Exposition of Job, Exposition of Job · Chapter 20
CHAP. XX.
In this Chapter Zophar, the third of Job's Friends, aſſaults him now the ſecond time. It is not the proper place here to enquire, how it comes that this is his laſt ſpeech to Job, and that he doth not anſwer him the third time, as the reſt did: though it be clear that Job did not at all ſatisfie him by his following diſcourſes, and ſo laid him by; but as all of them did at laſt give him over as a ſtubborn man, Chap. 32.1. So Zophar wearied ſooner then the reſt, as being (it may be) more paſſionate then they. Here it ſufficeth us to know, that he takes yet his turn with the reſt, and falls fiercely upon Job. Wherein (as hath been marked of the reſt alſo) as he brings forth no new matter, ſo he layeth aſide all that meekneſs, and all thoſe encouragements whereof he made uſe in his former Speech, Chap. 11. as being now more heated with his own paſſion, and further prejudged in his thoughts of Job.
The Chapter contains theſe two. Firſt, A Preface, wherein he declareth that he will anſwer, and gives the reaſons of his reſolution, ver. 1, 2, 3. Secondly, The anſwer it ſelf; where, in a long Diſcourſe, (which he confirms from the conſent of Antiquity) he gives an account of the calamities that befal the wicked, that he may perſwade Job, that his lot is the ſame with what befals only wicked men and hypocrites; And therefore doth prove him to be one of them. And (having hinted whence he had this Doctrine, ver. 4.) 1. He gives an account of the wickeds ruine in their downfal from their proſperity, That it is ſpeedy, ver. 5. a ſhameful and utter ruine, to the admiration of all, from which no grandeur ſhall ſecure them, ver. 6, 7. And, a ruine which ſhall diſcover the emptineſs of their former proſperity, and which ſhall not be repaired, ver. 8, 9. 2. He gives an account of the miſeries wherewith they are preſſed, after their fall, That their Children ſhall be miſerable, ver. 10. That their ſins, and the effects thereof, ſhall accompany them to their grave, ver. 11. And that all their pleaſure in following wickedneſs ſhall prove bitter and deadly, ver. 12, 13, 14. And particularly, they ſhall have no comfort, but much bitterneſs, in their ill purchaſe, ver. 15, 16. when God ſhall deprive them of expected ſweet eaſe, ver. 17. and make them reſtore what they had unjuſtly acquired, ver. 18. (as the juſt fruit of oppreſſion, ver. 19, 20.) yea, and take away their very meat, ver. 21. 3. He amplifieth this Narration, both concerning the ruine, and ſubſequent miſeries, of the wicked; pointing out, That in their greateſt proſperity, ruine ſhall come upon them, being purſued by wicked men, who ſhall be the inſtruments of Gods vengeance, ver. 22. And by God himſelf, purſuing them in anger, ver. 23. That God ſhall purſue them with variety of weapons, or judgments, ver. 24, 25. From which they ſhall neither ſecure themſelves, nor their families, ver. 26. And, That all creatures ſhall conſpire their ruine, thereby (as ſo many witneſſes) to convince them that they are wicked, ver. 27. upon which their utter ruine ſhall follow, ver. 28. 4. He ſums up all this Narration by way of Concluſion, that he may preſs Job to take more notice of it, ver. 29.
Verſ. 1. Then anſwered Zophar the Naamathite, and ſaid,
2. Therefore do my thoughts cauſe me to anſwer, and for this I make haſte.
3. I have heard the check of my reproach, and the ſpirit of my underſtanding cauſeth me to anſwer.
IN this Preface is not only recorded that Zophar did anſwer, v. 1. but his profeſſion that his thoughts did drive him to be in great haſte with it, and cauſed him to anſwer, who (it ſeems) otherwiſe intended to have kept ſilence: together, alſo, with the cauſes moving him to make this reply; which are expreſſed more generally, that ſomewhat in Job's diſcourſe did ſo fill him with thoughts, as he could not forbear nor delay to anſwer, v. 2. and more particularly, v. 3. That he had bin reproached in Job's diſcourſe, and therefore would anſwer for himſelf; though yet that only did not move him, but his ſound knowledg of the Truth in this debate furniſhed him with matter, which he would bring forth deliberately, having gravely thought upon it; And ſo, however he had met with paſſion, yet, he thinks he will not anſwer in paſſion.
That I may further explain and make uſe of theſe verſes; Obſerve,
1. We find here that Zophar doth yet anſwer Job; And albeit he bring forth no new purpoſe, but what hath been often refuted by Job (of which afterward) yet he will not give over. Yea, we find not in all this diſcourſe, that he doth any thing conſider all thoſe miſeries of Job, which had been ſo largely enumerated in the former Chapter. Nor doth he regard Job's ample confeſſion of his faith, Chap. 19.25, &c. Nor the intimation of the hazard of wrath which he had made unto them, Chap. 19.29. But the more Job ſpake of thoſe things, he falls the more fiercely upon him.
Whence Learn,
1. It is not eaſie to change learned and witty mens Opinions, when once they are engaged in diſpute; For, Job's Friends have ſtill ſomewhat to ſay and anſwer. And therefore God ſhould be much imployed in ſuch caſes, who ends this Controverſie by his Word, Chap. 42. and without whoſe preſence and operation, diſputes will not put a cloſe to Controverſies.
2. Afflicted Saints ought not to build upon moſt rational and likely means for ending of their tryals, till God come and interpoſe; For, albeit Job had ſaid ſo much for himſelf, as might make men in reaſon think it were a thouſand pities to uſe him harſhly any longer; yet all this is but Oyl caſt into the flame with his Opponents, who deal the more harſhly, that he pleads pitifully, and yet confidently under his pitiful caſe. And herein,
1. Men ought to look to God, who hath the inflicting, continuance, and ending of tryals in his hand, and will permit none to ſacrifice to their ownner, in this buſineſs: But in the uſe of all means, will have them ſubmit intirely to his will, and will have them ſee that he may juſtly continue that tryal which they can ſhew juſt reaſons why men, that are his Inſtruments, ſhould not continue it.
2. Men ought alſo to look on this as a great part of their tryal, if they will continue to hold faſt by their Grounds and Principles, after they have aſſerted them, and yet God permits men to continue unjuſtly in oppoſition to them; For, every new Reply of Job, after theſe unjuſt aſſaults of his Friends, is a further tryal and proof his conſtancy and integrity, and a mirrour wherein his patience and faith do ſhine, for the Edification of others in all ages.
3. Men ſhould look what God may have to ſay in the unjuſt continuance of their tryals from men; For, in all this long debate, though Job had the better cauſe, and the better of them in the diſpute, yet, he failed much toward God: And therefore an exerciſe, of one kind or other, never left him, till he took with theſe, and was humbled for them.
4. Men ſhould alſo read, in this inſtance, how far paſſion, kindled through the heat of contention, eſpecially when joyned with ill Principles, may miſlead them; For Zophar's unſound Principles and his Paſſion did neceſſarily ingage him to condemn Job, let him ſay for himſelf what he would; Which ſhould warn men to take good heed to their Principles, what they are, and to the frame of their ſpirits.
Obſerve, 2. In the next place, we are to conſider the manner and way of his going about to anſwer; My thoughts, ſaith he, cauſe me to anſwer, (or cauſe me to return, and bring me back into the liſts again, and make me interrupt my reſolved ſilence) and, I make haſte, or, my haſte it in me. The word here rendered thoughts, doth properly ſignifie, the branch of a Tree, and is figuratively applyed to ſignifie, the clefts of Rocks, and mens cogitations, or, thoughts. And ſo it may import, high, unſettled, and turbulent thoughts, like branches toſſed with the wind; as accordingly we find it made uſe of to ſignifie unſettled Opinions, 1 Kings 18.21. thoughts and fancies in a mans ſleep, Job 4.13. and ill and vain thoughts, Pſal. 119.113. But It is not to be conceived that Zophar makes uſe of this word to expreſs any bad opinion of his own thoughts & conceptions, but only that they were his thoughts iſſuing from his heart, as branches from a tree. This is certain, that by thoſe words he, intimates that his thoughts were burning within him, & he was in ſo great haſte to get a vent to his conceptions, that he had no patience to hear Job any longer. And albeit his deſign, in all this haſte and perturbation of mind, was to vindicate the Righteouſneſs and Juſtice of God, and to reclaim Job, whom he ſuppoſed to have miſcarried groſsly in this matter; yet the ſequel cleareth that he was wrong in this which he is ſo haſty to ſee about.
It teacheth,
1. Mens ſpirits; when they ſuffer themſelves to be over-driven with haſte and perturbation, do readily miſcarry; For, Zophar, in this his haſte, is found to be in an Errour. Thus David's expreſſions in his haſte prove to be unſound, and ſuch, as, he finds cauſe to retract them in cold blood. And ordinarily mens haſte and paſſion (which is but a ſhort madneſs) furniſheth them with matter enough of ſorrow and repentance, when they ſeriouſly reflect upon it. And therefore in all actings, mens firſt and chief care would be ever their own ſpirits, which are their chief oppoſites in doing duty, and particularly, in managing Controverſies as they ought.
2. Men, even when their deſigns and intentions are good, may yet miſcarry in the proſecution of them, through haſte and paſſion; For, Zophar had a good deſign, in this his haſtie undertaking, to reclaim a man whom he judged to be in an Errour; and yet his haſte made him to miſs his mark, ſo that he was not able to diſcern what was right or wrong in Job, nor to hit upon his real miſcarriages in this Controverſie. Even a good Cauſe may be marred by mens managing of it with paſſion and haſte, and therefore much leſs are men to make uſe of a pretence of zeal or good intentions, to break out in paſſion, for who ſo give way to that diſtemper of ſpirit, cannot readily but go wrong.
