Exposition of Job, Exposition of Job · Chapter 24
CHAP. XXIV.
In the former Chapter, Job hath been aſſerting his own integrity, and powring out his complaint, that he, a godly man, found ſuch hard meaſure: Now, in this Chapter, he proceeds to refute their common Argument whereby they endeavoured to conclude him wicked: Namely, That experience did teſtifie that all and only the wicked were remarkably plagued in this life, as he was. In oppoſition to which, he proves, by their own Argument taken from experience, that there are many ſorts of wicked men who goe out of the World in an ordinary way, without any remarkable or ſingular plagues.
In the Chapter, we have, Firſt, A general Propoſition, that the experience and obſervation of godly men can inſtruct no ſuch thing, as, that wicked men are generally plagued in this life, v. 1. Secondly, To confirm this Propoſition, he produceth, on the contrary, many instances of wicked men who are ſpared, and do dye but in an ordinary way. And, 1. He inſtanceth Oppreſſours, whether theſe who still converſe with men in civil ſocieties, v. 2, 3, 4. or thoſe who turn open Robbers. v. 5 — 11. who yet are not viſibly puniſhed, v. 12. 2. He giveth inſtances of theſe who follow works of darkneſs, v. 13. (ſuch as Murderers, Thieves and Adulterers, v. 14, 15. who ſhun the light, v. 16, 17.) and of Pyrates by Sea, v. 18. All which, notwithſtanding their wickedneſs, are cut off only in the ordinary way, v. 19, 20. 3. He gives instances yet again of Oppreſſours, who are cruel both to the poor and afflicted, v. 21. and to the mighty, v. 22. And ſheweth, that, though God have an eye upon them to call them to an account, yet, they are brought down only in an ordinary way, as others, v. 23, 24. Thirdly, To all theſe inſtances, Job ſubjoynes a Concluſion, confirming the truth of his diſcourſe and inſtances, aſſerting that they could not be contradicted by any of his Friends, v. 25.
Verſe 1. Why, ſeeing times are not hidden from the Almighty, do they that know him, not ſee his dayes?
IN this Verſe, we have Jobs general Propoſition; Wherein, in oppoſition to Eliphaz his Doctrine (that not only the wicked are remarkably puniſhed in this life, but the godly do ſee it, Chap. 22.19.) he aſſerts, that the experience and obſervation of the godly cannot inſtruct any ſuch thing, as that the wicked are generally plagued in this life. For underſtanding of the words as they are tranſlated, it is to be remarked, that Job here repeats a principle of his Friends; Namely, That times are not hidden from the Almighty, or, that he had his own times prefixed (which were well known to himſelf) for puniſhing of the wicked in this life. Againſt which aſſertion, and their ſenſe of it, Job argues thus; If it were true, as they aſſerted, that theſe times were not hid from him; How then came it to paſs, that godly men, who knew him, did not ſee theſe dayes of his, nor could diſcern theſe times wherein the wicked were viſibly plagued? And conſequently, ſince they did not ſee them, it behoved rather to be inferred that they were hid from the Almighty, in his Friends ſenſe; or, that he had prefixed no ſuch times for puniſhing of the wicked as they alledged. For further clearing of the words, Conſider,
1. By times and dayes of the Almighty, we are to underſtand (as the ſequele of the Chapter clears) the times prefixed by him for remarkable and viſible plaguing of the wicked in this life; which times in Scripture are frequently called the day of the Lord, Iſa. 2.12. and 13.6. Joel 2.11. the day of his wrath, Job 20.28. Prov. 11.4. and, a day of vengeance, ſer. 46.10.
2 While Job diſputes againſt their aſſertion, that theſe times are not hidden from the Almighty; we are not to underſtand it as if Job denied Gods ſimple preſcience of things that are to come to paſs, or his purpoſes how to diſpoſe of wicked men: But he only denyeth that God hath fixed any times for the puniſhment of all and every one of them viſibly in this life. He neither denyeth that God hath a preſcience and providence about things below, nor yet doth he maintain, in oppoſition to them, that times are ſimply hid from the Almighty; Only he denyes ſuch a providence and purpoſe about wicked men as they aſſerted. And that becauſe, if there were any ſuch thing, it could not but be viſible to Saints, and Spiritual obſervers, when it were accompliſhed; whereas he is able to give inſtances, which Saints have obſerved, contrary to their aſſertion, v. 2. &c.
3. As for the force of his Argument, that if there were any ſuch times not hidden from the Almighty, Saints, who knew him, could not but ſee them; it tends not to prove this, that Saints muſt needs ſee and know every thing that is not hidden from God: For who can know all his ſecret purpoſes? or who may dare to pry into them? But his ſcope is to prove that if times were not hidden from God, in their ſenſe, but he had his prefixed times wherein Judgements ſhould viſibly break forth upon the wicked: Then (as any body might ſee theſe remarkable plagues, ſo eſpecially) Saints could not but ſee theſe viſible executions of his purpoſes. And particularly, by this he refutes their Argument, taken from experience and their obſervation of the plagues that had befallen the wicked generally; by ſhewing that the experience of Saints doth not prove their aſſertion, but rather the contrary.
4. From this reaſoning of Job, that godly men do not ſee ſuch dayes of God, we are not to think that Job would univerſally conclude that God hath prefixed no times for puniſhing any of the wicked, even viſibly in this life; or that godly men ſee no ſuch inſtances at all, of Gods plaguing them exemplarily: For God revealed his purpoſe concerning Sodom to Abraham, even before it was executed, Gen. 18. And Job himſelf, Chap. 21.17, 18, 25. grants that there were ſome ſuch inſtances to be ſeen. But his meaning is, That it holds not univerſally true of all and only the wicked, that they are ſingularly puniſhed in this life, as his Friends aſſerted; But God puniſheth ſome of them ſo viſibly in this life, as others may diſcern it; Others, and many of them, he permits to walk on in their wicked courſe, and yet lets them die an ordinary death, reſerving their puniſhment to be inflicted in another World.
This being the meaning of the words, the ſenſe will eaſily agree with another reading, which takes the whole words as ſpoken by Job according to his own ſenſe of things, but with a little difference of Tranſlating, thus; Why are not the times hidden by (inſtead of, from) the Almighty, (or, ſurely they are hidden by him) ſeeing they who know him ſee not his dayes? That is to ſay, the time and way of Gods puniſhing the Wicked is ſo various, that Saints cannot diſcern it, ſo as to make a fixed general Rule of it; far leſs can they judge of mens ſtate, whether they be godly or wicked, by their outward lots. But God hides thoſe with himſelf, ſometime plaguing ſome of them viſibly, and again ſparing many of them all their life long; ſo that none can know Love or Hatred by theſe things.
From this general Propoſition, Learn 1. The judgements to come upon the wicked are here deſigned by the times, and days thereof, To let them ſee, that whatever be the Lords dealing and indulgence toward them; Yet,
1. Their Proſperity is changeable if, and when he pleaſeth; as being meaſured but by time, which is ſtill in flux and motion, and wherein men are obnoxious to changes, and cannot get fixedneſs.
2. The change of their condition may be very ſudden and ſpeedy, even in a day. See Pſal. 30.5. Prov. 27.1. Iſ. 17.14.
Doct. 2. That judgements and miſeries will come upon the wicked is moſt certain, though the time thereof be not ſo determined that men can know it; For, the Queſtion betwixt Job and his Friends is not about the thing it ſelf, Whether wicked men ſhall be miſerable in end; but about the times and dayes of it. So that though it come not in our way, nor when we would fix the time, yet it will come.
3. The times wherein God will reckon with wicked men are in his hand, to fix and determine them as he pleaſeth; For, it is imported here, that theſe times are in Gods hand, and hidden by him, to plague the wicked when he will (though he do not fix the times as his Friends aſſerted he did) and that he is the Almighty, to make his purpoſes effectual. So that the wicked are not Maſters of their own times, but God may ſurprize them ere they be aware, Luke 12.19, 20.
4. Times of Gods Judgements upon wicked men are called, dayes, and his dayes.
1. To ſhew that by theſe Iudgements, as by clear day light, the wicked and their wayes will be diſcovered what they are, ſince they would not ſee them ſelves and their courſes in the Word, but judged partially becauſe of their proſperity. See 1 Cor. 3.12, 13. Iſ. 10.3. Ezek. 28.9.
2. To ſhew that as the wicked will take their day and time of it, wherein they walk after the imaginations of their own hearts, and contemn God; So then God will take his time of it, wherein he will make his Holineſs and Iuſtice to ſhine, and cauſe the wicked know themſelves. So, Iſ. 2.12. and frequently.
Doct. 5. It is the Character of truly Godly men, that they know God; For, here they are deſigned to be, they who know him. See Joh. 17.3. This imports,
1. That godly men conſider with whom they have to do in their Religion and walking.
2 That they do not take him up by gueſs, or at randome, as the wicked do, but from ſound light, ſo that they know him indeed.
3. They entertain this knowledge by keeping up acquaintance and familiarity with him.
4 And by ſtudying to obſerve his hand, and take him up in his diſpenſations and providences in the World; as here they would endeavour to ſee his dayes.
