of our preſent lot, nor are we fitted for any iſſue from adverſity, till we come to under value proſperity, and to rejoyce in the love of Chriſt, in the want of other things, Rom. 8.35— 39. And till we be more mindful and careful of the bleſſing of our ſad conditions, than of an iſſue of them. For without this, if we were delivered, we would but run mad in ſeeking to ſatisfie our unſubdued and long ſtarved luſts.
5. When the godly look upon all theſe particulars of the wickeds proſperity, in their perſons, children, family, wealth, &c. they may alſo, on the contrary, ſee how many doors God hath, whereby to let in trouble upon them, by afflicting them in any of theſe. Whence may be gathered, partly, how frail man is, and how God hath him at an advantage to make him miſerable if he pleaſe, by many means; Falling upon him either in his Perſon, or his Children, or within, or without doors. Partly, How many things the wicked need to patch up ſome ſhew of happineſs to themſelves, ſeeing they will not delight in God. Partly, That the godly ought to remember what tryals (in all or any of theſe enjoyments) they ought to be armed and prepared for, if it pleaſe God to call them to it. And, Partly, that they ſhould obſerve and acknowledge Gods mercy, if they be ſpared in any of theſe.
6. This ſhould teach us that proſperity is a plague and ſnare to a wicked man, and the greater his proſperity is, the ſnare is the greater: For all this is given him, not in mercy, but in judgment. It is a bleſſedneſs unto the godly, that God, by afflicting them, takes pains on them, and it is a plague on the wicked, that they are not reſtrained from the deſire of their hearts. And as the godly are oft-times, tryed by the want of tryal and exerciſe; ſo are the wicked moſt ſeverely plagued, when they want a viſible ſtroke and plague. And as proſperity diſcovereth their naughtineſs who ſeemed to be ſomewhat before, 2 Chron. 25.1, 2. with v. 14. 2 Chron. 26.3, 4, 5, &c. with v. 16. and as it tryeth, and diſcovereth the weakneſs even of the truly godly, 2 Chron. 32.24, 25, 31. So it will, much more, bring out the naughtineſs of the wicked. Their proſperity ſecures them (as they think) of Gods favour, prevents all challenges of Conſcience, or affords them mirth to bear out under and againſt them, hides from them the ſight of their need of God, or of Prayer to him; and hardens them moſt of any thing, Rom. 2.4, 5. ſo that men have need to look how they improve proſperity.
7. If in all this height of proſperity the wicked be but miſerable, how much more muſt they be miſerable, who are in adverſity, and yet neither have nor ſeek after Piety?
8. This may alſo ſerve to point out how inexcuſable wicked men are, and how much they have to make account for, who abuſe ſo much mercy, Rom. 2.4, 5. And who ſlight God without any provocation on his part.
Thirdly, The great mirth of their numerous Children, v. 11, 12. May teach,
1. All that the wicked get of their proſperity, is, but a little watery mirth, and evaniſhing pleaſure, which others want. Their Children and little ones do but dance in flocks and rejoyce in making uſe of their muſical Inſtruments. This (in ſo far as it is lawful) men might attain, had they contentment, in a meaner condition. Yea, oft-times, meaner perſons have more ſolid mirth and ſatisfaction, than they who co… moſt to acquire much of the world. So that they do but follow a ſhadow who ſeek proſperity for that end; ſeeing they ſeek the thing which is not loſt, if they would but be ſober to obtain & diſcern it. Much more might men find in God all that which they ſeek after in a proſperous condition, yea, and infinitely more; Pſal. 4.6, 7.:
2. Whatever lawfulneſs their be in mirth and cheerfulneſs; yet it is a mark of the wicked to hunt after it as the iſſue of all their care; when they aim no higher than to have occaſion to bid their ſouls take caſe and mirth, Luke 12.19. and their proſperity doth not teach them ſobriety; and when they have no other care of their Children (which is the particular in the Text) but to breed them in vanity, Idleneſs and revellings; as the care of Childrens Education is, indeed, a ſearching tryal of mens honeſty.
3. It is alſo an evidence of a wicked diſpoſition when men (like brute Beaſts) are taken up only with ſenſitive and ſenſual joys, of Mirth, Dancing, &c. And do know, or (at leaſt) prize, no other joy in compariſon of thoſe. And though ſome unrenewed men may, by the Principles of ſound Reaſon, be ſet above theſe toys, yet where ſuch an Inclination prevails, it is a ſure evidence of an empty and carnal diſpoſition.
4. The iſſue of all their proſperity, v. 13. may teach,
1. The godly muſt nor ſtumble at the long continuance of the wickeds proſperity; and that they not only taſte of it for a time, but do even live, wax old, and ſpend their days in wealth, or, in good, that is, in a cheerful proſperous condition, wherein they acquieſce as their good, and chief happineſs. All this tract of proſperity is not ſufficient to prove that they are in Gods favour; and it is all little enough, ſince they will get no more. And the godly muſt be tryed by the continuance of this tentation, which will diſcover how ſolid and fixed their reſolutions are.
2. Death and the grave will put an end to all the wickeds proſperity; For, after all this, they go down to the grave. And ſince they have nothing to ſecure them againſt death, and what followeth upon it, Pſal. 49.6, 7, 8, 9. they cannot be happy, enjoy what they will in the world. And it concerns all, who would aſſure themſelves of true happineſs; to ſee what they have to oppoſe againſt the fear of death.
3. As the ſtate of wicked men ought not to be judged happy, becauſe of their proſperous life, ſo neither is their peaceable death any evidence thereof; For, in a moment, and peaceably, they go down to the grave, and have no bands in their death, Pſal. 73.4. Men may be ſo much obdured, through the abuſe of much proſperity, as they do not apprehend Gods anger againſt them, nor ſee any hazard upon the back of death. And, we ought to judge of men, rather by their lives, than by the outward and viſible way of their death; and ſhould conſider that the more ſpeedily and eaſily they paſs away, they are but poſting the faſter to their eternal miſery, and that one moment puts an end to all their joy for ever.
Verſ. 14. Therefore they ſay unto God, Depart from us: for we deſire not the knowledge of thy ways.
In the Second Branch of this Narration (in this and the following verſe) Job proves that they who thus proſper are wicked men, and of the groſſeſt ſort of them. For, whereas his Friends might object, that any who thus proſpered were the more poliſhed and refined ſort of wicked men: He averts they were even the worſt and moſt Atheiſtical of them, as appeared by their carriage in proſperity. For, they reject God and all Religion, or Knowledge of him, and his ways, v. 14. and confirm themſelves in this wretched reſolution by ſome unſound Reaſons and Principles, v. 15.
In this verſe he declares how they evidence their wicked diſpoſition in their proſperity, by rejecting God and all his offers, as deſiring no knowledge of of his ways and ſervice, which they do not mind to obſerve or follow.
Whence Learn,
1. Whatever ſome wicked men may ſeem to be in other conditions; Yet their proſperity will draw out, and make them diſcover, what they really are; For, Job by this proves their wickedneſs, that, becauſe they proſper, Therefore they ſay unto God, Depart from us.
2. It is an undeniable evidence of a wicked diſpoſition, when proſperity, and Gods favourable diſpenſations, become plagues to men, and turn them inſolent; For, ſo it is with theſe wicked men, Therefore (becauſe they have affluence of all things) they ſay unto God, Depart from us.
3. It is in particular, an evidence of wickedneſs, when proſperity turns men impious contemners of God and Religion, and ſlighters of all his Intereſts; For, in this do they evidence their inſolence here. Albeit much adverſity will wring out the Atheiſm and Irreligion of mens hearts: Yet proſperity will imbolden them to it much more.
4. God doth notice the hearts and practices of of wicked men, as ſpeaking, oft-times, loud blaſphemy, however they ſmooth the matter with their tongues: For, they ſay this, not all of them with their tongues (though ſome may come to that height of impiety) but in their hearts, and by their practice, Pſal. 14.1, 2.
