Exposition of Job, Exposition of Job · Chapter 27
CHAP. XXVII.
JOB having now replyed to Bildad, and neither Zophar (whoſe turn came next) nor any of the reſt, offering to ſay any more to him, as conceiving him to be ſtubborn; He goeth on (till Chap. 32.) to ſpeak to the whole Cauſe in debate, and to the Principles of all of them, in two Diſcourſes: Wherein he clears the Controverſie, and their miſtakes in it; Partly, by general Arguments, Chap. 27, and 28. and partly, by giving them a particular account of his whole life, lots, and carriage.
His first Diſcourſe is contained in this and the following Chapter, Wherein he proves his integrity by ſeveral general Arguments, and points out their mistakes in their Principles, upon which they judged him wicked. In this Chapter, we have, Firſt, A Preface, which is either more general, intimating, that, upon his Friends continuing ſilent, he proceeded to the following Diſcourſe, v. 1. Or, more ſpecial, wherein he ſtates the Controverſie, and by ſolemn Oath declareth his fixed reſolution to maintain his own integrity conſtantly till death, v. 2 — 6. Secondly, Some Arguments proving that he was not a wicked man, ſince he abhorred the courſe and lot of the wicked, v. 7. Nor yet an Hypocrite, ſeeing he hath hope in his deepeſt distreſs, v. 8. Is heard of God in his trouble, and abhorreth their condition who are not heard, v. 9. And delights in God, and calls upon him in all conditions: v. 10. None of which Characters agree to an Hypocrite. Thirdly, A begun clearing of their miſtakes, and a refutation of theſe principles and grounds upon which they condemned him as a wicked man. Wherein (promiſing to inſtruct them concerning the wayes of God, which themſelves might alſo have learned by experience, v. 11, 12.) he concedes that ſome wicked men may be plagued in their Children and Poſterity, v. 13, 14, 15. And in their Wealth, both Movables, v. 16, 17. and more fixed Eſtate, v. 18. And that they may be ſuddenly ruined, v. 19. as by an Inundation and Tempeſt, v. 20. or Eaſt-wind, v. 21. And that this ſhall come upon them, becauſe God is their party, whoſe ſtroak they ſhall not get declined, v. 22. And who ſhall make them become a deriſion to all, v. 23. All which Job frankly concedes in this debate, without any prejudice to his own opinion; Conſidering, (as he ſubjoyns in the following Chap.) that, beſide this particular way of dealing with ſome, God gives proof of unſearchable Wiſdom in administrating the affairs of the World, and in the great variety of his diſpenſations toward man; ſo that none can make a fixed Rule concerning them. Of which, ſee more on Verſ. 13. and on Chap. 28.
Verſe 1. Moreover, Job continued his parable, and ſaid.
IN this Verſe we have the general Preface, premitted by the writer of the Book; Wherein it is inſinuated that, after the former reply to Bildad, Job waited for a time, to ſee if any of them would give a return: But they continuing ſilent, and he thinking it hard to be given over by them as an obſtinate hypocrite, who would neither receive inſtruction from them, nor correction from God; therefore he will yet ſpeak more in his own defence, if, poſſibly, they may be convinced and ſatisfied. What he ſpeaks is here called a parable, not only becauſe there are ſimilitudes, or compariſons, made uſe of in this diſcourſe, Chap. 28. as uſeth to be done in proper Parables. Nor yet only becauſe this is a dark ſort of ſpeech (as Parables were to many, Matth. 13.10, 11. Ezek. 20.49.) not underſtood or taken up by his Friends (as ignorance and prejudice will hide what is moſt clear; and God doth humble us, by ſomewhat that is dark in his word, to exerciſe us thereby.) But the word in the Original ſignifieth to bear rule, and ſo is applyed to excellent doctrine or ſentences (ſuch as Proverbs and Apothegmes) which bear rule, and are moſt excellent in diſcourſe. Thus it is applyed to David's doctrine, Pſal. 78.2. and this name is here given to the following diſcourſe, becauſe it is a grave doctrine, uttering ſublime conceptions in a ſublime ſtile, and ſo may be as a Ruler and Prince among ordinary Diſcourſes, and may captivate, and leave an impreſſion upon, the minds of the hearers, as witty Sentences and Parables do.
Doct. 1. It is a commendable duty for men to be ſober in debates, and to wait for what any may have to ſay, which may give light in them; as this preface inſinuates that Job waited till he knew whether his Friends would ſpeak any more in the cauſe. Men ſhould ſeek truth rather than victory, and ſhould not undervalue their oppoſers, as not worthy to be heard.
2. An ill cauſe will not alwayes bear out, but the favourers thereof will ſometime be driven from their Arguments, though not from their paſſions; As here his Friends are ſilenced, though not quieted or ſatisfied in their minds.
3. Truth and a mans integrity are a quarrel never to be deſerted, and a cauſe which will maintain its Champion; For, here Job hath, moreover, ſomewhat yet to ſay, when they have quit the field.
4. No diſcouragement ought to daunt the friends of truth; For, as he maintained his cauſe formerly againſt their reaſonings, ſo here he goeth on to maintain it againſt their peeviſh ſilence, whereby they would reflect on him as a ſtubborn man.
5. Godly men get this advantage (through Gods bleſſing) of their trouble, that it affords them ſublime conceptions, and enables them to ſpeak ſublimely of truth; For, here he ſpeaks his parable, or ſublime doctrine.
6. Truth, eſpecially when it is well uttered, hath a commanding and captivating power; For, ſo much alſo is imported, in its being a parable, as hath been explained. Which as it may humble them who ſpoil truth, in their way of telling it, and ſo obſtruct the efficacy thereof, ſo, it may condemn them who are not taken with the commanding power thereof, but do either ſleight it, or burſt theſe bonds which it would lay upon them; as befell Felix when he trembled, Act. 24.25. and Agrippa who was almost perſwaded, but never went further, Act. 26.28.
Verſe 2. As God liveth, who hath taken away my judgement, and the Almighty, who hath vexed my ſoul.
Followeth, to v. 7. a more ſpecial preface to the Diſcourſe; wherein Job ſtates the controverſie, ſhewing that he will appear in the defence of his own integrity, and by a ſolemn oath declareth his fixed reſolution conſtantly to maintain it, while he liveth. This purpoſe, as it is expreſſed in thoſe Verſes, may be branched out in four particulars.
Firſt, That he confirmeth his reſolution, aftermentioned, by an oath, in the beginning of this Verſe; That as God liveth, he will maintain his integrity. Whence Learn,
1. An Oath, or ſolemn aſſeveration, is lawful in ſome caſes, even among friends; when the matter is weighty, and there are no other proofs to put an end to controverſies: For, here Job takes a ſolemn Oath in this weighty cauſe of his own integrity, when his Friends would no otherwiſe be perſwaded of the truth of it, or that he had cauſe to perſevere in defence of it. An Oath is a part of the Worſhip of God, wherein men acknowledge his omniſcience and his ſearching of the conſcience; his loving and maintaining of truth; his being the ſupreme judge, and Lord of life and death, from whom there is no appeal; and, his juſtice, and power to puniſh lying and perjury, which he hateth. And therefore, as they lye againſt the truth who ſimply condemn all Oaths; ſo they prophane an holy Ordinance, and the holy name of God, who ſpare not to multiply Oaths, in paſſion; in light and trivial matters, in matters the truth whereof may be cleared by other proofs, and eſpecially to confirm a lye and untruth.
2. The name of God alone is to be interpoſed, and made uſe of, in an oath; as here Job's practice is. For it is his prerogative to know, in all caſes, if truth be ſpoken, and to puniſh a lye. See Matth. 5.34, 35. Which may condemn them who ſwear by the creatures, or do even worſhip Satan, in their curſing and invocating of his name in their paſſion.
3. Job's taking of an oath in this cauſe (beſide what may be after marked, and that there were no other proofs in many matters of fact, which are afterward recorded before Elihu interpoſe) may point out,
1. A mans integrity is a very grave and weighty buſineſs, wherein he is not a little concerned; For, Job judgeth it ſo weighty that he may very lawfully take an oath about it.
2. A man ſhould guard, not only that he really be not, but that he ſeem not to be vain-glorious; Therefore Job ſpeaks all upon oath, when he ſpeaks to his own commendation, to avoid that imputation.
3. Men, in matters of controverſie betwixt them and others, ought to ſpeak ſeriouſly, and not out of ſpleen or paſſion; Therefore alſo he takes an oath in this matter, to ſhew that he will ſpeak truth exactly, and will not condemn them and their opinions in paſſion.
4. Men had need to be fixed in tryals againſt all tentations and aſſaults; Therefore doth Job, by this oath, fix himſelf againſt all tentations which might aſſault him, to cauſe him quit his integrity.
5. As men upon oath ought to keep themſelves within the bounds of truth (as here is inſinuated, and ſome Heathen States appointed no puniſhment for Perjury, as ſuppoſing none durſt hazard upon that ſin) and ſad will be the account of them who ſwear falſely; So an oath ſhould put an end to controverſies; Therefore doth Job take an oath, to put an end to this debate. See Heb. 6.16.
Doct. 4. His ſwearing As God liveth, doth teach, That God liveth moſt certainly, and to live is proper to him, in a peculiar way. And this, as it ſheweth that he liveth for …ver, to avenge perjury; So further,
1. It diſtinguiſheth him from all dead Idols whom men ſerve, 1 Theſſ. 1.9. Jer. 10.8, 9, 10.
2. It ſheweth that all hold their lives of him, and therefore ſhould employ them for him.
3. It may encourage dead ſouls to go to him, who is the fountain of life, and may comfort godly men in all their troubles, Pſ. 18.46.