Obſerve 3. As for the General account of his Reaſons moving him to anſwer, and to make haſte in it, Therefore my thoughts cauſe me to anſwer, and for this I make haſte; Though this, therefore, and, for this, may be looked on only as a General, which is particularly expreſſed and inſtanced in the next verſe: Yet if we conſider more narrowly, there may be more found in it; For, in the former Chapter Job had cloſed his diſcourſe with a threatning of Judgments againſt them, becauſe of their miſcarriages towards him: And Zophar begins (and, poſſibly, interrupts Job) with this, Therefore I anſwer, and for this I make haſte; as if he had ſaid; The fear of that ſame wrath, wherewith thou threateneſt us for ſpeaking as we do, cauſeth me ſpeak yet more to the ſame purpoſe; leſt, by my ſilence and ſuffering thee to go in in thy courſe, I ſhould indeed draw on that wrath upon me.
It teacheth,
1. Men ſhould be well adviſed, and maturely ponder the grounds upon which they ſpeak, and, particularly, upon which they either engage or perſiſt in a debate; they ſhould firſt think well, and then ſpeak: For, ſo much doth his pretending to this ground and reaſon of ſpeaking, teach in general, though he …red in the particular, Therefore do I anſwer, &c.
2. Great may be the differences, even betwixt godly men, in a time of debate; the one thinking it a duty to be ſilent, and the other to ſpeak; the one threatening the other with wrath, becauſe of what they do; and the other thinking themſelves obnoxious to wrath, if they do it not. This is ſo ſad, that it calls for much humiliation, and for ſearch to find out where it is that the errour and miſtake lieth, and for dealing with God, that he may appear in mercy to decide the Controverſie which alone can put a cloſe to this Diſpute.
Obſerve 4. The firſt expreſs reaſon of his reſolution to anſwer, is, I have heard the check of my reproach, v. 3 —, or, thou haſt bitterly reflected upon me in thy diſcourſe. It is not neceſſary to reſtrict this to what Job had ſaid, Chap. 19.29. But the meaning is, That generally in all his complaints, challenges, and arguings, Job had indirectly rubbed upon them; And it ſeems, Zophar had underſtood ſomewhat that he had ſpoken as reflecting particularly on him and his diſcourſes, which makes him ſo earneſt to anſwer. Compare Chap. 18 3.
It teacheth,
1. Men are naturally very tender of their Reputation, ſo that they will ſoon (and, ſometime, but too ſoon) reſent any affront put upon them; Yea, the more free men are of real ſufferings and tryals, they are, ordinarily, the more needleſly and cauſeleſly vexed about their Reputation: For, thoſe men, who had little other exerciſe, are much taken up about their Reputation, and think themſelves rubbed upon and reproached, and checked, if they be but diſſented from, or ſoberly in …med of their miſtakes. Much real exerciſe would cauſe men make leſs noiſe about this.
2. When a mans ſelf, or his Reputation is much in his eye, he will not readily do much good in debates; For, Zophar beginning with the ſenſe of this check of his reproach, or, reproachful check (as he judgeth it) makes but a poor reply, as the ſequel cleareth. Men ought to bear down that Idol of their own Reputation, who would find out or follow Truth, and the mind of God, in any particular.
Obſerve, 5. The ſecond expreſs reaſon of his reſoſolution, is, And (or as ſome read it, But) the ſpirit of my underſtanding cauſeth me to anſwer; That is, It is not only the ſenſe of the indignities I have received, but the ſound judgment and clear light I have in this Controverſie, and my knowledge how needful it is that thou be humbled, and Gods Juſtice, in afflicting thee, vindicated, that puts me to anſwer. In this ſenſe, the two parts of the verſe are to be joyned by the copulative, and, that the ſenſe of his reproach and his knowledge in the cauſe concurred to cauſe him anſwer. And this indeed is Truth, that Zophar was perſuaded that what he had to ſay was found. But there ſeems to be more in it, and ſomewhat intended that ſets the two parts of the verſe in oppoſition one to another; I have heard — But the ſpirit of my underſtanding cauſeth me to anſwer. Hereby is not only meant that, however Job reproached their Opinion, yet it was found, and flowed from a ſpirit of underſtanding; but further, as to the way of anſwering, that, however Job had anſwered them with paſſion and reproaches, yet he would deal otherwiſe with him, and anſwer him from a ſpirit of underſtanding, or, a ſober and ſound judgment. Both theſe Interpretations may agree in one, the firſt being included in this laſt. For it ſuppoſeth he had ſound light in the Controverſie, and propoſeth, that he will bring out this, and not his paſſions, in his anſwer; whereas Job (as he ſuppoſed) wanting truth and ſolid matter, behoved to take himſelf to ſuch poor ſhifts as revilings and reproaches.
It teacheth,
1. As men had need, to be ſure and well grounded in what they hold out as the Truth of God; So diſputes, for finding out the mind and will of God in any particular, ſhould be free of paſſion, and managed with ſound judgment and underſtanding; For, Zophar pretends to a ſpirit of underſtanding, declining paſſion, in this anſwer. As God will not be ſerved by our paſſions, Jam. 1.20. Nor have our lies and miſtakes fathered on him, Chap. 13.4. So it is found light, and not paſſions, that will convince rational men. Yea, where paſſions, it darkens and diſturbs mens own light and judgments, that they cannot make ſuch uſe of them as they ought, and otherwiſe might.
2. Irritations from thoſe with whom we have to do, will not warrant us to ſerve them in their own coin; For, though Job (as he ſuppoſed) reproached him; yet he will anſwer him from a ſpirit of underſtanding.
3. Men may have a ſtrong perſuaſion that they are ſound and right in that wherein yet they are very wrong; For, he thinks that all this anſwer flowed from the ſpirit of his underſtanding, which was but the reſult of his Ignorance and Errour. So blind and i… ſelf love, and ſo great need have men to examine and try their perſuaſions, that they be ſound and well grounded; and (for this end) to be ſober and diffident of themſelves, and jealous leſt their engagement in debates, or eſtimation of their own abilities, cauſe them think they are very clear and ſound, when yet they are in the dark.
4. In particular, Men may be very paſſionate, who yet think themſelves very rational and ſober; For, Zophar, even when in paſſion he is reſenting a ſuppoſed, check of his reproach, doth yet think he is led by a ſpirit of underſtanding. Paſſion is in it ſelf a great fault, but it is yet greater when it blind-foldeth men, that they cannot ſee themſelves as they are.
Verſ. 4. Knoweſt thou not this of old, ſince man was placed upon earth,
5. That the triumphing of the wicked is ſhort, and the joy of the hypocrite but for a moment?
Followeth the anſwer it ſelf, wherein he labours to perſuade Job that his lot being like that of the wicked man, or, hypocrite, it did prove him to be one of them. In all this diſcourſe, concerning the calamities of the wicked, we have no new matter or Arguments to convince Job, but only the ſame conſent and teſtimony of Antiquity (ſo often urged before) here again repeated; And the ſame ſubject matter, of the calamity of the wicked, is here again ſet forth with variety of expreſſions and flowers of eloquence. And he inſiſts (as others before him had done) ſo particularly to recount the wickeds miſeries, Partly, that he may reflect upon Job's caſe, and ſhew that thoſe miſeries which he ſuffered, and whereof he complained, were the ſame with what the wicked had ſuffered in all ages; And, partly, that by inculcating this Doctrine with a ſtream of Eloquence, it may be the more taking, and more effectually convince Job.
In the firſt part of his Narration (to v. 10) he gives an account of the way of a wicked man, or hypocrites, downfal from his height of proſperity, and how, being in proſperity, he is brought low and made miſerable. And in theſe verſes,
1. He ſhews whence he learned, and how he will prove and confirm, all his following Narration, v. 4. Namely, by the conſent of Antiquity, and the teſtimony of all Ages from the beginning of the world; and therefore he propounds it by way of reprehenſion of Job, that he ſhould be ignorant of that which hath been of old, and even from the beginning of the world, that man was placed upon the earth.
2. He ſubjoins this account concerning the downfal of the wicked man or hypocrite, that it ſhall be ſpeedy, his triumphing and joy being but ſhort, and for a moment, v. 5. Some from this do gather that, by Jobs former diſcourſes, he is ſomewhat convinced, and perſuaded to remit a little of the rigour of their opinion; And to yield that the wicked may ſometime proſper (as Job maintained) though he will maintain that their proſperty is followed with ſpeedy, ſhameful, and irreparable ruine. But no ſuch change appears in the debate, for all a long they denied not that the wicked might ſometime proſper; Only this they maintained (as herein Job contradicted them) that if the wicked were not ſtill in miſery, yet any proſperity they enjoyed was ſoon overturned.