5. God is ſo long ſuffering, that he follows even the wicked with offers, convictions, and excitations to their duty: For, that they would have him depart, imports he is with them, following them to reclaim them. Which ſheweth how difficult it is for men to get over the belly of Light, and ſober Principles, and to turn open and avowed Atheiſts, but when they are moſt wicked, they will be haunted with ſomewhat checking and convincing them.
6. Wicked men are ſo far from following after God, when he ſeems to flee from them, that his preſence and company is a burden to them, and they cannot endure the means be affords them, and that light, and thoſe Convictions, whereby he ſeeks to reclaim them; For, they ſay, Depart from us.
7. That they ſay this to the ſtrong God (as the Word ſignifieth) doth not only teſtifie Job's reſpect to God whom they ſleight, in that he calls him by that Name; (as ſuch inſolent miſcarriages ſhould excite godly men to their duty ſo much the more) But that they are ſo hardened in their courſe, that they fear not his power, or that he is the strong God. Which ſheweth the power of obduration, that it is afraid of no hazard.
8. Such as would prove themſelves to be truly godly, ought to reſign themſelves up to God, to obſerve and follow his will, and not their own inclinations; For, thy ways (or, Gods ways, not wherein himſelf walks, but which he hath enjoyned to man) are the paths which they ought to trace.
9. Men muſt have ſolid knowledge of Gods ways, what they are, and what advantage there is in following of them, before they can obſerve them; For, ſo is here ſuppoſed, that there muſt be the knowledge of his ways.
10. Albeit the knowledge of Religion, and of Gods ways be a ſpecial favour, yet wicked men have no eſteem of it; For, they deſire not the knowledge of his ways. They have the light and all reproofs, Joh. 3.20. becauſe they are vexed thereby. And if wicked men deſire not knowledge, becauſe it would trouble them, and interrupt their joy in their ſinful courſes; they muſt be much more hardened, who have knowledge, and ſeek after it, and yet never take notice of their practice and converſation.
11. It is a Character of wicked men, when not only their practice, but their affections are corrupted; For, not only are they ignorant, but they deſire not the knowledge of his ways, which is much worſe than ſimple ignorance.
12. When men do not delight in the knowledge of Gods ways, nor ſeek after knowledge as all treaſures, they do, upon the matter, bid him depart from them; For, the one is ſubjoyned, as a confirmation of the other, Depart from us, for we deſire not the knowledge of thy ways.
Verſ. 15. What is the Almighty that we ſhould ſerve him? and what profit ſhould we have, if we pray unto him?
In this verſe we have an account how the wicked do confirm themſelves in this wretched reſolution, upon ſome falſe Grounds and Reaſons. Namely, That they ſee no excellency in God (though he be Almighty and Alſufficient) wherefore they ſhould ſerve him, nor any advantage to be reaped by calling upon him.
Whence Learn,
1. It is an evidence of true Piety, when men are not their own, but do give up themſelves in all things to be ſubjects and ſervants to God; and when they make Conſcience of Prayer as a ſpecial part of their homage and ſervice, and as a mean of keeping near their Maſter, of drawing out furniture and ſtrength for their other ſervice, and of partaking of the reward of it; For, theſe two are joyned here, as the Characters of godly men in thoſe times, wherein the wicked refuſe to concur with them, that they ſerve God, and pray unto him. And both theſe muſt be joyned by thoſe who would approve themſelves to God. For other ſervices in our ordinary converſation will not excuſe the want of Prayer, and the practice of Prayer, will not afford us a diſpenſation to live in other things as we pleaſe.
2. The word rendered, Prayer, in the Original ſignifieth, to meet God; which not only intimates, That Supplicants ſhould have their face toward God, by Holineſs, and ſhould not pray (ſo to ſay) over their ſhoulder to him, while their hearts and inclinations are another way: But further alſo, That Prayer is a tryſt and mean of intercourſe betwixt God and them, wherein God is coming to meet them, Iſa. 64.5. And they not only go to meet him, but do take up his meeting of them as an encouragement to that duty. And particularly, That Prayer is the right way of meeting God, when he comes with threatened judgments, and to deprecate his anger, as the word principally imports.
3. We have here alſo an account of the Principles and Encouragements of ſerving God, which were in uſe in theſe times, and ought yet to be ſtudied. Namely,
1. High thoughts of God, particularly, as an Alſufficient God, able to protect and do all things needful for them who ſerve him; For, ſo is imported, that he was held out as the Almighty, or, Alſufficient, to invite men to ſerve him. See Gen, 17.1.
2. The advantage that men reap by ſerving God, particularly, by calling upon him; For, it hath alſo been held out, that here was profit in praying to him. See 1 Tim. 4.8. & 6.6. And we ſhould ſtudy both theſe, for low thoughts of God, and want of hope, will hinder Service and Prayer.
Doct. 4. It is the character of wicked men that they loath to be ſervants to God, nor can endure a yoke, or any above them, and the more proſperous, the more inſolent are they: For, here they decline to ſerve him See Pſal. 12.4.
5. It is alſo a Character of the wicked, that they harden themſelves in the ſleighting of Gods ſervice, by entertaining low thoughts of him: For, What is the Almighty, (ſay they) that we ſhould ſerve him? They do not know nor acknowledge God as he is; and they look upon his glorious Titles as nothing elſe but fine words, to which he is nothing anſwerable in his bleſſed nature; or they think they need no proofs of his Alſufficiency, but can ſtand upon their own legs, and ſerve their own turn without him.
6. Such as will not ſerve God, do not only tranſgreſs a command, and prejudge themſelves of their own happineſs, but they offer to reflect upon, and affront God: For, their way, upon the matter, ſaith, What is the Almighty, that we ſhould ſerve him?
7. Prayer is a part of Gods Service, from which, the wicked are moſt eſpecially averſe; For as they decline all ſervice in general, ſo in ſpecial, they decline to pray unto him.
8. The wicked are not content to ſleight Prayer only, but they do alſo (at leaſt in their heart and practice) traduce it as an unprofitable undertaking; For, ſay they, what profit ſhould we have, if we pray unto him? It is their fault, that they look only to their own advantage and profit in this matter; ſeeing they are bound to it as their duty, and as ſervice to God, whatever they reap by it. And it is yet further their fault, that they do not diſcern the true ſpiritual advantage of Prayer (which is not ſmall) but do meaſure all things by outward advantages. Whence it comes to paſs that (in many caſes and times) they looſe ſight of the profit of Prayer; Carnal men cannot diſcern how Prayer, and Acceſs to God thereby, do ſweeten and ſanctifie hard Lots when they are not removed; Atheiſts think Prayer not the moſt compendious way of reliefe in trouble, but will rather eſſay any other ſhift, or will weary of it, if an anſwere be long delayed. 2 Kings 6.30, 33. Hypocrites will caſt of Prayer, when, after making a ſhew of ſeeking God, they are yet left in trouble, Iſa. 58.3. Eſpecially if they ſee others, who neglect that way, proſpering. Mal. 3.14, 15. And proſpering wicked men, are ready to think they have no need of God, and that they are not in his Reverence, nor can be bettered by him, or his help, and therefore care not for Prayer to him; which is the diſpoſition of theſe here. See alſo, Chap. 22.17. Hence, it ought to be looked on, as a plague upon men, when they caſt out with Piety under any diſpenſation; when they are out of the ſenſible need of Gods help in every condition; when they look not upon Prayer, and keeping of the way of God, as a reward to it ſelf Pſa. 44.17, 18, 19. or, when outward proſperity cauſeth them to under value ſpiritual mercies.
Verſ. 16. Lo, their good is not in their hand, the counſel of the wicked is far from me.
