Exposition of Job, Exposition of Job · Chapter 11
CHAP. XI.
Job having anſwered to the Diſcourſes of two of his Friends, Zophar, the third of them, doth now ſet upon him. And albeit he might have had much to ſay againſt his diſtempers and fits of paſſion, for which Elihu and God himſelf do condemn him; yet he chooſeth rather to fall in with his Friends opinion, and take their way of condemning Job. Which he proſecuteth with very bitter and ſharp language, though he take other Arguments to prove their common Concluſion, that Job was neither ſound in judgment nor in practice.
In the Chapter we have, 1. A Preface, wherein he doth, in general, condemn Job and his Diſcourſes, and pointeth out the neceſſity he conceived there was of replying to what he had ſaid, v. 1, 2, 3. 2. A more expreſs endeavour to refute his Principles and Aſſertions. For whereas Job had aſſerted his own ſoundneſs of judgment, and his purity in converſation, v. 4. He wiſheth that God would diſcover the myſteries of wiſdom to him, which would let him ſee more of his own ill deſervings, v. 5▪ 6. And inſiſts to commend the wiſdom of God, v. 7, 8, 9. his Irreſiſtibleneſs, v. 10. and his Holineſs and Juſtice, accompanying his Wiſdom and Knowledge, v. 11. giving a check to brutiſh mans proud folly, who dare preſume to compete with God in the point of wiſdom, v. 12. 3. He ſeaſons this harſh uſage with an Exhortation to repent and turn to God, v. 13, 14. ſubjoyning ample ground of encouragement, if he obeyed, v. 15, —19. and of terrour if he continued obſtinate, v. 20.
Verſ. 1. Then anſwered Zophar the Naamathite, and ſaid,
2. Should not the multitude of words be anſwered? and ſhould a man full of talk be juſtified?
3. Should thy lies make men hold their peace? and when thou mockeſt, ſhall no man make thee aſhamed?
IN this Preface Zophar paſſeth a general cenſure upon all Job's Diſcourſes; accuſing him of much idle talk, as if he were a man of lips, (or, all made of lips) as it is in the Original; of being a liar, or, a contriver of witty devices, to make his cauſe ſeem plauſible and probable; and of mocking in his diſcourſes, or, being one who contemned all admonitions, and thoſe who would reprove him, and who ſpake in his own defence as if he would inſult, both over God, who refuted him by afflictions, and over men, who adviſed him for his own good. Upon this he inferreth, that as all thoſe would not prove his cauſe good, but rather make it worſe; ſo it could not hinder men to anſwer and refute him: leſt they ſhould be acceſſory to his guilt in his idle empty diſcourſes, and ſhould wrong belyed truth, and fail in their duty, in not labouring to bear down his proud and ſcornful inſolency. This he propounds to Job himſelf, by way of queſtion, both to teſtifie his vehement deteſtation of theſe ſuppoſed faults in Job, and to ſhew that he thought his duty to reply was ſo evidently neceſſary, that Job himſelf might ſee it.
As for this Diſcourſe, it is in Theſi, or taken abſtractly and in the general, true and ſound, and will afford as uſeful Inſtructions, But in the application of it to Job and his Diſcourſes, there is a double fault.
1. That he erred in his judgment concerning Job. For whatever fault was in his diſcourſes, for which the Lord and Elihu do reprehend him (and particularly he is reprehended for ſcorning, Chap. 34.7. either in the preceeding, or ſome following Diſcourſe) yet in what Zophar and his other Friends do reprehend, he was right and they wrong. And particularly, whatever faults are to be reprehended in Job's way of diſcourſe (which are neither few nor light, as may be gathered from the remarks upon them) yet it was great want of charity to count him a babler, who (though he ſpoke more then they, yet) fought only to lay out his diſtreſs for his own eaſe, and whoſe grief was above expreſſion, Chap. 6.3. Or, to account him a lyar, who had reſolved the contrary, Chap. 6.28. and who, whatever untruths he aſſerted in juſtifying his paſſionate deſire of death, and his other arguings with God; yet, ſpake truth in the controverſie betwixt him and his Friends. Nor was it juſt he ſhould account him a mocker, who not only was now ſo afflicted, that he is thinking only on death; but did not inſolently reject any ſound counſel of theirs; and whatever height of ſpirit appeared in his managing of his juſt cauſe, yet none of thoſe prove him wicked, which is the concluſion his Friends do inferre againſt him.
2. Whatever might have been juſtly charged upon Job's diſcourſes, yet it was Zophar's fault to reprove him ſo hotly and bitterly, without any charity, meekneſs or moderation.
So this Doctrine, conſidered together with the miſapplication thereof, Teacheth,
1. Gods people, when they are put in the furnace, muſt expect not to have ſoon done with it; but that one tryal will follow another, and that it will be the longer the hotter: For, ſo Job, after he hath refuted two of his friends, is aſſaulted by a third, more b…tel and ſharp then they.
2. It is one ſharp tryal of Saints to lie under miſconſtructions, and miſtakes; and never to be ſeen in their true colours, but through the Perſpective of Prejudices and Paſſion, and that even by good men: ſo that either untruths are charged upon them, or theſe weakneſſes, which they are driven upon in extremities, are miſconſtructed. For ſuch is Job's lot from his Friends. See Pſal. 56.5. & 69.10. This ſhould teach men to guard againſt taking of prejudices; and even godly men ſhould beware of judging others who are afflicted and tempted, when themſelves have no experience of their caſe. Likewiſe, it warns men not to doat or teſt upon the approbation of others, even of the beſt; for that will fail them if they lean to it, and doth readily fail them when they have moſt to do.
3. The heat of contention doth very ſoon diſtemper men; For, this makes Zophar (though he came to comfort Job) not only to miſconſtruct him, but rail and reflect upon him. Contention ſhould neither be needleſly ſtarred, nor entertained when it is begun; for, it is a fruit of pride, which will break forth in inſolency.
But if we leave the miſapplication, and look upon this Doctrine abſtractly, and in general, we will find uſeful Inſtructions in it. As,
1. Men uſe to take many ſtrange-ways to defend an untruth and wrong cauſe; ſo Zophar's allegeance imports, in general. One of their great engines, is, to make uſe of a multitude of words, as if they were all made of lips and talk. They will ſay ſo much as might weary any to hear it, And will ſtudy to bear down their oppoſites with clamours, and other aſſiduous activity. And becauſe this is not enough, but would ſoon be diſcovered, if it were only empty talk; therefore (as untruth gets not always men of the worſt parts to own it) they will guild over their cauſe, and their diſcourſes about it, with lies, and ſpecious pretexts and fine devices, to make them appear plauſible, that ſo men may be taken with them. And, to fortifie all thoſe their devices, they will mock, or contemn, and affront and vilifie all thoſe that oppoſe them, and diſcover the cheat. Theſe are ſome of the pranks of men embarqued in an ill cauſe, which ſhould excite others to be much more active for the truth.
2. All thoſe endeavours of men will not avail to make an untruth prove true; They are only the waſhing of a Blakmore, who will never be white: For, ſo doth Zophar here, alſo, inſinuate. Let men act what part they pleaſe, yet truth is ſtill one thing, and busked-up diſcourſes and cunning conveyances are another. And albeit there be many ſimple fools, who think they are righteſt who ſpeak moſt, who meaſure and judge of men by their tongues, and are ready to take Counters for Gold, and Impudence for Confidence; yet Wiſdom will be juſtified of her Children, and wiſe diſcerners will judge otherwiſe.
3 Theſe ſiniſtrous courſes do not only no… aſſoil an Error, but will add to his ſin who thus labours to juſtifie it; For, this queſtion, Should a man full of talk be juſtified? imports that it ſhall not juſtifie, but condemn him. For, if it be true, in general, that in the multitude of words there wants not ſin, Prov. 10.19. How much more muſt it be true in this caſe? Yea, lying and inſolency in maintaining an untruth doth juſtly meet with ſhame and ignominy atlaſt (as Zophar inſinuates) if not repented of.
4. It is the duty of the friends of Truth not to abandon it, but to ſtand to the defence thereof, whatever be the ſtrenuous and witty endeavours of theſe who oppoſe; For, ſo doth Zophar reckon, that the multitude of words ſhould be anſwered, and lies ſhould not make men hold their peace, &c. Even a fool ſhould be anſwered in his folly, though not according to it, Prov. 26.4, 5. Truth is to be ſtriven and contended for, in oppoſition to Errour, Phil. 1.27. Jude v. 3. and even mocked and deſpiſed Truth muſt not be abandoned. And here the Text furniſheth us with Arguments to preſs this,
1. That it is an acceſſion to mens guilt, and a juſtifying of them, if we hear them babble, and do not anſwer.
2. That our obligation to Truth ſhould make us bold, and not hold our peace, when lies would bear it down.
3. That it is a neglect of duty and kindneſs to men, not to make them aſhamed, and bear them down, when they are inſolent and mockers. The Text doth alſo inſinuate means to help us to ſet about this duty.
1. That we be not ſimple, or taken with ſhews and fair pretences and diſcourſes; as Zophar declares he was not.
2. That we love Truth well, as our beſt friend, to be preferred to all other friends; As Zophar will be for it, and againſt a ſuppoſed lie, even in the mouth of his dear friend Job.
3. That we be ſelf-denyed, that ſo the ſtream of inſolent oppoſition may not deterr nor drive us from our duty to God, to Truth, and to the ſoules of others ſeduced, or ſeducers; For, Zophar, when he ſuppoſeth Job not only to be in an errour, but an inſolent mocker, will not be deterred from making him aſhamed.
Verſ. 4. For thou haſt ſaid, My doctrine is pure, and I am cleane in thine eyes.
In the ſecond part of the Chapter we have a more particular and expreſs endeavour to refute what Job had ſaid. And, in the firſt place (in this v.) he ſtates the queſtion, and gathers from Job's former diſcourſes a Theſis, or, propoſition, which he intends to refute. Namely; That Job had aſſerted that himſelf was ſound and orthodox in his judgment, particularly, in aſſerting that God did aflict both good and bad men as it pleaſed him (which it ſeems Zophar gathered from Chap. 6.—10. & 9.22.) And that he was upright in Gods ſight, though afflicted; which it ſeemeth he gathered from Chap 10.7. Now in this, as Zophar doth Job right, in clear ſtating of the controverſie, and charging nothing upon him but what might be gathered from his diſcourſe; So this ſum of Job's diſcourſe is no untruth, nor chargeable with any fault, except his maintaining of it too ſtiffely before God. And Zophar erred in challenging this as an untruth, and looking on Job not as clean, but as a wicked man; as appears from the refutation, and eſpecially from his counſel to Job, to repent of his wickedneſs, ver. 13, 14. It may be, alſo, Zophar erred further, in taking Job's expreſſion of his own cleanneſs in this ſenſe (as it appears from the refutation he did) that Job meant that he was ſinleſs, Which he never intended to aſſert; though his expreſſions were not cautious nor ſober enough.
Hence Learn,
1. A compleatly good man is he who is both found in point of Doctrine and Religion, and upright in his Converſation, whoſe Doctrine is pure, and who is clean in his Converſation. Ill Principles are a great defect (whatever mens Converſation be) and will draw on looſe practices; And ſuch as walk looſly ought not to pleaſe themſelves with their ſoundneſs in their Religion, but ought rather to ſearch out and abandon thoſe bad Principles, from which their looſe walking doth flow.