5. All this knowledge is not in their head only, but ſinks in their heart, and appears in practice, Pſ 9.10. Dan. 11.32.
Doct. 6. Godly men are moſt like to know any paſſages of Providence, or purpoſes of God about men in the World; For, ſo doth Job's arguing import, that if there were any ſuch thing as his Friends aſſerted, Saints would moſt readily know it. Albeit they muſt not, nor is it required of them to know every thing, and particularly, all Gods purpoſes, See 2 King. 4.27. yet they are moſt likely to know Gods ſecrets, in ſo far as it is good for men to know them, Gen. 18.17, 18. Pſ. 25.14. and they are moſt accurate Obſervers of his Works.
7. There is no experience or obſervation of Saints, that can prove the wicked to be alwayes viſibly plagued in this World; For, ſo much doth Job aſſert and argue here, and confirms it by contrary inſtances, in the reſt of the Chapter. So that we are not to take the evidences of mens ſtate before God from their outward lots; and we muſt leave the providences of God about men, as a Myſtery into which we cannot dive, and wherein he will not be limited or preſcribed unto by us.
Verſe 2. Some remove the land-marks; they violently take away flocks, and feed thereof.
3. They drive away the aſs of the fatherleſs, they take the widows ox for a pledge.
4. They turn the needy out of the way: the poor of the earth hide themſelves together.
In the ſecond part of the Chap. Job proceeds to confirm that the experience of Saints proved no ſuch thing as his Friends aſſerted; But, on the contrary, that experience will bear witneſs that many wicked men eſcape unpuniſhed in this life. And firſt, (to v. 13.) he produceth inſtances of Oppreſſors and Robbers, v. 2. — 11. who yet are not viſibly puniſhed, v. 12.
In theſe Verſes, he ſeems to ſpeak of theſe Oppreſſors who converſe in Civil Societies as among men, and yet oppreſs their Neighbours.
And firſt, he ſheweth, that ſome of the wicked (for though in the Original it be univerſal or indefinite, they remove, &c. yet the ſcope leads us to underſtand it but of ſome of them) do remove their Neighbours Land-marks, v. 2 which God expreſly forbids, Deut. 19.14 Prov. 22 28 and 23.10. and that under pain of a Curſe, Deut. 27.17.
2. He declareth, that ſome of them alſo take away the Flocks of others, and feed upon them, or, feed them as their own, v. 2.
3. That they oppreſs theſe who are already afflicted, even the fatherleſs and widow; by taking away (under pretence of a pledge) what is moſt neceſſary for them, as an Aſs to bear their burdens, and the Ox that ſhould plough their ground, v. 3.
4. That they not only oppreſs the poor and afflicted in the matter of their goods, but are a terrour to their perſons; ſo that they dare not be ſeen openly, or, in the way whether their affairs call them; but they muſt hide themſelves for tear of theſe oppreſſours.
In general, Learn 1. Men given up to errour are peſtered with ignorance, and will not ſee cleareſt light that might refute them; For, Job produceth clear inſtances diſproving their aſſertion, which yet they had never heeded. The power of deluſion is very great, and love of errour will make men be willingly ignorant, as 2 Pet. 3.5.
2. Oppreſſion is a ſin that lyeth as near a ſtroak as any; For, Job inſtanceth that ſin firſt, to ſhew that, if any ſin were alwayes puniſhed in this life, it would be one: And if it went unpuniſhed, not onelyonly was their aſſertion falſe, but it was no wonder if God winked alſo at other ſinnes. Naboth's Vineyard coſt Ahab dear, and none have cauſe to bleſs themſelves in that ſin, though they have preſent immunity.
3. Oppreſſion is committed not only by open and notorious Thieves or Robbers; but even by theſe who, living in Civil Societies as neighbours, do, by deceits, Law-tricks, or boiſterous violence, undo others; For, of theſe Job here ſpeaks firſt.
In particular, from v. 2. Learn 1. God hath given men a right and propriety in their goods and poſſeſſions; For, if it were not ſo, robbery were no ſin (the contrary whereof is here ſuppoſed) nor needed there any Land-marks, to diſtinguiſh mens poſſeſſions, nor would there be any breaches of the Eighth Command which prohibiteth ſtealing. Men may be ready to plead againſt this propriety of goods, when themſelves are in want, who could ſoon change their opinion, if themſelves were poſſeſſed of what they deſired.
2. It is mens duty, in prudence, to prevent conteſts about intereſts and poſſeſſions; For, for this end were Land-marks appointed, to prevent future debates. It is the fruit of a ſanctified Spirit to abhor, and endeavour to avoid theſe conteſts, Gen. 13.7, 8.
3. It is a great ſin to remove theſe Land-marks, or what diſtinguiſheth mens intereſts, or to encroach upon the rights of others; eſpecially in the matter of their Inheritances, which perpetuates the injury to men and their poſterity: For therefore it is inſtanced, as a branch of oppreſſion, that ſome remove the land-marks. And if it be oppreſſion to remove a land-mark, were it but a little, how much more if men deprive others of all their inheritance? Mic. 2.2. Senacherib boaſted that he was good at removing the bounds of the people, Iſa. 10.13. and God ſuffered his ſons to paſs over the bounds of duty, and kill him, Iſ. 37.37, 38. And if it be a crime to remove the bounds in Civil intereſts, it muſt be much more hainous to remove the bounds which God hath ſet in the matters of Religion. See Hoſ. 5.10. And ſuch as proclaim this liberty in Gods matters, to ſecure their own intereſts, may juſtly be plagued with licentious invaſions upon what they think thus to ſecure.
4. Oppreſſion is odious in little things, as well as in greater matters; Therefore removing of Land-marks, were it but a little, is ranked in with taking away of flocks.
5 Wicked Oppreſſours do not regard reaſon or right, ſo they have power to execute their will; For, they violently take away flocks. See Mic. 2.1. It is a rare thing to find men of Joſeph's and Nehemiah's Conſciences (Gen. 42.17, 18. Nehem. 5.15.) when they have power, but they are rather like the Fiſhes of the Sea, Hab. 1.14. where the greater devour the leſſer.
6. Wicked men have not only their Conſciences ſtupified, to engage them in an ill courſe; but they perſiſt impenitently in it; For, when they have taken theſe Flocks they feed them in the land which they have taken by oppreſſion, or, they feed thereof, and make uſe of them for their daily proviſion. See 1 King. 21.19. Conſcience is very readily deaded after an ill turn, were it even in a child of God, as David's experience, after his Adultery and Murder, doth witneſs.
7. Wicked men, notwithſtanding their oppreſſion, and their ſecure ſtupidity in it, may yet be long ſpared; For, theſe Oppreſſours get leave to feed, or, feed upon, their ill purchaſe.
From v 3. Learn 1. Wicked men are ſo ſet upon evil, that they will oppreſs for very little advantage; For, they will take, were it but an Aſs, or an Ox only. Men may vent very much wickedneſs and corruption in a very ſmall matter, as may be ſeen in the tranſgreſſion of our firſt parents, Gen. 3.6. And it will not excuſe men that they do but little acts of wickedneſs, if they put forth all their power (were it but like ſnail-horns) and improve all the opportunities they have, to do evil.
2. The leſs mens tentations be to oppreſs, their ſin in it is the greater; For, becauſe an Aſs, or, an Ox is but a poor prey for ſuch Oppreſſours, their ſin in taking thereof is the greater. Small tentations do aggravate mens ſin, and bear witneſs of their perverſe diſpoſitions, which cauſe them to run to ſin of their own accord, when tentations do not effectually draw them.
3. Oppreſſion is yet more heinous when it is committed againſt the poor, Eccl. 4.1. and 5.8. and, eſpecially, the widow and fatherleſs whom God owneth; and when Oppreſſours are ſo cruel as to take from them what is neceſſary for their very being and ſubſiſtence; As here they take the very Aſs and Ox of the fatherleſs and widow. See 2 Sam. 12.3, 4.
4. Oppreſſion is nothing the leſs odious that it is committed under pretext of Law; For, here it is Oppreſſion, though they take things for a pledge. It is a great ſin to abuſe Law, which is an Ordinance of God, to palliate injuſtice; and ſolemnities and formalities of Law, in committing of iniquity, do add to the uglineſs thereof, as may be ſeen in the way of Jezebel's purchaſing Naboth's Vineyard, 1 King. 21.7, 13, 23.
From v. 4. Learn 1. Wicked men make no end of ſinning, nor keep any bounds in it; For, they proceed from oppreſſing of men in their Lands and Good…, to oppreſs their perſons. Men by ſinning do but drink themſelves dry, and committing of a leſſer ſin breeds them to commit a greater without remorſe.
2. Violence to mens perſons is the height of oppreſſion; when poor men are not only deprived of their good: and livelyhood, but they cannot live, nor dare be ſeen beſide oppreſſours; eſpecially if they appear to vindicate themſelves: As here, theſe oppreſſours turn the needy out of the way, where their affairs calls them to walk, and the poor of the earth hide themſelves together. It is ſad when right is thus overturned by might; yet ſuch as have a right cauſe may expect, ſooner or later, to find a Friend and Patron, Prov. 23.10, 11.