In the third Branch of this Naration, Job ſubjoyns a Caution; And, leſt any ſhould think that his ſpeaking thus of the wickeds proſperous lot, and of their principles and way, did import that he liked and was taken with them, or ſtumbled becauſe it was otherwiſe with himſelf; He ſheweth that this ſcope in all the former Narration is not to commend their proſperous condition, or to expreſs his envy at their proſperity; But (as to clear how falſe the reaſonings of his Friends were, who ſaid that ſuch wicked men were moſt afflicted; ſo) to ſhew how deteſtable their manners are to God and him, notwithſtanding all their proſperity. And for this end,
1. He declareth, as to their condition in it ſelf, that their good is not in their hand; That is, Notwithſtanding all they do enjoy, yet not only do they want that which is mans true good, and happineſs (which is the favour of God) But even as to that proſperity which they think their good, and place their happineſs therein; though they think themſelves ſo ſure of it, and ſo ſettled in it, that they ſee no need of depending upon God, or calling upon him, v. 14.15. Yet as their power could not acquire, ſo neither can it retain even that outward proſperity, without God.
2. He declareth, as to himſelf, that, however they proſpered and he was afflicted; Yet, he was far from agreeing to their counſel or, opinion, either in looking on proſperity as mans chief good, or in their Atheiſtical impiety.
Whence Learn,
1. When the godly under adverſity are either thinking or ſpeaking of their own lot, or the wickeds proſperity, notwithſtanding their impiety; they ſhould guard well, that neither their own hearts be poyſoned, nor others get cauſe to think they are ſtumbled or enſnared with any unſound Principle: Therefore Job ſubjoyns this caution, to guard himſelf and prevent any miſtakes from his Friends. The ſtudy of the wickeds proſperity is a very trying exerciſe to godly men, Pſal. 73.2, 3, 10, 11, 12. Jer. 12.1. Hab. 1.13. And therefore they ſhould guard themſelves, leſt, their own hearts being diſtempered with it, they expreſs any thing which may diſhonour God, or offend Saints. Pſal. 73.15. or harden the wicked in their ill courſes:
2. Whatever the lot of the wicked may ſeem to ſay at firſt view (either to themſelves, or to the godly) to commend their way; yet a right diſcerner will ſee that in it, which may refute their folly, even to admiration; Therefore he premits a Lo, or behold, to to what he is to ſay, to intimate that it is admirable, that this ſhould be the true ſtate of their condition, when yet themſelves and others think far otherwiſe of it. It is true, that not only the wicked themſelves ſee not the truth of their own condition. Pſal. 92.6, 7. Mic. 4.11, 12, 13.. But even godly men under tentation may be much in the dark about it. Pſal. 73.15.16. yet when they come unto the Sanctuary, they may get another ſight of it, even to admiration and till they ſee cauſe to be aſhamed of their ignorance. Pſal. 73.17, 18, 19, 20, 21, 22.
3. Though the wicked think themſelves ſo happy in their proſperity, as to ſtand in no need of God, v. 16. yet they are far from true happineſs for all that; For, whatever they enjoy, true happineſs is another thing, their good is not in their hand, See Pſal. 4.6 7. And this is a needful caution under trying diſpenſations, that we be careful to diſcern wherein true happineſs conſiſts, and to ſee the vanity of time, that we may be as careful to die to it, as it dieth to us.
4. Though the wicked fear not God, and do look upon what they have (which they account their good and happineſs) as procured and acquired by themſelves; And do think that they are able to ſecure it, without owning of God, v. 15. Yet herein alſo they are miſtaken, they neither could acquire it, nor can ſecure it, of themſelves: For, thus alſo their good is not in their hand. Hence it is, that God aſſerts that it is he that cauſeth wicked men to proſper, for his own holy ends, Iſa. 10.5, 6, 7. with v. 10, 13, 14. See alſo Iſa. 37.23-27. This is a ſpecial plague upon the proſpering lots of the wicked, that they ſeclude their dependence upon God; and it is the godlies mercy when they are taught to deny themſelves, and depend upon God, in every condition.
5. It is a ſure principle, and much to be ſtudied for encouraging to Piety, that the world is not at the wickeds diſpoſal, God not noticing which way it go; But that there is an hand of God in every diſpenſation, and that it is he who maketh the wicked to proſper, and continueth their proſperity during his pleaſure: For, ſo much doth Job aſſert here, that their good is not in their hand, but in Gods. To looſe the ſight of an overruling hand of God in theſe things, is the ready way to cauſe us decline, or faint in the way of God, Ezek 9.9. Pſal. 73.10, 11, &c. But if we be ſerious in minding Providence, it may afford us uſeful and comfortable thoughts of Gods ends and purpoſes in all theſe diſpenſations.
6. It adds to the ſin of wicked men, that they are deliberate in their evil courſes, and that their miſcariages flow not from a violent fit of tentation, but are the reſult of their fixed principles; For, there is the counſel of the wicked in what they do. Which may warn us to beware of ill principles (whatever our failings be, 1 Kings 15.14.) which will not only draw to evil courſes, but will aggravate the ſinfulneſs thereof before God.
7. It is not enough, that men have not corrupt principles, unleſs they do abominate them, and do walk in godly fear and ſolicitude, leſt they be intangled in them; For, Job was far from this counſel of the wicked. He keeped a great diſtance, as fearing and abominating ſuch Principles. And where this is not, men are not far from a ſnare, if they meet with a ſtrong tentation.
8. Godly men, when they diſcern aright, will neither ſtumble at their own, nor at the wickeds lot, nor will they be taken with the wickeds Principles; but they will love Piety with a Croſs, better then Proſperity with impiety: As here Job, having given an account of the wickeds lot and Principles, doth ſubjoyn, The counſel of the wicked is far from me. Only here we muſt guard, leſt we truſt to our own ſtrength in this undertaking, for we find the godly have ſtumbled. Pſal. 73. And therefore, for our help.
1. We ought not to pore too much either upon our own, or the wickeds Lot, as the Pſalmiſt did, Pſal 73. ſeeing we have other meditations, beſides theſe, recommended to us by God.
2. We ought not to lean to our own wit and counſel, but ſhould go to the law and Teſtimony, Iſa. 8.20. Where we have Gods infallible verdict concerning all things that occurr.
3. It is not enough we have clear light from the word, unleſs we be neer God, that our light may have an impreſſion upon us; As the pſalmiſt went into the Sanctuary, Pſal. 73.16, 17. where he got clear information and neer fellowſhip with God.
4. However our hearts may be tempted to ſtumble; Yet we ſhould beware of offending the Generation of the godly; as the pſalmiſt was in the like caſe. Pſal. 73 15. which put ſome ſtop to the diſtempers and miſcarriages to which tentation drave him.
5. We ought to be much in the ſtudy and practice of Patience, ſeeing a ſhort while may let us ſee the woful iſſue of wicked mens proſperity; As the Pſalmiſt diſcerned in the Sanctuary: Pſal. 73.17.18, 19.
6. We ought to be ſenſible how brutiſh a diſpoſition it is, to ſtumble at the temporal proſperity of wicked men, or our own want of it; So the Pſalmiſt judgeth, when he reflects ſeriouſly upon it. Pſal. 73.21, 22.
7. We ought ſeriouſly to ſtudy wherein true happineſs conſiſteth, and how vain a thing temporal Proſperity is, when compared with the rich advantages of Piety; As is likewiſe marked, Pſal. 73.20. with, 25.26.
8. We ought to keep our hearts and eyes ſeriouſly fixed upon a Supreme hand of Providence in all theſe things; queſtioning whereof led the Pſalmiſt upon the Snare. Pſal. 73.11, 12, 13, 14.
Verſ. 17. How oft is the candle of the wicked put out? and how oft cometh their deſtruction, upon them? God deſtributeth ſorrows in his anger.
18. They are as ſtubble before the wind, and as chaff that the ſtorm carrieth away.
Job having thus cleared that many wicked men have proſpered even till death, he proceeds, to v. 22. upon the other hand, to ſpeak of the calamities and ruine of others of them. Wherein that queſtion, How oft? propounded in the entry, is to be repeted with every particular of their miſery here ſpoken of. And his ſcope in moving this Queſtion, about the wickeds calamities, is not ſimply to deny that they are afflicted; for he puts that out of controverſie, when he ſpeaks of the various lots of wicked men conjunctly, v. 23, 24, 25. Nor is it his ſcope to aſſert that they are often thus afflicted; for he ſeems to ſpeak of proſperity as the more uſual lot of wicked men: But his ſcope is to maintain that they are not ſo often afflicted as his Friends aſſerted. And ſo he would delare that, however he would not deny but ſome wicked men were plagued, as well as others proſpered; Yet, they could not propound ſo many inſtances of it as might bottom their General Concluſion, that all, or generally, the wicked, and only they, were afflicted..