2. Uprightneſs and purity of life is truly, and only, ſuch, when it is ſo in Gods ſight; For, ſo did Job judge that he was a blameleſs man, when he was clean in Gods eyes. Not ſpotleſs, but ſincre, Not clean, ſo as to boaſt of it before God, but ſo as to abide his tryal in a Mediatour. Without this, neither our own nor others approbation ſhould ſatisfie us 1. Cor. 4.4. 2. Cor. 10.18. And being clean in his eyes, or having his approbation, we ought not much to regard miſconſtructions from men. Pſal. 35.11, 12, 13. Job 16.20.
3. Men, even good men, may be ſo far blinded; as to judge Truth to be Errour; either ſimplie miſtaking the one for the other, or miſconſtructing mens true expreſſions and charging more upon their ſpeaches then they meant by them: For, ſo doth Zophar quarrel, and intend to refute, this true aſſertion of Job: In the firſt branch thereof, condemning his pure Doctrine as unſound; and in the ſecond, relating to his Converſation and purity of life, reckoning it unſound that he, who was ſo afflicted, ſhould reckon himſelf a regenerate and purified man; or, at leaſt, judging him an inſolent lyar, in aſſerting that he was without ſin. This ſhould warn godly and Orthodox men to be guarded againſt ſuch exerciſes as theſe.
4. As men ought not to quit the teſtimony of their integrity; ſo they ought to ſpeak very ſoberly and humbly of it before God: Not only that they may avoid guilt and ſin, which they contract by pride and inſobriety, but that they may alſo prevent the miſconſtructions of others. For, herein Job failed (as God afterward marketh) and by his way of managing his good cauſe, in bitter Complaints and Expoſtulations with God, gave ſome occaſion of this challenge and miſconſtruction, as if he had thought and ſpoken too highly of his own purity.
Verſ. 5. But, O that God would ſpeake, and open his lips againſt thee:
6. And that he would ſhew thee the ſecrets of wiſdome, that they are double to that which is! know therefore that God exacteth of thee leſs then thine iniquity deſerveth.
In the ſecond place, Zophar (in theſe verſes) ſubjoyns his intended Refutation of this Aſſertion of Job: wherein (for the more diſtinct underſtanding of the words) we are to conſider,
Firſt, The way he takes to refute Job. Which (in ſtead of arguing with him himſelf) is, by wiſhing and deſiring that God would take him in hand, to diſpute with him (according to his own deſire, Chap. 9.34, 35.) and refute and convince him, v. 5. He ſpeaks of God in terms taken from among men, and wiſheth that God would not only ſpeak, or, make him know his mind, (which might be done by inward Inſpiration;) but that he would open his lips againſt him, or ſpeak with an audible voyce to him, and convince him in the hearing of all of them. Conſider,
Secondly, That whereby he expects God could convince him (and wiſheth he could do it) is, by ſhewing him the ſecrets of wiſdom that they are double to that which is, v. 6.— For underſtanding whereof, we are to remark,
1. This wiſdom, the ſecrets whereof he deſireth may be ſhewed, is, the wiſdom and knowledge of God; which though it be, in it ſelf, a great depth, and be unſearchable in his Providences and Diſpenſations in the world, Rom. 11.33. and is commended as ſuch in general, v. 7, 8, 9. to confirm his particular concluſion intended here; yet, in this place it is only to be underſtood of his ſecret or infinite wiſdom in knowing of men, and what their faults are, as may be gathered from the Inference in the end of the verſe. And what is more expreſly aſſerted, v. 11.
2. Theſe ſecrets of wiſdom are ſaid to be double to that which is; which is not to be underſtood of any exact Proportion, as if they were only double, and no more, to it; but, generally, the meaning is, that thoſe ſecrets of wiſdom are much more then that which is, ſo Iſa. 40.2.
3. But the great obſcurity in theſe words is occaſioned by the word rendered here, that which is. It ſignifieth ſound wiſdom, a law, and that which hath an eſſence, or being, and really exiſts, or is, as here. All thoſe agree, and come to one purpoſe here, That the ſecrets of Gods wiſdom, in knowing man and his faults, according to the ſtrict rule of the ſpiritual law (which was then imprinted in their hearts, and otherwiſe revealed to them, though not as yet written) were double, or, much more then any thing man can know of himſelf, or then what exiſts in mans ſoundeſt judgment and knowledge of himſelf, or he can ſee and take up in that law: And that therefore God knew that of man which deſerves double to any trouble that is, or exiſts and lies upon him. This laſt clearly followeth upon the former, conſidering the demerit of ſin, and doth ſute well with his Inference (which is the Third thing to be conſidered, and a Key to open the former words) v.—6. wherein he would have Job know and conſider that (notwithſtanding all the afflictions had befaln him, yet) God did exact leſs then his iniquity deſerved, or, God (ſo to ſay) forgets of his iniquity, and doth not remember all of it, when he chaſtiſeth him; Or, he lends out of his iniquity (as the word will alſo bear) upon intereſt, or to a day, when he afflicts him; that is, he o…eth God more then he hath yet payed, and is obliged, by reaſon of his ſin, to greater puniſhments then he yet f…lt. Thus the meaning of this whole purpoſe, in ſhort, is, That if God would interpoſe to debate this cauſe with Job, and let him know how ſpiritual the Law is, how much he knoweth of man, according to that Law, above what man knoweth of himſelf, and how much man ſins according to the ſentence of that Law, deſerve, above what is inflicted upon him in this life; Job would not have ſpoken ſo much as he did of his own purity, but would have looked upon his ſufferings as far ſhort of his deſervings.
This is ſound General Doctrine; That Gods Law is moſt ſpiritual and perfect; That his Wiſdom and Knowledge of Man is above what he can know of himſelf; That mans ſins tranſcends his own knowledge, and even godlies mens deſervings are above their ſaddeſt calamities. But all this proves nothing againſt Job, who (whatever his failings were in the heat of the debate) never pleaded perfection according to the ſtrict rigor of the Law, nor ſinleſneſs; but only that he was ſincere according to the tenor and condeſcendance of the Covenant of Grace. Nor did he deny his own ill deſervings; but only pleaded that he was not wicked, notwithſtanding his afflictions; and his afflictions, being very ſharp, he reſented that they ſhould have been inflicted upon him a reconciled man, as if God were about to deſtroy and cut him off in anger.
In this purpoſe, conſidered abſtractly and in general, we may obſerve thoſe ſounds Truths and Inſtructions.
1. Errours are ſuch bewitching and intangling evils, that whatever be mens duty to oppoſe them, yet the rooting out thereof is above their reach: Therefore doth Zophar quit this task, of refuting Job's ſuppoſed Errours, as too hard for him, and prayeth that God will interpoſe in it. Man is neither able to hold out clear grounds of light for every thing he knoweth and believeth to be a truth; nor (though he had clear light) is he able to make it convincing to others; nor (though his light were convincing, as to that point of Truth) is he able to ſearch out and diſcover all theſe idols and luſts which imbarque men in ways of Errour, and againſt Truth: And though he could diſcover all theſe, yet he is not able to over-awe man, nor put him from his pride, which will not ſuffer him to be convinced, or to retract what he is engaged in, for another man. All this lets us ſee what a Tyrant E…our is, when men once give up themſelves ſlaves to it; And how much need there is of humble ſelf-denyal, and humble dependance on God, in thoſe who would effectually oppoſe it, Job 32.13. 2 Cor. 10.4, 5. 2 Tim. 2.25, 26.
2. God is able to convince and argue a man out of his Errours, were he, otherwiſe, never ſo ſtiffe and obſtinate in them; For, he puts it upon God to ſpeak and open his lips againſt him, as knowing he could effectually convince. He can hold out light clearly, and make it convincing; He can turn mens idols and luſts, which do engage them, into d…ttays which their Conſciences cannot refuſe; and he can cauſe his terrour drive men from their Errours. This ſheweth that matters are not hopeleſs, in times when Errour prevaileth, though mens abilities and diligence prove ineffectual: And it warneth theſe who will not be convinced of their Errours by others, to beware of making God their party.
3. The wiſdom of the Lord is a ſecret, a great and unſearchable depth, and his footſteps in his proceedings are not eaſily traced; For, there are the ſecrets of wiſdom. See Pſal. 147.5. This calls for ſobriety in our inquiries about the counſels of God, and that we avoid preſumption and conceit of our knowledge and wiſdom.
4. God himſelf is the only diſcoverer of his deep counſels to men, in ſo far as is for their good and behoof; For, He muſt ſhew the ſecrets of wiſdom. He muſt not only give us his Word, whereby we may underſtand ſo much as is needful of his working, but muſt open our eyes to take up what is revealed there, Pſal. 119.18. And therefore we muſt not go about this ſearch in our own ſtrength.
5. It is, in particular, one ſecret of the wiſdom of God, that he knows much more of us then we can know of our ſelves; For, in this the ſecrets of wiſdom are double, according to the Law, to that which conſiſts in our own ſoundeſt judgment and knowledge, as hath been explained. His Law is ſpiritual, Rom. 7.14. And the beſt ſight of our ſelves cannot bring us up to know the truth of our ſelves, according to the ſentence of the Law, beſide that we are, oft-times, blinded with tentation, deſertions, luſts, ſelf-love, &c. and ſo cannot diſcern what, otherwiſe, might be obvious enough unto us. This tells us, that, in our beſt eſtate within time, we ſhould be far from any conceit of perfection, 1 Cor. 4.4. And that we ſhould rather (beſide our laying to heart our known failings) be bewailing our hid and ſecret Errours which we cannot comprehend, Pſal. 19.12.
6 God can do no wrong in afflicting the moſt righteous man. For (beſide that God may, by reaſon of his abſolute Dominion, afflict the moſt innocent) every ſon of Adam, though regenerate, hath ſin in this life, which deſerves all his afflictions, and much more, according to the rule of ſtrict juſtice, Ezra 9.13. And therefore, in ſtead of quarrelling what God doth, when he afflicts him, he is bound to admire that God doth not proſecute him with greater ſeverity, conſidering his deſerving, Lam. 3.22. Therefore, ſaith he, Know therefore that God exacteth of thee leſs then thine iniquity deſerveth.
Beſides theſe Truths, Zophar's miſtakes in this way of Re…utation, are uſeful to be obſerved. And,
1. He is earneſt in his wiſhes that God would appear in this cauſe, expecting certainly that God would approve of his ſentence and opinion; And yet he was deceived; for God condemned him, among the reſt, when he determined in the Controverſie. It teacheth, That even godly men ſhould be ſober and cautious in their appealing to God in the matter of their opinions; And ſhould take heed that their ſelf-love do not blind them, and cauſe them dream of Gods approving of that which indeed he abhors. So alſo tentation may repreſent God as a p…ty (as Zophar ſuggeſts to Job here) when he is none.
