Exposition of Job, Exposition of Job · Chapter 22 · Verse 5 – Verses 10-11
Verſ. 5. Is not thy wickedneſs great, and thine Iniquities infinite?
Followeth; to v. 12. the third Argument, taken from the many ſins againſt the Second Table, wherewith he thinks he may juſtly charge Job, and for which he thinks he is juſtly puniſhed. The argument may be thus framed; He whoſe life abounds with abominable ſins, is juſtly plagued; But thy life (ſaith he to Job) is ſuch; Therefore thou art juſtly plagued. The firſt propoſition being ſuppoſed as true, of it ſelfe, the ſecond is proved, partly, by a general challenge, v. 5. Partly, by particular inſtances of crimes charged upon Job, v. 6, 7, 8, 9. Upon all which he infers the concluſion, v. 10, 11.
Here the General Doctrine is ſound, That the evils here mentioned are groſs ſins, and deſervedly puniſhed; though yet they be not always actually puniſhed in this life. But theſe faults are unjuſtly charged upon Job. And it may be wondered at upon what pretence Eliphaz could charge all theſe foul crimes upon him, who clears himſelf ſo expreſsly of them, Chap. 29. & 31. But it appears that he judged thus of Job, Partly, from the event, becauſe he was afflicted, as v. 10, 11. And becauſe his afflictions, of Poverty, being oppreſſed and ſleighted, &c. ſeemed to be ſuch as a man might read ſuch ſins in them, as the procuring cauſe of them. And partly, it is not improbable that theſe wicked oppreſſors whom Job had cruſhed and made to fall under the hand of Juſtice (as himſelf declares, Chap. 29.12, 14, 15, 16, 17.) did now complain, when they ſaw him in affliction, that he had wronged and oppreſſed them; And that Elipaz harkened to their Calumnies, as ſuiting well with his own Principles. But to come to the particulars as they ly in the Text:
In this verſe we have a General Challenge of Groſs and multiplied wickedneſs; whereof he poſeth Job if he were not guilty, not becauſe he did but conjecture it was ſo, and would have Job try if it were true (for he aſſerts it poſitively, v. 6. &c.) But being ſure he was guilty (his Principles leading him to judge ſo of Job) he chargeth it upon his Conſcience if he could ſhift it.
Whence Learn,
1. It is not enough men know their faults, unleſs they alſo ponder the ſinfulneſs thereof, and aggravate them; Therefore, before he ſpeak of the particular faults whereof he ſuppoſeth Job to be guilty, he premits this General, to mind him that he ought to look on theſe faults as wickedneſs and iniquity. Where this is not, a ſimple ſight of our ſin is but a Proclamation of our Obduration, while we ſee it, and do not notice the hainouſneſs and ſinfulneſs thereof, See Rom. 7.13.
2. Albeit none can free themſelves of ſin, and this is ſad enough; yet it is much ſadder, when we are found to be groſs and wicked tranſgreſſours; Therefore, to convince and humble Job, he ſpeaks of his faults as wickedneſs and iniquity. It was David's great care amidſt his failings, to guard againſt ſuch groſs debordings. Pſal. 18, 21, 23. & 19.12, 13. And the Lord doth frequently challenge his people, that their miſcarriages are not ſimple failings, but wicked debordings. See Deut. 32.5. Ezek. 24.13. Such miſcarriages may be tryed, by the groſſneſs of the evils in themſelves, Ier. 2.34. Hoſ. 2.5. by mens ruſhing upon them without a tentation, o…, upon a ſmall tentation; by their unwillingneſs to be admoniſhed or reproved for them, Amos 5.10. by their engaging in them with a high hand, Pſal. 18.21. not raſhly, but with deliberation, againſt their light, and their ſlighting of all mercies, admonitions, corrections, and even their own engagements, which might reſtrain them; by their not watching againſt ſin, and eſpecially their Predominant evils, as David kept himſelf from his iniquity. Pſal. 18.23. By their delight and taking pleaſure in ſin, Jer. 11.15. And their frequent relapſes in it, without any ſerious thoughts of repentance. Jer. 6.15. & 8.4, 6, 12. Theſe are ſome evidences of wickedneſs and iniquity, wherewith not only wicked and unregenerate men may be charged, but even godly men have challenged themſelves in ſome particular acts, Neh. 9 33. And to all this may be added, that when they flee not to Chriſt for pardon and purging of ſin, any ſin they are guilty of, becomes a wickedneſs.