4. It calls for living ſervice, Rom. 12.1. Heb. 9.13, 14.
Secondly, (in this Verſe alſo) unto his oath, he ſubjoyns a deſcription of God by whom he ſweareth; where he deſcribes him from what he had done to him, that he had taken away his judgement, and vexed his ſoul, or, made his ſoul bitter, as it is in the Original. By which we are not ſo much to underſtand that God had taken away his ſweet way of walking with him (imported in his judgement, or, compoſed and well ordered frame of ſpirit) and in ſtead thereof, had filled him with bitterneſs (which is a ſad change, and matter of ſad complaint, Lam. 3.9, 11, 15. Job 9.18.) As that God had not righted him in his quarrel, by judging his cauſe and delivering him from miſconſtructions; nor had he eventually cleared his integrity, by removing the rods that were upon him: But by all thoſe calamities, miſconſtructions and other tentations, had vexed his ſpirit, and made him bitter of ſoul. This is an expreſſion which is challenged, as irreverent and paſſionate, Chap. 34, 5. yet not as proving him to be wicked.
Doct. 1. The beſt of Saints get not, readily, through their tryals without ſome diſcoveries of weakneſs, which may humble them; as here Job's experience may teach, who ſtumbles often by the way, though the cloſe of all was ſweet. So was it alſo with David, Pſal. 31.22. and 73.1, 2, &c. and 116.11, 12. This teacheth, That any good we have received ſhould not hide our miſcarriages in managing thereof; That we ſhould reſolve ſo to get through tryals, as we ſhall have no ground of gloriation, Pſal. 73.1. with 2. That our corruption defiles our beſt things, as it did Job's neceſſary defence of his Integrity; That humility muſt be very needful, that in all conditions God keeps us ſo at the ſtudy of it, and inculcates it upon us from the conſideration of our failings; and, That ſuch as do fail in an hour of tryal, may yet get a good iſſue of all, though God humble them by the way; as it befel Job.
2. Miſtakes and hard thoughts of God, and of his dealing, are the ordinary failings of godly men in affliction; For, in thoſe Job failed here. We ſhould guard eſpecially againſt that evil in a day of tryal, neither carping at his diſpenſations, Pſal. 22.1, 2. with 3. Neh. 9.33. nor looking upon his ſervice as unprofitable, Mal. 3.14, 15. Pſal. 73.13. with 28. For right conſtructions of God will keep our ſouls in life, and cheriſh hope and love in hardeſt lots; whereas contrary apprehenſions breed alienation, Zech. 11.8. And for attaining right thoughts of God and his dealing; We ought to ſtudy his abſolute Soveraignty, to which we ought to ſubmit in every thing, without any debate or contradiction; We ought to mind much our guilt and ill deſervings, which will juſtifie God in all he doth, Pſal. 51.4. with Rom. 3.4. Lam. 1.18. We ought to judge of his dealing, not by our humour, or according as it is pleaſant to our ſenſe, but by its profitableneſs, though it be bitter; and, we ought to be ſenſible of our own blindneſs, that cannot diſcern the depth of wiſdom which ordereth our lots; whence it cometh to paſs that, oft-times, we forſake our own mercies, and quarrel theſe lots whereby God communicates greateſt advantages to us.
3. It may pleaſe the Lord to ſuffer the righteouſneſs and integrity of his children to be over-clouded for a time, that ſo both themſelves, and others alſo, may be tryed; For, ſo Job's Judgement, or the righteous deciſion of his cauſe, and the matter of his integrity, was with-held for a time, and he lay under ſad imputations. This tryal is ſuppoſed in that promiſe, Pſal. 37.6. and is expreſſed in that lot of Paul, 2 Tim. 2.9. And it ſhould warn others to beware of putting others to that tryal, by raſh cenſures, eſpecially of the afflicted; So godly men ſhould arm themſelves againſt ſuch a tryal, which may be the more eaſily born ſo long as the truth of their good condition is cleared by the word of God, and, it may be, even in the conſciences of theſe who are moſt ready to traduce them.
4. As God is the orderer of this tryal, ſo it is not for want of power, but for other wiſe reaſons, that he ſuffers his children to lye under ſuch a cloud in the matter of their integrity; For, Job acknowledgeth that he is the ſtrong God (as his name in the beginning of the Verſe imports) and, the Almighty, though he leave him under this tryal. As ſin obſtructs proofs of Gods power for the good of wicked men, Iſa. 59.1, 2. So it is good for Saints to ſee themſelves in Gods hand, in this tryal, that ſo they may adore his wiſdom in the continuing of it, when he could eaſily remove it. And if they were walking tenderly, and ſhunning guilt, Iſ. 59.1, 2. and were ſtudying his power and love, they might have ſweet exerciſe about the ſaddeſt of their lots, and a comfortable look of them.
5. Albeit, in many caſes, godly men are fortified to bear reproaches and miſconſtructions; yet if they be hard put to it, and be not cleared and vindicated, they may be ready to take it ill; As here Job complains that God had taken away his judgement, or, had not given him an hearing, to ſilence the reproaches and miſtakes of his Friends. See Pſal. 69.20. and 120.3, 4. Men ſhould acknowledge it a mercy, when they are born out under this tryal; and though it do prove ſharp unto them, yet that is not a mark of wickedneſs, for godly men have been afflicted with it before them; and withall, others ſhould take heed that they inflict not ſuch a tryal, which may prove ſo ſharp and vexing to an afflicted godly man.
6. Beſide miſconſtructions, and other outward tryals (under which godly men may be continued, and God not interpoſe to vindicate and deliver them) godly men ſhould reſolve to be exerciſed with ſoul-trouble, by their outward troubles breaking in upon their ſpirits to diſtemper them, and Gods hiding of his face under it; For, when Job is not delivered from miſconſtructions, nor his cauſe cleared, he is alſo vexed in ſoul. Here we are to conſider,
1. Godly afflicted men may meet with more trouble, inſtead of being delivered from what they are under; As Job i… not only not delivered and cleared, but his ſoul is alſo vexed.
2. Troubles are never ſharp and ſearching till they get in upon mens ſpirits and ſouls; For, Job complains of this as a ſad addition to the former tryal. Then tryals will become inſupportable, Prov. 18.14. and they will readily diſcover any ſcum of corruption that is within us. So that men have cauſe to bleſs God if they be free of this, whatever their lot be otherwiſe. Hence,
3. Men ſhould look well to what their ſouls are doing under trouble; for if they be not vexed with ſin, Jer. 2.19. they are juſtly made to ſmart under other vexations.
Doct. 7. Bitterneſs is ordinarily the reſult of ſoul-trouble; For, here his ſoul is made bitter, as it is in the Original. See Chap. 9.18. Troubles are of themſelves grievous and bitter, Heb. 12.11. and when they break in upon our ſpirits, they work upon our bitterneſs, and we repreſent them to our ſelves as more bitter and grievous than indeed they are. And therefore we ſhould be upon our guard, that we may poſſeſs our ſouls in patience and meekneſs, Luke 21.19. And for this end, we ought to remember that it is our diſtance from God, our pride, our hearkning to every tentation, and our averſion from exerciſe, that breed us all our bitterneſs.
8. Soul-bitterneſs is the great diſtemperer and miſleader of godly men under affliction; For, this bred all his reſentment here, and whatſoever is afterward cenſured in this diſcourſe flowed from this beginning of it with a reflexion upon his ſoul-bitterneſs. Which may tell the afflicted where to find a cure of their own diſtempers, even in wreſtling againſt their bitterneſs.
9. It is but a tentation and fruit of bitterneſs, to father our diſtempers upon God, or to reflect on him in what he doth; As here Job complains of him, that by his diſpenſations, which were moſt cleanly and juſtifiable, he had made his ſoul bitter, when it was indeed the reſult of his own weakneſs. See Prov. 19.3. Yea, by calling God, the Almighty, in doing of this, he inſinuates a ſharp reflexion, that God had employed his power thus againſt him, who was a weak afflicted man. See Jer. 20.7.
10. Godly men, notwithſtanding their weakneſſes under affliction, are yet giving proofs of honeſty and integrity, which may be ſeen by right diſcerners; As here may be ſeen in Job, who, notwithſtanding all theſe diſtempers,
1. Seeth Gods hand in all, and never takes his eye from off his providence, which was commendable, though he fathered his own diſtempers unjuſtly upon him.
2. By his ſwearing by God, though he thus dealt with him, he gives proof that he will ſtill worſhip him, and reverence him as the ſupreme Iudge, the witneſs to the conſcience, and maintainer of truth; and ſo will cleave to him, and appeal to his Tribunal, and will not ſuſpect any prejudice from him, whatever his ſenſe may ſay of him for preſent.
3. He loves integrity, and will ſtill abide by it; yea, he will ſwear himſelf Gods ſervant, and that he will not deal deceitfully. And ſo he gives proof that he loves piety and integrity, even when he thinks God deals hardly with him, which may condemn them who are wicked, when they are well dealt with.
Verſe 3. All the while my breath is in me, and the ſpirit of God is in my nostrils.
Thirdly, unto his oath and deſcription of God, he ſubjoyns an account of his conſtancy in the reſolution after-mentioned; wherein he ſwears that he will perſevere all the dayes of his life. Whence Learn,
1. Mans life is but in his lip and noſtrils, and continues but for a while; For, it depends upon the breath in his noſtrils. See Pſal. 146.3, 4. Iſa. 2.22. So that we ought not to ſet up our reſt upon time or the enjoyments thereof, Pſal. 49.11, 12, &c. Luk. 12.19, 20.