In General, we may here Learn.
1. As God ſeeth it meet to give a proof of his long ſuffering, in ſparing the wicked and ſuffering them to proſper; So he ſeeth it, alſo, fit to plague others of them; as here we are taught. And God exerciſeth this variety in his diſpenſations towards them, not only to ſhew that all things come alike unto all; Eccl. 9.2. And that his love is not to be judged of by outward diſpenſations, ſeeing he ſpares theſe who are as guilty and wicked as theſe who are ſmitten: But, more particularly, he plagues ſome of the wicked, To let the godly ſee that there is a vengeance, Pſal. 58.10, 11. And to make them Beakons to warn the teſt of the wicked; whereof they ſhould make a right uſe, and not apprehend that the ſure way to proſper is to be wicked, whatever Gods indulgence be.
2. It is an evidence of a ſincere lover of Truth, when he ponders it in all the limitations thereof, and what ſeems to be againſt him, as well as for him; And when he is not ſo addicted to his own will and way, as either not to ſee any thing that ſpeaks againſt him, or in fleeing one extremity, to run to another; For, ſo doth Job here walk. When they aſſerted that generally all wicked men were viſibly plagued, he will not (in the heat of oppoſition unto them) averr that all the wicked do proſper, nor will he ſhut his eyes upon what is true in their aſſertion; but yields ſo much of it as may be granted according to truth, even albeit it ſhould ſeem to militate againſt him, though indeed it did not.
3. Though the Lord be pleaſed viſibly to plague ſome wicked men, yet it is not his ordinary way ſo to do with all of them; For, How oft is it ſo? ſaith he, intimating that it is not frequently ſo. For,
1. It is his glory to exerciſe long ſuffering in the world.
2. If the Lord did always viſibly plague wicked men, the world would ſoon be conſumed; as befel Sodom and Gomorrah, and all mankind in Noah's dayes. But he ſpares the world, and many wicked men in it, that he may gather in all his Elect out of it.
3. God would have his Chidren weaned from doating upon outward favours, which he may heap upon wicked men; and would have them look unto, and judge of things according to the Word, and acquieſce in ſpiritual mercies.
4. Some few inſtances, of Gods diſpleaſure let fourth againſt wicked men, are enough to give warning to all other wicked men, eſpecially theſe of them who have the Word, which if they believe not, they will believe nothing elſe, Luke 16.27, 31.
Doct. 4. As diſpenſations are but a crooked rule, when by them we would judge of mens eſtate before God; ſo it is yet more unſafe to draw an ordinary rule from extraordinary and rare precedents; As here they would draw a general concluſion from that which was not ſo often verified. Thus are we alſo to Judge of Gods ſingular manifeſtations and impulſes and inſtincts given to ſome of his people, which are not to be expected by all, not the effects following their upon to be drawn into an example for imitation by others.
I come to the particulars of the wickeds miſery here mentioned; Wherein (pointing at the expreſſions they had uſed in their diſcourſes) he grants ſuch things may be as they ſpeake of, but not ſo frequently as to bottom that General Concluſion, Chap. 20.29. In theſe verſes, he ſpeaks of the extinguiſhing of their glory and proſperity, like a Candle put out; (which was Bildads phraſe, Chap. 18.5, 6.) that his ſtroke comes upon them, even to deſtruction; And that the ſupreme cauſe hereof is God, who meaſures out ſorrous to them in anger, v. 17. And that ſo violently, eaſily and effectually, as chaff and ſtubble, are driven away by the wind and ſtorm, v. 18.
Whence Learn,
1. All men are, by Nature and in themſelves, dark, and deſtitute of the light of comfort and encouragement; For, it is common to all of them, that they need a Candle, or, Lamp, without them, to give them light, not only for their direction, but for their Encouragement, and the cheering of them up alſo.
2. Albeit godly mens comforts may be compared to a Candle, Chap. 29.3. becauſe they are but borrowed, and without theſe they would be in a dark condition; yet the wickeds comforts are ſo called, becauſe they are but artificial and of the baſeſt ſort; not like a Sun, &c. but like a Candle, or, Lamp, in a darkhouſe, or night. See Iſa. 50.11.
3. Not only can all the wickeds comforts be eaſily reached, and are ſuch as may be extinguiſhed by outward trouble; but calamities will put and leave them in an ignominious condition; like a Candle put out, which leaves a ſtinking ſnuff, in ſtead of a ſhining light.
4. Gods Judgments upon ſome wicked men tend to their utter deſtruction in a violent way: For, their deſtruction cometh upon them. They have no ſecurity againſt this, whereas it is otherwiſe with the godly, 2 Cor. 4.8, 9. Pſal. 118.18.
5. God is the Author of any calamities which befal the wicked; who can reach them when they are without the reach of others, and who ought to be looked unto, for repreſſing the inſolency of wicked men by his plagues, and ſeen in them, when they come: For, it is God who doth this, and diſtributeth ſorrows.
6. God carveth out and diſtributeth mens lots and portions to them; He giveth unto them what, and how much he pleaſeth, and he makes Rods great or ſmall, eaſie or heavy, as he will; For, God diſtributeth, and is a carver in theſe matters.
7. The wickeds calamities are accompanied with much and many ſorrows, and without any ſuch encouragement as the godly have; For, God diſtributeth ſorrows, as the chief ingredient in their lot.
8. It is a ſad ingredient in the wickeds lots and ſorrows, that they flow all from wrath, and are not mixed with that love which ſweeteneth the bitter potions of the godly, Rev. 3.19. For, God diſtributeth ſorrows in his anger. See Pſal. 11.5, &c. & 75.8. Ezek. 5.13.
9. As the wicked, even in the height of their proſperity, are but light and vain, when put in Gods ballance; Dan. 5.27. So the violent ſtorms of Gods Judgments will eaſily over-power them; For, they are at ſtubble before the wind, and as the chaff that the ſtorm carrieth away. See Pſal. 35.5.
Verſ. 19. God layeth up his iniquity for his children: he rewardeth him, and he ſhall know it.
20. His eyes ſhall ſee his deſtruction, and he ſhall drink of the wrath of the Almighty.
In theſe verſes, he further declareth, That the wicked mans Children ſhall alſo reap the fruit of his ſin, and that not after his death, but in his own time, v. 19. That he ſhall know and feel his deſtruction, in his own and his Childrens mine, and ſhall drink largely of the wrath of God in theſe plagues, v. 20.
Whence Learn,
1. The ſins of wicked men are a ſad Patrimony to their Children, in whom they are often puniſhed; as here we are taught, See Exod. 20.5.
2. God will not always forbear to plague the Children of wicked men till themſelves be gone, but will make them ſad witneſſes thereof; For he ſhall know and ſee it.
3. All theſe plagues which the wicked undergo, in their Perſons, Children, and Eſtates, are procured by themſelves, and the juſt recompence of their way; For, God rewardeth him by thoſe.
4. God can make the ſtouteſt and moſt ſtubborn feel his hand, and the bitter effects of their ſin; For, when he rewardeth him, he ſhall know it, or, be made to feel it, and know it is the reward of his way. See Iſa. 26.11. Levit. 26.21, 22, 23, 24, &c. Stubbornneſes and ſtupidity under rods do but portend ſadder ſtrokes, till we be made ſenſible, and till God get a witneſs in our boſoms to plead for his Righteouſneſs in afflicting.
5. It is a ſad aggravation of mens miſery, when in their own time they ſee their own ruine, and the ruine of all that belong to them; For, his eyes ſhall ſee his deſtruction. This ſhould teach men to prepare for ſuch a lot, and to be laying their account, that they may out-live all their temporal enjoyments and contentments.