As for this way of probation, by conſent of Antiquity, and the experience of all ages, I have already cleared that is not true (as to matter of fact) that all the wicked, and only the wicked, meet with ſuch downfals; For the experience of Nimrod and Abel (to ſeek no more) aſſureth us of the contrary. Neither is the Argument valid or relevant, in point of right, ſuppoſe the allegation were true. For not only will it not follow that, becauſe they knew of no contrary inſtances, therefore, there were none; but it will as little follow that, becauſe there had been no ſuch inſtances in the times before them, therefore there ſhould never be any ſuch; And becauſe no godly man had faln from ſuch an height of proſperity as Job did, therefore he could not be a godly man, whom the Lord had now brought down. For the Scriptures teach us, that Gods proceedings in thoſe external things are variable, according to his pleaſure. And for the Doctrine it ſelf which he delivers, v. 5. and proſecutes in the reſt of his diſcourſe, I have ſpoken often to it, that the wicked do deſerve all thoſe things, and it is agreeable to the ſentence of the Law, that they be ſo dealt with; and in ſo far we may ſafely make uſe of his Doctrine. But it is ſtill unſound to aſſert that all the wicked are actually ſo plagued, and only the wicked; And that the godly may not be exerciſed with the like lots, either for correction, or for tryal. So, from this way of arguing, and his miſtakes in it, in General, Learn,
1. Men once engaged and prejudged, will not ſoon ſee their Errours, though never ſo often, and ſo clearly refuted; For, he yet inſiſts upon their common Doctrine and Argument, as valid and ſufficient to convince Job, though he hath often demonſtrated the falſhood or weakneſs of it. More is needed to draw men from Errour, than the Propoſition of clear and convincing light; even that they ſhake off and renounce paſſions, Prejudices, Intereſts, and their engaged Reputation, and that they pray to God that there be not a judgment, or ſpiritual plague, upon their hearts. 2 Theſſ. 2.10, 11, 12,
2. Men of parts, though never ſo often refuted, will not want abilities to ſet a new and good face upon an ill cauſe; For though Zophar repeat the ſame thing that had been ſpoken before, yet he repeats it in new terms, and variety of flowers of Eloquence are made uſe of, to render it plauſible, and cauſe it to take with Job. This ſhews how dangerous mens abilities are in an ill cauſe; and how needful it is that we take off all masks, and buskings, that may be put upon things and diſcourſes, that we may ſee them in their true and native colours, and what is at the bottom of them.
If we look upon this purpoſe in it ſelfe (abſtracting from theſe miſtakes) and what may ſafely be gathered from it;
It teacheth,
1. It is mens duty to be ſo acquainted with Gods works in the world, as to make good uſe of them; For, he finds fault with Job for being ignorant (as he ſuppoſed) of what God had wrought, the ſtudy whereof might have humbled him. And albeit he miſtook in the particular, yet it is of general verity, that we ſhould have our eyes exerciſed to obſerve what God is doing in the world, and ſhould be careful to improve it. Pſal 64.9.
2. The more obvious and general Truths are, ignorance of them is the more ſinful; For, he aggravates Jobs ignorance from this (and it had been a great crime, if the charge had been true) that he knoweth not this of old (or, which hath been of old, even) ſince man was placed upon the earth; or, that this Truth was common, and verified in all ages, and yet he was ignorant of it.
3. God, in all ages, hath put ſuch marks of his diſpleaſure upon the wicked, as may warn men to abhor their courſe and way; For, albeit this Doctrine, taken from the experience of all ages, be not broad enough to bottom Zophar's concluſion; Yet, there is enough in it to make this out, That, albeit God make not every wicked man a publick ſpectacle or monument of his juſtice, nor doth exempt the godly from the like exerciſes and lots; yet (beſide what he hath declared in his word) he hath in all ages ſo teſtified his diſpleaſure againſt the wicked, by his judgments upon ſome of them, that they muſt be mad who are not deterred from following their wayes.
4. In Gods account a wicked man and an hypocrite are all one, and they may expect the ſame portion from God, if the hypocrite fare not worſe, becauſe he is an hypocrite; Therefore the wicked and the hypocrite are joyned here, as ſharing in the ſame lot. And by this he warns Job, that this Doctrine belonged to him, as having been a cloſe hypocrite (as he ſuppoſed) though he ſhould clear himſelf of groſs wickedneſs.
5. Wicked men and hypocrites may, for a time, not only have matter of ordinary joy, but even of triumph, as being (to their own apprehenſion) victorious, and ſet up above the reach of all difficulties; For, ſo is here ſuppoſed, that they have their triumphing and joy. All of them are not ſo dealt with, but many of them buy their wicked courſes dear enough, and find vexation and miſery enough in following a Trade of ſin; yet ſome may attain to ſuch a meaſure of proſperity, as they pleaſe themſelves to joy and triumph in it. And hereby they bewray their carnal diſpoſitions, that can ſo rejoyce and exult in ſuch baſe objects, when they are rather to be pitied, conſidering they will get no other portion. And it calls upon the people of God to be ſober, and not to fix their happineſs and ſatisfaction in theſe things, which the wicked may receive as well as they.
6. The joy and triumph of the wicked is but ſhort-lived; For, it is but ſhort, (or, from near, and of no old date) and for a moment. They deſerve that it ſhould be ſo, and they have no aſſurance but it may be ſo. The joy of ſome of them comes to this iſſue, to be a warning to the reſt; And how long ſoever their joy continue, yet it is but ſhort, conſidering that it is but for a time, and that all their joy will but contribute to the imbittering of their eternal ſorrow. See Luke 16.25.
7. God can bring about the overthrow of the wicked ſpeedily and in a moment; For, if their joy be ſo ſhort, their fall muſt be very ſudden. See Iſa. 17.14.
8. All the joys of the wicked periſh with their outward proſperity; and the remembrance of their by-paſt joy will nothing avail them in trouble; For, their ruine and downfal is expreſſed by the periſhing of their joy and triumphs, becauſe the one will follow upon the other, and they know no joy that will continue with them in tribulations, as the joy of believers doth, Rom. 5.2, 3.
Verſ. 6. Though his excellency mount up to the heavens, and his head reach unto the clouds:
7. Yet he ſhall periſh for ever, like his own dung: they which have ſeen him, ſhall ſay, Where is he?
In the next place, we have a further account of the way and manner of the wicked and hypocrites downfal, in theſe verſes; wherein (alluding to a great and flouriſhing tree, as Dan. 4.10, 11.. and making uſe of an hyperbolical Suppoſition) he aſſerts that, though he mount never ſo high in his excellency and ſtate, like a flouriſhing Tree; yet he ſhall periſh contemptibly and utterly, to the admiration of all beholders. By all which he intimates that the wickeds ruine is certain, ſo that his grandeur ſhall not ſecure him againſt it, but rather contribute to imbitter it; that it ſhall be ſhameful, like his own dung; an utter ruine, for ever; and admirable, putting thoſe who have ſeen him to enquire, Where is he?
Here it is probable he reflects upon Job's former grandeur, from which he was ſo wonderfully faln, and left in a loathſome condition; that thereby he might convince him that he was a wicked man or hypocrite. But albeit it be true (as hath been marked before) that the wicked deſerve ſuch a fall according to the tenour of the Law-ſentence, and that ſome of them are made monuments of Gods juſtice, by ſuch an eminent overthrow: yet all this doth not conclude any thing againſt Job's ſtate; ſeeing neither is love nor hatred known by any of thoſe things, neither was he ſo utterly ruined as Zophar ſuppoſed, though God had laid him low; nor ſo contemptible (like his own dung) as he alleaged, but even in his loweſt condition, he did ſmell well in the noſtrils of God, and of all right diſcerners.
However, underſtanding this Doctrine according to the tenour of the Law threatnings.
It teacheth,
1. Wicked men may not only come to be in ſtate and grandeur, but may mount high in it; either really getting up ſtill higher and higher; or, in their own proud conceit of themſelves, becauſe of their grandeur, or both; For, ſo is here ſuppoſed, that the wicked mans excellency may mount up to the heavens, and his head (or, ſtate, like the top branches of an high Tree) reach unto the clouds. See Pſal. 37.35. By this,
1. The Lord ſits ſome of the wicked for remarkable proofs of his diſpleaſure, which, otherwiſe, would not be ſo well diſcerned.
2. He teacheth his people not to eſteem too much of worldly pomp and grandeur, which may be ſo plentifully heaped upon wicked men; and not to ſtumble when wicked men, inſtead of falling, do, for a time, riſe higher and higher, Pſal. 92.5, 6, 7.
3. He warneth all to take heed, that their ſpirits do not ſwell, but keep ſober, when they are advanced, and that their grandeur do not render them ſo much the more ſecure, and preſumptuous and inſolent, and the leſs afraid of ſin, and of his diſpleaſure for it.
Doct. 2. All that height and grandeur, to which wicked men can reach and attain, is ſo far from ſecuring them againſt ruine, that were they higher than indeed they can be, yet, deſtruction can reach them; For, did he mount to the heavens, and the clouds, yet he ſhall periſh. See Obad. v. 3, 4. This imports,
1. That, notwithſtanding the high advancement of ſuch wicked men; yet, the favour of God is nothing the more toward them, but they deſerve to periſh ſtill, and the ſentence of the Law ſtands in force againſt them. See Eccl. 8.11, 12, 13. If the wicked think otherwiſe of themſelves becauſe of their proſperity, it not only argues their great preſumption, but it will haſten their ruine, that they delude themſelves with a conceit of Gods favour, becauſe they proſper eminently in their ſin. See Hoſ. 12.7, 8. And it evidenceth the great weakneſs of the people of God, if they apprehend that the wicked are therefore approved of God, becauſe they proſper.
2. However it fare with other wicked men, whom God may ſpare; yet (ordinarily, though not always) ſuch of them as are wonderfully advanced, are but thereby fitted for ſome notable ſtroke to ruine them.
3. They muſt be great fools who bleſs themſelves in their petty honours and advancement, ſeeing God can over-turn it, were there more of it.
Doct. 3. Wicked mens ruine is juſtly irrecoverable and irreparable; For, the wicked man ſhall periſh for ever. Here conſider,
1. The wicked man deſerves this, and he hath no ſecurity that it ſhall be otherwiſe; whereas the Church in General (though not every particular perſon) hath a contrary promiſe, even as to deliverance in this life, Mic. 7.6.
2. Ordinarily ſuch eminent wicked men, when once they begin to fall, do never recover again; as Haman's wife told him, Eſth 6 13.