2. Our life and breath are from God, and conſequently at his diſpoſal; For, it is the spirit, or, breath of God (given by him) in his nostrils. See Pſal. 104.29, 30. Act. 17.25, 28. The conſideration whereof,
1. Obligeth man to glorifie God, upon this very account, Dan. 5.23.
2. Is an argument why man ſhould …ender his life as the gift of God, not cutting it off, by intemperance, neglect of the body, wearying of it under trouble, or otherwiſe.
3. It may ſecure us in troubles, that our times are in Gods hand, Pſ. 31.15. and 66.8, 9.
4. It is an argument perſwading us to live in a continual dependence upon God, Jam. 4.13, 14, 15.
Doct. 3. Godly men ought to be conſtant, and perſevere to the end, in good reſolutions, not being ſhaken by viciſſitudes, at length of time; For, Job ſwears that all the while his breath is in him, &c. he will abide at his reſolution, See Matth. 24.13.
4. When men conſider the uncertainty of their life, and that it is at Gods diſpoſal, it ſhould make them very ſerious and ingenuous in the ma…e… of their integrity; For, that his breath is the breath of God, and that but in his noſtrils, may be looked on alſo as an argument and reaſon why he will be ſincere in what he hath ſworn to declare, concerning his integrity.
Verſe 4. My lips ſhall not ſpeak wickedneſs, nor my tongue utter deceit.
Fourthly, In this and the two following verſes, he ſubjoyns the reſolution it ſelf, which he ſwears to abide by ſo conſtantly; and that is, to maintain his own integrity, which is the ſtate of the controverſie betwixt him and his Friends.
In this verſe he gives an account of this his reſolution in general termes, That he will not ſpeak wickedneſs, nor uſe deceit to ſee off his cauſe, as men uſe to do when they have a bad cauſe. Whence Learn,
1. It is a great proof of piety to take heed to the tongue; For, Job begins his reſolution to maintain his integrity, with a ſincere purpoſe to look to his lips and tongue. For this is indeed a touch-ſtone of the truth and meaſure of our ſanctification, if we bridle our tongues, Jam. 1.26.
2. Mens great care ſhould be, not to look ſo much to what concerns themſelves in matters, as to what is right or wrong; For, Job declines to ſpeak wickedneſs, becauſe it is wickedneſs, let it concern him never ſo much; and by this he ſheweth that he is not byaſſed in this matter.
3. There may be much wickedneſs in that which ſeems to be far otherwiſe to ignorant or partial obſervers; For, Job's refuſing to ſpeak wickedneſs in this matter, while he defends his integrity, inſinuates that his denying of his own piety (to which his Friends preſſed him ſo much, as a mark of honeſty, at leaſt, as opening a door of hope, that he might become honeſt) had great wickedneſs in him. And ſo, in many other caſes, great wickedneſs may be covered under a fair mask.
4. Deceit and diſſimulation is a ſpecial and eminent branch of wickedneſs; Therefore is it here ſubjoyned to it, as a branch of that general wickedneſs, which he reſolves to decline in the following diſcourſe.
5. It is, in particular, an abominable wickedneſs to make uſe of deceit in laying claim to integrity, or in debates for finding out of truth and errour; For, Job declines deceit in this cauſe, where his integrity was the truth in controverſie. As it is wicked hypocriſie to pretend to ſincerity where it is not, and to make uſe of plauſible pretences, that we may appear to be what we are not; So the Lord abhors all ſort of deceit in debating of controverſies, when either men conceal part of the truth, or mix ſome falſhood with it, or do ſet …ut an ill cauſe with ſpecious pretences and fine diſcourſes, or are ſwayed in the matter of truth and errour by proſperity or adverſity, or the friendſhip or hatred of men.
Verſe 5. God forbid that I ſhould juſtifie you: till I die, I will not remove my integrity from me.
In this Verſe he gives a more particular account of his reſolution, That he will not juſtifie them in their cauſe, or in their condemning of him, and that he will not renounce or diſavow his own integrity. It ſeems this ſpeech (with that, v. 4.) is reflected upon by Elihu, Chap 34.6. not becauſe he ſpeak an untruth, but becauſe he ſpake it not with due ſobriety and humility; as it is uſual for men thus to miſcarry, when they have a good conſcience in the matter of their tryal.
Doct. 1. To juſtifie, in Scripture-phraſe, doth not import to make a man juſt and righteous, by putting of ſuch qualities in him; but only (in a forenſick and Court-ſenſe) to pronounce and declare him to be juſt and righteous: For here Job's not juſtifying of his Friends doth only import that he would not abſolve or pronounce them innocent in this cauſe, not that he would make them become wicked, by any change of qualities wrought in them by him. Thus to juſtifie the wicked is an abomination (whereas it were commendable to make them become righteous) and is oppoſite to condemning, Prov. 17.15.
2. Wrong is not to be juſtified in any, great or ſmall, friend or foe, godly perſons or others; but wherein men do evil, they are to be condemned, and evil ought to be called evil; For, Job will not juſtifie his godly Friends, in that wherein they were wrong.
3. It is an evil not to be juſtified in any, when they diſcourage and weaken the hands of a godly man under his troubles, and ſo help Satan and tentations to brangle his confidence in God; For, this was his Friends practice, wherein he will not juſtifie them.
4. Evil, how cleanly ſoever, ought to be renounced with zeal and abhorrence; For ſaith he, God forbid that I ſhould juſtifie you. We ought to ſtudy an hatred of all ſin, Pſal. 119.104. and particularly, thoſe ſins which ſeem to be leſs groſs and more refined (ſuch as Job's change of opinion might ſeem to be) as alſo, ſins wherein men do proſper, ought not to blunt our zeal; as being moſt dangerous, unleſs zeal be kept on foot.
5. Though Adam's poſterity cannot attain to perfection in this life; yet they may attain, through grace, to integrity, to be ſincere and to have a reſpect unto all the Commandments, Pſal. 119 6. and to be ſincere and righteous in their cauſe: For, Job hath his integrity, here.
6. Integrity is a rich prize, not to be eaſily quit, or diſavowed; as being a ſweet Cordial in all exigents, Iſ. 38.3. and affording other advantages than hypocrites know of: For, therefore Job cleaves to the defence of it, as of a precious Iewel. See Pſal. 25.21.
7. Where integrity is, it is good ſervice to maintain it; and as we ought not to juſtifie the wicked, ſo alſo not to condemn the righteous, or deny our own being in the ſtate of grace, if we be righteous: Therefore Job is reſolute in this, that it is good ſervice, not to remove his integrity from him, or, to diſavow that he is an upright man. Such as are ready, upon every occaſion, to call the truth of their own grace in queſtion, do ſtill keep the foundation unſetled, and ſo cannot make any progreſs, nor build ſuperſtructures upon it.
8. It is no leſs than wickedneſs to deny the truth of our grace, and our integrity, under any pretence of humility; For, Job looks upon the removing of his integrity from him, as an inſtance of that wickedneſs which he reſolves not to ſpeak, v. 4. As, indeed, it wrongs both God and the truth, beſide the prejudice that redounds thereby to our ſelves.
9. Mens reſolutions againſt ſin, particularly, againſt the quitting of the teſtimony of their integrity under tentations, ought to be perpetual and conſtant; For, Job fixeth upon this reſolution, till he die, as arming himſelf againſt any continuance of tryals about his integrity, that he weary not; and reſolving to quit any thing, were it even his life, rather than his integrity.
10. Whatever aſſaults godly men may endure about their integrity, yet it is not their part not to be conſenting to quit it; For, ſaith he, I will not remove my integrity from me, nor conſent that I am an hypocrite, whatever ye my Friends, or tentations from within, may ſay to the contrary. And as the miſconſtructions of others do not concern godly men, ſo as to make them guilty of every thing that is charged upon them; So Satans fiery darts within them are not their ſin, if they conſent not.
11. Men do not then only maintain their integrity aright, when yet they are ſenſible of ſin and daily imperfections; For, herein Job miſcarried in his defence of this good cauſe, while he was not unmindful of his ſinfulneſs, which might have made him humble and ſober in his way of pleading it; and therefore he is cenſured by Elihu. This tells us, that our ſight of the grace of God in our ſelves needs to be ballanced with a ſight of ſomewhat that is humbling; and when it is ſo, we ought not to look upon any ſuch diſcovery as an impleading of our ſincerity.
Verſe 6. My righteouſneſs I hold faſt, and will not let it go: my heart ſhall not reproach me ſo long as I live.
In this Verſe Job goeth on to give an account of this his reſolution, in two other expreſſion. One is, that he will not let go his righteouſneſs, or his claim that he is an honeſt man, oppoſe it who will. The other is, that, ſo long as he liveth, his heart ſhall never reproach him, either that he is an hypocrite, or that now he hath quit his claim of being an upright man, by reaſon of their importunities, or other tentations that aſſaulted him In both theſe expreſſions he ſpeaks that which was right, and his duty, though he miſcarry in the way of it, as Elihu tells him.
From the firſt expreſſion, Learn, 1. A mans righteouſneſs is no ſmall prize (though ſometime it be ill managed) which if a godly man quit, he loſeth all his labour and comfort, and cuts off all his hopes for the time to come, ſeeing he can attain to no other righteouſneſs than ſuch as he had before: Therefore Job ſtands ſo firmly to the defence of his righteouſneſs, though with too much pride and paſſion. See Chap. 6.29.
2. A mans righteouſneſs and integrity may meet with much oppoſition, for his tryal; For, here Job hath it to hold faſt, in oppoſition to many aſſaults, and endeavours to pluck it from him. And this ſheweth that it is no ſufficient cauſe why we ſhould ſuſpect or caſt away any good in our ſelves, becauſe it is quarrelled. For if any thing ought to be ſuſpected, it is rather that which Satan quarrels not.