6. It is yet ſadder to conſider that the wickeds lot flows from wrath, or, indignation; that they ſhall drink, and that largely of it; and, that God, who is their party, is Almighty, or, Alſufficient, too hard for them to oppoſe, who can make his threatnings effectual, and cauſe them drink of the cup of his wrath, whether they will or not, Jer. 25.28. All theſe are held out here, in that, He ſhall drink of the wrath of the Almighty.
Verſ. 22. For what pleaſure hath he in his houſe after him, when the number of his months is cut off in the midſt?
Here is ſubjoyned a reaſon and confirmation of what is formerly ſaid; Wherein is ſhewed that this makes all the former ſtrokes ſad, and ſpeaks the wrath of the Almighty in them, that he hath no pleaſure in his houſe after him, &c. The meaning whereof is not that he needs not care how it fare with his family after him (as many do too anxiouſly) ſeeing himſelf is cut off in his own perſon; nor yet that, though he expects that his proſperity ſhall be continued in his family, yet, it cannot comfort him, ſeeing himſelf is cut off; For, his Children being to be deſtroyed in his own time, v. 19. he cannot expect the proſperity of his family when he is gone. But the meaning is, That though ſometime he pleaſed himſelf with the expectation of the continuance of his houſe and family, yet he ſhall be deprived of all that comfort, when he and his poſterity are cut off violently, and before the time; for then all his expectations ſhall be fruſtrated.
Whence Learn,
1. It is a part of the wickeds folly, that they feed themſelves with vain hopes, and imaginary comforts and pleaſures in them; as the wicked man here ſeeks to find pleaſure in his houſe after him, or, in the apprehenſion of the continuance of his family. See Luke 12.19. Which may put us to try what vain thoughts we may be feeding upon.
2. One of wicked mens vain dreams, is, their hope of perpetuating their houſe and glory, Pſal. 49.11. And that they feed, before-hand, upon an apprehenſion of the eternity thereof; For he takes pleaſure in his houſe after him, what he preſently enjoys will not ſerve his turn, unleſs he antedate imagined contentments and pleaſures to come.
3. Such vain hopes, of a long tract of proſperity to themſelves and their poſterity after them, are ofttimes blaſted to the wicked before their own eyes; And as God mercifully, oft-times, diſappoints the fears of the godly, ſo he walks contrary to the wickeds hopes: For, it cometh ſometime to this, in the wickeds own time; What pleaſure hath he in his houſe after him?
4. If no leſs will bear down the wickeds vain hopes, God can do it by a ſpeedy cutting off of themſelves and all the proſperity of their family and condition; For, this takes away his pleaſure, when the number of his months is cut off in the midſt. Albeit mans months and time be determined, Chap. 14.5. yet the number thereof is ſaid to be cut off in the midſt, when they die violently, before the time they might have continued by the ordinary courſe of nature, and before the ordinary term of mans life be expired, Pſal. 90.10. and ſooner than they are ready for death, or expect it, Pſal. 55.23. and before they be well ſetled in their proſperity.
5. Mans life is ſo ſhort and uncertain, that they are moſt wiſe who reckon it by ſhorteſt periods; As here it is reckoned by months, and elſewhere by days, Pſal. 90.12.
6. It ſpeaks great wrath, and imbitters the wickeds ſad lot, that they expected the contrary, and fed upon vain dreams, which are diſappointed; For, this ſpeaks the wrath of the Almighty, v. …0. and renders his condition ſad, that when he was taking pleaſure in his houſe after him, the number of his months is cut off.
Verſ. 22. Shall any teach God knowledge? ſeeing he judgeth thoſe that are high.
From this to v. 27. Job ſpeaks of Gods various diſpenſations toward wicked men, conjunctly, that he may ſilence the carpings of mans wit in theſe matters. This Narration conſiſts of three Branches; In the firſt whereof (in this verſe) he gives an account of his ſcope in this Diſcourſe, which is, to demonſtrate, that none ſhould preſume to teach, or ſet bounds to God in theſe things, as his Friends, by their doctrine, tyed up God to one way of proceeding with wicked men. Whereas God being the Supreme Judge of the higheſt, he ought not to be controuled by any, but may deal variouſly with the ſons of men, at his pleaſure.
Whence Learn,
1. In Gods guiding of the world, and particularly in his diſpenſations towards wicked men, much of his Knowledge and Wiſdom do ſhine, and they come not to paſs at random or adventure; For, ſo is here imported, that there is knowledge in theſe affairs, or, God makes his Wiſdom manifeſt in them. See Pſal. 92.5, 6, 7.
2. Moſt part of men do not ſee this Wiſdom of God, but becauſe they cannot comprehend, they do carp at it, or would carve out a way of Providence of their own, which they think moſt fit; For, here it is imported that ſome men would preſcribe a way of their own, as his Friends did in the debate betwixt him and them.
3. To carp at what God doth, or preſcribe what God ſhould do, in his Providential diſpenſations, is, in effect, to preſume to teach God, as if we were wiſer than he; For, ſo is here imported that they, by their Principles, and by their cenſuring of his Doctrine wherein he gave a true account of the diſpenſations of Providence, did preſume to teach God knowledge.
4. The ſinfulneſs of this courſe, of preſcribing unto God, is ſuch as ſhould make it to be entertained with indignation by all who fear God, and be looked on as abaſing God, and diſhonourable to him, who guides all things better than man can preſcribe; For, ſo much doth this queſtion import, Shall any teach God knowledge?
5. God is nor only Infinite in Power above the higheſt, but in authority alſo: being a Judge who can call them to an account when he pleaſeth; For, he judgeth thoſe that are high, whether faln Angels, Jude v. 6. or great men, Eccl. 5.8. See Rev. 6.15, 16.
6. The abſolute Soveraignty of God, manifeſted in his judging, even of the higheſt, may diſcover the folly of mens preſuming to teach him wiſdom; ſeeing herein ſhines his Soveraignty, not to be carped at, his Wiſdom ſutable to his Authority, and his purpoſes far beyond our reach: Therefore is this brought in here as a reaſon of the challenge, Shall any teach God knowledge? ſeeing he judgeth theſe who are high.
Verſ. 23. One dieth in his full ſtrength, being wholly at eaſe and quiet:
24. His breaſts are full of milk, and his bones are moiſtened in the marrow.
25. And another dieth in the bitterneſs of his ſoul, and never eateth with pleaſure.
In the Second Branch of this Narration (in theſe verſes) he gives an account of the various diſpenſations of God toward wicked men.
1. For proſperity, That ſome die in full ſtrength of body, having inward and outward caſe, and without any diſquiet till their death, v. 23. which is further amplified, v. 24. That they are in great vigour, and their bones full of marrow, like breaſts full of milk; or, rather, that they have affluence of all things, inſtanced in the abundance of milk, wherewith their breaſts (namely of their Cattel) or their Milk-pails (as the word alſo ſignifieth) are filled; and that, becauſe of this affluence, they are in great vigour, every one of their bones (for the verb is ſingular) being moiſtned with marrow (or, as the words will alſo read, the marrow of their bones being watered and refreſhed) by reaſon of their plenty of food, and their encouragement in their proſperous condition. This laſt may alſo import their power and ſtrength to maintain their proſperous condition. And ſo theſe two verſes will contain four Branches of the proſperity of the wicked, their vigour and ſtrength of body, their peace and quietneſs, v. 23. their plenty, or, affluence of all things, and, their power to maintain all this, v. 24. any of which, if they be wanting, will render their proſperous condition defective.
2. For Adverſity, That ſome of them die in great diſquiet and bitterneſs, having had their very meat imbittered to them all their days, v. 25.
Whence Learn,
1. God exerciſeth great variety in his dealings with the Children of Men; that he may prove he is debtor to none, that none may know love or hatred by outward things; and, that the wit of man may not think to comprehend his way; For, ſo are we taught here by theſe various Inſtances.
2. It is profitable for men to be acquainted with this, that God exerciſeth ſuch variety in his diſpenſations, eſpecially in their proſperity, that ſo they may not ſtumble at it in their adverſity; For, Job ſheweth he had been acquainted with all this beforehand, and therefore did not ſtumble at his own lot, as his Friends did.