Verſe 5 Behold, as wild aſſes in the deſert, go they forth to their work, riſing betimes for a prey: the wilderneſs yieldeth food for them and for their children.
6. They reap every one his corn in the field: and they gather the vintage of the wicked.
Job proceeds, to v. 12. to give inſtances of Oppreſſours who turn open Robbers, and live in the deſert like wild Aſſes (as was very frequent in Arabia, and Job had experienced in his own caſe) and yet are not viſibly plagued. Several branches and acts of their cruelty are pointed at, in theſe and the following verſes; And, First, in theſe verſes, he ſheweth how they ſubſiſt by robbery; That they are ſo active and early about it, that even in the Wilderneſs they purchaſe a livelyhood for themſelves and their families, v. 5. Either by robbing of paſſengers who paſs by, or, (as it is, v. 6.) by taking the Corns and Vintage of others, as if it were their own. Whence Learn,
1. Some men may come to ſuch an height of wickedneſs, as may be matter of wonder and aſtoniſhment to ſerious beholders; Therefore is a behold prefixed to all this. See Jer. 2.12.
2. Men may ſo far degenerate in following evil courſes, as they look rather like beaſts than men, in their ſenſual and violent courſes; For, theſe Robbers are as wild aſſes in the deſert. See Pſal. 49.20. 2 Tim. 4.17. yea, they may become more ſtupid and brutiſh than very beaſts, Iſ. 2.3. Jer. 8.7.
3. In particular, ſome wicked men, and eſpecially Robbers, do reſemble the wild aſſes in the deſert; Not only becauſe they live ſolitary, and not among civil Societies, Jer. 2.24. Job 39 5, 6, 7. (and it muſt be very ſad when robbery leaves the deſert, where its reſidence ſhould be, if it have any at all; and cometh to abide openly among civil Societies;) But becauſe they are lawleſs miſ-regarders of Authority and Laws, as the wild Aſſe is, Job 39.5, 7. And violent in their luſts and deſires, as the wild Aſſe ſnuffeth up the wind at her pleaſure, Jer. 2.24 Whoſo are thus impetuous and lawleſs (as men may be in other courſes than that of robbery) may expect, in due time, ſuch reſtraints as are ſuitable for beaſts, Pſal. 32.9, 10. See alſo Iſa. 37.29.
4. It is a character of wicked men, that they make ſin their very work and trade; For, theſe Robbers, when they goe a robbing, goe forth to their work. Wicked men do not ſtumble upon a ſinful courſe accidentally, nor are hurried to it through the power of tentation; But they do intend and deſign it; It is their trade wherein they delight, and about which they ſpend their time and ſtrength, and they are skillful in it, while as they are reprobate to every good work, Tit. 1.16.
5. It is alſo the character of wicked men, given up to ſin, that they are induſtrious, diligent, and active in it; As theſe Robbers riſe betimes for a prey. See Prov. 4.16. Mic. 2.1, 2.
6. As Oppreſſours will have a livelyhood, if it be above ground, and will ſhift for themſelves and their families, by robbing in the deſert, as wild Aſſes feed themſelves and their young ones there, Job 39.8. So it is an evidence that men drive ſome ill trade, when they keep up themſelves and their families in a rank, and yet have no viſible means and ſubſiſtence; But (as it were) the very wilderneſs yieldeth food for them and for their children. It were good if men would conform themſelves to their lots, which would prevent many ill ſhifts.
7. It is no evidence that God approves of wicked men and their way, that he ſuffers them to proſper in it, or ſubſiſt by it; For, though theſe be wicked Robbers, yet the wilderneſs yieldeth food for them and for their children,
8. It is great cruelty and oppreſſion when men take the fruit of other mens labours, as if they were their own, and reap where they ſow not; For, it is the great ſin of theſe Robbers, that they reap every one his corn, or, the corn which they take as their own, or its (that is, the fields) corn; and that they gather the vintage of other men. Men ought to live on the ſweat of their own brows, Gen. 3.19. And theſe who are thus oppreſſed, ought to look upon that lot as the fruit of ſin, Deut. 28.30, 33. And it ſhould be looked on as a great mercy, to be delivered from ſuch an affliction, Iſ. 62.8, 9.
9. While he calls it, the vintage of the wicked, which they gather, the words may be thus read, The wicked (ſuch as theſe Robbers proclaim themſelves to be by their practices) gather the vintage. But the Noun (the wicked) being ſingular, it will not ſo well agree with the Verb in the plural, they gather; unleſs we take it diſtributively, that every one of theſe wicked men concurr to gather the vintage of others. As the words are rendered, they may import, That Robbers and Oppreſſours ſpare neither good nor bad; So that wicked men gain nothing by their impiety, as the piety and innocency of others will not ſecure them from theſe barbarous hands. Or, that ſome Robbers and Oppreſſours do ſpoyl others, upon this pretence, that they are wicked men whom they rob; As Naboth was made wicked that he might loſe his Vineyard, 1 King. 21.9, 10, &c. Which is moſt horrid and abominable oppreſſion, when mens wealth is their crime, and makes them wicked. Or, that to do wrong, even to wicked men, will not aſſoyl the Actors, but it is oppreſſion in the ſight of God, even to gather the vintage of the wicked.
Verſe 7. They cauſe the naked to lodge without clothing, that they have no covering in the cold.
8. They are wet with the ſhowers of the mountains, and embrace the rock for want of a ſhelter.
Here we have an account of further acts of their cruelty; that they uſe violence to mens perſons when they come into their hands; ſtripping them of their very apparel, which ſhould cover them from the cold, ſo that they are left deſtitute in the open air; And (being ſtripped in the wilderneſs, farr from home, and, it may be, driven out of their houſes, as well as ſtripped of their apparel) they are glad to flee to hills and rocks, to be a ſhelter againſt ſtorms. Whence, Learn,
1. Cruelty hath no bounds nor mercy, when men are given up to it; For, theſe Robbers will ſtrip men, and drive them to theſe ſorrowful ſhifts. Hazael, once engaging in an evil courſe, will goe a further length than he dreamt of at firſt, 2 King. 8.11, 12, 13.
2. All the ſad conſequents of oppreſſion will lye at the doors of Oppreſſours, and they muſt anſwer for them before God; For, here, when they ſtrip men, it is charged upon them that they cauſe the naked to lodge without clothing, that they have no covering in the cold, and are wet with the ſhowers of the mountains, &c.
3. When men are under great afflictions, ſmall mercies will be very great in their eyes; As thoſe ſtripped perſons are content to embrace a rock for want of a better ſhelter. Undervaluers of me…cy do proclaim that they are ſo dealt with as they forget the difficulties of others. See Heb. 11.37, 38.
Verſe 9. They pluck the fatherleſs from the breaſt, and take a pledge of the poor.
10. They cauſe him to goe naked without clothing, and they take away the ſheaf from the hungry.
11. Which make Oyl within their walls, and tread their Wine preſſer, and ſuffer thirst.
In theſe Verſes, Job proceeds yet to give an account of further acts of theſe Robbers cruelty, and of the aggravations thereof. And,
1. That they ſpare not even the weakeſt, but pull the very fatherleſs babes from their mothers breaſts, that they may keep them themſelves, or ſell them to others, for ſlaves, or cauſe their mothers redeem them again, v. 9.
2. That they ſpare not even the pooreſt, but take the apparel of the poor for a pledge; and take away the ſheaf which the hungry have gathered among the reapers, v. 9, 10. Where that they are ſaid; to take a pledge doth not import that they do legally purſue, or make uſe of any pretences of Law; but only that they take ſomewhat as a pledge from the poor Mothers, for redemption of their Children, or take other rewards from theſe they reach, to deliver them our of their hands.
3. For what is ſubjoyned, v. 11. ſome underſtand it of oppreſſing Maſters, who not only defraud labourers of their hire, Jam. 5, 4. to deprive them even of meat and drink, and that when they are about the labours of their harveſt (making their oyl, and treading their wine-preſſes) which is the time wherein very beaſts are not denyed the plentiful uſe of the creatures, Deut. 25.4. But the context leads us rather to underſtand it of the condition of the poor formerly mentioned (if not of others alſo) by reaſon of theſe Robbers; That though they tread their Wine-preſſes and make their Oyl, within their walls, for greater ſafety; yet they are robbed, and get not leave to enjoy the fruit of their labours, but ſuffer thirſt.
Doct. 1. There is no age nor condition of perſons exempted from tryals, but God may exerciſe them therewith, when he will; For, even babes upon the breaſt, and others, may be tryed. No men ſhould plead exemption to themſelves; and as they ſhould acknowledge it a mercy when they are free, ſo when they have been long ſpared, they ſhould look that, poſſibly, they may be met with ere their courſe be ended.
2. As God diſtributeth conditions and lots in the World as he pleaſeth, and maketh ſome fatherleſs, poor, hungry and thirſty; So it is not to be expected that former afflictions will exempt men from new tryals, when the wicked are let looſe, or God hath them to exerciſe: For, even the fatherleſs upon the breaſt, the poor, the hungry and thirſty, are expoſed to new tryals by theſe Robbers. God in his Soveraignty may ſo diſpoſe of men, if he pleaſe, and mens ſins deſerve all this, Iſ. 9.12, 17, 21. and 10.4. eſpecially, when they improve not former troubles, Lev. 26.21, 22, &c. Amos 4.6, 12.