2. He doth here aſſault Job by laying before him ſuch found Truths (of Gods knowledge of man, mans ill deſervings, &c.) which, had they been as pertinent as they are true in themſelves, the debate had been at an end; yet Job is not convinced by them, as concluding nothing againſt him, to prove him wicked. It teacheth, That a ſincere man, who hath fled to Chriſt for refuge, may, in his affliction, look upon, and acknowledge the Omniſcience of God, the perfection of his Law, his Juſtice in afflicting, the deſert of ſin, and his own impurity, and yet all thoſe not diſcourage him, nor prove him wicked becauſe afflicted. For,
1. Albeit all that be true; yet ſuch a man hath fled to Chriſt, in whom he is hid and his ſins covered: And ſo God deals not with him according to all theſe faults, which he, by his Omniſcience, findeth in him; nor according to ſtrict Juſtice, or, the rigour of the Law (which are ſatisfied in Chriſt) but according to the tenor of the Covenant of Grace.
2. Albeit there be ſin in godly men, beyond what they know of themſelves; yet all their afflictions are not chaſtiſements for ſin, but ſome are ſent only for the tryal of their faith, patience, and other graces.
3. Albeit God be purſuing ſin in his Saints, by afflictions, and might purſue them yet more; yet it followeth not that they are wicked: For, he purſued David, for his further humiliation, and for the vindication of his own glory, whom yet he had pardoned. 2 Sam. 12.9. — 14. Thus ought we to joyn the Law and the Goſpel, acknowledging the juſt ſentence of the Law, and yet having recourſe to Chriſt in the Goſpel, to be ſecured againſt the execution thereof. Otherwiſe, ſuch as make not uſe of Chriſt, muſt be at the poor ſhift, to turn Atheiſts, Pſal. 14.1, 2. to pervert the ſenſe of the ſpritual Law, and mince their own ſins, to procure to themſelves ſecurity and ſtupidity, in ſtead of true peace.
Verſ. 7. Canſt thou by ſearching find out God? canſt thou find out the Almighty unto perfection?
8. It is as high as heaven, what canſt thou do? deeper then hell, what canſt thou know?
9. The meaſure thereof is longer then the earth, and broader then the ſea.
In the third place, that he may inculcate this Doctrine, of the Wiſdom and Juſtice of God, upon Job, he ſubjoyns (to v. 12.) ſeveral amplifications and conſiderations concerning God and his Attributes. And,
Firſt, (in theſe verſes) he commends the unſearchable wiſdom of God; ſhewing that although he had wiſhed God might ſhew Job ſo much of it as might convince him that God knew him better then he knew himſelf; Yet, it is indeed incomprehenſible, nor is man capable to find it out by any ſearch of his. For he could ſooner ſcale Heaven, and dive to Hell, or the depths of the Earth, and ſearch through, and meaſure, all the Earth and Sea, (which yet are an impoſſible task for man) then comprehend this Wiſdom, which infinitely ſurmounts all thoſe. Albeit the Text ſpeaks only of ſearching to find out God, and the Almighty; And it is true, that his Nature and every one of his Attributes are unſearchable; Yet, the Context, and what he hath ſpoken before, of the ſecrets of Wiſdom, v. 6.— lead us to underſtand it, chiefly, of the Wiſdom of God, the ſecrets whereof cannot be dived into by men, nor can they aſcend into the heights thereof, nor fathom it, as being Infinite and Incomprehenſible. The Original Text favours this Interpretation; for not only may, v. 7. be rendered (as diverſe alſo do read it) Canſt thou find out the ſearchings of God? or his Wiſdom whereby (ſpeaking after the manner of men) he ſearcheth and knoweth all things; But in the reſt of the verſes, that which he ſaith cannot be comprehended of God, is expreſſed by words in the Feminine Gender, which have a reference to that Attribute of Wiſdom, which is expreſſed by a word of the ſame Gender, v. 6. It is further to be marked (as was alſo hinted, v. 6) that albeit Zophar do only ſpeak of the ſecrets of Gods Wiſdom (v. 6.) in that one particular of knowing man and his faults; Yet, here he commends his Wiſdom, in general, as it ſhineth in all his counſels and purpoſes, his Providences and proceedings in the world; in all which it is unſearchable and incomprehenſible, and therefore muſt be ſo alſo in that particular upon which he inſiſts.
Were this Doctrine, concerning the unſearchable Wiſdom of God, made uſe of by Zophar only to check Job for thinking that either he behoved to ſee ſuch cauſes of Gods diſpenſations towards him as he thought reaſonable, or, otherwiſe, he had juſt cauſe to challenge and complain of Gods proceedings; there would be no cauſe to cenſure him for any thing here ſpoken. Only, Job's miſcarriage in that could prove no more but that he was in a fit of paſſion, and under the power of tentation; And, therefore, could not conclude againſt his ſtate, that he was wicked. Or, were this Doctrine only made uſe of to convince Job that God ſaw more in him, then he could diſcern in himſelf; there were no cauſe to quarrel it, as hath been hinted on v. 6. See 1 Job. 3.20. Jer. 17.9, 10. But when it is made uſe of to prove that God knew him to be wicked, and plagued him as ſuch for his iniquity, or ſins which uſe to reign in the unregenerate (as may be gathered from v. 6. and from his counſel, v. 13, 14.) this cannot be granted. For, the matter of our ſtate is none of thoſe depths which are hid up in the unſearchable wiſdom of God, but is revealed from the Word for our comfort, Rom. 5.1, 2. & 8.15, 16.
From all this Learn,
1. The Counſels and Wiſdom of God are deep and unſearchable; For, ſo is here held out: And mens Conſciences may tell them that they are ſo; Therefore he poſeth Job with it, by way of queſtion, to ſhew that his Conſcience cannot deny it, See Rom. 11.33. This ſhould teach us to be ſober in our thoughts of our knowledge, 1 Cor. 8.2. eſpecially, in this particular; wherein, though we may know ſomewhat, yet, we ſhould be ſenſible of our ſhortcoming, and that we are far from finding it out to perfection. See Job 26.14. & 42.4, 5. We ſhould alſo be ſober in prying into Gods deep counſels, in his ordering the affairs of the World; and whatever we believe we know of them, yet, we ſhould beware of laying weight upon our own ſearching, and ſhould lean only to Divine Revelation. Likewiſe, we ſhould adore (and not quarrel) God in his Providences, when we cannot ſee through the wiſdom that is in them; bleſſing him that we are allowed to believe that deep and unſearchable Wiſdom is imployed about us and our affairs.
2. As Gods Al-ſufficiency and Infinite fulneſs proves his Wiſdom, in particular, to be Infinite; ſo he is Almighty, to cruſh all thoſe who obſtinately oppoſe him, And all thoſe who dare to pry too curiouſly and preſumptuouſly into his deep Counſels; Therefore gets he the Name of Almighty, or, Alſufficient, here; To demonſtrate that it is no wonder if ſuch a One be deep in his wiſdom and counſels, And to deter Job from his ſuppoſed oppoſition to God, and his preſumption in judging of his counſels.
3. All that large vaſtneſs that is in the creatures, for height and depth, length and breadth, is ſhort of the infinite depth that is in the wiſdom of God; For, ſo is here held out, that the heights of Heaven, the depth of Hell, the length of the Earth, and breadth of the Sea, are nothing to this wiſdom. See Chap. 28. throughout.
4. Mans inability to reach the knowledge of the perfection of the creatures, and to travel through them all for that effect; and his ignorance of things neer and about him (much more of things far from him) may humble him for his conceit of his knowledge of the deep counſels of God, and his preſumptuous eſſays to p…ie into them: For, if man cannot get up to the height of Heaven, nor dig down to Hell, &c. How much leſs can he reach this? He can do nothing, nor undertake any thing whereby to find it out, nor can he know it, if he ſhould eſſay it.
5. It is mans great mercy, that his being in a ſtate of grace is not hid up in a myſtery, but may be known from the Word, by the help of the Spirit, 1 Cor. 2.12. And ſo the thoughts of the Infinite Wiſdom of God needs not drive a godly man from any aſſurance of this; nor ought he ſuffer any thoughts of the perfections of God to diſcourage him in it; For, this was Zophar's miſtake, that the Infinite Wiſdom of God was enough to prove Job to be wicked; which failing to be true, his whole Argument prove… naught. To which add,
6. If there be ſuch a depth here, from the ſearch whereof he would deter Job, and from the conſideration whereof he would have Job concluding that he was not righteous; How comes it that he himſelf is ſo bold, and ſo little ſober in judging of Job's ſtate, meerly becauſe God, who is infinitely wiſe, had afflicted him? Might it not as ſafely be concluded, that Gods Infinite Wiſdom might ſee cauſes wherefore to afflict Job, though righteous, which none of them could comprehend? But ſelf-love is ſo blind▪ that it will ſee a mote in anothers eye, and paſs over a beam in a mans own eye; and pre judged Opinions ſhut mens eyes againſt moſt obvious and clear Truths.
Verſ. 10. If he cut off, and ſhut up, or gather together, then who can hinder him?
The ſecond amplification of this Doctrine, is, That God is unſearchably wiſe, to know what man is, better then he knoweth himſelf; ſo he is abſolute and irreſiſtile to do what he pleaſeth againſt men, upon his knowledg of them. The terms here ſeem to be borrowed from Reapers, who cut down the Corn, then bind it, and gather it together in heaps; And the meaning is, If God ſhall paſs through among men, or, change his dealing toward them (for the firſt word, rendred, cut off, will alſo imply theſe two) and cut them off, or ſhut them up under the power of deſtruction, yea, and gather many of them together to the Congregation of the dead, (as he did Job's family) yet none could quarrel, or reſiſt and impede him, by law or force. Whence Zophar would infer (for all this diſcourſe tends to prove that Job needed to repent of his wickedneſs, and not pretend to any purity, v. 4. with 13.) that, as Job was wicked, whom God thus plague upon his knowing of him; So, it was needleſs to attempt to reſiſt God in this; and (which further ſtrengthneth the former proofs) his reſiſting all he could, by complaining and quarrelling, was a further evidence of his wickedneſs.
This amplification doth contain found Doctrine, concerning Gods abſolute and irreſiſtible power; and doth Teach,
1. Men, by reaſon of ſin, are obnoxious to miſeries and calamities; to be cut off, and ſhut up, &c.
2. Albeit God, in his indulgence and long-ſuffering, be pleaſed, oft-times, to forbear and ſpare the ſons of men; yet, he is not obliged ſtill to do ſo; For, he may change his way of procedure with men, as the word, rendered, to cut off, alſo ſignifieth.
3. When God is pleaſed to change his way of procedure, he is able, without any difficulty, to reach his creature with what ſtroke he pleaſeth; For, he can cut off, and that, paſſing by, as the word alſo ſignifieth.
4. As there is no eſcaping of Gods ſtroke, nor deliverance to be had from it, but of his own indulgence; ſo he doth man no wrong, if he cut him off, and conclude him, irrecoverably, under the power of deſtruction; For he can cut off and ſhut up, ſo that man cannot rid himſelf out of his hand.
5. God can no leſs eaſily reach many of the ſons of men, than he can reach a few, or any one of them; For, he can gather together, or, make an Aſſembly of them (as the word imports) in the Congregation of the dead. See Ezek. 32.17.—32. This ſheweth that God can reach a man, or never ſo many men, and bring them down.