3. It is acceptable ſervice in truly godly men not to quit their righteouſneſs, or the teſtimony of their conſciences that they are righteous, whoſoever, or, whatſoever oppoſe it, and let them be never ſo much reproached for their ſo doing; For, Job is peremptory, ſay of him what they will, my righteouſneſs I hold faſt. Thus Jacob wreſtled even with God, and the Woman of Canaan with Chriſt, and yet he came off an Iſrael, or, Prince with God; and ſhe with high commendations, O woman great is thy faith.
4. In maintaining of our righteouſneſs, we ought to have an eſpecial eye upon our ſelves and our diſcouragements, which being once given way unto, will make way for other enemies to give us the foil; Therefore he adds I will not let it go, or, become remiſs, (as the word is) and let my hands fall down, as befell Moſes hands, Exod. 17.11.
From the ſecond expreſſion, Learn 1. The heart hath a reproaching and condemning power, as being a regiſter, witneſs and Judge, againſt a man when he goeth wrong; For, ſo Job ſuppoſeth here, that in ſome caſes the heart will reproach. See Job. 3 20. Rom. 2.15.
2. The moſt tender walkers are moſt obnoxious to theſe heart-ſmitings, when they goe wrong; whereas others are not moved, except when they commit ſome groſs evils; As here Job implyeth, that he, a godly man, might readily be reproached by his own heart, if he went wrong.
3. Godly men are afraid of the checks and upbraiding… of their own conſciences, and therefore labour to prevent the cauſes and occaſions thereof; For, Job is careful ſo to walk, as his heart may not repro…ch him.
4. Where ſincerity is not, the heart may juſtly reproach and condemn men, let them profeſs what they will, and ſo much the more as they have pretended to ſincerity, when they had it not; For, ſo Job ſuppoſeth, that if he ſhould renounce his integrity, and grant he had been an hypocrite, his heart might reproach him See 2 Cor. 1.12. Iſ. 38.3.
5. It is juſt cauſe of a conſcience-reproach, if men contradict the teſtimony of their conſciences, and belye their own integrity; For, Job alſo implyes that his heart might reproach him, as a lyar, if, to gratifie them, he diſavowed his own integrity, whereof he was aſſured in his conſcience.
6. Men ſhould chooſe to let any other creature be their enemy, rather than their own conſciences; For, here Job reſolves to endure all their ill uſage, rather than give occaſion to his own heart to reproach him for letting goe his righteouſneſs. It coſt that Prophet dear, when he quit the light of his own conſcience, which he had from God, to follow the pretended light of another, 1 King. 13. As Judas found no relief among his new friends, when his conſcience wakened upon him, Matth. 27.3, 4, 5.
7. Men, who have the teſtimony of a good conſcience in their way, have enough, and that which may ſatisfie them; For, here Job will endure whatſoever may befall him, ſo long as his heart doth not reproach him. See 1 Job 3.21. A good conſcience is ſweet company, and they undervalue their own mercy who are not ſatisfied with the teſtimony thereof, if they be not countenanced in the World alſo.
Verſe 7. Let mine enemy be as the wicked, and he that riſeth up againſt me, as the unrighteous.
Followeth, to v. 11. the ſecond part of the Chapter; Wherein, by ſome Arguments, he proveth, that he was not a wicked man, nor an hypocrite. As for this Verſe, whatever may be ſaid of his reflecting upon his Friends in what he ſpeaks here; not by way of Imprecation, as wiſhing that their lot may be the ſame with that of the wicked and unrighteous; but by way of intimation, that they dealt like wicked men in their oppoſing of him; and ſo exciting them to conſider how wicked and unrighteous a way they walked in toward him: (And ſo it would teach,
1. That good men (ſuch as they were) may do wicked and unrighteous acts.
2. Particularly, That they may condemn the righteous, oppreſs an honeſt mind, and oppoſe a righteous cauſe, (as they did to him) all which are wicked acts.
3. That it is no breach of charity to ſpeak home, even to godly men, and to tell them of it, when they do wickedly; as he doth here. See Gal. 2.11.) Yet it is much clearer to underſtand this Verſe, as containing an Argument, proving that he was not wicked, as they judged. For however, when he ſpake much of the proſperity of the wicked, they might be ready to think that he favoured their cauſe; Yet here he tells, that he hated the courſe of the wicked ſo ill, that were he to wiſh evil to his greateſt enemies, he could wiſh them no worſe than the ſtate and lot of the wicked, be what it will, Which is a ſtrong Argument that himſelf was none of them, ſeeing he abominated their condition at its beſt. See Chap. 21.16. Pſal. 141.4. 2 Sam. 18.32. 1 Sam. 25.26. Dan. 4.19. Where we have the like form of ſpeech, tending much to the ſame ſcope.
Doct. 1. To be unrighteous, by the want of imputed righteouſneſs, and by unrighteous dealing, is a wicked eſtate; For, here the one explains the other, He is wicked who is unrighteous.
2. Wicked mens condition, be what it will, is not deſirable, as they have it; their mercies being curſed and ſnares unto them, and much more their croſſes; For, ſo is here imported, that the eſtate of the wicked is the worſt eſtate imaginable to a right diſcerner; So that Job thinks it fit for no friend, but only the worſt of his enemies (who not only hate him, but riſe up againſt him) if he durſt wiſh them ſo much evil.
3. It is the mark of a godly man, that, in his greateſt adverſity, he abhorrs the ſtate and condition of the wicked, in their greateſt proſperity; For, ſo doth Jobs wiſh import, which is not a prayer againſt his enemies, but an evidence that he deteſts their lot; and conſequently, a proof that himſelf is not wicked. See Job 36.21.
Verſe 8. For what is the hope of the Hypocrite, though he hath gained, when God taketh away his Soul?
In the next place (to v. 11.) Job proves that he is no hypocrite, eſpecially by his cleaving to God in trouble; Where he propounds ſeveral characters of hypocrites, leaving them to gather that he was free of them. In this Verſe, we have the firſt evidence that he is no hypocrite; That whereas hypocrites, though they may be full of preſumption in proſperity, yet all their gain and advantages will afford them, no ſolid hope when death cometh upon them: He, on the contrary, in the depth of his diſtreſs, and apprehenſion of approaching death, was ſtill full of hope; as may be gathered from his expreſſions, Chap. 6.10. and 12.4. and 13.15. and elſe-where. As for this, and the reſt of theſe evidences and arguments proving that he is not an hypocrite, they are thus to be underſtood; That where thoſe evidences are, contrary to theſe characters of the hypocrite, they do infallibly conclude a man not to be an hypocrite. Yet if ſome weak ſeeker of God find thoſe wanting, in ſome of their meaſures and degrees, and at ſome times; it ſhould be remembred that every real Saint is not a Job, nor can produce ſuch eminent works of grace and ſincerity as he had; nor w…ll real Saints be meaſured by their infirmities, or ſits of weakneſs, not by the emanations of their fleſh, if they renounce and mourn for them. As, on the contrary, hypocrites will not be judged by that ſtupidity which they may have in trouble, inſtead of faith and hope.
Doct. 1. Hypocr…ſie is to be avoided, as well as groſs wickedneſs, by every one that would approve themſelves to God; For, Job clears that he is free of both, and having purged himſelf of wickedneſs, v. 7. he now comes to purge himſelf of hypocriſie. Yea, the name here given to the hypocrite, ſignifieth alſo one that is prophane, to ſhew that God looks upon every hypocrite as ſuch a one, however he mask his wickedneſs.
2. Hypocriſie and Cove…ouſneſs, of, love of gain, are evils which frequently concurr and goe together; For, the hypocrite here is he that hath gained. Not that every covetous wretch puts on a mask of profeſſion, but that hypocrites make uſe of a cloak of Religion only for their own advantage. See Matth. 23.14. 1 Tim. 6.5.
3. God may let the covetous deſignes of hypocrites ſucceed in their hand, and ſo anſwer them according to the Idol of their hearts; whereas he will famiſh theſe Idols, if godly men hanker after them: For, it is ſuppoſed here of the hypocrite, that he hath gained.
4. Much of mens contentment, eſpecially of godly men, or theſe who pretend to godlineſs, depends upon their hopes; For, here hope is ſuppoſed ſo neceſſary to the Sons of men (their preſent enjoyments being ſo empty) eſpecially to godly men, that even hypocrites pretend to the hopes of godly men, as they pretend to their piety. See 1 Cor. 15.19.
5. The Hypocrite may be ſo bolſtered up with proſperity, that he may live in a preſumptuous dream of hope, even till his death, which is a ſad ſnare upon him; For, here it is ſuppoſed that he hath hope, which he never queſtions, till God come to take away his Soul.
6. Approaching death is the great touchſtone of mens hopes; As here it is ſuppoſed their hopes will fail, who had ſtood out long before.
7. It is an evidence of an hypocrite, that he is never really willing to dye; For, God takes away his Soul, by force, as the word imports. He doth not willingly reſign it, as Luk. 2.29. but violence is uſed upon him, as Luk. 12.20.
8. Death will blaſt all the hypocrites hopes, and will diſcover theſe follies in them which they would not read in the Word; For, ſaith he, What is the hope of the hypocrite, when God taketh away his Soul? See Prov. 11.7. So that they who ſtudy not mortality well, will never be ſincere, and hypocrites may expect that their hopes will fail them when they have moſt need of them.
9. Though the gain and advantages of hypocrites do, in this life, delude them, and put to ſilence any clamours of their conſciences; yet none of theſe will ſupport them, nor keep life in their dying hopes, at death: For, What is the hope of the hypocrite, even though he hath gained, when God taketh away his Soul?