3. As their is a difference betwixt ſins of infirmity and wickedneſſes; ſo there are differences even of wicked men, and degrees of wickedneſſes: For, h…re ſome wickedneſs is great in reſpect of others; not only great in number (as the word alſo will bear, and is expreſſed in the end of the verſe) but in nature; like the wickedneſs of Ahab, who ſold himſelf to wo…k it. 1. Kings 21.25. and many others. So that, upon the one hand, men ought not to pleaſe themſelves in ſin, becauſe they are not ſo bad as others: For, they may be guilty, not only of infirmities, but even of wickedneſs, great and groſs in it ſelf (as all wickedneſs, abſolutely conſidered, is) which yet, comparatively, is not ſo great as the wickedneſs of others. And, upon the other hand, their condition muſt be deplorable, who come to this height of impiety, that they are not only wicked, but their wickedneſs is great. And for trying of ſuch a woful condition, Though great wickedneſs may be many ways diſcovered, and particularly, the evils after mentioned, ver. 6. &c. are great wickedneſſes; yet it may further be conſidered.
1. The greateſt and moſt odious wickedneſſes are perpetrated by thoſe who live under greateſt plenty of the means of grace, which do aggravate common faults, and leave men obdured and wicked under them. Joh. 15.22.
2. It is an evidence of great wickedneſs, when men commit evils, while they profeſs piety, and under that mask and cloak; As here he ſuppoſeth of Job that his faults, while he profeſſed piety, were great wickedneſs. And though he wronged Job, yet it is of general verity, that Piety, or a pretence of it, doth not extenuate, but aggravate, a fault.
3. It is alſo an evidence of great wickedneſs, when men, being either erroneous in their judgments, or ſcandalous in their practice, yet will not be convinced of it, As he did alſo ſuppoſe Job to be guilty of obſtinacy, notwithſtanding all their endeavours to convince him. See Jer. 2.34, 35.
Doct. 4. As the Nature, ſo alſo the number of mens ſins, doth add to the aggravation thereof; Therefore it is added, as a further aggravation, are not thine iniquities infinite? Where ſin doth abound, it evidenceth a trade of ſin. Jer. 13 23. much impenitency, under it, in that men are not aſhamed, Jer. 6.15. or, that they relapſe after repentance, Pſal. 85.8. And that they ſin under many mercies and corrections. Ez…. 9.13, 14.
5. When wicked men do impartially examine their own hearts and ways, they will find an infinite heap of ſins whereof they are guilty; For, ſo he chargeth upon Job (whom he ſuppoſeth to be a wicked man) that his iniquities are infinite, not actually infinite, but a numberleſs number of them, where one can find no end of the reckoning, as the word imports. Even godly men have been made to groan under this burden, Pſal. 19.12. And if the wicked would ſearch well, they would find ſtill greater and greater abominations, as it is, Ezek. 8. And withal, this may be added, that while they continue wicked, they cannot break off this courſe of ſinning and adding to the account (ſee Dan 4.27.) and there would be no end of their acting the groſſeſt evils, if they were not impeded by afflictions and judgements upon them, but they continue ſtill to ſin in their reſolutions.
6. Men, in all their actings, ought to ſet their Conſciences a work to reflect upon them, as being ſevereſt Judges and Cenſurers of their faults, when put to ſpeak impartially; Therefore doth he put Job's Conſcience to it in this matter; Is not thy wickedneſs great? &c.