3. It is a mercy to parents to get leave to enjoy their own children, and a ſad affliction to be robbed of them; As here it is a great tryal that they pluck the fatherleſs from the breaſt. Which, as it condemns the barbarous cruelty, of thoſe Nations who pull away Infants, that they may ſell them to others, or make Slaves of them themſelves; So it ſhould quicken Parents, who are free of ſuch a tryal, to look well how they educate their Children, that they may find them, their company and liberty, a mercy to themſelves and others with whom they live.
4. God will own the cauſe of the indigent, and afflicted, eſpecially when they are wronged in their very livelyhood and neceſſary apparel: For, ſo Joh ſuppoſeth, that if God avenge any Injuries viſibly in th…s life, he will avenge Injuries done to fatherleſs babes, to the poor, hungry and thirſty. We ought to be ſober, when we are deprived of ſuperfluities only (for that is, oft-times, a juſt chaſtiſement upon Gods part, and may prove a mercy to us, if we mortifie luſts diligently, when their fuel is taken from them) and when it cometh to extremities, God will appear and be a party againſt thoſe that wrong us, eſpecially when we are humbled before him.
5. It is a great addition to tryals, when mens endeavours to prevent them do not avail them; That even within their walls, where they think to ſecure their harveſt, they get not ſo much as a drink of their own Wine, but ſuffer thirſt; and that when they have gathered their ſheaf, it is taken away. Endeavours to prevent trouble (though it be our duty to uſe them) will but imbitter us with diſappointments (and ſo augment our afflictions) till our tryal be perfected; Eſpecially if we think to ſecure our ſelves by our own endeavours, without turning to God, Iſ. 22.9, 10, 11. Mal. 1.4.
Verſe 12. Men groan from out of the city, and the ſoul of the wounded cryeth out: yet God layeth not folly to them.
Here Job cloſeth this inſtance of Oppreſſours and Robbers, ſhewing how God ſpareth them, notwithſtanding their cruelty. For however (by reaſon of the cruelty of theſe Oppreſſours in Cities or Civil Societies, and theſe open Robbers, formerly mentioned) men are heard to groan, becauſe of oppreſſion, from out of the very Cities; and the ſoul of the robbed and wounded to death (belike by Robbers without) do cry out of this horrid cruelty; yet the Lord doth not viſibly charge this ſin and folly upon the Oppreſſours, but ſuffers them to eſcape unpuniſhed in this life. Becauſe the ſupplement, to them, in the end of the Verſe, is not in the Original, therefore ſome render the words thus, God dispoſeth no abſurdity. But the ſenſe of this muſt fall in with the former reading, That notwithſtanding Oppreſſours be thus cruel, yet the Lord doth no abſurd or unbeſeeming act in not purſuing them viſibly, but permitting them to vent their cruelty.
Doct. 1. Oppreſſion may draw very deep, even to enter Cities; and may put the oppreſſed not only to ſecret groans, but to crying out, through deadly wounds. Which may teach oppreſſed people to obſerve and acknowledge Gods mercy, when they meet with a more gentle meaſure.
2. Oppreſſion is a crying ſin, and as it makes the oppreſſed groan and cry out, ſo God will hear thoſe, though none other regard them, as he hears the cryes of the young Lions and Ravens, Pſal. 104.21. Job 38.41. For, ſo are we here taught, that their groans and cryes are heard, and God would avenge them, if he did not ſee it fit to teſtifie his long ſuffering.
3. The moe they be who are oppreſſed, it adds to the weight and hainouſneſs of the ſin; For, this adds to the crime, that the groaning men, and the wounded, who cry out, are many, in the plural number. Many grievances of many perſons, it well improved, would make a loud cry.
4 Oppreſſion and violent courſes are but acts of folly, let men thrive in them as they will; And this folly hath a weight following it, let men ballance or bear it as they will for preſent; For, that God layeth not folly to them, imports that their way is but folly, and that God could lay on, and make them feel the weight of it, if he pleaſed.
5. How fooliſh ſoever a courſe oppreſſion be, yet we are not to expect that God will alwayes viſibly charge the wicked with it; But (without any Imputation upon his Holyneſs and Iuſtice) he may let them go on, for a ſnare to themſelves and others, and for a tryal to the godly: For, yet God layeth not folly to them, and in ſo doing doth not order, or commit any abſurdity, as the other reading hath it. Their proſpering for a while, or even all their life long, will tempt many to have more mild thoughts of them and their way, than poſſibly at firſt they had; yea, and it may be, to joyn with them; Nor is it eaſie to abide the tryal of the wickeds prolonging their dayes in wickedneſs, Eccl. 8.11, 12. and yet their way is nothing the leſs odious before God.
Verſe 13. They are of thoſe that rebell againſt the light, they know not the wayes thereof, nor abide in the paths thereof.
From this, to v. 21. Job proceeds to give other inſtances of wicked men who are cut off but in an ordinary way; particularly, of theſe who follow works of darkneſs, ſuch as murderers, thieves and adulterers, to whom alſo Pirats by Sea may be added.
In this Verſe Job prefixeth a general Character of thoſe wicked men, that rebelliouſly they ſhun the light, not haunting nor abiding in the paths thereof. For underſtanding whereof, Conſider,
1. As for the way of propounding this Character, They are of (or among) thoſe that rebell, &c. though the relative they, or, thoſe, may referr to theſe violent Oppreſſours and open Robbers formerly ſpoken of, that they are alſo among the number of theſe who rebell againſt the light, and, beſide their open wickedneſs, they commit alſo much villany in ſecret: Yet it is better to referr it to thoſe who are after mentioned; that thoſe after mentioned are another ſort of wicked men, diſtinct from the former, who yet eſcape viſible judgements in this life. And this is their Character, that they do not commit their wickedneſs openly, as the other ſort did; but are among the number of theſe (of which ſort there are many more than thoſe named here) who ſhun the light.
2. As for this light, againſt which theſe wicked men rebell, and the ways and paths whereof they know not, nor will abide in them; Albeit the following purpoſe do clear that it is meant of the light of the day, which thoſe wicked men do ſhun; Yet it may take in alſo the internal light, whether of Nature or Divine revelation, againſt which they fight and rebell, and the paths whereof they ſhun in their wicked courſes. Whereof this is an infallible evidence, that they ſhun day-light in perpetrating theſe wickedneſſes, as being conſcious to themſelves how abominable they are, and that therefore they are puniſhable by Law in all Civil Societies.
Doct. 1. Sinners are not all of one ſort, but they may be about ſeveral ſorts of wickedneſs, and perpetrate them in ſeveral ways, and in divers manners; For, here are a new ſort of ſinful men, diſtinct from the former, who are wicked as well as they. So that our comparing of our ſelves with others, and finding them, in appearance, more groſs than our ſelves, will not aſſoil us, if our courſe be evil.
2. God not only takes notice of open, but even of ſecret abominations, as proving men wicked; For, here thoſe are wicked men alſo (for of thoſe Job gives inſtances) who rebell against the light. See Eph. 5.12.
3. There are few of the children of men, but they have light which condemns, at leaſt, their groſs evils; for, therefore are they rebells againſt this light, as well as they ſhun day-light, when they commit them. See Pſa. 53.4.
4. Mens light ſhould have authority over them, to command their practice; For, they are rebels, againſt a Soveraign authority, who act againſt it.
5. Whatever authority light ſhould have over men, yet it will not bind wicked men to duty, but will rather only irritate their corruptions; For, they will rebell against the light.
6. Such as ſin reſolvedly againſt their light, are ſinners in the higheſt degree; Therefore are they called rebels, even in reference to this light.
7. Mens hatred of the light may appear in their neglecting the means of light, and not bringing their wayes to be tryed by it; So much may be imported (if the words be extended to internal light) in that they know not, or, are ſtrangers to the ways of light. See Joh. 3.20.
8. The way pointed out by the light of God is a ſtrait and narrow way, croſs to mens natural inclinations and carnal licentious humours; For, it is called, the paths, or, narrow way (as the word imports) of light.
9. Wicked mens love or hatred of light muſt not be tryed by what they are at fits, but by the conſtant tenour of their walk; For, whatever they be at ſome times, yet it proves them wicked, if they abide not, or, ſit not in the paths of light.
10. It is an undoubted evidence of mens ſinning againſt light, not only when they ſin with an high hand, but when they ſeek to commit their wickedneſs ſecretly, without being ſeen by others; For, (as hath been explained) becauſe they ſin againſt internal light, therefore are they rebels againſt the light, they ſhun day light as rebels do lawful authority, they know not the wayes thereof, nor abide in the paths thereof, that is, they eſtrange themſelves from committing of their wickedneſs in the open light, as men do eſtrange themſelves from a way and path wherein they never walk. And, indeed, their very endeavouring to commit their ſin ſecretly proves their Atheiſm, Iſ. 29.15. Ezek. 8.12. and their wicked ſinning againſt light, in that they know their works may not abide the light, and yet they will do them. Though hereby, alſo, they prove their own madneſs and folly, in that they ſeek no more but to be hid from the ſight of the World; as if that were ſufficient to ſecure them in theſe courſes which their light tells them are wrong.