6. As God hath a Supreme Hand in afflictions, who is to be ſeen in them, and without whom they could not come, Deut. 32.30. Amos 3.6. (For, he cuts off and ſhuts up, &c.) So he is irreſiſtible and uncontroulable in his proceeding therein; And none can hinder or challenge him: For, ſaith he, Who can hinder, or, turn him away? So that oppoſition is but loſt labour, and the ſtrengthening of our own bonds.
Yet it is, alſo, to be remarked, that Zophar, in applying this Doctrine to Job's caſe, is in a double miſtake.
Firſt, In his making uſe of this Doctrine to prove Job wicked, becauſe afflicted by this Soveraign Lord, who knew him better then he knew himſelf: For, God, being ſoveraign and abſolute, doth indeed, always right in what he doth; and therefore ought not to be quarrelled; but doth not always afflict men upon the accompt of ſin and wickedneſs, but for other wiſe ends. And ſo, his urging of this as Job's lot, to prove him wicked, and his miſtake in it (preſſing this his lot, as a fruit of Gods knowing of his ſinfulneſs, v. 6. and an evidence that he could not be pure and clean, v. 4. but behoved to begin to ſeek God, v. 13, 14.) Teacheth,
1. God may do that, as to the outward diſpenſation, to a godly man, which is moſt like the lot that befals the wicked; For, it was Zophar's errour to judge otherwiſe of Job, than as of a godly man; who, together with his family, was ſo dealt with as uſeth to befal the wicked. Thus the Lord is pleaſed to diſpenſe, That we may eſteem of the Word, whereby we are infallibly informed concerning Gods thoughts of men, whatever their lot be; That godly men may be brought to know the advantage of inward peace of Conſcience, which will ſupport under theſe tempeſtuous blaſts, Rom. 8.35, &c. And, To warn all men, not to take their evidences of Gods love toward them, only by his diſpenſations in the things of time.
2. Neither the ſtrangeſt of diſpenſations, nor the Soveraignty, Power, and Righteouſneſs of God in afflicting, do neceſſarily prove thoſe who are afflicted to be wicked; as Zophar here argues againſt Job. For,
1. That God is Soveraign and abſolute in his proceeding, will rather prove that he may afflict without looking to any procuring cauſe in us (as he may afflict the moſt innocent) then lead us to ſee that our wickedneſs is, neceſſarily, the cauſe of all our afflictions, and a quarrel, which he is purſuing by them. Thus tentations, which ſeem moſt terrible, may, if well ſearched into, be found to have ſomewhat in them for the encouragement of Saints; as Zophar's argument might with more advantage be turned againſt himſelf.
2. Albeit Gods Power be irreſiſtible and uncontroulable, as to the inflicting or keeping on of an outward affliction; Yet God makes no uſe of that power to drive men from their right, and from the teſtimony of their Conſciences. There can, indeed, be no reſiſtance made by men, as to preventing or removing of the affliction; nor ought there to be any reſiſting, by way of quarrelling of the affliction, or of God the Author of it: Yet, in all this, there is no force uſed, nor power put forth, to pluck away mens confidence when afflicted, except what is done by the power of tentation.
Secondly, He miſtakes alſo, in reflecting upon Job's complaints, as proving him wicked; becauſe thereby he would (as he was able, or had power) hinder and oppoſe Gods proceeding againſt him: For, though it was Job's fault thus to complain: yet, it did prove only his weakneſs, not his wickedneſs.
It Teacheth,
1. Murmuring and fretting, under the hand of an abſolute God, are not beſeeming: For, in ſo far his reflection is juſt. See Lev. 10.3. 1 Sam. 3.18. Pſal. 39.9. And eſpecially thoſe do not beſeem godly men, ſo much the rather as they have the teſtimony of their Conſciences in the matter of their integrity; which therefore they ought to cheriſh, that they may not ſuſpect the love of God becauſe of afflictions, and ſo they will not quarrel.
2. To prevent the ſnares into which ſelf-love may draw men, they ought to ſtudy the folly of oppoſition or reſiſting of God, in the experiences of others; Therefore, whatever reflection Zophar intend here, yet, he propounds the matter in general; Who can hinder him? that Job, from the experience of others, may learn to beware.
3. Godly men ought not be judged by their fits of paſſion in an hour of tentation; which, though they are not to be approved, yet, do not alter their ſtate; For, herein Zophar wronged Job, judging of his ſtate by his paſſionate fits of complaining.
Verſ. 11. For he knoweth vain men: he ſeeth wickedneſs alſo, will he not then conſider it?
The laſt amplification of this Doctrine, and a confirmation of the former (as appears by the particle, For,) is, That God knowing more of mans ſinfulneſs then he knoweth of himſelf, doth therefore (upon his knowledge) put forth his abſolute and irreſiſtible power to puniſh him, becauſe his Knowledge is accompanied with Juſtice, Holineſs, and Purity, which cannot away with ſin. For (ſaith Zophar) ſeeing God ſeeth and knoweth the vanity and wickedneſs of man, which, poſſibly, man himſelf or others ſee not, it is not to be expected but ſo holy and juſt a God (Hab. 1.13. Pſal. 5.4, 5.) will conſider it, to puniſh it. This is ſound General Doctrine, to be admitted with little caution, though ill applyed to Job's caſe.
It teacheth,
1. Many attributes of God do ſhine, and ought to be ſeen and obſerved, in his works in the world: For, beſide his wiſdom and irreſiſtible power, formerly commended, here his Holineſs and Juſtice (which conſider ſin, to puniſh it) are alſo commended.
2. Man, both in his diſpoſitions and actions, is naught before God, by nature: For, he is both vain, and hath wickedneſs; which may be thus diſtinguiſhed; Man is vain and ſinful in his condition and ſtate by nature, and wicked, in his actions; vain in his hypocriſie, and wicked, in his prophanity. Thoſe two Characters take up the moſt of men in the world: And we ſhould not be ſatisfied becauſe we want groſs wickedneſs, if yet we be plagued with this vanity.
3. More particularly, Man is vain by nature; his beſt perfections by nature are but vanity and naught before God, and as to attaining happineſs thereby. He is addicted to vain and empty ſhews, and, though he be a frail and mortal creature (as his name here imports) yet, he vainly glorieth in thoſe, as if he were ſomewhat, and as if they added to his excellency and worth; He is raſh and inconſiderate, vain, and not ſolid, in his judgment, little conſidering what he doth, or whether his courſe tends, ſo it pleaſe his preſent humour and fancy; And, though man little conſider all this, yet the vanity of his outward condition (being a miſerable mortal creature) declareth what he is. All this doth teſtifie how little cauſe man hath to glory in himſelf.
4. Man is alſo wicked; For, he ſuppoſeth both thoſe to be in Job, whom he looks upon as a groſly wicked man, or, at the beſt, an hypocrite. As mans inward vain diſpoſition is wicked in it ſelf; ſo it produceth wicked effects: His very vain hypocriſie (ſuch as he ſuſpected to be in Job) is wickedneſs; and that ſo much the more abominable, as he would cover his naughtineſs with that vail: And, his hypocriſie will at laſt be diſcovered and plagued, by his being given up to open wickedneſs; as he ſuppoſeth it was now with Job, and that by his wicked complaints, he was taking off the mask of hypocriſie, which formerly he had put on. This warns men not only to look to their own courſes, but to aggravate them, by conſidering the wickedneſs that may be in them.
5. God knoweth man in his diſpoſition and practice, his vanity and wickedneſs; as here we are taught. God is not ignorant what man is, but knoweth him better then himſelf doth: His knowledge is certain and infallible; For he not only knoweth, but ſeeth, which in men is an act of ſenſe, and of the moſt certain and ſure ſenſe, far beyond hearing, Gen. 45.12. Here it imports, that Gods knowledge, even of that which is moſt ſecret and hid in men, is no leſs ſure and exact, then a man is ſure of what he ſeeth with his eyes. And for further proof hereof, His knowing and ſeeing imports that he ſeeth what men are, notwithſtanding all their fair pretexts; He ſeeth vanity under a fair ſhew, and wickedneſs under vanity and hypocriſie. This calls on men to truſt Gods verdict of them, and to tremble when they conſider what God may know of them. Jer. 17.9, 10. 1 John 3.20.
6. Such as conſider Gods Omniſcience, Holineſs, and Juſtice, will ſee that he cannot in juſtice but puniſh ſin, in his own time and way; For, ſo doth Zophar conclude, that if he ſee wickedneſs, he will conſider it, or, ſo ſeriouſly lay it to heart, as to puniſh it; As this conſideration, and ſeeing of ſin is held out as previous to puniſhment, 2 King. 9.26. Pſal. 10.13, 14.
7. His propounding of this by way of queſtion, Will he not conſider it? imports,
1. Man would gladly ſhift all thoughts of Gods Knowledge and Juſtice; For, it muſt be put home, in a ſerious way of queſtioning with man about it, as being a thought the would gladly ſhif…, or deny. So poor ſhifts are ſinners put unto, to keep themſelves from vexation? See Pſal. 10.11, 13. Ezek 9.9.
2. Whatever ſhifts ſinful man make; yet he hath a witneſs within himſelf againſt all theſe vain refuge…, and his own Conſcience can tell him they are but vain: Therefore it is put to a mans own Conſcience, by this queſtion, as a thing man will not get denyed. And withal, it intimateth that the wickeds own Conſciences will, in due time, ſuggeſt thoſe things more effectually and dreadfully to them, then any other creature can do.
Notwithſtanding theſe Truths in this Diſcourſe; We muſt admit it with ſome caution, and muſt remember that there is a miſtake in the Application of it to Job, who was neither vain nor wicked (though he had ſeeds of both in him by nature): Nor was God conſidering, or purſuing either of them by thoſe afflictions. Therefore, to clear the miſtake, and add a needful caution to this Doctrine; Conſider,
1. Though man be vain and wicked by nature; yet God doth not ſee them to be ſuch who are hid in Chriſt, as Job was. See Numb. 23.21. Iſa. 38.17. Micah 7.9.
2. Though God, by his Rod, ſaith to the wicked and impenitent, that he ſeeth him to be wicked, and is requiring it; Yet the godly reconciled man is allowed by the Word to judge otherwiſe, whatever his lot be.
3. Albeit God were ſeeing vanity and ſome wickedneſs in his own Children, and by chaſtiſements were requiring it, or, correcting for it, that he might reclaim them; or vindicate his own honour, 2 Sam. 12.13, 14. (which yet was not Job's caſe), yet that would not prove them to be wicked as to their ſtate, which is the thing he intends to conclude againſt Job, See Pſal. 89.30, 31, 32, 33.
4. Though Gods perfect knowledge of ſin in wicked men, his holy indignation againſt it, and his ſtrict juſtice, do, indeed, prove that he will, in due time, require ſin, and puniſh it, in all theſe who flee not to Chriſt for refuge; Yet, neither doth this prove that the godly may not undergo the ſame out-outward afflictions, which are puniſhments of ſin, when inflicted on the wicked; Nor yet that it is inconſiſtent with the Holineſs and Juſtice of God, to ſeem to look on, and ſpare the wicked for a while; For the contrary is inſinuated, Hab. 1.13. And (beſide other purpoſes which God brings about by this indulgence) he doth moſt ſadly require wickedneſs, when he gives up ſinners to harden themſelves by reaſon of his indulgence, Eccleſ. 8.11. And therefore, this queſtion, Will he not then require it? though it import a Truth, that God will do ſo in his time and way; Yet, It doth not import that he will afflict only ſuch wicked men; or, that he will preſently, or always in this life, afflict them.