3. However it be within time, yet the deſtruction of the wicked will certainly be eternal. And that is ſad enough, and will put a real difference betwixt the godly and them. Yet,
4. Whatever may be Gods outward diſpenſations to his own Children; yet, as it is a great injury to ſay, that their rods are the fruit of their wickedneſs, ſo, it it is not ſafe to gather from their preſent hopeleſs condition, that it is irreparable: For, Job did not periſh for ever, even as to his outward condition, albeit he might have been a godly man, notwithſtanding he had ſo periſhed.
Doct. 4. The ruine of the wicked is juſtly accompanied with much diſgrace, and renders them contemptible; For, he ſhall periſh as his own dung, or, he ſhall be ſtinking, and rot in baſe ignominy, contempt, and vileneſs. See Iſa. 14.19. Mic. 7.10. Nah. 1.14. Here is imported,
1. That the wicked have no native and internal beauty, but are like ſtinking Carrions, their throat an open Sepulchre, &c. only they are busked up with borrowed excellencies, as a deformed body in fine Apparel, and when theſe are gone, they appear in their true colours.
2. The great eſtimation they are in in the world, and their exceſſive ſatiſfaction in it, doth but ripen them for proportionable vileneſs and contempt; And this their vileneſs is but the juſt fruit of their pride and deifying of themſelves in their proſperity. As Rev. 18.7, 8.
3. Their effeminateneſs, and truſting in their proſperity, make them ſordid and dejected under adverſity, when they have not a reconciled God to look unto, nor better things to be comforted in.
4. Their carriage is ſo inſolent in their proſperity, that none do cordially reſpect them, however they may flatter them; And therefore they deſpiſe, and are ready to inſult over them, when they are brought at under.
5. The Lord, alſo, heaps contempt on them in their fall; Partly, by ſuffering their pride to ſtruggle with their calamities, that their fall may be the fouler (as one in vain ſtriving to get out of a mire, doth defile himſelf the more;) and by leaving them to diſcover their baſe and dejected diſpoſitions, when they cannot rid them themſelves of their troubles; And partly by ſleighting them in their troubles, even though they ſhould make ſome eſſays to cry to him, as Pſal. 18.41. In all thoſe we ought to read the great advantage and happineſs of the godly, whoſe bloud is precious in Gods ſight, and their loathſome carkaſes beautiful, even when full of ſores, and lying on dunghils; and whoſe graces, of humility, ſubmiſſion, confidence, triumphing over miſeries, &c. do ſhine brightly in their low condition. And therefore men ſhould take heed that they do not (with Zophar) account Gods people, or his Intereſts and Ordinances, vile and contemptible, becauſe they are in trouble, and ſo take liberty to inſult over them, and tread upon them as the mire of the Street. See Iſai. 51.23.
Doct. 5. The Lord ſeeth it fit, oft times, to make the ruine of the wicked wonderful, and remarkable to them who obſerved them in their height; For, they which have ſeen him ſhall ſay, Where is he? wondering at ſo remarkable a change. See Pſal. 52.5, 6, 7. Herein, Conſider,
1. The Lord would indeed have his wonderful works of Juſtice remarked, and become matter of meditation and conference to others. For they are loud preachings, and ſhould be obſerved in all their wonderful circumſtances.
2. The Lord doth juſtly give them up to be wondered at, and mocked, who did inſult over all others in their proſperity; See Iſa. 14.9.—19.
3. The Lord would hereby teach that he can as wonderfully ruine them, (as ordinarily the fall of ſuch is reſerved to be a proof of his wonderful Providence) and make men wonder as much at their fall, as ever they wondered at their height, and at Gods patience and long-ſuffering toward them, Pſal. 73.10, 11, 12. with v. 17, 18, 19, 20.
Verſ. 8. He ſhall flie away as a dream, and ſhall not be found, yea, he ſhall be chaſed away as a viſion of the night,
9. The eye alſo which ſaw him, ſhall ſee him no more; neither ſhall his place, any more behold him.
In the laſt place, in theſe verſes, we have yet a further account of the way of the wickeds downfal, Which,
1. Is propounded in borrowed terms, or, illuſtrated from a ſimilitude, v. 8. That as Dreams and Viſions are not only ſoon forgotten themſelves, Dan. 2.5. but the pleaſant things then repreſented to mens fanſies, do all flee away, and are found to be vain, when men awake; So alſo doth the wicked and his proſperous eſtate flee away, and is chaſed away and he, or it are not to be found. And by this he would not only enlarge what he had ſaid before, v. 5, 7. that the ruine of the wicked ſhall be ſuddain, like a dream when one awakes; and irreparable, ſo that he nor his proſperity ſhall not be found, more then a man finds what he dreamed of, really before him, when he awakes: But further, he intimates, how vain all his former proſperity ſhall be found in the day of his calamity, even like the fanſies of dreaming men.
2. That which he had ſpoken… concerning the wickeds irreparable ruine, is enlarged end inſiſted on in proper terms, v. 9. That men ſhall ſee him no more, at leaſt in his former proſperity, nor ſhall he continue in his place in his former grandeur, nor his habitation bear any marks of him, or it.
This Doctrine hath the miſtakes in it formerly mentioned, that godly men are all exempted from ſuch ſtrokes, and that all the wicked are ſo deſtroyed, or that Job was ſo quite gone, and not to be reſtored.
Yet the General Doctrine may teach,
1. Wicked mens proſperity is but a fair nothing, and an empty vanity; it hath no more real conſiſtence or comfort in it, than there is in a dream and viſion of the night; Therefore is a wicked mans proſperity compared to theſe, becauſe he hath a lie in his right hand when he enjoyeth it. See Iſa. 29.7, 8. Pſal. 39.6. & 73.20.
2. Wicked men, in their proſperity, are aſleep, and cannot diſcern the truth of their condition; For, ſo much do their Dreams and Viſions (which are ſweet to ſleepers) import. So that what is ſaid of Idolaters, Iſa. 44.20. is true of them.
3. Readily nothing doth awake the wicked out of their ſecure dreams, but judgments, and the Word doth not prevail with them till theſe come; For, their Dreams and Viſions are found to be what they are, only when they flee away and are not found; when their perſons are deſtroyed, or, at leaſt, when thoſe their imagined happineſſes are gone, as it was now with Job's proſperity, though himſelf was as yet preſerved.
4. Let the wicked ſleep never ſo ſound, God will, ſooner or later, awake them by judgments upon them; For, ſo far this holds true, that they ſhall flee away, and be chaſed away (by plagues and calamities) either out of the world, or out of their former proſperous eſtate, and ſhall not be ſound.
5. When God ſends judgments on the wicked (which he can as ſpeedily do, as one can chaſe away ſweet Dreams and fancies, by awaking the ſleeping man) all the comforts of their proſperous condition will fail them, and be found to be empty; As ſweet Dreams and Viſions are found to be, when men awake. Pſal. 73.20. See Iſa. 10.3.
6. God ſeeth it, oftimes, fit to make the world witneſſes of the ruine of the wicked, and to cauſe their habitations bear the prints of his diſpleaſure; So that the eye wich ſaw him ſhall ſee him no more, neither ſhall his place any more behold him.
Verſ. 10. His children ſhall ſeek to pleaſe the poor, and his hands ſhall reſtore their goods.
Followeth to v. 22. The ſecond part of this Narration; Wherein he gives an account of the miſeries wherewith the wicked are oppreſſed after their fall, which point out their condition as yet more miſerable. It may be taken up in three branches; In the firſt whereof (in this verſe) he gives an account of the miſerable condition to which the Children of the wicked man ſhall be redacted, and that they ſhall ſeek to pleaſe the poor; that is, they ſhall beg the poors favour, and that they will not moleſt them, nor reveng upon them the injuries done by their father to them: Or, they ſhall ſeek to be relieved by the poor in their extremities, being now poorer then they. And yet (as ſome read the words, though the Original beare it not ſo well) they may have but bad ſucceſs in all theſe their endeavours; the very poor, whom their father impoveriſhed, may oppreſs them again, which is a ſad ſcourge. Prov. 28 3. As for that which is added in the end of the verſe and his hands ſhall reſtore their goods, it may be underſtood of the wicked mans children, formerly mentioned, that every one of them (for the word is here ſingular) ſhall reſtore the goods of the poor, taken by their Father, that ſo they may pleaſe and appeaſe them. But it is clearer to underſtand it of their Father himſelf, who ſhall reſtore his ill purchaſe (as it after followeth) and therefore his Children are unpoveriſhed, and muſt pleaſe the poor. Thus the copulative, And, muſt be rendered, for (as it hath various ſignifications) the latter part of the verſe giving a reaſon of what is ſaid in the former part. His Children muſt ſeek to pleaſe the poor, for his hands ſhall reſtore their goods.
To ſay nothing, how ſad a calamity it is to be driven upon this neceſſity, to pleaſe the poor, and to be a ſervant to the meaneſt ſlave, as Job complains he was deſpiſed by baſe perſons, Chap. 30.1, 2. &c. we may from this verſe, according to the general Rules, Learn,
1. The ſins of wicked men may have ſad effects, not only upon themſelves, but on their Poſterity alſo, in whom they may be plagued; and that either when themſelves are alive to ſee it, or even after they are dead; For, the fruit of the wicked mans ſins teacheth his children. See, Exod 20.5.
2. It is no ſtrange thing to ſee men, who in their proſperity have mounted to the skies, brought ſo low, as they or their Children ſhall become ſo poor, as to be in the reverence of the meaneſt; As here is held out. So uncertain and vaine are the things of time, and ſo little cauſe have men to aſpire or ſeek to climb high, which oftimes brings ſo fowl and low a fall after it!
3. Men in Power and Eminency ought to be very condeſcending, and not look too high above the meaneſt, far leſs above others; Leſt they or theirs be made to ſtoop to the loweſt; As here is threatned againſt the children of the wicked man, See Chap. 31.13, 14.