11. The wicked works of darkneſs, committed by the ſons of men, are very many, and not eaſily reckoned up; For, though Job reckon up divers inſtances of them, yet, leſt it ſhould be thought he had numbered all, he premits this, that they are but among thoſe that rebell againſt the light, &c. or, but ſome few inſtances of the manifold kinds of ſecret wickedneſſes committed by men.
Verſe 14. The murderer riſing with the light, killeth the poor and needy, and in the night is as a thief.
15. The eye alſo of the adulterer waiteth for the twilight, ſaying, No eye ſhall ſee me: and diſguiſeth his face.
In theſe Verſes, Job produceth ſome inſtances of theſe Rebels againſt the Light; namely, Murderers, who riſe by day-break to kill and rob men, and ſpend the night in thieving, and Adulterers, who take advantage of the twilight to hide themſelves, and ſeek to promove their deſign, of being hid from the ſight of men, by masking, or otherwiſe diſguiſing of their faces.
Doct. 1. Murther, Theft and Adultery are, in ſpecial, works of darkneſs which prove men to hate the light, and which do highly provoke God; For, theſe are brought in here as inſtances of that general Character of wicked men, v. 13. and as ſins which God would viſibly plague, if he took that courſe with all ſinners which Job's Friends aſſerted he did.
2. In particular, Murther is a ſin lying as near a ſtroak as any; For, he inſtanceth the murderer firſt here. See Gen. 4.10, 11. Iſ. 26.21. And though this crime be, oft-times, covered with the mask of War or Authority; yet that will not hide it, but rather make it more odious.
3. The ſecret wayes of committing murder will not hide it from God, but it doth rather aggravate the crime, that men think to cover it by that means; For, the murderer that riſeth with the light, to kill is a ſinner who is obnoxious to vengeance, if God pleaſe to purſue. Sin will find out ſinners in Gods time, Num. 32.23.
4. Bloud-thirſty men are very infatiable in their cruelty, and will cut off men upon a very ſmall tentation, or for very little advantage; For, the murderer killeth even the poor and needy, by whoſe death he can reap little or no profit; and this he doth without any compaſſion or regard to their miſerable and low condition.
5. Oppreſſion, eſpecially when it reacheth the life, renders the oppreſſed the object of Gods pity, ſo far as that he is ready to avenge it in due time; For, in this reſpect, alſo, thoſe whom the murderer killeth, are the poor and needy, whoſe cauſe God will own, (as his frequent promiſes concerning the poor and needy do import) whatever they have been before. Thus Joab is ſaid to have cut off two men more righteous & better than himſelf, 1 Kin. 2.32 though, otherwiſe, they were not very good men, but Rebels againſt their lawful Prince So that it will not aſſoil men that theſe whom they cut off are naughty, if they have not a call and warrant to cut them off.
6. Wicked men, being once engaged, are indefatigable in their courſe, and are ſtill either at one trade of ſin or other; For, when this murderer is not killing, he is a thief, which ſhews that there is a concatenation of ſins, and that the wicked are ſtill at one or another of them. And their care to loſe no time in the purſuit of their ſinful deſigns, may give a check to them who loſe many opportunities of doing good.
7. It will not aſſoil men that they come not the length of cruel murder, if yet they commit other acts of injuſtice; For, it is a charge ſad enough that he is as a thief, a very thief, or ſomewhat like it. Wicked men do at ſome times commit only ſuch lower acts of injuſtice, not becauſe they want a diſpoſition and inclination to groſſer evils, but becauſe they want a tentation and opportunity, or power to bring them to paſs.
8. Adultery is an old ſin in the world, and hath been looked on as a ſin deſerving Gods vengeance; For, adultery was accounted a ſin in Job's dayes, and a ſin which God would not ſpare, if he did alwayes viſibly plague the wicked. The ſin of uncleanneſs contributed toward the deſtruction of the old World, and deſtroyed Sodom and Gomorrhah. And if it was ſo hateful to God, in them who had fulneſs of bread and idleneſs to foſter it, Ezek. 16.49. it muſt be much more abominable when it abounds in time of poverty and affliction.
9. It is a plague upon ſinners, particularly, upon unclean perſons, when they commit wickedneſs with reſolution; As the eye of the adulterer waiteth for the twilight, with a reſolution to perpetrate his wickedneſs then.
10. It is alſo a plague upon wicked men, and eſpecially luſtful perſons, that when they are not acting ſin, yet their hearts are ſtill reſolving and plotting how to go about it; As the adulterer waits for the opportunity of the twilight, wherein he may commit that ſin upon which he is muſing and reſolving throughout the day.
11. It is a Character of wicked men, that they forget the eye of God upon them, and that their conſciences (whatever light they have) do not fear nor abhor ſin; but all that they fear is the diſcovery of their ſin, which may bring ſhame and puniſhment: For, all that the Adulterer expects, is, no eye ſhall ſee me; which imports not ſo much his preſumption that he ſhall not be ſeen by God or men (though ſometimes ſinners may be plagued with that alſo) as his deſire that it may be ſo.
12. An evil conſcience is never truly quiet, nor thinks it ſelf ſecure enough; For, even in the twilight, he diſguiſeth his face, that he may yet leſs be diſcerned; whereas they may ſleep ſound who are in Gods way.
Verſe 16. In the dark they digg through houſes, which they had marked for themſelves in the day-time: they know not the l…ght.
17. For the morning is to them even as the ſhadow of death: if one know them, they are in the terrours of the ſhadow of death.
In theſe Verſes, Job points out yet further, how theſe evil doers hate the light, and make uſe of darkneſs; Shewing, that they do nothing in the day (which may be true of the Adulterer, but chiefly of the Murderer, eſpecially, when he turns Thief) but mark out the houſes which they break in upon in the night; and that they are ſuch ſtrangers to the light, that it ſurprizeth them with the terrours of death (as if they were entring into its dark ſhade) if the morning overtake them, or any body come to ſee and know them, while they are at their wicked p…an…s.
Doct. 1. It is a character of wicked men to be inceſſant in ſinning, and witty to improve all times and ſeaſons for it; For, in the day time, they mark, and in the dark, they digg thorow houſes.
2. It is alſo a character of wicked men, that they make all their own they can come by; For, they mark for themſelves, and then digg thorow.
3. It is not uſual to ſee wicked men interrupted in their evil courſes, by any convictions or impediments from themſelves; For, when they mark, they alſo digg through, if they be not otherwiſe impeded.
4. Albeit wicked men goe on in their ſinful courſes, yet they want not convictions that they are wrong, nor are they free of deadly fears and diſquiets; For, therefore, they know not the light, but ſhun it, and, in ſome caſes, they are in the terrours of the ſhadow of death. Thus wicked men buy ſome ſins at a dear rate, being tortured and toſſed betwixt their luſts and their fears.
5. It argues an height of wickedneſs and rebellion, when men goe on in ſin, notwithſtanding their fears and terrours; For, though it be thus with them, and they are often affrighted as with the ſhadow of death, yet they ſtill perſiſt to mark, and digg thorow houſes.
6. It is a plague upon wicked men, that, many times, their fears are unreaſonable; For, the morning is to them even as the ſhadow of death, as well as they are in the terrours of the ſhadow of death, if one know them; and yet the morning light may come, and they poſſibly not be ſeen or known by any. See Prov. 28.1.
7. When the fear of God, or of offending him, is put away by men, God may juſtly plague them with much torturing fear of ſhame and puniſhment; as here thoſe wicked men are.
8. When wicked men have caſt off fear of God, and of his purſuing vengeance; yea, and fear of outward ſhame alſo, in following many ſins; Yet groſs ſins may ſtill be accompanied with ſome terrours and fear of ſhame; For, in theſe groſs ſins, of Murder, Theft, and Adultery, it is ſuppoſed, that theſe wicked men may yet be afraid of being ſeen, however they commit other ſins openly. So that they who commit even abominations, and are not aſhamed, are in a woful plight, Jer. 8.12.
9. Wicked men have no longer ſecurity and quiet in their evil courſes, than they can lurk and walk ſecretly in committing them; For, if the morning come, or one know them, preſently they are filled with terrours.
Verſe 18. He is ſwift as the waters, their portion is curſed in the earth: he beholdeth not the way of the vineyards.