Verſ. 12. For vain man would be wiſe, though man be born like a wild aſſes colt.
In the laſt place, Zophar concludes this part of his Diſcourſe, and particularly, the former Amplifications of his Doctrine concerning God and his Attributes, with a check to mans folly; Who, although God be infinitely wiſe, irreſiſtibly powerful, and holy and juſt, and proves that he is ſo by his diſpenſations; And albeit, himſelf, by nature and birth, be a furious fool, and no leſs brutiſh to take up theſe proceedings of God, then a wild Aſſes Colt, one of the moſt brutiſh and ſenſeleſs of creatures, and do grow up vain and empty, and without heart, and judgment: Yet (as the word rendered, for, ſignifieth here) he will ſtill preſume to be wiſe, and to tax and quarrel God, as if he knew himſelf well enough, whatever God ſay to the contrary by his diſpenſations.
In this concluſion, thoſe Truths are to be obſerved,
1. Man by nature is an empty thing; For, ſo the word rendered, vain, ſignifieth both vain and empty, to ſignifie that he is empty of all good, and blown up with vanity, which fills the room of it. This warns us to guard againſt emptineſs, which is a natural defect cleaving to our beſt performances; For which end, we ſhould avoid ſelfiſhneſs, Hoſ. 9.1. and pleaſing of our ſelves with ſhews and appearances only of things.
2. Notwithſtanding this emptineſs, Man is not only ignorant of this defect, but filled with a conceit of the contrary perfection; For, vain, empty, man would be wiſe, or aſpires to be ſomewhat, and thinks he hath attained it. The emptieſt are ordinarily the proudeſt (as empty barrels makes the greateſt noiſe) And that is the height of their miſery.
3. There is nothing whereof empty man preſumes more then of his own wiſdom; wherein he is, ofttimes, ſo fooliſhly conceited, as to take upon him to preſcribe unto God, and to quarrel his way of proceeding; For, this is the particular here, wherein vain man would be ſomewhat; He would be wiſe, or, preſumes ſo far of his own wiſdom, as to quarrel God and his diſpenſations: as he ſuppoſed Job did reflect upon the infinite Wiſdom, irreſiſtible Power, and holy Juſtice of God, by his complaints. Thus are they all preſumptuous, who lean to their own underſtanding, neglecting the counſel of God; who dare dip into the reaſons of God diſpenſations, ſo as to cenſure them, when yet they cannot comprehend them; or who preſume ſo of their knowledge of their own goodneſs (which is the particular he hath been upon, v. 6.) that they will not ſubmit to the verdict of God concerning them, though never ſo clearly revealed in the Word, or verified in his diſpenſations according to the Word. Theſe are follies and madneſſes, to be thought upon with abhorrence.
4. Man is not eaſily driven from this conceit of his own wiſdom; but when God hath made him ſee his folly, he will yet preſume to be wiſe; For, when he ſuppoſeth God hath manifeſted his infinite Wiſdom, irreſiſtible Power, and holy Juſtice, to Job's dear expence; yet, ſaith he, vain man would be wiſe. Wherein, though he miſtook Job, yet the thing is generally true, that ſharpeſt rods without the grace of God, will not humble man, nor drive him from his conceit of himſelf.
5. Mans preſumptuous conceit of himſelf (eſpecially when continued in, after means uſed to humble him) renders him the more vile and abominable in Gods eſteem, and provokes him to diſcover more of his naughtineſs to him; For, not only is he called vain and empty man, upon that very account, but this his preſumption draws out a diſcovery of his brutiſhneſs by nature, and that he is born like a wild Aſſes Colt, to intimate, that God is provoked to diſcover more of the original of that preſumption, to the man who perſiſts in it.
6. Mans vain and preſumptuous diſpoſition comes not from God (who is the Author of no evil of ſin) except by way of judicial puniſhment; nor hath he it only by example and imitation of others, but by nature and from the original fountain of evil wherein he is born; For, Man is born like a wild Aſſes Colt, and that ill diſpoſition grows up with him, and breaks forth in his actual miſcarriages, which will never be cured till this fountain be firſt taken notice of, and a cure of it endeavoured.
7. That men are born in a corrupt eſtate is no new doctrine, but what hath been received by the godly of old; For, here it hath been a received Truth in Zophar's days, And we will alſo find Job pointing at it, in his debates.
8. A part of mans original pravity conſiſts in his ſtupid folly, that he cannot diſcern his way, or what is right or wrong; being a ſtupid Aſſes Colt. See Pſal. 49.20. & 73.22. Man is ſuch in his ſtubborn wantonneſs, and following a courſe of lawleſs liberty (which is the way of the wild Aſs, and conſequently of its Colt, Job 39.5.— 8. Jer. 2.24) And, in his proud conceit of his own excellencies, for all this; and that, though man be born a wild Aſſes Colt, (or, like unto one, as is ſupplyed in the Tranſlation) yet he would be wiſe.
Yet here alſo we are to mark, that Zophar erred in applying this to Job. For,
1. Job was not preſuming to be wiſe, though he maintained his integrity upon revealed and clear grounds.
2. Whatever he was by nature, or as to that ſtate wherein he was born; Yet grace and the ſecond birth had made a change. And therefore he was not to be judged now by what he was in his firſt birth.
3. Though ſome ſparkles of rebellion and preſumption proved that he had ſtill ſome remainders of his original corruption; Yet that did not alter his ſtate, nor prove him to be a wicked and unregenerate man.
All which do teach, That men had need of great wiſdom, in making application of general Rules, or ſound Truths; For, wanting this, Zophar did not ſpeak to any purpoſe to Job's caſe, though ſometime his doctrine, otherwiſe were …ound, and might be admitted with ſome cautions. And, in particular, It is to be conſidered,
1. That that one Errour, concerning the proſpering of the godly, and the ruine of the wicked, doth ſo poyſon all the reſt of his Diſcourſe, that either it was not ſound, or not ſeaſonable.
2. His want of experience of what Job endured makes him deſtitute of tenderneſs, in ſeeking to cure the afflicted mans infirmities. Both which ſhould be adverted unto by thoſe who would, to any purpoſe, deal with godly men who are under affliction.
Verſ. 13. If thou prepare thine heart, and ſtretch out thine hands toward him.
14. If iniquity be in thine hand, put it far away, and let not wickedneſs dwell in thy Tabernacles.
Zophar, ſ…ppoſing he hath convinc…d Job that he was groſsly wicked, or elſe an hypocrite; proceeds now (in the third part of the Chapter) to mollifie and ſweeten his former Doctrine with an Exhortation … repent and t…ke anoth…r c…urſe then hitherto he had done; which he preſſeth by encouragements, if he obey, and threatnings, if he will not. The Exhortation (in theſe verſes) is, That he would prepare, or fix and mak… ſtreight, his heart for that duty of repentance; and that he would expreſs it in fervent Prayer, and in purging out of perſonal and family-ſins.
This (preſuppoſing a cloſing with Chriſt, who muſt enable man for thoſe duties) is a deſcription of ſound repentance; and may be made uſe of, for out direction in that work, and for examination and tryal of what we attain. But this counſel and doctrine is ill applyed to Job's caſe (who, whatever need he had of repentance dayly renewed, yet) being a truly godly man, needed not to begin the work of repentance, as if he had never repented o… been converted before. Job would never yield to this, and that upon juſt grounds: For though it be Satans uſual policy, when godly men are under troubles, or convictions, to tempt them to caſt all looſe that they have received; yet, that is injurious to God, and his grace in them, and keeps themſelves ſtill unfixed. And therefore it is their wiſdom to hold faſt their grip of any good they have received, which will enable them to amend the faults for which they may be challenged.
From this Exhortation, conſidered abſtractly and in general, Learn,
1. In times of trouble, it is mens duty to look that all ſtand right betwixt God and them; and if they find matters wrong, that they turn to God by repentance: For, ſo much doth this Exhortation import. And it is a ſound Truth in General, that our firſt work, eſpecially under ſad lots, ſhould be to try how we ſtand in Gods favour. For that will bring us peace, if we be right, Pſal. 109.28. Jer. 17.17. and we can take no true comfort till firſt this be noticed.
2. Whatever men have been, or whatever ſeverity God hath uſed toward them; yet, they ought not to be diſcouraged from repenting and turning to God; For, albeit Zophar ſuppoſe Job hath been wicked, or an hypocrite, and though he judge him to be ſadly plagued for the ſame; Yet, he exhorts him to repent. Very rods for ſin are meſſengers ſent to bring us to God, otherwiſe, we will do worſe, and augment our guilt, if we turn not. See Jer 3 1. 1 Sam. 12.20, 21.
3. True Converſion and Repentance begins at the heart, which makes a ſound and ſtable work of it, and keeps men from reſting upon external ſhews; For, his firſt counſel is to do ſomewhat about his heart.
4. Such as are ſeriouſly engaged with their own h…arts, to bring them to repent and turn to God, will find them far out of frame; as being peſtered with luſts and idols, and ſo unfit for duty till they be prepared; as being byaſſed with hypocriſie, till they be made ſtreight; and, as being unſtable and fleeting, till they be fixed. For, the word here, ſignifieth, to prepare, to make ſtreight, and to fix the heart.
5. Albeit God only can remedy and cure theſe evils in our heart; yet men muſt ſ…t about it as their duty, that ſo they may ſee need of imploying God, and may prove inſtruments in his hand to work that cure: For, he preſſeth it upon Job as his duty, prepare thine heart. Activity in duty is comm…ndable, and when men are active, the ſenſe of their inability gives them an errand to God.
6. When hearts are ſeriouſly wrought upon, men will be put much to Prayer and dealing with God; Fo…, it is ſubjoyned, ſtretch out thine hands toward him, which was the geſture of ſupplicants, 1 King 8.22. Such will find much need, which God only can ſupply, and much inability, which he only can remove; which is a good evidence of an heart engaged in turning to God. Here he names not God, but only expreſſeth that he ſhould ſtretch out his hands towards him, of whom he hath been ſpeaking, v 5.6, 7. For in thoſe days there was no hazard of miſtaking the object of religious Worſhip and Invocation, which was only the true God, and no creature, among thoſe who profeſſed the true Religion. And for that geſture of ſtretching out, and lifting up hands, in Prayer, (ſee Ezra 9 5. Pſal 44 20 & 63.4. & 141.2. 1 Tim. 2.8. which was alſo the preacher o… thoſe who were in much ſorrow, Jer. 4.31.) It is an exerciſe of the body, witneſſing much earneſtneſs, and reſignation to God, as depending only upon him. And ſo it implyeth, That our whole man (even the outward man, whereof the hands are a part, as well as the inward) ſhould be imployed in Prayer; That we ſhould be fervent and earneſt in Prayer, not ſetting about it as a work in the by; That in Prayer we ſhould reſign and give up our ſelves to God, to be at his diſpoſal, without murmuring or diſputing; and, That we ſhould have all out hope and expectation fixed upon him in our Prayers.