4. No unjuſt poſſeſſion of Riches giveth a man a true title thereto before God; For, However the wicked man had gotten and poſſeſſed theſe Goods, yet they are ſtill their (or, the poors) Goods, from whom he had unjuſtly taken them.
5. God can make the unjuſt title of ill Purchaſes appear, by reſtoring to the poor what was unjuſtly taken from them; and that by the oppreſſours own hand, though to the impoveriſhing of himſelf & his family: For, here the poor ſhall get their goods, & his hands ſhal reſtore them, by which means his children are brought low. The Lord may bring this about, by drawing the Oppreſſour to-repentance, (as he did Zacheus Luke 19.8) though that be not meant here; Or, by terrours of Conſcience let out upon them (though without true repentance) making them as glad to be rid of an ill purchaſe, as ever they were to get it; Or, by forced reſtitution, when the oppreſſour is overpowered and brought down. This may aſſure us that wicked men have no ſure hold of their ill purchaſe, though there were none to oppoſe them, ſo long as themſelves have Conſciences, and hands to reſtore it; And it may teach the appreſſed to wait patienly upon God, who can right them by very unexpected means.
6. God can make calamities very grievous, and he doth order them ſo as they may be moſt bitter to the wicked; As here, it cannot but be a vexation to the wicked man (whoſe affections are not mortified) to part with his wealth, which he loveth ſo well, and, much more, to put it away with his own hands; and yet God can make him do it
Verſ. 11. His bones are full of the ſinne of his youth, which ſhall lie down with him in the duſt.
A ſecond branch of the wickeds miſery after his fall, is ſet forth in a ſimilitude taken from riotous young men, who, by their lewdneſs in their youth, do contract infirmities which cleave to their bones, till they put them in their graves. And the meaning of the words, is, That even the ſins committed by the wicked man, or hypocrite, in his youth, do ſtick to him, in the guilt thereof, and, it may, in ſome ſad effects alſo, and are inſeparable from him till he go to his grave, and even then alſo they continue with him. In place of, ſins of youth, the Original hath only, youth. and becauſe the word ſignifies alſo, hidden, therefore ſome underſtand this of the wicked man, hidden ſins (as it is alſo rendered, Pſal 90.8.) which, how cloſely ſoever he conveigh them, ſhall thus cleave to him. But I ſhall hold to the Tranſlation, where, as the name given to his youth, which is taken from hiding, points out, how early he begins to ſin, and God begins to reckon up his ſins upon his account, even from the time that he lives hid under his Parents ſhadow, and before he appear in the affairs of the world; So, while the ſins of his youth, are called only, his youth, of which his bones are full it ſerves to point out, how ordinarily in all men (and always in the wicked) youth and youthful luſts are inſeparable, ſo that if they have youth, or, be young, they will have the other.
In this Branch of the Narration, Zophar tartly reflects upon what Job had ſpoken, of Gods making him poſſeſs the iniquities of his youth, Chap. 13.26. but unjuſtly, in that he meaſures the truth of the godly mans condition, by his own tentations about it, when he is in a diſtemper; And in that he judgeth what will be his end and his condition in the grave, by this exerciſe within time. For albeit Job apprehended, in his fits of tentation, that God was purſuing the ſins of his youth; yet, it doth not follow that it was really ſo; and albeit God had indeed been chaſtening him for theſe; yet, it would not follow that therefore he ſhould lie down in the grave with his bones full of them, but rather, of the contrary, that God was now purſuing him for them, that, by ſleeing to a Redeemer, he might attain to true peace in life and death. However the General Doctrine may teach,
1. Though the courſes of men in their youth may be looked upon as hid (as the word ſignifieth;) yet youth is a very dangerous time, and a time of much guilt and provocation; For, ſo is there intimated, that the wicked man hath ſins of his youth, or his youth is ſuch as draws on ſad conſequents; and there is a fulneſs of the miſcarriages of his youth, which accompanies him. See Pſal. 25.7. 2 Tim. 2.22.
2. Though men, ordinarily, think light of the ſins of their youth, and do apprehend that they ſhould not be much noticed, becauſe they are done in youth; Yet they ſtick with the impenitents as here we are taught.
3. Sin, the longer it be continued in, ſticks the faſter, and is removed with the more difficulty; For, in proceſs of times, his very bones and marrow are full of them. Not only may the Conſcience of ſin, in a day of trouble, go through all the faculties of the ſoul, and conſume the marrow and bones; And ſome effects of ſome ſins cleave to ſome men in their bodies and bones: But the guilt of every ſin cleaves to all of them, ſtill the longer the faſter.
4. Even the duſt and grave will not ſeparate impenitent ſinners and their ſin, and the ſad effects thereof; For, theſe ſins ſhall lie down with him in the duſt. Some of theſe ſins do haſten men to their graves, by conſuming their bodies, or bringing them under a ſtroke of juſtice. And all of them go to the duſt with them, and do riſe and appear againſt them in the Reſurrection. So that they are fooliſh who think that length of time can remove their ſin, or that they have done with it, becauſe they forget it.
Verſ. 12. Though wickedneſs be ſweet in his mouth, though he hide it under his tongue.
13. Though he ſpare it, and forſake it not; but keep it ſtill within his mouth:
14. Yet his meat in his bowels is turned, it is the gall of Aſps within him.
A third Branch of the wickeds miſery after his fall (which contains, in ſum, that all his pleaſure, in following of wicked courſes, and particularly, oppreſſion, ſhall then prove deadly and bitter to him) is held forth in a ſimilitude taken from a mans eating of a ſweet, but poiſoned, morſel; which therefore he muſt vomit up again, and it proves deadly to him. This is,
1. Generall propounded, with Relation to all his wicked courſes, v. 12, 13, 14.
2. It is applyed, particulurly, to his ill purchaſe, v. 15, 16.
3. This Metaphor, as it relates to his ſinfully acquired wealth, is more particularly and in proper terms, explained and inſtanced, v. 17.—21.
In theſe verſes, the alluſien is plain and obvious; The wicked mans following of wicked courſes, is compared to a mans eating of a ſweet poiſoned morſel, or, Tablet; and as a man, finding it ſweet, keeps it long in his mouth, and is unwilling to chew and let it over into his ſtomach; but, being once ſwallowed, it turns into the gall of Aſps, or, is found to have been poiſoned, and ſo proves another thing then meat, and doth change and alter his health: So, he delights in proſecuting wickedneſs, but it proves bitter and deadly in the iſſue. There may be witty alluſions made upon his hiding of wickedneſs under his tongue, as pointing at his diſſembling, defending, palliating, and excuſing his ſin, by his fine language; but it is ſafer to take it more generally, as pointing at his complacency in ſin, as a man that keeps the taſte of a ſweet morſel ſo long as he can in his mouth, and ſo the reſt of the expreſſions in the Text expounded it.
Doct. 1. As to the godly, it is their greateſt delight and refreſhment to converſe with Gods Word, and do his will, John 4 34. with Job 23.12. So ſin is to the wicked as their very meat and drink; as this Metaphor imports, that wickedneſs is as a ſweet morſel to the wicked mans mouth. They ſleep not except they do evil, Prov. 4.16. and it is their very ſouls delight to wallow in ſin, for which they have great cauſe to mourn.
2. The wicked, in the choice of their way, are not led by any principle of Grace; nor ſo much as by ſound reaſon, but only by their corrupt ſenſe; So that, though the way that is ſweet and delectable to fleſh and blood ought therefore to be ſuſpected, ſeeing the right way is croſs to our humours and inclinations; Yet, they are only affected with what ſeems ſweet to their taſte: For, he followeth wickedneſs becauſe it is ſweet in his mouth.
3. It is a Character of wicked men, that they find much ſweetneſs in ſin, which draweth them to it; as here is alſo imported.
4. It doth further evidence their wicked diſpoſition, that they are not ſurprized with ſome fits only of delight in ſin, (which may befal a godly man) but they perſiſt to delight, and have a continued complacency in it, whether in their fanſies and contemplations, or in acting of it; For, it is ſweet in his mouth, he hides and ſpares it (as a man is not willing to let a ſweet morſel go ſoon over) and forſakes it not, &c. All which variety of words ſhews how hard it is to expreſs that great delight the wicked find in ſin.
5. All the ſweetneſs of ſin will prove bitter in the end; For, his meat in his howels is turned, it proves as poiſoned meat, which, being ſwallowed down, changes and proves to be another thing than it ſeemed to be in the mouth, and changes the mans health into ſickneſs, and bitter pains and wringings. See Rom. 6.21.
6. Sin delighted in doth not only prove bitter and vexing for a time, but (without repentance) it proves deadly and deſtroying alſo; For, this meat is the gall of Aſps (which is bitter and deadly poiſon) within him.
Verſ. 15. He hath ſwallowed down riches, and he ſhall vomit them up again: God ſhall caſt them out of his belly.
16. He ſhall ſuck the poyſon of Aſps: the Vipers tongue ſhall ſlay him.
In theſe Verſes, this Metaphor is particularly applied to the wicked mans ill purchaſe; where his wealth and riches reſemble a mans food, or a morſel deſired for its ſweetneſs; his ill ſhifts to purchaſe riches reſemble the poyſon that is in that morſel; His actual acquiring of riches by thoſe means reſembles a mans ſwallowing down this morſel into his ſtomack: Gods judgments depriving him of his purchaſe, and deſtroying of himſelf, reſembles the working of a deadly poyſon (like that of Aſps, or which cometh from a Vipers tongue) which cauſeth a man to vomit up all that he hath ſwallowed, and takes away his life.
This general Doctrine (omitting his miſtakes) teacheth.