This Verſe (wherein the wicked are ſometime ſpoken of in the ſingular number, as of one perſon, ſometime in the plural number, as of many; to ſhew, that God eyeth one as well as many, and can, if he will, reach many as well as one) is by ſome underſtood of the judgements that come upon the wicked, That they are ſuddenly and eaſily hurried away, as waters fall down a precipice; that their portion is viſibly curſed, and they enjoy no fruitful and pleaſant lot (like vineyards) in the World. But this Interpretation croſſeth Jobs ſcope in this Chapter, which is to prove that ſome wicked men are purſued with no viſible judgements. Others, following our Tranſlation, underſtand the words of ſome ſort of wickedneſs in men, whoſe luſts from within, meeting with tentations from without, do hurry them here and there, and make them unconſtant and unſetled in their manners and lives, like the fleeting waters; and keep them from following any thrifty calling in the World, ſo that they do not ſo much as look toward the moſt pleaſant, eaſie and profitable calling, ſuch as the labouring of vineyards is. Such ſort of wicked perſons are our ſturdy beggars and vagrant perſons; who are indeed remarkably and notoriouſly wicked perſons, for moſt part, being in effect neither members of the Church nor Commonwealth. And the Interpretation may alſo be verified of other wicked men, in ſo farr as their luſts render them reſtleſs and unſetled. But the Original Text (He is ſwift upon the face of the waters) ſeems to point at another peculiar ſort of wicked men, even Pirates, who in their Ships run ſwiftly upon the Sea or Rivers to get a prey: As no doubt there were ſuch on the Red Sea which bordered upon Arabia. As for what followeth, of their portions being curſed, &c. It may point out, Either, That when all theſe wicked men (who are formerly mentioned) their proſperity, and way of thriving by oppreſſion, theft and murder, hath failed them on the Land, and they are purſued with curſes from all; and when they can expect no enjoyment of vineyards any longer there, then they turn Pirates by Sea. Or (which ſeems to be the moſt ſimple Interpretation) That they ſo follow their trade of Sea-Piracy, that they never come to land in places where men reſort and inhabit, or where there are vineyards and other fruits of mens husbandry; But (when ever they come aſhore) they lurk in ſome barren place, or curſed portion, till they have occaſion to goe to Sea again. Thus this inſtance is not unfitly joyned with theſe formerly mentioned, who follow works of darkneſs; becauſe, in ſome reſpect, they are men who walk in darkneſs, becauſe they converſe not among men, or, in the way of the vineyards, but are either at Sea, or in ſome curſed portion of the earth. I ſhall not inſiſt upon what might be gathered from the firſt Interpretation of the latter part of this Verſe, (Namely,
1. That whatever be the indulgence of God toward ſinners, as to their cutting off; yet they want not marks of Gods diſpleaſure againſt them; Particularly, that ſome of their ill courſes thrive not well in their hand: As this Interpretation ſuppoſeth that thoſe Pirates portion was curſed in the Earth, or, Land, before they went to that trade.
2. That when one trade of ſin hath failed wicked men, they will find out another; As here, when their portion is curſed upon the land, they turn Pirates. Which point out their obſtinacy, that when God blaſts an ill courſe in their hand, they will not give over to ſin.) But I ſhall from the whole Verſe, according to the ſecond and more ſimple Interpretation of the words, Obſerve,
1. Many and various are the trades of ſin which wicked men invent to themſelves; For, after all the wicked courſes formerly mentioned, here is a new inſtance of another ſort of wickedneſs.
2. Piracy and Sea-robbery is a ſin that very juſtly deſerves a ſtroak at Gods hand; Conſidering that where themſelves are daily in ſo much hazard, and where they may ſee ſo many of Gods wonders, Pſal. 107.23, 24 there they ſin with an high hand, and are inhumane and cruel: Therefore doth Job inſtance thoſe who are ſwift upon the face of the waters, as ſinners who would certainly be puniſhed, if his Friends aſſertion were true.
3. It is a plague upon wicked men, and an evidence of their obſtinacy (and ſhould ſhame godly men from their unwillingneſs to endure in a good cauſe) that they endure much vexation in following of ſin, and that, at beſt, it is but a vile drudgery, and yet they will not give it over; For, here they have a toſſed life upon the face of the waters, & all they come to on land is a curſed portion, and they behold not the way of the vineyards, and yet do not weary.
Verſe 19. Drought and heat conſume the Snow waters: ſo doth the grave thoſe which have ſinned.
In this and the following Verſe, Job ſheweth how theſe ſinners formerly ſpoken of, notwithſtanding all their wickedneſs, are cut off but in an ordinary way. Here (omitting other readings of this Verſe, not ſo conſonant to the Original, That in drought, and heat, and Snow waters (in all ſeaſons) they robb, they ſin till the grave, which would intimate their aſſiduouſneſs and pertinacy in ſinning) Job gives an account how theſe wicked men continue in the World, till they be ripe by age, and then dye eaſily. Which he illuſtrates from a ſimilitude (where the Original, as in other places, implyeth the note of ſimilitude, though it be not expreſſed) That as Snow in ſome places, is not taken away till Summer and heat come, and then the drought and heat eaſily turn Snow into waters, and then quickly and inſenſibly conſumes them; So they dye in a great age, and Death takes them to their grave in an ordinary way, quickly and eaſily, without any matter of horrour, or any languiſhing infirmity. So that, here, by the Grave, which conſumes thoſe ſinners, we are to underſtand Death, which draws to the grave, and which eaſily and quickly pulleth ſinners away; Though it may point, further, at their being inſenſibly conſumed in the grave (of which more, v. 20) as an amplification of the former.
Doct. 1. Wicked men may dye, and goe to their graves, without any remarkable token of Gods diſpleaſure againſt them; For, ſo is here ſuppoſed, as a thing without controverſie, that though (as the other reading hath it) they ſin inceſſantly, and in all ſeaſons, till their graves, yet they live long, and are not ſoon cut off; And there is no odde thing befalls them in their life, till they come to death and the grave. See Pſal. 73.5. And albeit this diſpenſation of God breed tryal and exerciſe to godly men, Pſal. 73.3, 13, 14. Yet it would be conſidered, for breaking of that ſnare,
1. That this indulgence is a great ſnare upon wicked men, to embolden them to ſin, Pſal. 73.5, 6, 7, 8, 9.
2. It cauſeth death ſurprize them, while they have not been trained, nor made acquainted with it, by former tryals, Pſal. 73.19, 20.
3. It depriveth them alſo of proofs of love, which afflicted Saints receive, for ſweetening of their bitter cup, Pſal. 73.26.
Doct. 2. Even the death of the wicked may be gentle, and in a common way, yea, and in a way ſhort of what befalls others; For, when death and the grave come, they make an inſenſible and quick diſpatch, as drought and heat conſume the Snow waters. See Pſal. 73.4. This the Lord doth, that men may mind a judgement after death; that they may not judge of mens ſtate by the way of their death, or think they are approved of God, who quickly and eaſily ſleep away, and are ſnatched away from pain and torment; and, that by this experience, they may learn to read wrath, even in the want of rods, or, in an eaſie way of dying and living, which doth not ſtirr up men to look how they are before God. Thus even want of reproof is a judgement, Ezek. 3.26. Hoſ. 4.14.
3. How eaſie and ſweet ſoever the wickeds way of dying he; yet that we be not enſnared thereby, the Text affords ſeveral antidotes; As,
1. Let God deal with the wicked as he will; yet they muſt at laſt dye, and leave all their enjoyments, and be content to get a grave for all. Now under whatever mask death come unto them, or whatever they think of it; yet they are triumphed over by it, Pſal. 49.14. and there is matter of terrour in it to them, Pſal. 73.19. See Luk. 12.19, 20, 21.
2. Whatever be the way of their death, yet it is certain they have ſinned (and, as the other reading hath it, they have continued to ſin, even till the grave) and it is marked they have done ſo, even here where Gods indulgence is aſſerted; To intimate, not only that there will be an after account taken of them for their ſins, Pſal. 50.21. whatever indulgence they find in life or death; For ſin will never be forgotten, if it be not pardoned: But further, to aſſure us that there is preſent wrath in their lot, be what it will, Iſ. 64.5. and a woe upon them, Lam. 5.16.
3. There is a ſnatching, or, violence (as the word imports) in their death, as the heat and drought quickly pluck away the Snow waters; Which (beſide the quick diſpatch that is made in their death, without any lingring pain; and their natural antipathy againſt death, which is common to them with all men; and therefore they muſt be plucked violently away) may import, that they are never ripe, nor ready for death, in their reſolutions; or, if it be otherwiſe, it ſlows only from deluſion, or a ſurfet of ſin and pleaſures, not from any aſſurance of the favour of God. And however they judge or look upon death, yet the moſt eaſie death ſnatcheth them away, as Executioners and Serjeants hurry a Malefactour to the Scaffold; And in their reſolutions for death, they are but like drunken and maddmen, who regard not the danger till they be ſober. Hence it is, that their Soul is required of them at death, Luk. 12.20. But they do never voluntarily reſign it, whatever their carriage ſeem to be.
Verſe 20. The womb ſhall forget him, the worm ſhall feed ſweetly on him, he ſhall be no more remembred, and wickedneſs ſhall be broken at a tree.
This eaſie and ordinary way of the wickeds death is further amplified and enlarged in ſeveral branches.
1. That the Mother whoſe womb bare this wicked man (and which gets the name here from affection and tenderneſs) ſhall forget him; not ſo much becauſe he is not worthy to be remembred, who had been ſo wicked in his life; as becauſe death takes him away ſo calmly, without any violence or diſaſter which might leave an impreſſion of horrour and reſentment.