7. Prayer will not be accepted, nor can it be proved to be ſincere, unleſs men who pray reform their lives, and put away ill practices, and what they have of ill purchaſe: Therefore it is ſubjoyned to Prayer, If iniquity be in thine hand, (either ill practices, or things purchaſed by iniquity, yet in thy hand o… poſſeſſion) put it away. See Pſal. 66.18. 1 Tim. 2.8. Iſa. 1.15.
8. Men in purging of ſin, ſhould be ſo jealous as to put it far away, not truſting their preſent lies of Mortification, but avoiding all tentations to relapſes, and ſhunning evils with ſuch deteſtation and abhorrence, that they cannot endure the ſight of them; For, he bids him put iniquity far away. See Iſa. 30.22.
9. True Penitents ought, and will, not only purge ſin in their own perſons, but will be for God, and ſtudy to ſuppreſs ſin, in their places and ſtations, particularly in their Families; Therefore, he ſubjoyns further, Let not wickedneſs dwell in thy Tabernacle. See Pſal. 101. Joſh. 24.15. Gen. 18.19. He calls his houſe, a Tabernacle, not ſo much becauſe in theſe parts they dwelt much in Tents; But, upon the one hand, to ſhew that the conſideration of the tranſitory ſtate of his family, being like a moveable Tabernacle, and his own mortified frame, being a penitent, looking upon his Family as a Tabernacle only wherein he ſojourns, might excite him to reform abuſes in his Family; And, upon the other hand, if he would not reform, to ſhew that no ſtate or grandeur could ſecure him, as he had found by experience. Though, as being a great man, he had many Tabernacles, or, a ſtately Tabernacle of many rooms, they were but Tabernacles ſtill, and could be reached by God.
Verſ. 15. For then ſhalt thou lift up thy face without ſpot, yea thou ſhalt be ſtedfaſt and ſhalt not fear:
Zophar's firſt Argument preſſing this Exhortation (to v. 20.) is taken from promiſes and encouragements if he will obey. Thoſe are in this verſe propounded in general, That ſin and all the ſad effects of it being purged away, he ſhall be freed from confuſion of Conſcience, And ſhall come boldly to God, to call upon him and contemplate him, and ſhall ſhine among men; And that he ſhall be eſtabliſhed (as a firm thing compacted by melting, as the word is) in his outward good condition, and ſhall not fear the continuance or return of his troubles.
For further clearing of the words, Conſider,
1. As for this ſpot, whereof he promiſeth Job ſhall be free, and upon removal whereof, he ſhall lift up his face; It doth, indeed, include the removal of all thoſe ſpots of trouble, wherewith he had been defiled, being plunged in the ditch of calamity, and thoſe defilements of diſgrace and ignominy which his Friends had caſt upon him by reaſon of his troubles. For the reſt of the temporal promiſes do ſuppoſe his afflictions removed, and therefore that muſt be implyed here. Yet it doth alſo imply (as a cauſe of all the reſt) the removal of the ſpot of ſin, by a pardon, upon repentance, to which he had exhorted him; and the removal of that ſhame, wherewith Zophar ſuppoſeth Job might be over-whelmed becauſe of his ſin.
2. As for lifting up of the face, We find in Scripture that bowing down of the face imports the Conſcience of guilt, Ezra 9.6. perturbation and diſtemper of mind, Gen. 4.5, 6. and fear, Dan. 10.9, 15. ſo that to lift up the face is to be free of confuſion of Conſcience through guilt, and of fear and perturbation, that we may, with calmneſs of mind and boldneſs, go to God as one reconciled and at peace with us (as the phraſe is uſed among men, 2 Sam. 2.22.) Job 22.26. and may look cheerfully among men, Pſal. 42.11.
3. As for the promiſe of Job's being free of fear in his outward condition; Zophar doth not underſtand it of any ſtability, or freedom from fear, which Saints may attain even in the midſt of their troubles; but of an aſſurance of the removal of trouble, and his being eſtabliſhed and without fear of its return, as the following promiſes do evidence.
As for the ſpiritual part of this promiſe, that the godly man ſhall lift up his face without ſpot of ſin, or ſhame; If we take it in general, abſtracting from his miſtake of Job, it may be admitted with two cautions.
1. That this is the allowance of penitent Saints (whom he hath formerly deſcribed in his Exhortation) though for their exerciſe, and by reaſon of their own weakneſs, the uſe and comfort of it may, oft-times, be ſuſpended; and they who are waſhed from the ſpot of ſin may yet be afraid to look up to God, and dare not look chearfully among men.
2. It is Zophar's miſtake to think that Saints lifting up of their faces depends upon the removal of all their ſpots, even of trouble alſo; For when ſin is pardoned, and they make uſe of their priviledges, they will be confident, and glory and lift up their face in the midſt of trouble, Rom. 5.1, 2, 3. & 8.35, &c.
Hence learn,
1. Unreconciled and impenitent men are obnoxious to ſhame and confuſion of Conſcience; which however they do not notice it, yet, before God, and in a day of trouble, it will not hide; For, ſo is imported in that this promiſe of lifting up the face▪ is made only to the penitent Convert. The wicked man may ſeem to want this confuſion, but he doth but ſteal by his terrours, and he hath perturbation, fear and guilt, ready to break forth upon him, whenever he comes into a ſtrait, Iſai. 33.14. and when he conſiders God, who is greater th…n his heart, 1 Joh. 3.20.
2. It is the penitents allowance, and great mercy, that he may be chearful, and may come boldly to God, and call upon him familiarly, with calmneſs and ſerenity of mind, Job 22.26, 27. Pſal. 67.6, 7. 1 Joh. 3.21. For, herein he differs from the impenitent, that he ſhall lift up his face. His humility may put him to the Publicans poſture, Luk. 18.13. But faith allows him to look up; and when it is not ſo, he makes not uſe of his allowance. And when a penitent doth not attain unto this; As he ſhould conſider how he thereby wrongs God, as well as himſelf; and that it is his own weakneſs that keeps him ſo at under; Pſal. 77 10. So he may look alſo to Gods hand and mind in it, who, hereby, doth humble and exerciſe him; doth correct him for former abuſed and ill guided allowances, when they were enjoyed; and doth diſcover how much he muſt be ſeen in our mercies, who muſt firſt give ground of comfort, and then apply it, and make it comfortable.
3. It is the reconciled penitents allowance, alſo, to be confident and cheerful among men; not bringing up an ill report upon the way of God, nor being confounded by enemies or difficulties; For; thus alſo may the lifting up of the face be underſtood. And it is our duty to give proof of our encouragement in God, in our ordinary walking, and eſpecially in difficulties; and this is the way to obtain, or continue, the uſe of our allowance before God.
4. Albeit ſome wicked and impenitent ſinners be ſo impudent, as to lift up their face, and hold out their cauterized Conſciences and whores forehead, before God and men; Yet, that is but a proclaiming of their ſpots and pollutions, whereof the penitent are free in their cheerful confidence: For, herein alſo the wicked and the penitent differ, that the one may lift up their face, without ſpot, His ſins being repented of and pardoned, are not ſeen, nor will they ſtand up to challenge his confidence, and oppugn it; Jer. 50.20. But the others confidence is refuted by his ſin and ſpots, which appear in his face when he lifts it up; yea, this aggravates his pollution, that, notwithſtanding his uncleanneſs; yet, he is ſo impudent as to lift up his face.
As for the temporal part of this Promiſe, relating to the removal of the ſpots of trouble from the penitent, together with his confidence and ſecurity for the future; It is certain,
1. That Penitents have the promiſe of theſe things, 1 Tim. 4.8. whereof the wicked have no aſſurance by any promiſe, however they come to their hands.
2. That they are given to Penitents, in ſo far as they need them, and the love and wiſdom of God ſee them to be fit for them, and that they will do them good; And they are given to them in mercy, whereas the wicked get them for plagues and ſnares, Yet,
3. Notwithſtanding all theſe Promiſes, The Lord may (to witneſs his Soveraignty, and for other reaſons) exerciſe his people with diſpenſations contrary to what is held out in theſe Promiſes, and that even to martyrdom and the height of torments and ſufferings: Nor is his goodneſs and love to his people to be meaſured by the things of time, And therefore to underſtand theſe Promiſes abſolutely, and as if they were always to be fulfilled to the penitent, is an Errour, and a point which Job controverts with his Friends, upon good ground.
However, according to the tenour of Scripture-Rules and Cautions concerning theſe Promiſes, We may here Learn,
1. Where God hath waſhed away the ſinful ſpots of his penitent people; He can alſo, and, when it is for his glory, and their good, will waſh off thoſe ſpots, of trouble, ignominy, and ſorrow, which followed upon their ſin: For, here it is put in their Charter, Thou ſhalt lift up thy face without ſpot, as alſo, Ezek. 36.15. Iſa. 25.8. that they may not doubt of it, if it be for their good; and however, they may be aſſured of it at laſt. See Rev. 7.17. & 21.4.
2. Penitents are allowed ſtability and freedom from fear about their outward condition; For, ſaith he, Yea, thou ſhalt be ſtedfaſt, and ſhalt not fear. Not that they are allowed (as Zophar underſtood it) to be always ſtedfaſt, and ſecurely and without fear, to expect, either the removal of their trouble upon their repentance; or, (which ſeems to be the meaning here, for after it is ſuppoſed that his ſpot are taken away, this is added with the copulative, and,) that their removed troubles ſhall never recurre; But,
1. That a Penitent hath the ſureſt hold, even of temporal proſperity (as having it by promiſe) either to be brought to enjoy it, or kept in it: And in the faith thereof, he may deſpiſe thoſe morſels which are caſt to the wicked in their ſinful way, Pſal. 141.4.
2. He may be ſettled and ſecure that there is no wrath in any thing befals him, when theſe Promiſes ſeem not to be accompliſhed, Pſal. 112.7, 8.
3. He may be fearleſs of any real harm his ſad lots can do him, however they exerciſe him.
4. Whereas the impenitent may loſe heart and hand in trouble, eſpecially when Conſcience is wakened, which will make him apprehend that God is about to undo him; the Penitent will bear that which might cruſh many, and is magnanimous through God, Pſal. 23.4. & 46.1, 2. All which ſheweth that, albeit Zophar did not urge theſe Promiſes in a ſound ſenſe; yet, Piety, and Repentance for ſin, and turning to God, are the ſureſt guard in all our outward lots.
Doct. 3. When God hath given ground of ſtability and ſtedfaſtneſs, it is his gift alſo to make us cloſe with it and not fear; otherwiſe, we might ſtarve beſide our enjoyments: Therefore, when it is promiſed that he ſhall be ſtedfaſt, or, in a ſolid ſettled condition, it muſt be added, and thou ſhalt not fear. Thus God ſchooleth and exerciſeth his Children, that every mercy may be twice a mercy, in his gifting of it to be their allowance, and his making that their allowance forth coming for their refreſhment, as they need it. And they ſhould not ſuſpect that a mercy is not their allowance, becauſe they muſt yet depend for the uſe and comfort of it.