1. The world and the enjoyments thereof have a ſpecial ſweetneſs to the wickeds taſte, and are a ſpecial ſnare drawing them wrong; For, what was ſaid of wickedneſs in General, v. 12. is here inſtanced in the matter of riches, in particular, to ſhew that thoſe are a ſweet morſel to a wicked man.
2. It is an evidence of the wickeds inordinate affection to the things of the world, that they are moſt eager and violent to have them, not caring what, or how they have, ſo they may have them upon any terms; For, he ſwalloweth riches as an hungry greedy man doth a morſel, never conſidering what food it is, or what hazard may be in it.
3. The Lord may let eager greedy men after the world proſper for a time, in their endeavours, that their ſucceſs may heighthen and augment their ſorrow afterward; For, he ſwalloweth down riches, and gets them into his belly.
4. When a wicked man hath got his will, he is as little ſecure of his deſired wealth as ever; For, when he hath ſwallowed down riches, he ſhall vomit them up again. Not becauſe he thinks he is too full, or loaths and hath an antipathy at them, but he is forced to it (either by worldly ſorrow and deſpair, as it was with Judas. Mat. 27.3, 5. Or by violence uſed toward him by others) as poyſon cauſeth men to vomit.
5. Though it be very ſore and bitter to a wicked man to be deprived of his ill purchaſe, as it is for a man to caſt his meat, by vomiting it out of his belly; (and ſo he hath more torment in loſing it, than pleaſure in getting it) yet God is able to put him to this unpleaſant task: For, God ſhall caſt them out of his belly.
6. Wicked men do not only juſtly loſe their ill purchaſe, but do bring ruine upon themſelves thereby: For he ſhall ſuck the poiſon of Aſps, and the Vipers tongue (or, the Vipers poyſon, which, having faſtned upon a perſon, Act. 28.3. it tranſmits from the tongue and other veſſels about the teeth where it lieth) ſhall ſlay him; as poyſon not only makes a man vomit, but kils him.
Verſ. 17. Hee ſhall not ſee the rivers, the floods, the brookes of honie and butter.
What hath been ſpoken in borrowed terms, of the wickeds ill purchaſe, and the bitter fruits therof, is now (to v. 22.) more particularly, and in proper terms explained and inſtanced, not without reflecting upon Job and his caſe. And, firſt, in this verſe he aſſerts, that the great abundance of all things, and that ſweet and eaſy life which the wicked man had, or expected to enjoy yet more, ſhall utterly fail him and diſappoint his expectation, when God reckons with him. The thing he dreams of, as the reſult of all his purchace, is, to be ſurrounded with Rivers, Brooks and Flouds of Honey and Butter, or, the affluence and perpetuity of all delights to cauſe him lead a contented life; but he ſhall be diſappointed. Either he ſhall never attain what he expects, or it ſhall not continue with him for the future.
Doct. 1. It is the property of wicked men, that a little of the things of time will not content them; as placing their happineſs in theſe things, and knowing no better things after which to ſeek; For, he would be at Rivers, Brooks, and Flouds of Butter and Honey (as the land of Canaan is ſaid to ſlow with Milk and Honey) or, an abundance even to ſuperfluity, continually flowing out unto him. It may be that here he reflectts upon Job's great plenty, which he enjoyed formerly, of which ſee Chap. 29.6. But he wrongs Job, if he judged that he doated upon theſe things, or, placed his happineſs in them, as the wicked do.
2. It is alſo the property of the wicked to have vaſt and large thoughts of the advantages of outward proſperity, becauſe their hearts are ſet upon it; For, theſe expreſſions do alſo point at the fine life the wicked dream of in their own mindes, and what an eaſie life they intend to lead, as Luk. 12.19.
3. It points out the vanity of outward enjoyments, that let men priſe them never ſo highly, yet they can do no more, at beſt, but maintain a temporal life, which muſt periſh at laſt; For, were there Rivers and Flouds of them, yet they are but Butter and Honey, or, means to preſerve a dying life; And this is all that the greateſt will get, Eccl. 5.9, 10.11. & 6.7. Yea, others may ſubſiſt with loſs, whereas they, oft-times, drown themſelves in theſe Rivers, Brooks, and Flouds.
4. Wicked mens contentment in the Creatures is, ordinarily, rather hoped for and expected, than enjoyed; Either they are but labouring for it, and building their neſt, or if they enjoy any plenty, it is not ſo much their preſent enjoyments, as ſomewhat they are yet expecting, which comforts them: For, ſo is poſed here, that they build much upon what they ſhall ſee.
5. It is juſt that the wickeds expectation of this, contentment do periſh; For, He ſhall not ſee the Rivers, &c. Either he labours for it, and yet never attains it, or whatever he attain, his expected ſtisfaction is but ſtill a coming; or at laſt, once for all, his contentment ſhall come to an end, and he ſhall part with it, never to ſee it any more.
6. The more big thoughts, or the greater expectations, wicked men have had of the world and the contentments thereof, their diſappointment will be the ſadder; For, ſo is here imported; that they were Rivers, Brooks and Floods, upon which he did do at, and expected to ſee them; but was diſappointed; and therefore this big expectation will make his caſe more ſad.
Verſ. 18. That which he laboured for ſhall he reſtore, and ſhall not ſwallow it down: according to his ſubſtance ſhall the reſtitution be, and he ſhall not rejoyce therein.
In the next place, He explains what was ſpoken in borrowed terms, v. 15. of the wicked mans reſtoring his ill purchaſe. And ſheweth,
1. That he ſhall reſtore and not ſwallow down, what he laboured for. Whereby is to be underſtood, not ſo much what the poor had laboured for, and the wicked man had taken from him; as what the wicked man himſelf had laboured for, either by his toil in robbing others of it, or what he had purchaſed by his own labour, beſide his robbery. All this, ſhall he reſtore, either it ſhall be violently taken from him, or he ſhall be forced to give it back, when he is brought at under.
2. That he ſhall reſtore according to his ſubſtance, even all the wealth which he had gathered by robbery, or, at leaſt, all his goods which he hath, ſo far as they will go to make a reſtitution. Hence,
3. He ſhall be diſappointed of the joy and bleſſedneſs he expected in theſe: things. While he ſaith here, that the wicked man ſhall not ſwallow down, but reſtore, what he laboured for, which ſeems contrary to what he ſaid, v. 15. that he hath ſwallowed down riches; we would conſider, Partly, that theſe different expreſſions may point at the different lots of ſeveral wicked men: ſome get leave to ſwallow down wealth, and enjoy it a while; And ſome get not ſo much, and have not ſo much as even a moments contentment of their evil purchaſe, but it is preſently ſnatched away: Partly, that this expreſſion added to the former points out, what the wicked mans enjoyment of proſperity really is; They have it in their power, and ſo they ſwallow it indeed, as a ſweet nouriſhing morſel, but all this is as bad and worſe than if they had never enjoyed it. It is like meat that, being eaten, doth not feed, and ſo it is all one as if they had not ſwallowed it. Yea, their vomiting of it up again makes it better they had not ſwallowed it at all.
In this part of the diſcourſe, Zophar, no doubt, reflects upon Job's loſſes, but unjuſtly; as not diſtinguiſhing (in ſuch a lot) betwixt puniſhments or plagues for ſin, and cleanly tryals; not yet remembering that Job did not ſo rejoyce in his proſperity, (chap. 31.24, 25.) as he aſſerts here the wicked do.
However the General Doctrine teacheth,
1. Wicked men want not their own toil in their purchaſes, either in their ordinary callings, or, courſes of oppreſſion; For here he laboureth, for what he hath, one way or other.
2. All this toil and labour doth not give wicked men a ſanctified title to their purchaſes, nor will ſecure them unto them; For, though he labour for it, yet he ſhall reſtore.
3. Oppreſſion is a plague in mens eſtates, and deprives them even of their other lawful purchaſes, as well as of what they gained by oppreſſion; For, what he laboured for (any way, as hath been explained) ſhall he reſtore.
4. When wicked men count all coſts, their ſucceſs in oppreſſion is no ſucceſs, if not worſe, than if they had never ſucceeded at all; For, ſo he ſhall not ſwallow down, even what he hath ſwallowed down, as hath been explained.
5. God purſues wicked mens ill purchaſe, ſo long as they have any thing left, and till they be as poor as ever they were rich; For, the reſtitution (or, Gods taking away of his wealth, and giving of it to others) ſhall be according to his ſubſtance, even all the ſubſtance which he hath.
6. Whatever be the joy of wicked men becauſe of their enjoyments; yet, oft-times, God cuts them ſhort of their joy, and lets them ſee how empty it was, and how ſobriety had beſeemed them rather than joy: For, when this change cometh upon the wicked, he ſhall not rejoyce, or, exult, in his purchaſe, nor ſhall he have any joy at all (for in the Original it is only, he ſhall not rejoyce) as not knowing how to rejoyce in God, and in ſpiritual things, in the want of temporal enjoyments.
Verſ. 19. Becauſe he hath oppreſſed, and hath forſaken the poor; becauſe he hath violently taken away an houſe which he builded not.
20. Surely he ſhall not feel quietneſs in his belly, he ſhall not ſave of that which he deſired.
In the third place, this ſpoiling of the wicked man is amplified, and the equity thereof cleared, from the conſideration of the procuring cauſe; That ſince he oppreſſed the poor, and caſt them out of their houſes and poſſeſſions without law, v. 19. Therefore he ſhall have no true peace of mind, nor enjoy his deſirable things, but ſhall looſe them all, v. 20. or, (as it is, v. 14, 15, 16.) he ſhall have no quiet with thoſe morſels which he hath got into his belly, till he quit them again.