10. Thoſe whoſe hopes in God are not brangled by adverſity, nor by approaching death (if they have alſo th…ſe other characters, after mentioned) are undoubtedly no hypocrites; For, ſo would Job inferr in his own ſavours, that he is no hypocrite, ſeeing it is not with him as it is with them, in the matter of hope.
Verſe 9. Will God hear his cry, when trouble cometh upon him?
The ſecond evidence that he is not an hypocrite, may be thus underſtood, That God hears not the cry of an hypocrite in his trouble (whether that of approaching death, v. 8. or any other) becauſe he doth not cry to him (as is ſaid Chap. 36.13.) as Job now doth in his diſtreſs. And it is indeed true, That to be dumb, as to crying to God, in trouble, is a very black character, Ezek. 24.23. And, that hypocrites will eſſay many ſhifts, before they goe to God in diſtreſs. But this phraſe, that God will not hear his cry in trouble, as it is frequently recorded in Scripture, doth rather import, that the hypocrite may ind…ed cry in trouble, but God will not hear him; as for many other reaſons, ſo among the reſt, for theſe reaſons ſubjoyned, v. 10. Thus the Argument is of the ſame nature with that, v. 7. whereby he proved that he was not wicked; That he abhorts the condition of the hypocrite, becauſe God will not hear him in trouble: and therefore he was no hypocrite. And for further clearing of this, it may be enquired,
Queſt. If this be a mark of an hypocrite, That God doth not hear his cry in trouble, how will Job clear himſelf of it, who complains ſo often that he is not heard? To which it is anſwered,
Anſw. 1. When Job complains he is not heard, he ſpeaks the language of Senſe, but here he ſpeaks the language of Faith, implying that he was heard. Thus alſo elſe-where Faith interpoſeth with a good word of God, in the midſt of his complaints. See Chap. 10.13, and elſe-where.
2. However his Senſe judged of Gods hearing of him, yet his abhorrence of ſuch a ſtate, wherein a mans prayers are rejected by God, proves that he is no hypocrite; For though an hypocrite may be vexed, that he is not heard in trouble, yet he doth not ſo abhorr that condition, and what procureth it, as the godly man doth; of which afterward.
Doct. 1. God may ſometime alarum proſpering hypocrites with trouble, which they cannot g…t avoided; For, notwithſtanding it is ſuppoſed, v. 8. that the hypocrite may gain, and keep up his hopes till death; yet here it is alſo ſuppoſed, that trouble may come upon him, irreſiſtably. Thus the Lord deals with ſome of them, that all of them may ſee how little ſecurity they have for the continuance of their proſperity.
2. Troubles do uſually ſurprize hypocrites, and take hold of them at unawares; For, ſo much alſo is imported in that trouble cometh upon him. He hath no will to think upon troubles, and he doth not look out for them, as Job did, Chap. 3.25, 26. It is true, Godly men may alſo be ſurprized, not only with the troubles that come upon others, 2 King. 4.27, but with what cometh upon themſelves alſo, when they are over-powred with ſecurity, Pſal. 30.6, 7. or with impatient haſte to be delivered, Jer. 14.19. Yet it is a great diſadvantage to be thus ſurprized. And therefore we ſhould look out, and ſeriouſly conſider, what the condition of the times, the uſual lots of Saints, and the predictions of the Word, do prognoſticate unto us, that ſo we may be reſolved upon it, and ſtudy to prepare for it. Only we muſt ſet about this, with theſe cautions.
1. That our fears, or conſcience of guilt, do not make every thing we apprehend, real to us; For fear may create many croſſes which we will never ſee; We may be put to reſolve upon many tryals, wherein God will accept our reſolutions, and require no more; And when the condition of the times, and our ill deſervings, may threaten ſad things, God, according to his Soveraignty in grace, may mercifully diſappoint us, Iſ. 57.17, …8.
2. In what trouble may indeed come upon us, let us not judge of our ability to bear it by what we have before-hand, but expect furniture to bear it when it cometh upon us, 1 Cor. 10.13. and that we ſhall find grace to help in the time of need, Heb. 4.16.
3. Though there be a great difference betwixt trouble only apprehended, and trouble really felt and ſmarted under; Yet as Chriſt felt all the trouble he had apprehended and reſolved upon, and therefore it was ſad to him, and his Soul was troubled and heavy unto death, when it came: So we may apprehend more than we meet with, and that more bitter ingredients ſhall be in our cup, than God puts into it; and ſo we may find it really more eaſie than it was in our apprehenſions.
Doct. 3. As Prayer is the kindly product of bleſſed trouble▪ and we ſhould be fervent (and cry) in our prayers, eſpecially when we are in diſtreſs, Luk. 22.44. Heb. 5.7. So even hypocrites, and other wicked men, may for a time pray, yea, and ſeem to cry earneſtly to God, in trouble; For, ſo is here ſuppoſed, that the hypocrite may pretend to the practice of godly men, and cry when trouble cometh upon him. So alſo is ſuppoſed, Prov. 1.28. Ezek. 8.18. and frequently. It is true, they do not cry alwayes in trouble, Job 36.13. Nor do they continue conſtant at it, when they have begun, as is hereafter intimated, v. 10. Yet at ſome times, and for a fit, they may eſſay how they will ſpeed by betaking themſelves to God. And this ſpeaks ſadly to theſe who come not even this length, but by under prayerleſs trouble, Ezek. 24.23▪ Dan. 9.13.
4. The great ground of ſinners hope, under trouble, depends upon Gods hearing of their prayers; For, even an hypocrite will then be put to enquire, if God will hear his cry. See Deut. 4.7. Mic. 7.7. 1 Joh. 5.14. Trouble will not ſuffer men to reſt upon their prayers, as they are a work wrought; and it is ſent to chaſten them for their formality in their ordinary walk, in that they content themſelves with praying, and never look after any account of the ſucceſs of their prayers. Trouble will put men to ſee their need of Gods help; and how great a mercy it is to get audience of him, and how great a judgement it is to have that door ſhut upon them. And therefore we ſhould ſtudy not to be formal in prayer, and to prize the anſwer of our prayers. Only we are to judge of our ſucceſs by the Word, 1 Joh. 5.14, 15. (For, otherwiſe, our ſenſe may think, we get a cold account of the ſucceſs of our prayers, when yet the iſſue will be well;) And when we ſpeed not in going to God, beware of taking an ill ſhift, 1 Sam. 28.6, 7. See 1 Chron. 10.13, 14. where it is ſaid, Saul enquired not of the Lord, becauſe, when God anſwered him not, he gave over to wait upon him, and went to the Witch at Endor.
5. Though it be a lawful errand, to have recourſe to God becauſe we are afflicted, Jam. 5.13. yet God will not hear the cry of hypocrites and wicked men, in their trouble; For, ſaith he, Will God hear his cry, when trouble cometh upon him? It is ſufficient, to procure this, that they are not reconciled to God, and ſo have not the promiſe of audience, and that they are under much guilt, Iſ. 1.15. Mic. 3.4. But more particularly, the cauſe why they get not audience, is, Becauſe they do not hear God, ſpeaking to them in his Word, Prov. 1.24, 28. Becauſe they do not employ God by prayer till trouble come, Judg. 10.10, 13, 14. Becauſe they have no more to do with God, but only that he would deliver them from trouble, Exod. 10.17. but do never mind their guilt, Pſal. 66.18. not to turn from it, Hoſ. 7.14, 16. And, Becauſe they ſeek good things for an evil end, Jam. 4.3. And albeit God may have ſome regard to the prayers of hypocrites and wicked men, in temporal things, 1 King. 21.27, 28, 29. (as he doth alſo reſpect the preſſing neceſſities of his other creatures) and may encourage ſuch as are ſincere, by his taking notice of hypocrites; Yet this is his ordinary way, not to hear them, nor have they any promiſe that he will hear them, Joh. 9.31.
6. Men ought ſeriouſly to conſider before-hand, how empty the preſumptuous dreams of hypocrites are, and of how dangerous conſequence it is, not to be heard of God in trouble: For, this Queſtion imports, that the conſciences, even of hypocrites, if put to it, could not deny the truth of this, whatever they fancy to the contrary; and that they ought ſeriouſly to conſider of this diſadvantage, before they feel it.
7. The Prayers of godly men, being agreeable to the will of God, are not loſt, whatever may be their preſent tryal and exerciſe, or their ſenſe may apprehend to the contrary; For, here, Job by faith reckons that he is not an hypocrite, whoſe cry God doth not hear. Here we are to conſider, That our tentations and ſenſe are not fit Judges of our ſucceſs in prayer (for theſe made Job, oft-times, ſay, he was not heard) but the Word, 1 Job. 5.14, 15. That God may hear and approve our prayers, when yet he ſends not a preſent anſwer, as is inſinuated, Dan. 10.12. Pſal. 10.17. That God delayeth to anſwer for our good, that he may humble us, and exerciſe our faith, and may quicken our affections yet more, by theſe delayes; That, though he grant not our particular deſires, yet he anſwers us in what may be for our profit, and what may contribute to our great and ultimate ſcope, to glorifie God, and be fitted for our eternal happineſs: And, that when God hath long delayed to anſwer our prayers, he will at laſt plentifully rain down the anſwer of many prayers together.
8. It is a great mercy to the people of God, that their tentations prove not real; For, though Job oft-times judged that God did not hear him, yet here he reckons that it was but a tentation, and that only the hypocrite is not really heard in trouble.
9. God can make good uſe of the oppoſition godly men meet with from others, to cure their own tentations; For, whereas Job, when he is upon his own complaints, regrates that God doth not hear him, now when he ſpeaks in oppoſition to their cenſures, he believes the contrary, and leaves that wretched portion to the hypocrite. S…e Pſ. 22.4, 5, 6, 7, 8, with 9.