2. That he ſhall feed the worms as others do, and get an eaſie and ſweet bed in the grave. See Chap. 17.14. and 21.33.
3. Though he be ſo groſſely wicked, as he may be called wickedneſs, in the abſtract; yet he ſhall leave no more memorial of any ſingular or remarkable thing in his death, than there is of the cutting down, or mouldering away, of an old rotten tree.
Doct. 1. Memorials within time (of Eſtates, Children, affection of Friends, &c.) are but written on the ſand, and little to be regarded, ſeeing men may be forgotten by their deareſt friends; For, the womb ſhall forget him, and he ſhall be no more remembred. And if he be forgotten as to the way of his death, other memorials of him may alſo periſh. See Pſal. 37.35, 36. and 49.11, 12. A name with God is much ſurer, Iſ. 56.5.
2. As ſome get no cure of their evils, but by forgetting of them; (The godly may be driven upon this ſhift, Job 9.17 either when they are overcharged, and not able to overtake all their ſorrows, or when they are unſober, and refuſe the conſolations of God, they muſt drive this poor trade: And it is the wickeds frequent practice, after they have, poſſibly, repined a while; becauſe they know not how to make up their grievances in God) So, however men may be too ſtupid in not obſerving and making uſe of ordinary ſtroaks; yet, they ſhould not be remembred with too much reſentment, were there never ſo much affection to the parties who are ſmitten: For, the womb ſhall forget him, he ſhall be no more remembred, but broken as a tree. Which may both import a defect that there is (not only no reſentment, but) no uſe made of this death, becauſe it comes but in an ordinary way (in which caſe ſingular tryals come, Iſ. 26.10, 11.) And alſo a duty, not to make too much noiſe of ordinary tryals by way of reſentment, murmuring and repining, which argue the ſtrength of luſts; though it be our mercy to be exerciſed thereby, leſt God do ſtrange acts, Iſ. 28.21. to rouze us up.
3. The beſt of men will putrifie in the grave, and make a ſweet feaſt to the worms; For, it is here marked as an ordinary lot, that the worm ſhall feed ſweetly on him. So low muſt the higheſt ſtoop, as being but worms themſelves, Job 25.6. And then mens high thoughts will fall, when Death, the great Leveller takes hold upon them.
4. The wicked deſerve ſo much ſeverity, even in this life, that an ordinary death is an eaſie and great favour to them; For, it is a proof of Gods indulgence that ſuch ſinners dye but an ordinary death, and have no odde thing in the way of it, to be remembred when they are gone. If wicked men were purſued according to their deſervings, there would be moe than theſe of old who ſhould not dye the common death of all men, Numb. 16.29.
5. No indulgence of God doth prove the innocency of wicked men; nor is their ſin the leſs hainous in Gods ſight (nor ought others to think more lightly of it) that he ſpareth them; For, thoſe who are thus ſpared are yet even wickedneſs in the abſtract. It is an horrid ſin to call evil good, yea, or to have more favourable and diminiſhing conceptions of ſin, becauſe of ſinners ſucceſs, or Gods indulgence towards them. And our hearts ſhould riſe againſt proſpering ſin, and call it wickedneſs, otherwayes we are in hazard to be tempted to concurr with ſinners in it.
Verſe 21. He evil extreateth the barren that beareth not: and doth not good to the widow.
From this, to v. 25. Job returns yet to give more inſtances of Oppreſſours, who are cut off but in an ordinary way. In this Verſe, he gives an inſtance of ſome who oppreſs the barren and widows, who either want Children, or Husbands to relieve and ſuccour them. Whence, Learn,
1. Oppreſſion is one of the moſt riſe and odious ſins, and lyeth as near vengeance as any; Therefore doth Job inſtance that as a ſin, which God would not paſs over, if he alwayes puniſhed notorious ſinners, as his Friends aſſerted. See Exod. 37. Pſ. 12.5. Eccl. 4 1, 2, 3. and 5.8.
2. Barrenneſs is a ſharp tryal wherewith the Lord is pleaſed to exerciſe ſome Women; For, here the barren is joyned with the widow, as a perſon already afflicted. Yea, among the people of Iſrael it was a ſpecial reproach, 1 Sam. 1.5, 6, &c. Luk. 2.24, 25. And here,
1. Godly perſons, who are exerciſed with that tryal, ought to remember and make uſe of the Eunuch's promiſe and bleſſing, Iſ. 56.4, 5.
2. They ſhould alſo remember that ſome have been exerciſed with that tryal, that they might afterward receive ſingular proofs of love in obtaining their Children; Thus barren Sarah and Rebekah got Sons of the promiſe, Hannah, a Samuel; Elizabeth, John the Baptiſt, &c.
3. All ought to guard leſt, being unmortified under this tryal, they get Children that will but augment their ſorrow. And however it ſucceed, we ſhould beware of Abraham's tentation, Gen. 15.2. and of Rachel's diſtemper, Gen. 30.1. For both ſinned in it, and Rachel took a ſinful courſe to help it, Gen. 30 3. though God at laſt gave a good iſſue.
4. This ſhould teach them who have Children, from the conſideration of the tryal of others, to improve them as a bleſſing, that their name do not ſtink for their ill breeding of them.
Doct. 3. Widowhood is another tryal and exerciſe of ſome of Adam's poſterity; For, here the widow is a perſon afflicted, whom men ought not to oppreſs. And by this tryal,
1. The Lord would let ſome ſee how little ſenſible they have been of mercy, when they were under the ſhadow of an Husband, who cared for them, and how ill they have improved marriage ſociety.
2. He would invite them to give him more imployment, 1 Tim. 5.5.
3. He would alſo ſit them for proofs of his love, who is the Widows God, Pſ. 68.5.
Doct. 4. It pleaſeth the Lord to exerciſe great variety in afflicting the children of men, by withholding mercies from ſome, as the barren who want children; and depriving others of them after they had them, as the widow, whoſe Husband is taken away. Hereby, as the Lord fits tryals, in his deep wiſdom, to every ones ſtrength, temper and need of tryals, and none ought to judge that the tryal of another were fitter for them, than their own: So he would teach theſe who never had theſe outward mercies, to be content, conſidering how they might be tryed with the want of them after enjoyment; and he would teach theſe who enjoy them, to be ſober, conſidering that enjoyment (eſpecially if they be immoderate in their affections toward what they enjoy) may but imbitter and put an edge upon an after-tryal.
5. When perſons are already under ſome tryals, it may pleaſe the Lord yet to exerciſe them with more tryals; For, here the barren and the widow, are under oppreſſion. Hereby (to omit how this may be procured by hainous ſins, and peoples incorrigibleneſs, Iſ. 9.12. Lev. 26.21, 22, &c.)
1. The Lord proves his abſolute and ſoveraign dominion, to inflict upon the children of men what he pleaſeth.
2. He prevents ſecurity, and takes away all grounds of preſumption, that one tryal ſhall hide us from another, Amos 9.4. But being once ſhaken looſe in any thing, we ſhould looſe our hearts from all things, if the Lord pleaſe to ſtrike.
3. He diſcovers more of our weakneſs (that we may be humbled for it, and ſtudy to amend it) by continued and multiplyed tryals, than would appear in one tryal only.
4. He quickens us to our duty, by a new tryal, when habitual ſit-faſt tryals become blunt, and we fall aſleep under them.
5. He teacheth that, being once broken with trouble, it is ſit to hold us ſtill going and in exerciſe (whatever breathing-times we get) leſt our ſpirits ſhould be worſe imploy'd, if we were idle.
6. He fits his people for many proofs of his love, by the manifold tryals and times that paſs over them, 2 Cor. 1.5.
Doct. 6. It is the height of cruelty and oppreſſion to add affliction to the afflicted; For, this is marked as an eminent oppreſſion, to be puniſhed as ſoon as any, when men evil entreat the barren, &c. This holds true of Oppreſſours, whether they oppreſs perſons or Churches, and whole Societies, eſpecially, if they oppreſs theſe whom God himſelf hath afflicted in ſpirit, Pſ. 69.26. And therefore it is our great advantage to be afflicted before God, when we are injured by men. For then all our wounds will bleed before him.
7. Not to be ſteadable to the afflicted, in our ſtations and as we have power, is oppreſſion; For, that he doth not good to the widow, is joyned with his evil entreating the barren. Where, though Job ſpeak by a Figure, and intends more than is ſpoken, yea, and ſaith much by ſaying little; yet that way of ſpeaking is founded upon this truth, That who ſo do not good to the afflicted, as they have opportunity and power, are very hurtful to them, and do oppreſs them, in ſo far as they relieve them not of their oppreſſions, and do add thereunto, and do afflict their ſpirits, by their inhumanity. And this may give a check to many, who though they do not themſelves oppreſs; yet, are not uſeful and comfortable to the afflicted, but do look upon their trouble without compaſſion, or laying forth of themſelves for their comfort and relief.
Verſe 22. He draweth alſo the mighty with his power: he riſeth up, and no man is ſure of life.
In this Verſe Job ſubjoyns another inſtance of theſe wicked mens oppreſſion; That not only they wrong the poor and afflicted, but do even draw mighty men within their claws and reach, as a Fowler entangleth a bird in his net; and that when the Oppreſſour beſtirs himſelf, none are ſure of their very life. Or, the latter part of the Verſe may be thus rendred; He, (or, the mighty, whom he oppreſſeth) riſeth up, and is not ſure, or, believeth not in life; that is, he is not only ready to be oppreſſed in his goods, but when ever he riſeth, or ſtirreth abroad, his very life is in hazard.