7. Albeit wicked men do ſtupifie their own Conſciences, by habitual ſinning, and neglecting the checks thereof, that they do not much trouble them; yet they carry that tormenter in their boſoms about with them, againſt which they have no ſecurity, if once God ſet it on work: Yea, it may be wondered at, what mens Conſciences are doing, when they do not check them for their debordings; For, albeit he judged Job to be a wicked man, yet he chargeth his accuſation upon his Conſcience, as a party which in reaſon could not but vex him. Is not thy wickedneſs great? &c.
8. Godly men may be very unjuſtly ſuſpected, and faults charged upon them, ſo as if their Conſciences could not deny them, when yet they are innocent; And they may be accuſed of groſs wickedneſs in ſome things, wherein they are not ſo much as guilty of infirmities; For, ſo is Job ſuſpected here, who was wholly free of theſe evils afterward laid to his charge. This ſhould cauſe us guard againſt ſuch lots, and not make the Opinions of the beſt of men the rule of our Conſciences.
Verſ. 6. For thou haſt taken a pledge from thy brother for nought, and ſtripped the naked of their clothing.
Followeth, to v. 10. an account of Job's particular ſuppoſed faults, which he produceth as inſtances to prove the General Challenge. And,
Firſt (in this verſe) he accuſeth him of fraud, oppreſſion, and inhumanity, under a pretext of juſtice; In that he took and kept pledges for nought when nothing was due; and that he did this even to his brother, or, friend, and though he were poor, yet he even ſtripped him of his cloathing for a pledge, and ſo left him naked. It is not to be doubted but Eliphaz doth falſely charge Job here, as his own Apologies do witneſs (ſee Chap. 31.) And ſo it teacheth, That godly men under affliction may lie under moſt horrid and unjuſt aſperſions: Ill Principles concerning Gods afflicting of men, and mens taking the report of byaſſed and prejudged perſons, may eaſily give a riſe to ſuch imputations; as it did to Eliphaz. And therefore men ſhould carefully guard againſt both, and that they neither raiſe nor entertain groundleſs ill reports of ſufferers. Yet the General Doctrine (wherein he ſpeaks of ſuch evils as are groſs faults, though Job was free of them) and his way of managing the challenge, which he ſuppoſed to be juſt, may teach,
1. General challenges will not ſuffice to convince and humble the guilty, unleſs particulars be condeſcended upon; Therefore doth he ſubjoyn particular inſtances to that General Challenge, v. 5. that he may more effectually convince.
2. The faults hereafter mentioned (however Job was free of them) ought not to be looked upon as infirmities, or ſimple ſins only, but as wickedneſs, and great wickedneſs; For, that is the Character given of them all, v. 5.
3. Men, in proſecution of juſtice and their legal rights, may be guilty of horrid oppreſſion; For, though giving of pledges was, in ſome caſes, approved by the Law of God, yet here it is challenged as a great wickedneſs, to take a pledge, &c. See Chap. 24.3, 4. And particularly, it is implyed in the words,
1. That violent impoſing of Sureties, or Pledges, even for what is due to us, is cruelty; As is implyed in his taking a Pledge (as the word is here tranſlated, though it be not ſo emphatick in the Original) whereas he ſhould have ſtood without, and received what the man might beſt ſpare, ſo it were of ſufficient value, Deut. 24.10, 11.
2. That it is yet greater cruelty, if this pledge be taken unjuſtly, or, for nought. Either when men obtain Law-ſutes (upon which they take pledges) by fraud, circumventions, and forged cavillations; or do take pledges above the worth of what is due; and, it may be, detain them though the debt be paid.
3. That it adds to the cruelty, when this is done to a brother by nature, common profeſſion, or bonds of common ſufferings; (ſee James 2.15, 16. 1 John 3.17.) Or it may be extended to all thoſe who are in need, to whom we ſhould be Brethren and Neighbours, Luke 10.29, 37.