3. Bodily ſtrength is no fence againſt death, which obſerveth not the Laws of Nature, but the appointment of God; For, here ſome die in their full ſtrength, or, in the ſtrength of their perfection.
4. To live plentifully, at caſe, and in ſtrength and power, till death come, is no infallible mark of Gods favour; For, here the wicked have that, being wholly at eaſe, and quiet, and their breaſts full of milk, &c. all which will but make the ſeparation by death ſadder to them.
5. Bitterneſs of mind is the ſaddeſt of troubles; as here it is inſtanced as the ſad lot of ſome of the wicked, that they have bitterneſs of ſoul.
6. Bitterneſs of ſoul will make all mens neceſſary comforts and refreſhments of body bitter to them; For, a man in ſuch a frame, even, never eateth with pleaſure.
7. Bitterneſs of ſoul juſtly followeth ſome wicked men, not at ſome fits only, but even to their graves; For, ſome die in the bitterneſs of their ſoul. Only unto all this it would be added, That however this be the juſt lot of the wicked, yet the godly may have ſome taſts of this ſoul-bitterneſs, as Job's own experience (to name no other) doth teach, Chap. 3.20, 24. And therefore,
1. We ſhould beware of pride and murmuring, which do imbitter us; we ſhould beware of feeding or entertaining our bitter humours, or of provoking God, by our doating upon time, to imbitter it unto us.
2. We ſhould obſerve that there are degrees of imbittering our condition. As no Saints can ſay they have all bitterneſs, and no pleaſure at all; ſo none have their condition wholly pleaſant, but ſome have leſs pleaſure than they have pain, and ſome have little pleaſure and much ſorrow. Therefore we ſhould beware of complaining, or to make our lives altogether bitter, becauſe we have not all the ſatisfaction we deſire.
Verſ. 26. They ſhall lie down alike in the duſt, and the wormes ſhall cover them.
In the laſt branch of this Narration (in this verſe) he gives an account of the iſſue of the wickeds life, and their equality in death, notwithſtanding the various lots they found in their lives.
Whence Learn,
1. Whatever be mens lot within time, ſweet or ſowr; yet they muſt die and leave it, as here we are taught.
2. Death will bring all men to the duſt, and to be trampled upon by the worms; For, they ly down in the duſt and the worms ſhall cover them, See Pſal. 49.14.
3. Death it ſelf will not make a viſible difference among men (by what is viſibly in it) but leaves them equal and alike till the reſurrection; For, they (and others alſo, as well as wicked men) lie down alike &c. Even thoſe who had an harder lot than others in their lives, are but equal with thoſe who lived at eaſe, in the grave.
Verſ. 27. Behold, I know your thoughts, and the devices, which ye wrongfully imagine againſt me.
28. For ye ſay, Where is the houſe of the prince? and where are the dwelling places of the wicked?
Followeth, to v. 34. the third part of the Chapter, Wherein Job applieth his general doctrine to the preſent debate in hand, and to refute their thoughts concerning him and his caſe. It may be reduced to three Heads. The firſt whereof (in theſe verſes) is the ſtating of the Controverſie, or, a propoſition of their thoughts concerning him and his family, and the thing which they d…ave at in their diſcourſes, and which he is to refute, He propounds, in general, v. 27. that he knew their deſigns and thoughts in all their diſcourſes, and their unjuſt devices to conclude him wicked. And, v. 28. he layeth out-their thoughs more particularly, That in all theſe generals which they had ſpoken, of the ruine of wicked great Ones, their houſes and families (of which, ſee Chap. 15.34. & 18.21. & 20.28.29.) he was the Butt they aimed at; and that by reaſon of the ruine of his family (who was a prince, Chap. 29.25) and the overturning of the houſe where his children were met, Chap. 1.18, 19. they would have it concluded that he was a wicked man: So that they might as well have named him and his children, in their diſcourſes, as hold in general, as they did.
This may ſerve to clear that we have ſtated the controverſie aright betwixt Job and his Friends, from the beginning, and that the debate runs upon this, whether greateſt temporal afflictions (ſuch as befel Job and his Children) do prove men to be wicked. So that unleſs we carry this along, as the great Controverſie debated betwixt them in contradictory terms, we cannot but miſtake in expounding this Book. Withal, Job's way here ſheweth, That in all debates it is needful the controverſie be rightly and clearly ſtated; As he ſtates the caſe diſtinctly here, when he is to make uſe of his former doctrine to refute them Where this method is not followed, men will eaſily be bemiſted with confuſion, and errour may be adorned with ſpecious pretences, and truth loadned with reproches and odious conſequences. The only remedy whereof (as alſo in clearing of inward ſoul exerciſes and tentations, when clouded with confuſions) is to draw queſtions to a clear and true ſtate, that we may be able to judge of the merits of the cauſe, and not (by a miſtake) draw wrong concluſions from a weak or falſe ground.
In particular, Obſ.
1. If we conſider that general Doctrine in it ſelf, v. 28. which they intend to apply unto him, it teacheth, That God, in his holy Providence, may ſometime give a ſtrange and ſad account of wicked mens lots; It may be ſaid of them, Where is the houſe of the Prince &c? Here, if we abſtract this from their erroneous principle, that this is the lot of all the wicked, and from their intended miſapplication, that this is the lot only of the wicked; And therefore Job, who was ſo afflicted, muſt be a wicked man: And if we do conſider only theſe true Obſervations of what befel ſome of the wicked, which Job doth acknowledge, v. 17. &c. And which they might reflect upon in this diſcourſe, it holds out;
1. God may make the wickedneſs of ſome conſpicuous in their plagues, becauſe they will ſee it in no other mirrour; As here is ſeen in their houſes and dwelling places.
2. He may in juſtice ſmite, not only the perſons of the wicked, but their children and famil…es; As here we are taught.
3. He may ſmite them, even with utter ruine, ſo that they ſhall not be found any more; As this queſtion imports; Where is the houſe? Where are the dwelling places? See Pſal. 37.35, 36.
4. The authority and power of wicked men will be no fence againſt Gods vengeance, but will rather make Gods juſtice more conſpicuous in reaching them, For, even the houſe of the Prince may be a ſeeking, if he be wicked.
5. The number of wicked men, combined together in evil, can …s little ſecure them from Gods vengeance, as their power, but God can reach many of them as well as one; For, the houſe of the Prince, and the dwelling places (or, tent of the Tabernacles) of wicked men, in the plural number) …are all one to him.
Obſ. 2. If we conſider their deſign in this remark, which is, to ſuggeſt to him, that he is a wicked man becauſe thus afflicted, it teacheth.
1. Afflictions upon godly men may have ſtrange tentations faſtned upon them, and may be repreſented in a ſad mirrour to the afflicted; As here Job's caſe is repreſented to be not only full of ſharp trials, but an evidence of wickedneſs. Hence the afflictions of the godly are frequently called, tentations, which are the ſaddeſt ingredient in them, and the engine whereby Satan drives his deſign in them, either to cauſe godly men run into a ſinful courſe to be delivered from troubles, Or, to doubt of their good eſtate becauſe of their troubles. And in this we need not help from without to ſuggeſt tentations to us, our own hearts being too prone to faſten tentations enough upon every affliction: as we read in the tryals of David and others. Hence, to be hid from tentations, under affliction, may make any ſimple affliction eaſie. And when we cannot get them avoided, it is our duty to diſtinguiſh betwixt what is real, and what is a tentation only, in our lot. And for the curing and removing of theſe tentations when they aſſault us, we ſhould conſider, That afflictions do weaken & cruſh our ſpirits, and weakneſs is the breach at which tentations do enter, Pſal. 77.8, 9. with 10. and therefore we ſhould be upon our guard, and know that we have our own weakneſs to accuſe, more than any thing elſe, when tentations prevail upon us. Further, if we ſtudied to be humble and bear down pride, and did not love caſe too well, but would, be content to be at pains, and ſtir up our ſelves to cleave to God, tentations would do us little hurt. For, it is pride, idleneſs, and diffidence, which put an edge upon our tentations. Withal, we ſhould remember that we ought nor to lie down and die, but are called to a battel, and ſhould not caſt away our weapons, though we prevail not at the firſt in the uſe of theſe means.