In this alſo he reflects unjuſtly upon Job, who neither was an oppreſſour, nor wanted peace with God in his trouble.
However, the General Doctrine teacheth,
1. Oppreſſion of the poor is a quarrel wherein God will appear and be a party; For, this is a cauſe of all thoſe plagues, becauſe he hath oppreſſed, or, cruſhed, the poor. See Exod. 22.22-27. & 23.6. Pſal. 12.5.
2. While he ſubjoyns this to the ſin of oppreſſion, and hath forſaken the poor; it may, in general, point out; That to forſake the poor in his extremity, and as we are called to help him in our ſtations, may be joyned with oppreſſion of the poor, as a ſin, little inferiour to it. But more particularly, It may point out the height of the wicked mans cruelty; That having cruſhed the poor, till he did exhauſt and leave them nothing, he did not extend the leaſt compaſſion toward them, when he had thus oppreſſed them, but turned them out of doors, as is after ſubjoyned, and dealt with them as Amnon dealt with Thamar, 2. Sam. 13.15, 16. And ſo it teacheth, That oppreſſors are very cruel, and do never give over, till they exhauſt and extenuate men (as the name poor imports) and leave them ſo to wallow in their miſeries; and God marks every ſtep and degree of this oppreſſion: For, he oppreſſeth and forſaketh, and becauſe of that God puniſheth.
3. God not only looks to mens right, whatever their poſſeſſion be; but he abors that height of cruelty; when men are turned out of their very habitations by oppreſſours: For, it is a ſad quarrel againſt this wicked man, that he hath violently taken away an houſe which he builded not.
4. Oppreſſours need expect no true peace, nor contentment, whatever they enjoy; but that God will ſhake them out of their enjoyments, as a man vomits up a Surfeit: For, ſurely he ſhall not feel quietneſs in his belly, nor brook that morſel in peace, till he caſt it up again.
5. Albeit Oppreſſours ſet their hearts, and build their felicity, upon their unjuſt poſſeſſions; yet all that will not ſecure them, but it will rather be their plague, that they have deſired thoſe things ſo much which they muſt looſe: For, he ſhall not ſave even of that which he deſired, and that ſhall be bitter to him.
Verſ. 21. There ſhall none of his meat be left, therefore ſhall no man look for his goods.
In the laſt place, it is declared, that this ruine ſhall be ſo great, that he ſhall not have ſo much as a bit of bread left him; and therefore ſhall no man look for his goods; that is, he ſhall have nothing left him, which his heirs may expect, who, in his proſperity, no doubt, looked greedily for that day wherein they ſhould ſucceed to ſo great wealth. Or, men ſhall never ceaſe ſpolling him, but will ſtill have their eyes upon his goods, ſo long is he hath a bit of bread, and when that is gone, they need look for no more.
It teacheth,
1. That men have meat, whereby to ſubſiſt, is a great mercy, and it is a ſad tryal to want it; Therefore it is here threatened, as a ſad ſtroke, there ſhall none of his meat be left, or, there ſhall be none left (of his deſired ſubſtance, v. 20.) for his meat. They who enjoy what is ſimply neceſſary, have little cauſe to complain of the want of ſuperfluities.
2. When men are not content with food and rayment, but would ſtill heap up more, it is juſt with God to leave them not ſo much as bread; and to ſuffer men to have an evil eye upon them, and to pluck at them, even ſo long as they have meat: For, none of his meat ſhall be left, and then, no man ſhall look for his goods.
3. Albeit wicked men do not ſtand to provoke God, and rob others, that they may leave much to their heirs; Yet, God when he pleaſeth to purſue a Controverſie, can make them poor heirs, yea, and deprive them of all hope, even in the wicked mans own life time: For, thus alſo, no man ſhall look for his goods, as hath been explained.
Verſ. 22. In the fulneſs of his ſufficiency, he ſhall be in ſtraits: every hand of the wicked ſhall come upon him.
Followeth to v. 29. The third part of this Narration, Containing a further Amplification both of the downfal and ſubſequent miſeries of a wicked man. Wherein he is repreſented as a terrible delinquent, purſued by God; And (having already ſpoken of the procuring cauſe of his fall and miſeries) he gives here a further account of the time and efficient cauſe of his ruine, both inſtrumental, v. 22. And principal, v. 23. of the means of his ruine, or weapons imployed againſt him to make him miſerable, v. 24, 25, 26. of the witneſſes that ſhall be led againſt him in this proceſs, v. 27. of the effects of all, v. 28.
In this verſe we have an account of the time of the wicked mans ruine, and of the inſtruments imployed to bring it about; Namely, That when he is at the height of his proſperity, and full and abounding in all things that are ſufficient for a contented life, then ſtraits ſhall come upon him; and that by the means of all the wicked (or, troubleſome men, as the word ſignifies) that are about him, who ſhall do to him as he did to others. Here he hath another unjuſt reflection upon Job's caſe, who was oppreſſed by the Sabeans and Caldeans, when he was in a flouriſhing condition, and his Children were feaſting. But the General Doctrine teacheth,
1. Albeit wicked oppreſſours may, for a time, take elbow-room enough in the world; yet, when God reckons with them, they will be pinched; For, then he is in ſtraits, or ſtraitened. And by this, partly, the Lord meets with their lawleſs diſpoſitions, and he ſtraitens them who will not be hemmed in by his Law. And partly, he plagues them for their taking liberty, and looſing the reins to themſelves, in proſperity, by cauſing trouble pinch them ſore.
2. The height of the wickeds proſperity is ſo far from ſecuring them, that, ordinarily, ruine comes upon them when they are ſo exalted; For, in the fulneſs of his ſufficiencie, and when he abounds in all things, and hath a full ſufficiency of them, he ſhall be in ſl…ites. See Pſal. 92.5, 6, 7. Luke 12.19, 20. 1 Theſſ 5 3. As in then moſt flouriſhing condition, they are for moſt part, in wants, through the want of ſatisfaction and contentment, Eccl. 5.10. So God, in the time, brings real wants and ſtraits upon them, and oft-times their ſtroke is but waiting for them till they be higher, that the ſtroke may be ſadder.
3. Such as wickedly and unjuſtly oppreſs others, God juſtly turns them ove unto as wicked hands, who will ſhew them as little pity: For, as he oppreſſed the poor, v 19. So every hand of the wicked (…els, of thoſe are about him, and can reach him) ſhall come upon him. Thus the very wickedneſs of … inſtruments of vengeance (which prompts them to be cruel) ought to be remarked Ezek. 7.21, 22, …3, 24.
Verſ. 23. When he is about to fill his belly, God ſhall caſt the fury of his wrath upon him, and ſhall rain it upon him while he is eating.
In this verſe we have a more particular account of the time of the wicked mans ruine, together with the principal Efficient Cauſe thereof; Namely, God, who ſhall rain the fury of his anger (or, ſome effects of his hot diſpleaſure) upon the wicked man, even, when he is about to ſatisfie himſelf with his purchaſes and with what he wiſhed for, to make him happy. Thus the words are to be underſtood, not ſo much; literally, that while he is eating his meat, his ruine comes (as befel Job's Children, and the People of Iſrael, Numb. 11.33.) as (according to the ſcope of the former Metaphor, v. 12, 13, 14, 15.) that he ſhall be deſtroyed, even when he is about to glut himſelf with theſe ſweet morſels, which he had acquired with ſo much labour and toil.
Doct. 1. Who ever be the Inſtruments of the wickeds ruine, yet, God is the Principal Cauſe of it; who ſhould be waited upon, that he may bring it about in his due time, and ſhould be ſeen in it, when it cometh to paſs: For, God ſhall caſt upon him, &c. And though the word, God, be not in the Original, yet it is to be reputed from, v. 15. And the expreſſions, of fury of his wrath, and raining it down upon the wicked, do evince that it is his work.
2. When God is a mans party, all inſtruments that he ſhall be pleaſed to employ will alſo be againſt him; For, every hand of the wicked ſhall be againſt him, v. 22. when God is purſuing him in the fury of his wrath..
3. God can holily make uſe of wicked men, and their wicked actions, to ſcourge other wicked men; As this verſe, compared with the former, doth alſo teach. See Iſa. 10 5.
4. God chooſeth the time for plaguing of wicked men ſo as they may be moſt ſurpriſed, and their plagues prove moſt bitter to them, For, he is plagued when he is about to fill his belly, and is eating; when he is at the height of his expectation, and beginning to joy in it, this cometh upon him. He begins to eat, and taſte of ſweetneſs, but gets not leave to fill his belly.
5. It is the great miſery of the wicked, that, whatever plague come upon them, it flows from wrath, and the fury of wrath; As here we are taught. And it warns men not to judge of the greatneſs of a ſtroke by what it is in it ſelf, but by the meaſure of divine diſpleaſure that is manifeſted in and by it.
6. Wicked men may expect that the effects of Divine diſpleaſure will not only come ſuddenly and unexpectedly upon them, as a plump-ſhower in the faireſt day, and will fall upon them from heaven (whence the ruine cometh) when there is no appearance they can be reached by any upon earth; but that they will be powred down abundantly upon them, to compenſe all former delays and ſparing them: All this is imported in this, that God will rain wrath upon him, when he is about to fill his belly, and is eating.
Verſ. 24. He ſhall flee from the iron weapon, and the bow of ſteel ſhall ſtrike him through.
25. It is drawn, and cometh out of the body: yea, the gliſtering ſword cometh out of his gall; terrours are upon him.
In theſe verſes, and the next that followeth, this ruine of the wicked man is illuſtrated from the conſideration of the means of it, or the weapons employed to bring it about. And, in theſe verſes, he aſſerts,
1. That though the wicked man flee one mean of ruine, yet another ſhall reach him; As a man fleeing the ſword, or the like Iron weapon, which kils at a nearer diſtance, is overtaken by an arrow ſhot out of a Bow of ſteel, or, of braſs, which they uſed to temper well in thoſe days. v. 24.