10. However it be as to the anſwering of prayer, yet it is a mark of a Godly man to love Gods hearing of his prayers, and to be in ſuch a ſtate and poſture as God may hear him; For, Job hates hypocriſie, becauſe an hypocrite will not be heard in trouble; and ſo proves himſelf a godly man, becauſe he hates their courſe upon this account. It is true, even hypocrites may love to be heard when they are in trouble; but there is a great difference betwixt a godly man and them in that. For,
1. A godly man loves ſtill to be in ſuch a frame, as he may be heard of God, becauſe his life and ſatisfaction depends upon it; and it endears God to him, that he is an hearer of prayer, Pſ. 65.2.
2. He imployeth God much and frequently, that he may get many proofs of God's hearing of him, and is afflicted when he wants either opportunities of prayer, or is not receiving anſwers from God.
3. He is careful to walk tenderly, that he may not obſtruct the anſwers of his prayers: None of all which do agree to the Hypocrite, nor to his deſire to be heard in trouble.
Verſe 10. Will he delight himſelf in the Almighty? will he alwayes call upon God?
In this Verſe Job gives two evidences more that he is not an hypocrite; Namely, that an hypocrite doth not delight himſelf in God, as he doth; and, that an hypocrite will not alwayes, and in all conditions, pray to God, but either when he is out of trouble, he neglects God, and gives over that form of ſeeking God whereof he made a ſhew in trouble, or if trouble continue and grow upon his hand, when he cryes on God, and ſo his caſe ſeem to be deſperate, he gives over any more to wait upon God, 2 King. 6.30, 33. whereas Job proved himſelf to be a ſincere man, in that he had called upon God in his proſperity; Chap. 1.1, 5. and perſevered ſtill to ſeek him, and truſt in him, in the midſt of his afflictions. And by thoſe Characters Job doth not only vindicate himſelf, but doth alſo give reaſons why God doth not hear hypocrites in trouble, v. 9. even becauſe they have no true delight in God, nor are conſtant in calling upon him, whatever they pretend to do, for a fit, in trouble.
From the firſt of theſe evidences, Learn,
1. It is the duty of theſe who would approve themſelves to God, to delight in him; For, it is an evidence of a godly man, in oppoſition to an hypocrite, that he delights himſelf in the Almighty. See Pſal. 37.4. God tryes his people by their affection to him, whether they love him as their portion, Pſal. 73.25. and teſtifie it, by their converſing much with him, Pſal. 63.5, 6. and 139.17, 18. by their thirſting after him, when they cannot enjoy him, Pſal. 63.1, 2. and by their delight in his law Pſ. 1.2. and in his ordinances, whereby they entertain communion with him, Iſ. 58.13, 14.
2. Delight in God is the ſweet way to ſupply other wants, and to come ſpeed in our addreſſes to him, in all exigents; For, here it is ſubjoyned to the matter of Gods hearing of men in trouble, v. 9. to ſhew that it is the way to prevail in lawful ſuits, Pſ. 37.4. and the courſe we muſt follow to make us up, when we are not anſwered in other things; as we muſt alſo prove that our enjoyments are bleſſed, by our continuing ſtill to delight in God. See Iſa. 29.19.
3. Whoſo would delight in God alone, even in the want of all other things, they ought to ſtudy much his fulneſs and alſufficiency; Therefore he is here deſigned to be the Almighty, or, Alſufficient, in whom men ſhould delight themſelves.
4. Though hypocrites may pretend to delight themſelves in God, and in his ſervice, Iſa. 58.2. yet really they do it not; but are either filled with delight in other things, or, if they be ſtraitned in thoſe, they know not how to make up their wants in God; and if he do not anſwer them to their mind, or declare himſelf to be angry, their pretended delight will turn into an abhorrence of God; Zech. 11.8. For, will he delight himſelf in the Almighty?
5. Becauſe hypocrites do not delight in God, and do at ſometimes cry to him, not becauſe they love him or his ſervice, but only becauſe they love and deſire their own caſe, and to be free of trouble, therefore their cryes are not heard by God: For, will God hear his cry? &c. v. 9. becauſe, will be delight himſelf in the Almighty?
From the ſecond of theſe evidences, Learn,
1. Mens ſincerity in calling on God is tryed by their conſtancy, and God tryeth this by delayes; For, this is the touchſtone of an hypocrite, who may ſometime cry, v. 9. if he will alwayes call upon God.
2. Such as would prove their conſtancy in ſeeking of God, muſt not meaſure it by any other length of time, but by their continuing to call upon God, alwayes, or, in all times; as here is ſuppoſed. See Luke 18.1. Eph. 6.18. 1 Theſſ. 5.17. If men conſider, that they cannot ſubſiſt a minute without God, that they are environed with dangers and multitudes of duties, which require furniture and aſſiſtance from above, that Satan is tempting, and they are continually ſinning, and ſo need continual pardon and renovation; And, that frequency in prayer brings much eaſe and ſoul-refreſhment. If, I ſay, men conſider theſe things, they will perceive that it is an equitable injunction, that men ſhould alwayes call upon God. And therefore it ſhould be the care of godly men, to keep themſelves continually in a ſpiritual and praying frame, to cheriſh this frame by frequent ejaculations, which need hinder no other duties of their calling; Not to neglect fixed times for prayer, beſide occaſional opportunities which providence brings in their way; to double their diligence upon eminent occaſions, as Pſal. 109.4. Luke 22.44. Not managing ſingular difficulties with ordinary diligence; and, to look upon prayer as their duty in all times (when it wears out of faſhion, and is maligned by the moſt of men, as well as when it is in requeſt, and brings a man into eſteem) and in all conditions; neither thinking their condition ſo good (or at leaſt ſo tolerable) as they need not trouble God about it, but can manage it themſelves; nor yet ſo deſperate, as it is to no purpoſe to pray.
3. Hypocrites will not make conſcience of this command to pray alwayes; but either when they are free of eminent trouble, or when they are deſperate and hopeleſs under trouble, they will give over; For, will he alwayes call upon God?
4. Such as weary of prayer, and give it over, do not delight in God, let them pretend what they will; For, the one of theſe evidences confirms the other, and it proves that the Hypocrite doth not delight himſelf in the Almighty, becauſe he doth not alwayes call upon God.
5. Such as are not conſtant in prayer, but do weary of it, are juſtly denyed audience, when at ſometime they come to God; For, this is alſo a reaſon why God will not hear the Hypocrites cry, v. 9. Becauſe, ſaith he, will he alwayes call upon God?
6. Such as continue conſtant in prayer, in all times and conditions, do prove that they do delight in God, and are ſincere perſons, whoſe requeſts God will anſwer in his own time and way; For, this is Job's ſcope to prove himſelf a ſincere man, by diſclaiming this, among the reſt of the Characters of an Hypocrite.
Verſe 11. I will teach you by the hand of God: that which is with the Almighty, will I not conceal.
12. Behold, all ye your ſelves have ſeen it, why then are ye thus altogether vain?
Theſe Verſes are by ſome underſtood as a ſubſumption to the former general Characters of the Hypocrite; wherein (as they conceive) Job undertakes to give an account of the grace of God in himſelf (oppoſite to theſe marks of an hypocrite) which yet he aſcribes to God, v. 11. and tells his Friends that themſelves might have ſeen evidences thereof, in his carriage under trouble; and, therefore they were but vain in their reaſonings againſt him. This interpretation might afford uſeful inſtructions; but it ſeems not to be agreeable to the Text; for,
1. The thing that he undertakes to ſpeake of, v. 11. appears to be ſome other thing than the truth of his grace, as will be ſeen by the interpretation of the words, when I come to it.
2. We find not that he teacheth them any thing concerning the truth of his grace, in the following diſcourſe, in purſuance of this promiſe and undertaking; and therefore we may ſafely conceive that he undertakes to ſpeak of no ſuch thing, but only of that which he afterward records.
3. Nor will it ſolve the difficulty to ſay, that he retracts that promiſe, v. 11. becauſe they might have known the truth of his grace by other means, v. 12. and therefore it was needleſs to inſiſt upon it; For, however they might have known, yet their inadvertency required information, eſpecially now when he hath promiſed it.
Therefore I rather look upon theſe words as a preface to the third part of the Chapter, and to the reſt of the diſcourſe, in the following Chapter, (of which ſee on v. 13. &c.) wherein he refutes and clears the ground of their miſtake in condemning of him. And in this preface,
1. He promiſeth to teach them by, or, being in the hand of God, (that is, being furniſhed and aſſiſted by him; as indeed men need Gods help to ſpeak of his wayes as becometh) or, rather, of, or, concerning the hand of God (for ſo the Hebrew particle doth alſo ſignifie, of, Exod. 12.43, 44, 45. Pſal. 87.…). That is, he will inſtruct them concerning theſe works and operations of the hand of God, which were now the ſubject matter of their debate; and will let them ſee that, however ſome of Gods providential diſpenſations, in puniſhing of wicked men, are viſible (as he concedes in the reſt of this Chapter) yet toward many of them his way is in the dark clouds, not to be ſearched into by men: as he clears a… length in the next Chapter.
2. He declares that he will not conceal what is with the Almighty (or purpoſed, and diſpenſed by him) in this matter, whether it ſeem to make for, or againſt, his opinion. Hence it is that he is ſo frank in conceding what may befall ſome of the wicked (upon which his Friends inſiſted ſo much in their debates againſt him) v. 14, &c. as well as he is careful, in the following Chapter, to evince that theſe particular diſpenſations are no rule whereby to judge of every mans eſtate before God.