2. It is one of the ſaddeſt of tentations, when tryals contribute to bring mens Eſtate, and their Intereſt in God, in queſtion; as here his troubles are made uſe of to prove him wicked. It is ſad enough when mens ſad lots ſeem to ſpeak Gods Fatherly diſpleaſure, their rebellion in ſome particular miſcarriages, their diſtance from God, their unbelief, &c. But it is much ſadder when they ſeem to ſpeak them wicked, and caſt off by God.
Hence, we may gather,
(1.) That the aſſurance of a mans good eſtate and reconciliation is a notable Cordial in all Afflictions, and other tentations. So long as that is not queſtioned, men may grapple the better with other aſſau…ts; and therefore, men ſhould ſtudy to make their calling and election ſure, 2 Pet. 1.10. and to keep the evidences thereof clear, Rom. 8.35, &c. And, on the other hand, this imports that to be wicked, and unreconciled to God, is the ſaddeſt of conditions, eſpecially when God is reckoning with men as ſuch.
(2.) Though Saints may be ſometime troubled with queſtions about their eſtate, eſpecially in great difficulties, or upon groſs miſcarriages; Yet, they ſhould not be ſo ready (as oft times they are) upon every aſſault to deſtroy and raſe theſe very foundations; ſeeing an intereſt in God may conſiſt with ſharp tryals, and many diſtempers and failings; (a marriage bond ſtands firm, when yet the parties may fail much in their duty one to another) and the faith of that will enable them to bear troubles, and help them to repent of, and amend their faults.
(3.) It ſhould be looked upon as Satans great policy, at every occaſion, to caſt in doubts about our perſonal Intereſt and Reconciliation with God, that ſo he may divert and take us off all other real fruit and uſe of our afflictions and tentations, to which the Lord is calling us by theſe diſpenſations. And while we are perplexed and debating about that without cauſe, he finds a way to make us neglect our preſent work of Humiliation, Repentance, Self-denial, &c. or what other duties our condition calls for.
(4.) We ſhould remember that trouble and tentations do put us in a fever; in which caſe we are very unfit to judge of our eſtate. And therefore we ſhould leave ſuch a tentation, till we be more fit to grapple with it. And, in the mean time, ſhould ſet about our preſent work and duty, in bearing troubles and enduring aſſaults; which will indeed prove that we have true grace, and ſo refute the tentation.
(5.) If, at any time, it vex us (as it may fall forth) that ever we yielded to theſe tentations which bring our grace in queſtion; yet we ſhould not be diſcouraged. For, if it be not perſiſted in, we ſhould know that it is not an evidence of the want of grace to be troubled with ſuch a tentation; but godly men have been over-taken in the ſnare, though they have recollected themſelves again.
Obſ. 3. If we conſider that theſe tentations are not ſuggeſted by his own heart, but by his Friends, it teacheth, That, beſides tentations faſtned upon our troubles by our own hearts, God may permit others, and even godly men, to give a ſad repreſentation of our condition and eſtate; as Job here found. And as this tryal of Job from his Friends may be an encouragement to the godly in all ages, in the like caſe; So the Lords ends in putting of us to this kind of tryal from godly friends, are,
1. That we may be narrowly tryed, when we are aſſaulted from within and from without.
2. To prevent, and, ſometime, to cure and drive us from entertaining our own inward tentations, as Hereticks are permitted to vent the tentations of Saints as their own opinions, that Saints may loath them. And this mercy or medicinal correction of our own folly and weakneſs ſhould we obſerve and improve, when others do miſconſtruct us under tryal.
3. That hereby we may have (not an Argument to ſubſcribe to the ſuggeſtion, but) an exact tryal of our faith, when it is thus aſſaulted by godly friends; For, the more eminent the tryal is, the more eminent will our faith be, if we hold faſt, and we are called to give the more eminent proof of it.
4. That hereby we may be weaned from ſeeking after, or building upon the applauſe or approbation of godly friends, which, when we reſt too much upon it, provokes God to put us to this exerciſe.
Obſ. 4. If we conſider Job's noticing of this their deſign, his oppoſition thercunto, and his condemning all their proceedings, as devices wrongfully imagined againſt him, it teacheth,
1. It is great iniquity in godly friends to judge raſhly of the eſtate of godly men, eſpecially to proceed upon falſe grounds, and by indirect means, in that matter; For, he challengeth their thoughts, as devices wrongfully imagined againſt him; being both wrong in the matter, and wrong in the manner, in that, (as the word imports) they violenced, or forced their wits to deviſe arguments to prove him a wicked man, and tartly reflected upon him in their general diſcourſes concerning the wicked. As godly men may be left to themſelves to miſtake their afflicted friends; So it is their great fault not to judge righteous judgment of godly men, eſpecially when they are afflicted; or to plead their afflictions againſt them, to queſtion their eſtate or righteous cauſe (thereby evidencing that they are too much taken up with outward proſperity, that the want thereof cauſeth them to ſtumble, and taking the Name of God in vain, by reading his diſpenſations wrong) or to bend their wit, and put it upon the rack, to forge cavillations, lies and calumnies, to bear in upon them that they are wicked, and by their ſalt and ſharp way of dealing, to evidence that they want love to godly afflicted men.
2. It is the duty of godly men, under affliction, as to labour to diſcern the thoughts and drift of theſe who oppoſe them, ſo not to be daunted or diſcouraged thereby; For, here he tells them he knew their thoughts; and that they were devices wrongfully imagined, and prefixeth a behold to this, to intimate what a mercy it was to him, that he could thus diſcern and judge of their way. It is a commendable duty (yea, and a mercy) not to call Truth in queſtion, were the oppoſition never ſo great; nor are they ſtupid, ſecure, or preſumptuous, who will not ſuccumb under every calumny; yea, it is a mercy when God gives godly men ſtrength, to bear out againſt ſuch a ſtream of oppoſition. See Chap. 27.5, 6.
Verſ. 29. Have ye not asked them that go by the way? and do ye not know their tokens?
30. That the wicked is reſerved to the day of deſtruction, they ſhall be brought forth to the day of wrath.
In the Second Head of Doctrine in this part of the Chapter (in theſe verſes) we have Job's reſolution of this Controverſie, and his refutation of their Principles. Wherein he declares that if they would but ask any Traveller by the way, and were acquainted with their tokens, v. 29. they would eaſily be reſolved thereby that (though ſome of the wicked be plagued, yet, generally) they are reſerved till a day of deſtruction and wrath in the life to come, and at the day of Judgment, v. 30. The Aſſertion it ſelf, v. 30. concerning the common and ordinary lot of the wicked, is clear, and evinceth Job's point, that if the wicked be ſo generally reſerved, then they receive not their viſible reward here; and ſo, to be afflicted, is neither common to them, nor peculiar to them only. But the way of clearing and confirming this aſſertion, v. 29. by asking at Travellers, and knowing their tokens, is not ſo clear. It holds out, in General, that this Truth, was obvious, and could be cleared not only by theſe Travellers who had made many Obſervations, and ſeen much concerning the lots of wicked men; but by any ordinary Traveller they firſt met with by the way. But that is not ſufficient to clear the latter part of the verſe, and by what means theſe Travellers could reſolve this caſe. Therefore we muſt know that Travellers (eſpecially in deſert, or, ill peopled Countries, ſuch as theſe Countries of Arabia were) had marks and tokens, whereby they took up their way, and directed their journeys from one place to another, when they had no beaten path, nor Inhabitants to enquire at. And as they had ſome ſuch marks and tokens, which were natural, as Hills, Mountains, Rivers, &c. whereby they took up their way; and ſome artificial (called, by the Romans, Mercuriales Statuae) ſet up in croſs ways, or at other ſit places, for that very purpoſe, to direct Travellers, which way they ſhould follow to come to the place they minded: So it ſeems they made uſe alſo of the Tombs and Monuments of great men (which are called heaps, v. 32. in the Original) which were buried here and there in the Country. Thus we find that Rachel's grave was a noted Monument long after her death, Gen. 35.19, 20. with 1 Sam. 10.2. So the meaning will be clear, that if they will but ask at Travellers how they direct their way, and take notice of their tokens, & how they point out their way from ſuch a Tomb to ſuch a Tomb of wicked and eminent oppreſſors, this would clearly inform them, that many wicked men went to their graves in outward peace, and with honourable burial, and get leave to reſt quietly in their Tombs, or Heaps, (as it is v. 32.) their viſible recompenſe being reſerved till the day of General Account.