2. That, as when a man is thus wounded by an arrow at a diſtance, his Enemy approacheth nearer, and draweth out his Arrow, and woundeth him again with his Sword; So God, ſhall never ceaſe to purſue the wicked man, by one mean or other, till thoſe weapons be drawn out of his very gall, or leave him with a bitter and deadly wound, v. 25. wherein he ſeems to allude to what Job had complained of Chap. 16.13.
3. That being thus left in the pangs of death, he ſhall be haunted and tormented with terrours, v.—25.
From this, according to the General Rules, Learn..
1. As wicked men muſt be fought with, and their ſtubbornneſs cruſhed, before they will ſtoop to God; So God is provided for them, having deadly weapons, and inſtruments of deſtruction, at command; For, here are the Iron Weapon, the bow of ſteel, and the gliſtring ſword, wherewith God is provided to bring down ſtubborn man. See Pſal. 7.11, 12, 13.
2. Though wicked men have the ſtoutneſs to reſiſt when God purſueth, and are more careful to avoid, than to improve, plagues; yet, all will be to no purpoſe, for they cannot eſcape, nor ſtand out under Gods hand: For, here it is aſſured, that, let them flee as they will, they will be reached.
3. Though wicked men eſcape one plague, it is only becauſe they are reſerved for another, and for a more ſudden and unexpected ſtroke, like an arrow coming out of a Bow at a diſtance; For, he ſhall flee from the Iron Weapon, and the Bow of ſteel ſhall ſtrike him through. See Iſa. 24 17, 18.
4. God will at laſt conquer and triumph over all the ſtubbornneſs of wicked men; For, it ſhall not be a ſleight hurt, but ſhall ſtrike him through, and he ſhall wound him as often as he pleaſeth, and draw his weapons out of his body.
5. Since wicked men will not amend or turn to God under afflictions, as the godly do; God doth juſtly purſue them with deadly plagues; For, the wounds here given him are deadly.
6. The ſtrokes that come upon wicked men will prove bitter and terrible to them; For, the Sword cometh out of his very gall the ſeat of bitter humours, and, terrours are upon him. It is no wonder the wicked man dies alwaies violently, becauſe he hath never will to die, and he wants the peace of God, which might ſecure his heart againſt the terrour of ſuch ſad diſpenſations.
Verſ. 26. All darkneſs ſhall be hid in his ſecret places: a fire not blowen ſhall conſume him; it ſhall goe ill with him that is left in his tabernacle.
In this verſe we have a further account of the means of the wickeds ruine; wherein is declared,
1. That when the wicked man it terrified and deadly wounded, as hath been ſaid in the former verſes, he will ſeek to all hiding places and refuges, (as a wounded and purſued man ſeeks to ſecret and obſcure corners) but in vain, for darkneſs ſhall meet him there.
2. That he ſhall be conſumed by a fire not blown, that is, by plagues ſent upon him ſuddenly and from God, without the hand of any creature.
3. That this ruine, ſhall not only reach himſelf, but his family.
Whence Learn.
1. Wicked men will be known by the refuges to which they betake themſelves, when they are terrified or plagued; For, the wicked man hath his ſecret places.
2. Terrour, diſcouragement, and want of peace will meet a purſued wicked man, even in his hiding places and refuges; For, darkneſs is hid, or, reſerved and laid up for him, in his ſecret places.
3. His dark and d…eery condition is not ſuch in part only, but wholly and altogether, to him; For, it is all darkneſs, or, every kind of it, without any light of counſel or direction, of comfort for the preſent, or hope of Iſſue for the future.
4. God is a conſuming fire, Heb. 12.29. and will eſpecially prove ſuch to incorrigible wicked men; For, a fire cometh from him, to conſume them,
5. God delights much to appear againſt wicked men, by ſending judgments upon them whereof their is no apppearance in the ſecond cauſes; For, it is a fire not blown by men, but ſuch as was rained down upon Sodom, and upon Job's cattle, Chap. 1.16. Not that every plague upon wicked men comes ſo immediately from God, as ſecond cauſes have no hand in them; For the contrary is aſſerted in the preceding and following verſes, But the meaning is, that though, there were no ſecond cauſes which could reach them: yet God would reckon with them; And beſide all theſe plagues, wherein he makes uſe of ſecond cauſes, he is, oft-times, pleaſed to appear more immediately againſt them,
6. Wicked men are cauſes of miſery, not only to themſelves, but to all that are theirs; For, it ſhall go ill with him, that is left in his Tabernacle, and then his ſtately habitation appears to be a Tabernacle only.
Verſ. 27. The heaven ſhall reveal his iniquity: and the earth ſhall riſe up againſt him.
In this verſe we have an account of the witneſſes led in the proceſs againſt this delinquent. Not ſimple witneſſes to depone and give their teſtimony only, but means of his deſtruction alſo, with thoſe formerly mentioned; or ſuch witneſſes as (having given their teſtimony) had their hands firſt upon the delinquent to execute the ſentence, to confirm the truth of their Teſtimony. See Deut. 17.7. So the meaning of the verſe is, that Heaven and Earth, and all the creatures in them ſhall conſpire the wicked mans ruine, thereby to convince him how wicked he is.
In this he doth reflect upon the various ſtrokes, from Heaven and Earth, that had been inflicted upon Job's ſubſtance and family; and upon Job's appeal to Heaven and Earth, Chap. 16.17, 18. but very unjuſtly, ſeeing the word had not born witneſs againſt him.
However the General Doctrine teacheth.
1. Iniquity will not be got hid, ſo long as either men have Conſciences, which God can force to tell out what they are, or ſo long as there are inſenſible creatures to be witneſſes againſt the ungodly; For, the Heaven ſhall reveal his iniquity. Sin will find men out, Numb. 32.23. And God hath, oft-times, by ſtrange means found out notorious delinquents.
2. God can imploy all the creatures to ſpeak to a wicked man by plagues, who, otherwiſe, will not notice what he is; For, thus they are witneſſes to reveal his iniquity, by riſing up againſt him.
3. All Gods Creatures are Enemies to wicked men, and will prove ſo, if they get a Commiſſion from God for that effect; For, Heaven and Earth are ready to riſe up againſt him, if they be imployed. Which ſheweth that wicked men dwell among more Enemies than they are aware of.
Verſ. 28. The increaſe of his houſe ſhall depart, and his goods ſhall flow away in the day of his wrath.
All the procedure againſt this delinquent is here ſummed up in the effects thereof; Namely, the ruine of his Children and Proſperity, in that day of divine diſpleaſure.
Whence Learn,
1. When God purſueth wicked men, the effects of it will be ſad and dreadful; as here we are taught.
2. Mens increaſe (whether of Children, Wealth, or Honour) is a very uncertain thing; eſpecially, when they hold it not with a good Conſcience; For, the increaſe of his houſe ſhall depart.
3. God can make all the wickeds injoyments very ſuddainly to melt and ebb away; For, this increaſe of his houſe (which is to be repeted from the beginning of the verſe inſtead of his goods, which is ſupplied by the Tranſlatours) ſhall flow away.
4. As all the calamities that befal the wicked flow from diſpleaſure, ſo when wrath goeth forth againſt them, nothing will be able to ſtand before it; For it ſhall flow away in the day of his wrath.
Verſ. 29. This is the portion of a wicked man from God, and the heritage appointed unto him by God.
In the laſt part of the Narration, this whole Diſcourſe is ſummed up in a Concluſion, that all th…ſe plagues and judgments, formerly mentioned, are proper and peculiar to wicked men only. This he ſubjoyns to his Diſcourſe, that he may convince and preſs Job to take more notice of what he hath ſpoken. But ſtill he forgets that there is a difference betwixt tryals and plagues; And that there is not always ſuch a viſible difference put betwixt the godly and the wicked in this life.
However, from this Concluſion we may ſafely, Learn,
1. It will not avail that men hear much, unleſs they apply whar they hear to their own condition; ſo much doth Zophar inſinuate, by inferring his Doctrine, by way of concluſion, in the cloſe of his diſcourſe.
2. Wicked men ought not to look ſo much to what they may enjoy for a time through Gods indulgence, as to what is their portion, and will be their heritage for ever: So much is imported in that he puts him in mind what is the portion of a wicked man, and the heritage appointed unto him.
3. Whatever the wicked may enjoy for a time, yea, all the days of their life; yet, ſooner or later, they will find that wrath and ruine is their portion and heritage: For, though all that hath been ſaid be not true in Zophar's ſenſe, yet in ſo far it is true, that this (all that he hath ſpoken) is the portion and heritage of a wicked man. He is ſtill under the wrath of God, and he deſerves all that is here threatened, and all of it, or worſe, will at laſt befal him.
4. Wicked men, though they preſume to chooſe their own ways, yet will find that they are not carvers of their own lots, but God will aſſign thoſe unto them; For, it is the heritage appointed unto him by God, or, the heritage of his decree from God, which is ſpoken of, and determined for him by a ſentence from God, as the Original imports.
5. Though wicked men be ſtubborn and ſtout-hearted againſt God; yet, he is ſtrong and powerful to execute his ſentence againſt them; Therefore is the name of the ſtrong God (as it is in the Original) given him in this buſineſs.
6. Men may ſtrangely miſtake, in the matter of the lot of the godly and wicked, if they look only to temporal enjoyments, and not alſo to that which men receive after this life; For, Zophar did here miſtake, while he judged that all Gods threatening againſt the wicked, and promiſes to the godly, were viſibly fulfilled in this life.