Verſ. 16. Becauſe thou ſhalt forget thy miſery, and remember it as waters that paſs away.
This promiſe of Temporal Mercy (eſpecially as to the latter part of it, concerning the Penitents ſecurity and freedom from fear, when he is delivered) is branched out, enlarged and confirmed in divers particular Promiſes. And,
Firſt, (in this verſe) He confirms that he ſhall not fear, becauſe he ſhould get ſo compleat, and ſo long continued a deliverance, that he ſhould forget his trouble, and not a ſcar or print of it ſhould be left: His remembrance of by paſt miſery ſhall be but … of waters that paſs away; that is, as running waters, which paſs by, never to return again; or, as floods and inundations, which ſwell faſt, but run as faſt away; and, eſpecially, as Winter-Brooks, which paſſed away in Summer, in thoſe Countreys, Chap. 6.15.—18.
From this, according to the grounds and cautions laid down, v. 15. we may learn,
1. The Lord cannot only give ſufficient ground of encouragement againſt trouble, or the fear of it, though the trouble be continued; But when he ſ…h it ſit, he can refute our fears by actual deliverance from the trouble: For, ſo is here held out, Thou ſhalt not fear, v. 15. Becauſe thou ſhalt forget thy miſery, &c. See Zech. 4.10. Only we ſhould not preſs God too hard to do this for us, by reſiſting to be comforted under trouble; leſt our deliverance make us aſhamed that we have not patiently waited for it, as Iſai. 25.9. But that God is able to do this, ſhould make us content with leſs, Dan. 3.17, 18.
2. Afflictions and calamities are miſery, or, toyl; as here they are called. They are ſo to the wicked (ſuch as he ſuppoſed Job to be) and a declaration of their miſerable eſtate by ſin, which, they would not, otherwiſe, ſee nor lay to heart. They are alſo ſuch in themſelves; and if the godly find any other thing in them, they ought to acknowledge Gods love in it: As ſad lots are ſent to put them to ſtudy and find out proofs of love, and make them ſweet unto them. And whatever mercy the godly find in trouble, they will alſo find much toil, vexation, and wearineſs in it (as the word ſignifieth;) Partly, to put them in mind of ſin, and of the remainders thereof in themſelves; And, partly, to make way for the Conſolations of God, whereof, otherwiſe, they could not be ſo capable. So that even to be vexed with trouble is no mark of an ungodly man, or that God will do no good by that trouble to thoſe who are under it. But, on the contrary, a croſs that doth not exerciſe will never prove a profitable croſs, Heb. 12.11.
3. How great ſoever the afflictions of the godly be, yet they may be got over, and they may ſee an end of them; As this promiſe holds out, Thou ſhalt even forget thy miſery, &c. Saints have ſeen a ſtrange end of many great troubles and fears, and they have been carried through, and made to ſurvive, many of them, Iſai. 51.12, 13. Jam. 5.11. Thoſe troubles which they have thought to periſh under, 1 Sam. 27.1. have been got through. And albeit they may die and be cut off by ſome of them, yet they ſhall certainly have an iſſue of all of them, Pſal. 34.19. Rev. 7.14, &c.
4. Saints may not only be delivered from trouble, but their deliverance may be ſo compleat and ſatisfactory, as they ſhall be made to forget, or but ſleightly to remember, their ſorrow and miſery; For, ſaith he, Thou ſhalt forget thy miſery, and remember it as waters that paſs away. For further underſtanding whereof, Conſider, That a total oblivion of bygone troubles is not be allowed, nor is it ordinarily attainable; nor doth Zophar deny but there will be ſome kind of remembering of it. Troubles muſt be remembered: to ſtir us up to praiſe for our deliverance; they muſt alſo be remembered that we may prepare for new tryals, not forgetting that we are ſtill in the world, to forget which, were a ſad plague upon us, from which God uſeth to preſerve his people. But the ſound meaning, whatever was Zophar's ſcope, is, That ſometime a deliverance from a particular trouble may be ſo complete, as to leave no print behind hind it, to keep up a bitter remembrance of it, as the contrary is threatned, Gen. 41.30. Sometime, alſo, there may be ſo long a time of freedom, as ſhall blot out the remembrance of ſorrow; And, ſometime, the change of their condition may be attended with ſuch ſweetneſs and mercy, as ſhall give them little time to think on former ſorrows, as Job. 16.21. All which, with the ſimilitude of waters that paſs away, illuſtrating the promiſe, doth hold out,
1. That deliverance may ſometime come very ſucedily to Penitents, and the more ſpeedily that their troubles have been violent; they may paſs away quickly, as running waters, Or, as an inundation, which violently over-flows all, yet ſoon runs out. God ſends troubles, oft-times, thick on, that he may haſt them over. See Iſai. 17.14.
2. Deliverances from violent troubles may be, not only ſpeedy, but very eminent and remarkable, in themſelves and in their continuance; As waters leaving no print of their path, ſo they may be complete, and not leave a ſcar behind them, but have a cure of all our griefs and ſorrows; And as waters paſſing away do not return, ſo they may be of long continuance, Pſal. 90.15.
3. Deliverance may be eminent and ſingular, not only in it ſelf, and its continuance, but in the conſolations following upon, and attending it; Pſal. 90.15. 2 Cor. 1.5. ſo that men ſhall not get leiſure to think upon their paſſed troubles, as is ſaid of Wine and ſtrong Drink, Prov. 31.6, 7.
4. Deliverance may be ſuch, as to make any thoughts of paſſed troubles eaſie and comfortable: As a deluge is fearful in the time of it, but remembered with delight and refreſhment when it is gone; So delivered-Saints may find it no greif of heart to them that they have been in trouble, and when they reflect upon the greateſt difficulties they have paſſed, they will ſee them ſo eaſie, that they will be ready to cry out, Where was our faith, hope and confidence, that could not ſee this end of the Lord?
Theſe are the mercies implyed in this Promiſe, and put in the Penitents Charter. Yet in the Application thereof, we muſt remember,
1. Though Piety hath the Promiſe, and lyeth neareſt to all this; yet, the diſpenſing thereof is in the hand of one more tender and wiſe then our ſelves, who will let it out, not as we fancy or deſire, but as is for our good.
2. If God ſee it fit not to deliver, but to afford us all this ſweetneſs, even in the midſt of trouble, we are no loſers.
3. Let us not be unruly or murmurers under our troubles, leſt that provoke God to be ſparing in affording us comfort or deliverance.
Verſ. 17. And thine age ſhall be clearer then the noon-day: thou ſhalt ſhine forth, thou ſhalt be as the morning.
Secondly, The former Promiſe is further confirmed by a new Promiſe. The meaning whereof is not, that God ſhall clear his righteouſneſs and innocency, which Pſal. 37.6. is illuſtrated by the ſimilitude of light, and the noon-day, here alſo made uſe of. For, Zophar did not judge Job righteous or innocent, but a wicked guilty perſon; But the meaning is, That his age, and the reſt of his life which he gave for loſt, ſhould prove the very prime time of his life, and as a noon-day, for mercies, comfort, and honour; And his caſe, by his reſtitution, ſhould be as the bright morning, and the ſhining of a riſing Sun, after a dark night; and ſhould be growing, as the morning ſhineth on more and more to the perfect day, Prov. 4.18.
From this we may (obſerving the former cautions) Learn,
1. Old age is a time that will need many proofs of God; and the Penitent godly man lyeth in Gods way to get them; For, upon ſuppoſition of his repentance, a promiſe is made concerning his age. See Eccl. 12.1. Pſal. 71.9, 17, 18.
2. Such as have quit hope, and laid their account to die in trouble, may not only be delivered, but may have mercies heaped upon them before they die; For, ſo is the Promiſe, Thine age ſhall be clearer then the noon-day, &c. And Job found it ſo, but not upon Zophar's terms or principles, as if it held univerſally true, to all Penitents, and only to them.
3. The beſt days that ever the Child of God ſaw may be waiting for him after trouble, to make up his loſſes, and comfort him over his ſorrows; For, his age, after that, may be like a noon-day, yea clearer then the noon-day, or, may ariſe, in the height of glory and ſplendour and comfort, above the noon-day. See Iſai. 49.21.
4 No one ſimilitude is able ſufficiently to expreſs the rich allowanc…s of Saints. The noon-day is bright, but upon the next point to decline; the morning ſhines clear, but it may clearer. Therefore both are conjoyned in this Promiſe, Thine age ſhall be clearer then the noon-day, thou ſhalt ſhine forth, thou ſhalt be as the morning.
5. It helps to ſweeten Saints mercies, that
(1.) They are ſeaſoned with former croſs diſpenſations, as a morning is ſweet after a dark night, Iſa. 58.8.
(2.) That they are but growing; even their noon-day is but a morning, in that reſpect. And how well ſoever they be within time (and they may be ſo well, that the bright light of the noon-day cometh ſhort of their ſerenity, and they are clearer then the noon day) yet they ſhall be better, Cant. 6.10.
Only it muſt ſtill be remembered, that if God be not pleaſed thus to make us ſhine in our outward condition, it is enough if he ſhine upon us by his favour and ſpiritual conſolations ſhining through thick clouds; and, by his approbation, clear the dark cloud of miſconſtructions, which the world put upon us; and ſo cauſe us to ſhine, in our humble, tender, exerciſed, and confident behaviour under trouble.
Verſ. 18 And thou ſhalt be ſecure, becauſe there is hope, yea thou ſhalt digge about thee, and thou ſhalt take thy reſt in ſafety:
19. Alſo thou ſhalt lie down, and none ſhall make thee afraid; yea many ſhall make ſuit unto thee.
Thirdly, He explains, further, how the reſt of his life ſhould be thus comfortable; namely, both for ſecurity and reſpect. Albeit in former times, notwithſtanding all his power, he had been robbed and ſpoiled; Yet now, having a more ſure ground of hope (being a penitent) he ſhould be in a great ſecurity; And ſhould be no leſs ſafe in an houſe of digged-up mud (or, in his Tent, about which the Arabians uſed to dig holes for faſtning of the ſtakes, or ſome earth, to make the bottom of the Tent cloſe, Or made a ditch to receive the water which in a ſhower of rain might run down from the Tent, that ſo it might not run into the Tent) then in a walled City; nor ſhould he need to keep a Watch or Guard about him, but might ſleep quietly. And (which further confirms the ſecurity of his condition) whereas he is now contemned, and all ſeek advantage againſt him, then, many men (or, as the Word doth alſo ſignifie, even great men) ſhould reſpect him, and make humble and earneſt ſuits to him, or (as it is in the Original) ſhould entreat his face, or, countenance and protection, to get counſel, help, juſtice, or preferment by him.
In this (if we guard againſt the underſtanding of temporal Promiſes in an abſolute ſenſe) we may Obſerve,
1. Great and wonderful may the viciſſitudes of time, and mens lot within time, be: And when God pleaſeth to interpoſe, he can make a mans caſe differ wonderfully from what it hath been; For, ſo doth this Promiſe imply (and it is indeed poſſible, and Job afterward found it true) that he who had been ſpoiled ſhould be ſecure.