Doct. 1. Very eminent men for abilities may, by reaſon of miſts raiſed by paſſion and prejudices, be ignorant of what is very obvious, As here is imported, that they knew not that which any body could tell them. In many caſes we ſtand not ſo much in need of outward evidences, as of inward ſerenity and clearneſs of ſpirit, to take up what is evidently repreſented to us. See Chap. 12.7. And wiſe men may be ignorant (eſpecially in heavenly myſteries) of what the meaneſt know. Math. 11.25. 1 Cor. 1.26, 27.
2. As it is a ſhame for men of parts to be ignorant of what is common and obvious; ſo it is their duty to be humble and willing to learn what they know not, were it even at inferiours: For, he would have them ask at them that go by the way, and makes it a queſtion, Have ye not asked? that he may check them for their ignorance of what they might ſo eaſily know.
3. It is a clear Truth that Gods diſpleaſure is not let forth againſt all wicked men within time, nor viſibly at their death, but they are reſerved for a day of judgement; As here their Tombs, or, Tokens, do witneſs.
4. Whatever be the lot of wicked men in life or death, yet deſtruction and wrath will befal them, be they more or fewer; For, they meet with a day of deſtruction, and of wrath: And this is ſpoken of them in the ſingular number, in the beginning of the verſe, to ſhew that if there were but one, he ſhall not eſcape, and in the plural number, in the end of the verſe, to ſhew that were they never ſo many, God can reach them.
5. Whatever plagues wicked men do eſcape within time, it is but owing them to be paied with intereſt, nor are they ſpared in mercy; For, they are but reſerved to the day of deſtruction.
6. Wicked men ſhall not be able to ſhift Gods vengeance, at the reſurrection and general judgment, nor ſhall any thing ſecure them againſt it; For, they ſhall be brought forth to the day of wrath, or wraths, that is, extream wrath, wherin all things ſhall concur which may ſignifie and expreſs diſpleaſure, and the extremity thereof.
7. It is the duty of men to be ſo ſpiritual minded, as to gather inſtructions and edifying leſſons from the moſt common things which they ſee; As here Job learns this leſſon from the Tombs of wicked men, which are to be ſeen by all Travellers.
Verſ. 31. Who ſhall declare his way to his face? and who ſhall repay him what he hath done?
32. Yet ſhall he be brought to the grave, and ſhall remain in the tomb.
33. The clods of the valley ſhall be ſweet unto him and every man ſhall draw after him, as there are innumerable before him.
In the third place, This aſſertion is farther amplified and enlarged, that not only wicked men whoſe wickedneſs is not ſo groſs, but even theſe who are moſt eminently wicked, are reſerved for judgements in the life to come, and are not viſibly rewarded in this life: Where,
1. He gives an account of their inſolent and eminent wickedneſs, v. 31. that none dare freely reprove them, far leſs are they able to requite and recompenſe them.
2. Unto this he ſubjoyns his aſſertion, v. 32, 33. the meaning whereof, is, not ſo much that death ſhall reach theſe wicked men (for though that be true, yet it is not his ſcope here) as, that, notwithſtanding all that inſolency of wicked men, v. 31. yet they bear not any extraordinary marks of Gods anger in their death. Which he inſtanceth in ſeveral particulars.
1. That not only they get a grave, ſome one or other (for the word is plural, graves, in the Original) but they ſhall be brought to it, in ſtate and pomp, as the word imports, and ſhall not get the burial of an aſſe. Jer. 22.19.
2. That they ſhall remain in the tomb, or, heap; Their bodies ſhall remain inviolate in the grave; yea, they ſhall have a ſtately heap and tomb erected over them; and, (poſſibly) their image ſhall be graven, as if they were watching (ſo it is in the Original (above their tombs, as is the cuſtome in the tombs of great men, to make Statues of them above them, which may be ſeen by all.
3. That the clods of the valley ſhall be ſweet unto him; They ſhall have a quiet and contented reſt there, as to their outward eſtate, embracing and being emb…aced by their common parent, the earth, and free from outward troubles.
4. That albeit death ſeem ſad enough, yet that is but a common lot of every man, who ſhall draw after them, as there are innumerable before them; From all which, Learn.
1. As it is a mark of wicked men, that they cannot endure free reproof (ſuch as Paul gave to Peter, Gal 2.11. See 1 Sam. 25.17.) ſo they are, oftimes, plagued with the want of it; they being ſuch as men dare not reprove them to their faces, whatever they ſpeak of them behind their backs; For, who ſhall declare his way to his face? Yea, it is, oft-times, their great miſery, that they are flattered when they ought to be reproved, Pſal. 49.18.
2. Wicked men, through Gods indulgence and long ſuffering, may get above the reach of humane oppoſition and be left upon Gods own hand, to reckon with them in due time: For, who ſhall repay him what he hath done?
3. Were wicked men never ſo high and inſolent, yet death ſhall reach them; For, he ſhall come to the grave.
4. The way of the wickeds death and burial may be ſuch, as bears no mark of viſible diſpleaſure, but Gods indulgence and forebearance may follow them even to the grave; As here we are taught. So that we ought not to limit God in theſe things.
5. There may be much pomp and ſtate in mens burial, and in their tombs and monuments, who yet are under the heavy wrath of God, And are ſuffering ſadly in their ſouls; For, ſo is here alſo declared, as hath been explained.
6. As the grave is a ſweet bed, wherein men reſt who never got leave to reſt before; So they who doat upon, and deſire after much ſweetneſs here, muſt at laſt be content of the clods of the earth to reſt in; For, the clods of the valley ſhall be ſweet unto him.
7. Death being the common Rendezvous of all men, all ought to prepare for it, and none ought to ſtumble at it as a ſtrange lot; For, So is intimated of the death of the wicked, that every man ſhall draw after him, as there are innumerable before him. See Eccl. 7.2.
Verſ. 34. How then comfort ye me in vain, ſeeing in your anſwers remaineth falſhood?
This verſe contains the laſt part of the Chapter, and a concluſion of the former debate; Wherein, from what hath been ſaid, he ſhews that they did but in vain endeavour to comfort him, ſeeing they proceeded on a falſe ground, while they perſwaded him to take with wickedneſs becauſe he was afflicted, and propounded grounds of encouragement to him only upon theſe terms.
Whence Learn,
1. It is the duty of men, and an evidence of their being in a good frame, when they entertain charity, ſo far as is poſſible, even toward theſe who are moſt ſevere unto them; For, Notwithſtanding all his Friends cruelty and ſharpneſs, yet he hath charity for them, that in their intentions they deſigned to comfort him, according as they purpoſed when they firſt came to viſit him Chap. 2.11.
2. Mens endeavours to comfort their afflicted friends may, oftimes, prove unſucceſsful, for the further tryal and exerciſe of the afflicted; For, ſaith he, ye comfort me in vain.
3. Falſe principles will never afford true and ſolid comfort, and they do but loſe their labour who make uſe of them; For, ſaith he, ye comfort me in vain, ſeeing in your anſwers there remaineth falſhood, or, prevarication, and double dealing.
4. It is great wiſdom in men under affliction, to diſcern offered comforts, that they neither ſnatch at a deluſion and falſe comfort, nor admit of what overthrows the new grounded teſtimony of their conſciences, how much ſo ever it ſeem to plead for God; For, upon this account he did not admit of the comforts offered; ſeeing in their anſwers there remained falſhood, or Aſſertions prejudicial to his Integrity, though by them they pretended to plead for God.