3. He appeals to their own experience and knowledge, in what he is to ſay; ſeeing they had not only ſeen what he concedes, and themſelves frequently aſſerted, concerning the viſible plagues of ſome wicked men, but they might alſo have known that there is a depth of unſearchable wiſdome in this matter, if they had been accurate obſervers.
4. Hence he concludes that it was an evidence of their vanity to inſiſt in their arguments and reaſonings againſt the truth and him.
From v▪ 11. Learn, 1. Diſpenſations of providence in the World ought to be looked upon as the hand of God; For, ſo is the ſubject matter of the following diſcourſe, which treats of what falls forth in the World, called, the band of God. As wicked men are not willing to ſee God their party, in theſe ſharp meſſages that are uttered by his ſervants (but will rather chooſe to father them upon the humours and paſſions of men) Jer. 5.12, 13. So they are as little willing to ſee his hand in the ſtroaks that they feel, and do rather deſire to father them upon chance, 1 Sam. 6.9. and to look upon them as caſual difficulties, which they may remedy without looking to God, Iſa. 9.9, 10. But they will be made to ſee his hand at laſt; as befell the Magicians of Egypt, after all their endeavours to counterfeit the miracles wrought by Moſes, Exod. 8.19. and it is the mercy of godly men, to know in whoſe hand they are, in every condition.
2. Moſt part, even of good men, may be ignorant of the way of Gods providence, and his ordering of the affairs of the World; For, Job's godly Friends need that he ſhould teach them, in this matter. Not only are all men ignorant of theſe depths of Gods wiſdom, whereby God orders the affairs of the World; but ſome are even ignorant that there is ſuch a depth in providential diſpenſations, as theſe Friends were. And from this ignorance it flows that miſtaken providence occaſioneth tentations, and proveth a ſtumbling-block, and neck-break to many.
3. It is the duty of men to communicate what light they have to others, to help them to read and underſtand providences aright; For, ſaith he, I will teach you of the hand of God. It is a mercy when men are enabled to read them themſelves aright, that ſo they may not ſtumble at them, but improve them; But it is a double mercy to be able to expound them to others alſo.
4. Irritations and provocations ſhould not tempt men to neglect their duty, even toward theſe who provoke them; For, though Job's Friends had grieved him, yet he will not let them continue in their miſtakes, but will clear the matter, and teach them.
5. Men under affliction ſhould be beſt acquainted with the myſteries of providence, and deal moſt ingenuouſly with others in that matter… For, Job being under this hand of God, profeſſeth himſelf ſuch a proficient as to be able to teach them; and promiſeth to deal ingenuouſly, and not to conceal what is in it.
6. Providence is then taken up aright, when it is ſeen not only to be God's hand, but, with the Almighty; as here is added. Which imports, not only, that he purpoſeth and diſpenſeth whatever cometh to paſs, but that he is the Almighty, and Soveraign Lord to do what he will, and that he keeps this matter with himſelf, wrapped up in a myſtery: So that none can ſet fi…ed rules about it, nor gather any fixed concluſions concerning mens ſtate, from outward diſpenſations, as his Friends dreamed.
7. Lovers of truth will not conceal truth, even though it ſeem to ſpeak againſt themſelves; For, that which is with the Almighty will I not conceal. And therefore he yield and concedes what they had ſpoken, in ſo fa… as he might do it without prejudice to truth.
From v. 12. Learn 1. Men may know much, which yet, in the heat of paſſion and contention, they do not conſider nor improve; For, ſaith he, all ye your ſelves have ſeen it, namely, that which I am now to tell you. And, indeed, they could not be ignorant of the various diſpenſations of providence in the World, which were contradictory to their principles. For they could not but have heard of the ſuffering of righteous Abel, of the proſperity of wicked Nimrod, and other the like inſtances; all which they now forget in the heat of diſpute.
2. It is a great aggravation of ſin, when men ſin againſt their own light and experience; For, Behold (ſaith he, pointing at it as a ſtrange thing wherewith they ſhould be much affected) all ye your ſelves have ſeen it; and yet ye perſiſt to oppoſe me. Mens light will heighten their dittay, if they ſin againſt it, eſpecially if it have been inculcate upon them by experience.
3. It is a vain enterprize for men, either to oppoſe truth, or cenſure others raſhly, eſpecially if they do it againſt their light; For, he tells them, they were thus (in their undertaking) altogether vain. For they vainly oppoſed truth, and cenſured him when themſelves might have ſeen, and had really ſeen, or, known experiences to the contrary.
4. All arguments, or ſtreams of Eloquence, made uſe of to defend errour, do but heighten the vanity of the enterprize, and are but vanity, when ſearched unto the bottom; For, thus, ſaith he (and chargeth it upon their conſciences, by a preſſing queſtion) ye are altogether vain, or, being vain in your cauſe, ye are yet more vain in vanity, or, in the vanity of your arguments taken from experience; which may be yielded to hold true of ſome wicked men, and yet not prove your concluſion.
Verſe 13. This is the portion of a wicked man with God, and the heritage of oppreſſours, which they ſhall receive of the Almighty.
14. If his children be multiplied, it is for the ſword: and his off-ſpring ſhall not be ſatisfied with bread.
15. Thoſe that remain of him ſhall be buried in death: and his widows ſhall not weep.
Followeth the diſcourſe it ſelf, wherein Job cleareth and refuteth their miſtakes, upon which they condemned him. And for clearing thereof, it may be enquired in the entry, How that which followeth in the reſt of this Chapter, concerning the calamities of the wicked, ſerveth either to vindicate himſelf, or to remove their miſtakes; ſeeing his diſcourſe ſeemeth rather to homologate the… opinion, concerning the viſible and remarkable ruine of the wicked. To which it is anſwered,
1. Job's whole anſwer, for refutation of them, is not contained in the reſt of this Chapter only; but that Doctrine, Chap. 28. concerning the unſearchable wiſdom of God in the works of his providence and his adminiſtration of affairs in the World, is to be joyned with what is ſpoken in this Chapter, to make a full anſwer; both which being put together, do ſufficiently clear their miſtake.
2. As for Job's ſcope in this narration of the calamities of the wicked; it is not (as ſome conceive) to inſinuate that there is a difference betwixt the plagues which befall the wicked, and the rods wherewith the Godly are exerciſed; that ſo, by that diſtinction, he might ſolve his Friends argument, taken from the calamities of wicked men, to prove him wicked, who was alſo afflicted. For, however ſome differences may be aſſigned betwixt many of theſe judgements, that are here ſaid to befall the wicked, and Job's tryals; yet neither is that the main queſtion betwixt him and his Friends, whether there may be ſome ſuch differences betwixt the tryals of one man and another, as, whether ſuch l…ts do not prove a man wicked? Nor yet doth Job give any intimation, in all his diſcourſe, that this is his ſcope, nor will a difference be found, in every particular, betwixt Job's own lot, and what he ſpeaks here of the lot of wicked men. Yea the Scripture elſewhere aſſureth us that, as to the outward diſpenſation, all things come alike to all, without any viſible difference in the matter or manner, Eccl. 9.2.
3. There is as little ground to apprehend that what Job ſpeaks here, concerning the calamities of the wicked, is only by way of repetition of their former diſcourſes upon this ſubject; As if he had ſaid, why are ye thus vain (v. 12) in ſo often repeating theſe diſcourſes, that this and this is the portion and heritage of wicked men, v. 13, &c. ſeeing infinite wiſdom in dealing with wicked men (as in all other affairs) is unſearchable? Chap. 28. For, (beſide that the expreſſions are not the ſame, with theſe they had ſpoken, which were requiſite in repetitions) it were to no purpoſe to repeat all this at length, if there were no more in it.
4. It is not ſufficient to underſtand it thus, that all wicked men do deſerve all this, and will be made to ſuffer theſe or the like calamities, here or hereafter; For, neither can it be cleared what Job's ſcope ſhould be in aſſerting theſe things in that ſenſe, nor will the words bear ſuch a large interpretation, ſeeing they do expreſly ſpeak of calamities that befall them in this life. Therefore,
5. This part of the diſcourſe which is contained in the reſt of this Chapter, is to be underſtood by way of conceſſion, and that Job grants ſuch things to befall ſome of the wicked, at ſometimes, though not all of them, and at all times, as his Friends aſſerted. Thus the ſumm of his whole anſwer (in this and the following Chapter) will amount to this; That though he had ſpoken much of the proſperity of the wicked; yet all that was without prejudice to this truth, That God dealt otherwiſe with ſome of them, as here he declares and concedes. Only this conceſſion and truth could not militate any thing againſt him, his opinion or lot; ſeeing (whatever God do at ſometimes, yet) his wiſdom in governing the affairs of the World is ſo unſearchable, and his diſpenſations of providence are ſo various, that there can be no rule fixed for them but his will, nor can any reaſon be ſought (beſide his ſoveraign good pleaſure, why he doth afflict a godly man, and ſpare a wicked man. In a word, though ſome of God's providential diſpenſations, and the cauſes and reaſons thereof, be clear and obvious; yet thoſe muſt not be made a Standart, or, Rule, by which men may meaſure and cognoſce upon all his deep and unſearchable counſels. And from all this, we may obſerve, How much debates, in God's providence, do contribute to clear truth; For, Job, both Chap. 21. and here more at length, doth ſpeak more clearly to the matter of the wickeds calamities, than he ſeemed to do in his other diſcourſes. And withall, this diſcourſe, together with what he had ſpoken, Chap. 21. doth warrant us to interpret his Friends doctrine upon this ſubject, as we have done upon every occaſion; For it is clear from Job's conceſſions, that he and they did not controvert, whether the wicked deſerved all they ſpoke of, or, whether ſome of the wicked felt it; but only, whether ſuch plagues did ſo univerſally befall the wicked, and them only, as every man muſt be concluded to be wicked, who ſmart under the like diſpenſations.