Obſ. 2. The Penitents allowance is, ſecurity, or, quiet confidence. Which is not to be underſtood of ſecure neglect of duty, or neglect of ſeeking God. Not yet (however Zophar underſtood it) of a ſecure neglecting to foreſee and prepare for difficulties, Job 3.25, 26. For neither of thoſe are our duty, and ſo cannot be our mercy. But the true ſecurity allowed to Penitents, is, to be confident as to events; Not that they ſhall certainly avoid dangers from men, or otherwiſe; But that they ſhall be free of aniety about them, either as to their coming upon them, or their getting through under them. This is indeed their allowance, And it is their duty to ſtudy to be rid of vexing anxiety, which flows from inſobriety and diffidence, and impedes duty. See Phil. 4.6. Pſal. 127.1, 2. For it cannot avail any thing, as Matth. 6.27. It oft-times, creates us needleſs troubles; Iſai. 51.11, 13. It antedates our real tryals, and makes them a croſs before they come, Matth. 6.34. It draws us upon ſnares when we are anxiouſly fearful of men; Prov. 29.25. It is not beſeeming the peace of a good Conſcience; Rom 5.1, 2, 3. and ſhould rather be left to the wicked, Deut. 28.66. It gives God little to do, but takes his work off his hand, 1 Pet. 5.7. and therefore cruſheth us, becauſe none but God can bear that burden of caring for events; And, it looks not like faith in his Providence, who can cauſe troublers do us good, Jer. 15.11. who can reſtrain them, as he did Laban, Gen. 31.24. can fill them with terrour, Gen. 35.5. can plague them, as he did Sennacherib; and, can bring good out of what he ſuffers them to do. This being Saints allowance, they ſhould preſs after it, and accompt it ſervice to God, and not carnal ſecurity, to ſeek to be rid of this anxiety.
Obſ. 3. The ground of this ſecurity, is, becauſe there is hope. Whereby we are to underſtand, not only the grace of hope which the true Penitent hath, but dayly new favours ſtrengthning this grace. His troubles not returning, and proofs of love being given him, do ſtrengthen his hope, and poſſeſs him with holy confidence and ſecurity, This (paſſing his miſtakes) Teacheth,
1. A reconciled Penitent hath ſtill ground of hope, Ezra 10.2. After his repentance, if he have been a godly man before, his evidences are renewed, and his hopes revive; ſo that he cannot be deſperate, unleſs he will caſt away his hope, Heb. 10.35.
2. As whatever good a penitent man hath, he muſt quit it all, and go out of himſelf, to hope in God; ſo hope is enough to ſecure a man, though there be no more: For, Thou ſhalt be ſecure, becauſe there is hope. Here we ſhould beware of pride, which will be ready to undervalue this; whereas humility will grip too little
3. Albeit we ſhould not ground our hope on what is ſeen, Rom. 8.24. or upon any thing beſide the word: Yet, when God further confirms us by proofs of his love, it ſhould make us aſhamed to be diffident; For when thus there is hope, as hath been explained, then we ſhould be ſecure. It is a ſin and ſhame to be diffident, after many experiences. Pſal. 78.19, 20. And as our not hoping, when we have but the naked Word, obſtructs thoſe proofs of love; ſo our ill improvement of them, and our quarrelling ſtill, provokes God to ſend us back again to the naked Word.
Obſ. 4. The amplification of this ſecurity, is, That he ſhall dig about him, and take his reſt in ſafety, &c. or, in a poor Cottage, or Tent, he ſhall be ſafe enough. This Teacheth, That hope in God muſt not reſt upon, nor judge by, outward probabilities; But ſhould give glory to God, ſo much the more as probabilities are few: So much may ſafely be gathered from this. Otherwiſe, it is not alwayes true that Saints are ſafe, in Zophar's ſenſe. But as God can ſecure in a moſt unſafe condition; So, extremity of troubles, and all diſadvantages, ſhould but raiſe the ſpirits of a Penitents hope; as Pſal. 142.4, 5.
Obſ. 5. The publick evidence of this his ſecurity, is, ſleeping ſafely, and without fear. This holds not true in this ſenſe, that a reconciled man may not be ſurprized in his ſleep; but this is true in it, that it is his allowance to ſleep confidently, when he is called to it, under Gods protection, as Pſal. 3.5.
However, It Teacheth,
1. Reconciliation with God makes common mercies to be double mercies; Even very ſleep comes by promiſe and by gift to a reconciled man. His dinner of green hearbs is a ſweet feaſt, if he could diſcern the mercies in it.
2. The Providence of God is over and about the reconciled man, in all the turns of his life; were it even in watching over him when he ſleeps.
3. Gods help is nothing the further off from a reconciled man, that he can be little active to procure it, or do for himſelf; For when we ſleep, and cannot do for our ſelves, he will do for us.
4. Quiet and ſafe reſt, without affrightments, is a mercy, as here is ſuppoſed. And it is put in the godlies Charter; as the reſt, of temporal promiſes, to be forth coming for him as may be for his good. And when a people are deprived of it, by Fires, Invaſions, or other Alarms in the night; As it is a tryal to the godly; ſo it may put all to ſearch, how they have been thankful for ordinary preſervation and reſt; And how they mind judgment, wherein, it is ſaid the the Lord will come as a theif in the night.
Obſ. 6. The confirmation of this his ſecurity and ſafety, is, that he ſhall be in honour and reſpect, and many (and even great men) ſhall make ſuit to him, or intreat his face.
It Teacheth,
1. A reconciled man gets all his loſſes made up, one way or other; As here is ſuppoſed, that he will be reſtored to his dignity again. And, indeed, that is not loſt which is in Gods hand; but (however we may not limit God in theſe temporal things) a good account may be made of it, upon our repentance.
2. Albeit contempt be a ſad lot, and, oft-times the fruit of our own or others idolizing of us; Yet, if ſuch as are under it be reconciled to God, or ſtudy to be ſo, they may expect a good accompt of it; For, ſo much may ſafely be gathered from this Promiſe.
3. Albeit God do not free every godly man from contempt in the world (for this promiſe is not made viſibly out to all), And albeit he do not raiſe every godly man, whom he vindicates from contempt, to honour and ſtate; (For this Promiſe is made to Job, who was before a Magiſtrate,) Yet thus far it holds true, in general, That (as men, and particularly, great men, do reſpect or vilifie godly men, only as may contribute to advance their own intereſts; For, as they ſleight them in their low condition, ſo they will fawn upon them in their proſperity: So, whatever mens eſteem be) true Piety is indeed honourable, and would be more reſpected if it were more known: And it is the duty of godly men, ſo to walk as they may conciliate reſpect to their Profeſſion, and not cauſe the world ſtumble at it: And if they walk ſo, God may ſo eminently do for them, and advance them, as even great men, yea their very enemies, may be glad to ſue for their favour.
Verſ. 20. But the eyes of the wicked ſhall fail, and they ſhall not eſcape, and their hope ſhall be as the giving up of the ghoſt.
Zophar's Second Argument, preſſing his Exhortation, is held out in a threatening, If Job hearken not to his counſel, but think to be delive…ed without repentance. He propounds it in general terms, without applying it to Job, as he had done by the Promiſes: And denounceth, that a wicked man may long look for an iſſue, and wear his eyes expecting it, ere it come; that he ſhall not eſcape Gods rods and vengeance any other way then by repentance; and any hope he hath, ſhall evaniſh and die, and give him no ground to lean upon, but rather end in deſpair.
In this Argument, as he miſtakes Job, accounting him a wicked man; So his doctrine concerning plagues upon the wicked is no more ſound then what he had ſaid in the matter of temporal Promiſes to the godly. For a man may get expected favours, eſcape rods, and be ſatisfied in his hopes, and yet be a wicked man ſtill. Only he deſerves all that is here threatened, and he may, ſometime, meet with it in this life, and, however, will meet with it at laſt.
Hence Learn,
1. Both Law and Goſpel, terrours and allurements, are neceſſary to ſtir up men to the duties of Repentance; We need terrours to break, as well as encouragements to melt, our hard hearts, Therefore, he makes uſe of both here; And of threatnings laſt; Not becauſe that is the order conſtantly to be obſerved, For the Law ſhould make way for Promiſes: But becauſe he judged him obſtinate, by reaſon of his former replies, and poſſibly perceived by ſome evidences that Job was not taken with what he ſaid; which makes him give over to encourage him any more, and leave him with this ſad word.
2. When men are called to threaten ſuch as they ſuppoſe to be wicked; as they ſhould not dally with ſin, ſo in their greateſt ſharpneſs, they ſhould witneſs ſome tenderneſs to their perſons; Therefore, he only propounds the Doctrine in general, Not only to ſhew that he thought it the lot of all the wicked, which therefore Job (whom he judged to be wicked) needed not think to decline; But to witneſs his tenderneſs, in that he leaveth it to Job to apply it himſelf.
3. General Doctrine ought to be applied by every hearer, albeit he who delivers it do not, or for ſome reaſons, find it not fit, to apply it: For, here he judgeth it to be Job's duty to apply what he ſpeaks in general.
4. Albeit wicked men, oft-times, have enough; yet, ſeeing they place their happineſs in it, they cannot be ſati…fied, but are plagued with the luſt of the eye, expecting and deſiring more; For, It is ſuppoſed they have their eye upon ſomewhat they expect. Not only are they put to look for deliverance, when God plagues them (which is the thing principally implied here, relative to Job's preſent condition) but even in their beſt condition, they are ſtill looking for more.
5. As Believers may have much humbling exerciſe about their hope, Pſal. 119.82. (either when they expect that for which they have no ground in the Word, at leaſt, not in their preſent condition, Lam. 4.17. Jer. 14.19. Or, when God would humble and try them, Pſal. 69.3.) and about their faintings, which yet they will be forced to recall and abandon, Lam. 3.18.22. Pſal. 31.22. Alſo, whatever particular good thing, expected by the wicked, may be given them; Yet they will never meet with all they gape for, Deut. 28.32. And in the iſſue, they will be ſadly diſappointed; For, thus the eyes of the wicked ſhall fail.
6. Albeit wicked men be fugitives from the Word, and (ſo far as they can) from corrections, as is implyed, Zech. 1.6. Jer. 5.3. And albeit they may eſcape ſome particular dangers, and get terrours of Conſcience ſhaken off; Yet all they fear and ſeek to ſhun will unavoidably meet them at laſt, without a poſſibility of declining it; For, they ſhall not eſcape.
7. Wicked men are not eaſily put from their hopes and carnal confidences, whatever threatenings or diſappointments they meet with; For, though their eyes fail, and it be threatened that they ſhall not eſcape; Yet, it is ſuppoſed that they will yet hope for other things.
8. Wicked mens hope is but a cold coal, and evaniſhing thing; It is but like a ſob or two of a dying man, and then he is gone: For, their hope ſhall be as the giving up of the Ghoſt, or, as a puff of breath, of a dying man. Whether we look to their hope, or their enjoyment of what they hope for, they get but a laughter or two of it, and a little whiles ſport with their own deceivings, and then they ſee the folly of their hope, and what they got of what they hoped for, doth evaniſh, And ſo their hope (as it is in the Original) is the giving up of the Ghoſt, or, gives up the Ghoſt, and puffeth out its breath, and periſheth.