Doct. 1. Oppreſſours commenſurate their actings to their power, and look to no other rule; For, if he hath power, he draweth alſo the mighty by it, as well as the poor and afflicted, v. 21. See Mic. 2.1. This argues a very beaſtly diſpoſition, and provokes God to deal with ſuch as with beaſts.
2. Men of might, eſpecially if they be wicked and oppreſſours themſelves, may meet with their match, and with power which will overtop their power; For, ſo here the mighty is drawn by his power. Thus God hath Northern iron and the steel (or, mettal of a ſtronger and better temper, ſuch as the Chaldeans were in compariſon of the Jewes) to break the hard iron, Jer. 15.12.
3. When Oppreſſours are aloft, it is but folly to think any thing ſecure ſo long as life is in; One ill turn will, readily, but ripen them, and make them thirſty for another; For, he riſeth up, and no man is ſure of his life; So that the oppreſſed cannot ſtir with ſecurity. This ſhould teach us to acknowledge Gods mercy when he moderates oppreſſion, and to be preparing for a harder meaſure of it.
Verſe 23. Though it be given to him to be in ſafety, whereon he reſteth; yet his eyes are upon their wayes.
24. They are exalted for a little while, but are gone and brought low, they are taken out of the way as all other, and cut off as the tops of the ears of corn.
For finding out the meaning of v. 23. we need not ſtand upon the change of numbers (he, and their) in ſpeaking of theſe wicked men; of which, ſee, on v. 18. The great difficulty is to know whoſe eyes thoſe are here ſpoken of, and upon whoſe wayes they are. Some underſtand it thus; Though, or (ſince that is not in the Original) It it given to him to be in ſafety whereon he may reſt; That is, inferiours, or ſuch as are in hazard and fear of the oppreſſour, do give gifts unto him, that they may live in ſafety by him, ſo that in reaſon they might reſt and expect to be preſerved: And yet his eyes (that is, the Oppreſſours eyes) are upon their wayes, to ſee if he can catch any advantage againſt them, to oppreſs them for all that. And this may point out both the inſatiableneſs and perſidiouſneſs of ſuch oppreſſours. But the Text ſeems rather to point at Gods eyes upon the oppreſſours wayes, whether there be one or moe of them, as the change of the number intimates. Yet the words in this ſenſe may be diverſly read; Either thus, It is given him to be in ſafety, &c. and his eyes (as the Original will bear) are upon their wayes. That is, God heaps his favours upon them, to ſecure them, as if his eyes were only upon them, to watch over them, as is ſaid of the land of Iſrael, Deut. 11.12. Or thus, It is given him to be in ſafety, &c. though (for the Original may be ſo rendred alſo) his eyes are upon their wayes; that is, Though God ſee and know their wicked wayes, yet he puts them in a ſecure condition. This is a truth in it ſelf, and agreeable to Job's ſcope in this Chapter. But comparing this with the following Verſe, which depends upon it, the moſt genuine ſenſe may be gathered from the words read according to our Tranſlation; Though it be given, or, it is given him to be in ſafety, &c. yet his eyes are upon their wayes. That is, though it be permitted to wicked men to proſper, yet providence is not aſleep, and not taking notice of their ſinful courſes; But God obſerves their wayes, to call them to an account for them. And ſo in theſe two Verſes we have a threefold act of providence about wicked oppreſſours, whom yet God ſuffereth to proſper.
1. That Gods eye is upon them, to mark all their debordings.
2. That after their exaltation for a little while (or, the ſhort while of their life) they are cut off, which is pointed out by ſeveral expreſſions, they are gone and brought low, taken out of the way, and, cut off.
3. That yet this is done but in an ordinary way, as befalls all others, and as the tops of the ripe ears of corn (or, the ripe corn on the top of the ſtraw) is cut down, and gathered in, in its ſeaſon, Job 5.26. And this is Job's very concluſion which he is maintaining againſt his Friends.
From v. 23. Learn 1. Outward ſafety is in it ſelf a mercy; For, ſo is here ſuppoſed, that it is a favour to be in ſafety, or, confidence and ſecurity. See Pſalm 144.14, 15. Deut. 28.66. And therefore men ought to improve this mercy aright, and to be ſenſible of their ill improvement thereof, when they are deprived of it, Deut. 28.27, 28.
2. Safety is from God, and gifted by him; For, it is given him to be in ſafety See Pſ. 4.8. No man can ſecure himſelf without God, Pſal. 127.2. Job 34.29.
3. God, in his long-ſuffering and indulgence, may ſet the wicked in ſafety for a time, for a ſnare upon them; For, it is given to him, even to the oppreſſour, to be in ſafety.
4. It is a plague upon the wicked, that they reſt and ſecure in the enjoyment of outward mercies; For, he reſteth, or, leaneth thereupon. Albeit the godly ſhould be ſatisfied with ſuch proofs of Gods goodneſs, and rely upon God for the continuance thereof, as he ſeeth fit; yet none ſhould be ſecure in ſuch a condition, nor ſhould they lean their weight thereupon. See Luke 12.19.
5. It is, in particular, a plague upon the wicked, that their outward ſecurity and ſafety quiets all their fears, ſo that they have no doubt of Gods favour, or of their own good eſtate, ſo long as they are in ſuch a condition: For, when it is given him to be in ſafety, he reſteth. It is an evidence that men are of a carnal diſpoſition when outward favours quiet all their perplexities; And therefore we ſhould guard leſt our exerciſe be chiefly, or too much about external things.
6. God doth not give ſafety to wicked men, becauſe he approves of them, or ſeeth not their wickedneſs; But he hath an eye upon them all the while, and, particularly, noticeth how they abuſe theſe Providences; For, notwithſtanding all the ſafety he gives them, yet, his eyes are upon their wayes. This ſheweth how little God eſteems of theſe outward things, which he heaps upon theſe who are rebelling even in his view and ſight, and what a ſnare it is to be ſo blinded with proſperity, that (by reaſon thereof) men cannot ſee the eye of God upon them.
7. Albeit the Lord be not ſtill puniſhing the wicked, yet this is ſad (if it were well conſidered) that he is ſtill obſerving and marking all their wayes, to call them to an account for them in a day of reckoning; For, this is added to all the account of their proſperous condition, yet his eyes are upon their wayes.
From v. 24. Learn 1. Wicked men may be exalted, through Gods indulgence, yea, they are too good at exalting of themſelves in their proſperity; For, they are exalted.
2. All this exaltation of the wicked is but an empty poor thing, if it be well conſidered; For, ſo the words will read, they are exalted a little, or, it is but a little and ſmall exaltation.
3. When wicked men have enjoyed all imaginable outward dignity, even for all their life-time, yet, not only will it not continue, but they have but a very little while of it, in reſpect of eternity into which they enter at death. For, they are but exalted for a little while, though they continue in their dignity, even till death, that they are not.
4. Death will make a remarkable change upon wicked men; and ſuch a change as ſwallows up all their former proſperity; For, they are gone, or, are not; they are brought low, or, attenuated; and they are taken out of the way, when they are cut off, or, they are ſhut up in the grave, ſo that they appear no more on the ſtage, nor can again come at their wonted enjoyments: and then all their dignity ceaſeth as if it had never been.
5. This change is as eaſily wrought upon dignified perſons as upon the meaneſt; For, ſo much may this phraſe import, in part, that they are taken out of the way as all other, or, as all, that is, as all men are.
6. Whatever be the different ſtate of the wicked from other men, as to the wrath of God lying upon them; yet, the outward ſtroak of death may come in a common way upon them, and that not before they ſeem to be drop-ripe for it; For, they are taken out of the way as all other, and cut off as the tops of the ears of corn. And this is a part of the tryal and exerciſe of godly men, when they ſee the wicked ſo gently dealt with, both in life and death; yet they will not be ſnared if they think little of Time, and much of Eternity.
Verſe 25. And if it be not ſo now, who will make me a liar, and make my ſpeech nothing worth?
In this Verſe we have Job's concluſion of this diſcourſe and debate; wherein he confirmeth the truth of what he hath ſpoken concerning the lot of the wicked, by turning to his Friends, and challenging them to contradict what he hath ſaid, if they could.
Whence Learn 1. Men ſhould be firmly perſwaded of the truth of what they deliver as the mind of God; For, ſo was Job of what he had ſaid, and therefore challengeth them to refute him, if they can.
2. Truth fears no Touch-ſtone, and the friends of Truth will decline no tryal it can be put to, as knowing it will ſhine the brighter, the more it be tryed: Therefore Job bids them diſprove his Doctrine, if it be not ſo, nor as he hath ſpoken.
3. To teach Errour is the groſſeſt and moſt dangerous lying, and ſuch Doctrine is worthleſs Doctrine; For, Job grants that if they could diſprove his Doctrine, they would make him a lyar, and his speech nothing worth. So that they are ill employed, who vent, and feed upon ſuch Doctrine.