4. Whether men have a juſt cauſe or not, yet it is cruelty utterly to ſtrip the poor, to ſtrip the naked of his clothing, or, by ſtripping him, to leave him naked. See Chap. 24.3, 9. Exod. 22.26, 27. Deut. 24.6, 12, 13.
Verſ. 7. Thou haſt not given water to the weary to drink, and thou haſt withholden bread from the hungry.
In the ſecond place, He accuſeth Job of unmercifulneſs and ſinful Parſimony, in not relieving theſe who were in miſery.
Here the General Doctine (paſſing his miſtake of Job) teacheth,
1. Beſide what we are bound in juſtice to do to our neighbour, the Lord doth exerciſe and try us by dayly objects of charity and compaſſion; ſuch as the weary and hungry, who were in thoſe times (as alſo in all ages) the object of mens compaſſion. See Deut. 15.11.
2. It may teach men ſobriety, when they conſider that a very little will ſuffice theſe who are really indigent; that even bread and water will refreſh thoſe weary and hungry ones. Thoſe, doing good at ſome times, ſhould teach us with how little we ſhould be content at all times, 1 Tim. 6.6, 7, 8. And albeit in Scripture ſometime, all ſort of food be expreſſed under the name of bread and water) (as Deut. 9.9. 1 Kings 13.8, 9. Iſa. 3.1. and elſewhere) yet the reaſon is, becauſe men ſhould be content if they get ſo much.
3. Charity may be very acceptable to God through Chriſt, even when men beſtow a very little, provided, that their power can reach to no more; that what they give, ſuffice the indigent, and, that it be given with an honeſt heart: For, ſo bread and water had been acceptable, if he had given them. See Matth. 10.42. Mark 12, 41,—44.
4. It is an evidence of a wicked man, to want bowels of compaſſion, and not to be charitable to the indigent; for this is one proof of that great wickedneſs, v. 5. Not to give water to the weary, &c. Hence the want of mercy (eſpecially toward godly men in affliction) is ſo ſeverely plagued, James 2.13. Pſal. 109.14, 15, 16.
5. It is not enough to forbear to do wrong to the poor, unleſs we do them good, as we have power and they ſtand in need; omiſſion of what is good being culpable, as well as commiſſion of evil: Therefore is this challenge joyned with the former, v. 6. as being a proof of wickedneſs, as well as that.
Verſ. 8. But as for the mighty man, he had the earth; and the honourable man dwelt in it.
In the third place, He accuſeth Job that, while he dealt thus with the poor, the mighty and honourable man had the earth, and dwelt in it. What is here ſaid, of the mighty and honourable man, may be underſtood.
1. Either of Job himſelf, that he neglected or oppreſſed the poor, v. 6, 7. that he might become a mighty and great man, and that he might engroſs that Country to himſelf, and reign in it, and poſſeſs it for his Children and Cattel.
2. Or of others; that while Job thus wronged the poor, yet he was favourable to great men, and gave all countenance and encouragement, for ſettleing of them in their poſſeſſions. Both thoſe are real faults, and may readily concur in the practice of wicked men (and ſo the g…neral expreſſion may be extended to take in both) though none of them were truly charged upon Job.
However, the General Doctrine may teach,
1. Oppreſſion or unmercifulneſs are ſo much the more abominable, when they are the faults of men who have enough in the world; For, ſo is here ſuppoſed that it was a hainous ſin in Job to do thoſe evils, v. 6, 7. being a great man.
2. Mens aſpiring to be rich and great, ordinarily, is not free of ſin; For, here they are ſuppoſed to go together, a wronging of the poor, and a ſtudy to be great and honourable. See 1 Tim. 6.9.
3. Oppreſſion and unmercifulneſs are ſinful ways of advancing our ſelves; as here alſo we are taught.
4. The Lord abhorrs partiality, even toward the poor; much more that men ſhould partially reſpect the perſons of great men: For, here alſo it is charged as a great wickedneſs, v. 5. that while he wronged the poor, v. 6, 7. yet the mighty man had the earth, or, land. See Exod. 23.3. Lev. 19.15.
Verſ. 9. Thou haſt ſent widows away empty, and the arms of the fatherleſs have been broken.
In the laſt place, He more particularly accuſeth Job, that he had wronged the fatherleſs and widow; That he ſent widows away empty, either not ſupplying them in their neceſſity, or, not righting them as a Magiſtrate, but ſending them away diſappointed; and that the arms of the fatherleſs were broken, or, what ſhould ſupport and maintain them was taken from them by oppreſſion.
Doct. 1. It is the uſual lot of Orphans and Widows, to be oppreſſed in the world; as here is ſuppoſed.
2. The Lord hath a ſpecial eye upon the injuries done to the fatherleſs and widows; For, here, after other ſuppoſed oppreſſions, this is added in the laſt place, as worſt of all.
3. It is an hainous ſin, particularly, in Magiſtrates, to wrong and cruſh Orphans and Widows either by oppreſſing them themſelves, or, ſuffering others to wrong them; As here it was charged on Job, who was a Magiſtrate.
Verſ. 10. Therefore ſnares are round about thee, and ſudden fear troubleth thee.
11. Or darkneſs, that thou canſt not ſee, and abundance of waters cover thee.
In theſe verſes we have the Concluſion of this Argument, That ſince Job was ſo wicked (as he ſuppoſed) therefore he was juſtly brought into theſe miſeries, ſurrounded with ſnares and fears, involved in darkneſs, and drowned in an abyſs of troubles.
Though it be a truth that ſuch ſinners as he hath deſcribed, do deſerve theſe calamities; yet it is a miſtake to think that they always meet with them in this life; and an Unjuſt ſentence paſſed againſt Job that he was guilty of theſe ſins, or that God was purſuing him for them by the afflictions upon him. So hard is it to bring men to change their fixed miſtakes of the godly in affliction.
However, the General Doctrine teacheth.
1. God may cauſe mens lots be ſuch as might ſend them back to examine their former life; and to ſee that, therefore (or, becauſe of their evil ways) ſuch ſad changes befal them. And therefore it were good to prevent this in time, by dayly examination of our Conſciences.
2. Judgments upon wicked men do fitly reſemble ſnares round about them; as here they are called. And that,
1. Becauſe they come ſuddenly and unexpectedly, as a ſnare ſurprizeth the wild Beaſt or Bird. As it is their ſin that they do not look out for any afflictions, Pſal. 10.6. ſo it is their judgment, that afflictions do ſurprize them. Luk. 21.34, 35.
2. Becauſe their plagues will hold them faſt, like fetters and ſnares, ſo that the more they ſpurn, they are held the faſter. See Iſa. 51.20. Jer. 2 24.
3. Becauſe they uſually meet with many at once, round about them; ſo that they ſhall have nothing but ſorrow, and want of comfort, on every hand, Lam. 2.22. And if they eſcape one, they ſhall be caught in another. Iſa. 24 17, 18.
Doct. 3. When the wicked are thus ſurrounded with ſnares, ſudden fear will trouble them; As here is added. Seeing their troubles do ſurpriſe them, and and are ſudden, they cannot but be perplexed therewith, more than if they had reſolved upon them. But, eſpecially, judgments cannot but be formidable to them who are not at peace with God. Iſa. 33.14. And trouble having once made a breach, they cannot but be continually alarmed with fears of every imaginable trouble, that it may come upon them when they leaſt expect it.
4. In this caſe, the wicked will be involved in darkneſs that they cannot ſee; As here is alſo ſubjoyned. Such troubles, coming upon wicked men, bring confuſion of mind with them, ſo that they can neither diſtinctly know the cauſes why they are troubled, nor which way to get out of them; whence followeth darkneſs of ſorrow, diſcomfort and deſpair.
5. The wicked being thus diſtreſſed, and in the dark, their afflictions cannot but overwhelm, and ſwallow them up, as if, aboundance of waters covered them; which is here ſubjoyned to all the reſt.