In theſe Verſes, we have, Firſt, An introduction to the following Narration, v. 13. or, a particular preface (the ſame in ſubſtance with Zophar's concluſion of his diſcourſe, Chap. 20.29. though with ſome little difference) to that part of the Narration which is contained in the following part of this Chapter. Wherein he concedes that what he is to ſpeak of is the portion which wicked men and oppreſſours ſhall receive from God, not all of them (though they all deſerve it) but ſome only, in this life.
Secondly, A begun account of the ſeveral ſorts of calamities, which do befall ſome of the wicked in this life. The firſt whereof (v. 14, 15.) are calamities which befall the wicked in their children, and in their off-spring, or poſterity, which may take in more than their next and immediate iſſue. Theſe, though they may multiply for a time, ſhall ſuffer by ſword and famine, v. 4. And if any of them remain, after theſe ſtrokes, or, eſcape theſe judgements formerly mentioned, they ſhall be buried in death, v. 15. Whereby is not meant their everlaſting death, and that they ſhall never have that comfortable morning, Pſ. 49.14. however they ſhall riſe again; for Job is ſpeaking here of viſible judgements. But the meaning is, That they ſhall dye as overwhelmed by ſome infamous death, where they ſhall lye rotting in forgetfulneſs, and buried under ignominy and contempt. This is further amplified from this, that his widows ſhall not weep, v. 15. where he ſpeaks of his widows, in the plural number, which may be taken diſtributively, that the widows of every one of theſe buried perſons (who remain of the wicked mans poſterity) ſhall forbear to weep for them. Or, it may be every one of them had many Wives, and yet none of them ſhall weep, when they are made widows by their death. This is ſometimes verified in publick calamities, Pſal. 78.64. Ezek. 24.16, 17. But here it ſeems, more eſpecially, to import, That they have been ſo wicked and cruel, and ſhall be ſo remarkably plagued, that they ſhall not be lamented when they are gone, even by their neareſt relations. Or, that they ſhall want publick funeral ſolemnities, and lamentations, by their widows, and other hired mourners, as was an ancient cuſtome, Jer. 9.17, 18. And ſo that they are buried in death, may further import, that they are preſently buried after death, without waiting for any ſolemnity, as being cut off by ſome ſingular judgement, and beloved by none. In ſumm, they ſhall be ſo cut off, as ſhall bury their memory, or make it rot above ground, and they ſhall dye unlamented of their deareſt relations, becauſe of their wickedneſs and inhumanity; and for an evidence of all this, they ſhall be preſently buried when they dye, without any funeral pomp or ſolemnity.
From v. 13. Learn, 1. Oppreſſion (under whatſoever pretext it be committed) is an evidence of wickedneſs; For, the wicked man is here inſtanced in the Oppreſſour, as evidencing himſelf to be wicked by his oppreſſion.
2. It pleaſeth the Lord at ſome times viſibly to plague ſome wicked men, as here Job concedes to his Friends. It is true, he will not ſtill plague and cut off all wicked men; For then the World ſhould ſoon be conſumed, wicked men would want a ſtumbling block (upon which they ſtumble to perdition) if wickedneſs were ſtill plagued, and did not ſometimes proſper; they would alſo be free of many an aggravation of their ſin, in that they continue to provoke an indulgent God; and the godly would wan… much exerciſe of their faith and patience. Yet he is pleaſed, by plaguing of ſome at ſome times, to declare his hatred, and manifeſt his juſtice, againſt ſin; that ſo he may confirm the truth of his threatenings, to deterr others, who are lying under the ſame laſh, and therefore have cauſe to tremble if they goe on in theſe courſes againſt which God doth ſo ſignally manifeſt his diſpleaſure.
3. Men, in judging of Gods dealing or favour toward them, ſhould not ſo much look to their caſual or accidental enjoyments, as to what is their portion and heritage; For, here Job layeth the ſtreſs of all upon mens portion and heritage, intimating that if this be not comfortable, it is little matter what men enjoy for a time. It evidenceth mens great madneſs, when, inſtead of chooſing God for their portion, they take the things of this life for a portion, which are of no worth, nor are they ſuitable to be the happineſs of rational and immortal Souls, Pſal. 17.14. And it ſpeaks no leſs madneſs, when men pleaſe themſelves with a temporary portion of proſperity, even albeit it be plenteous; when in the mean time it may prove a Belſhazzars feaſt, at leaſt like the lot of the rich Glutton, Luk. 16.19, 22, 23. or that of the rich man, Luk. 12.19, 20. And their real portion and heritage ſhall be with hypocrites and unbelievers. And albeit all wicked men ſmart not under viſible judgements, yet they ſhould judge of their portion, not by their enjoyments, but by their deſerving.
4. Mens portion and heritage are not in their own hand, either to carve them out, or ſecure them, but in Gods only; who will as little ask the wickeds advice in appointing their portion, as they conſult with him in the choice of their way; For, this portion is with God, or, purpoſed and determined by him, and they ſhall receive this heritage from the Almighty. Men would gladly be their own carvers, both in what they ſhould do, and what ſhould be their lot; But as God is the Law-giver, to preſcribe duty, ſo if his authority be contemned in that, he will make it known that vengeance and recompence are his, and do belong to him, Deut. 32.35.
5. It were mens wiſdome to read from the Word what is their portion in the purpoſe of God, before this purpoſe break forth in execution; For, this portion of the wicked, which is ſaid to be from God, Chap. 20.29. is here pointed out as with God, laid up in his purpoſe, as among his treaſures, Deut. 32.34, 35. that they may conſider it in time. As the gracious thoughts of God ſhould comfort godly men, even when his diſpenſations are ſharp; and therefore an account of them is ſent as good news to the Cartives at Babylon, Jer. 29 11. So theſe purpoſes of God to plague for ſin may juſtly affright wicked men, or even godly men in a ſinful courſe. And therefore it is a ſad cloſe to all Davids endeavours to cloak his Adultery and Murder, that yet his way diſpleaſed the Lord, 2 Sam. 11.26.
6. What wicked men will not ſee in the Word, revealing Gods purpoſe, they are juſtly made to feel in effects; For, they ſhall receive this heritage at laſt, which is their portion with God. And albeit all of them do not receive it here, yet they who have plenty of the means of grace, and will not ſee Gods controverſie againſt them (but do take ſome favourable Providences for their Bible, and conclude that they are in Gods favour, becauſe of theſe, whatever the Word ſay to the contrary) he juſtly ſpeaks to them in a language which they will be made to underſtand.
7. God is Omnipotent, and powerful to make his purpoſes eff…ctual, and to cauſe the wicked drink of what cup he pleaſeth; Therefore is he called, the Almighty, here, to ſhew his power to cauſe them receive this heritage, were there not only one, but many Oppreſſours of them together.
From v. 14. Learn, 1. Even thoſe of the wicked whom God is to plague in this life, may, for a time, enjoy mercies and ſpecial favours; As here is ſuppoſed, that they may have Children. This the Lord doth, That theſe mercies, in his holy Providence, may be a ſnare unto them; That thereby he may try them (as proſperity is a ſearching lot, as well as adverſity) and they may bring forth the naughtineſs of their hearts, being emboldened thereunto by their proſperity; That he may make uſe of theſe mercies, as witneſſes for himſelf againſt them, in the day of account, Rom. 2.4. That he may give proof how he can curſe bleſſings, Mal. 2.2. And that outward mercies are nothing, unleſs he bleſs them, nor doth mans happineſs conſiſt in them; And, That, by heaping benefits upon them, he may imbitter their after-miſeries, when they are ſtripped of all thoſe: As here the Sword taking away their Children, after they are multiplyed, renders their caſe more miſerable, than if they had never enjoyed them.
2. Children, and a multiplyed Off-ſpring, are in themſelves a ſpecial favour; Therefore are they begun with in this account, that the wicked man hath Children multiplyed, and Off spring, to ſhew that they are chief benefits, the want whereof will affect them above many tryals. See Pſ. 127.3, 4, 5. Of this ſee on Chap. 24.21. Only, Children ſhould be looked upon as a mercy, and a great truſt and jewel; and when men have no care of their education (eſpecially in times wherein errours and ſnares abound) it is juſt with God, that, among other plagues, they prove curſes and croſſes unto them.
3. Wicked Parents prove, oft-times, a plague, and a cauſe of plagues and judgements, to their poſterity; As here ruine comes upon the wicked mans Children and off-spring, as a puniſhment of his ſin. See Exod. 20.5. This doth not neceſſarily import, that the wicked man himſelf is ſuffered to dye in peace, and leaves his poſterity to reap the fruit of his ſins (though ſometimes it may ſo come to paſs, 1 King. 21.28, 29.) For himſelf is ſmitten alſo, v. 19, 20, &c. But the meaning is, That whatever befall the wicked man himſelf, his Children alſo do ſmart under the fruits of his ſin. It is true (if we except the firſt ſin of Adam, which is imputed unto all his poſterity, and they deſerve eternal wrath for it, upon this ſpecial account, that they were in him, and ſinned that ſin in him, Rom. 5.12. who as a publick perſon repreſented all mankind, who ſhould deſcend from him by ordinary generation in that Covenant of works made with him in his integrity) It is true, I ſay, that God imputeth not the ſins of Parents to their Children, unto eternal condemnation, unleſs by imitation they witneſs their approbation thereof; Yet wicked Parents may have influence upon their poſterity, in divers reſpects. As,
1. All men being ſinners, and come ſhort of the glory of God, in Adam, and God being a debter to none, as he may deny his grace to whom he will, ſo, in particular, he may with-hold his grace from the Children of wicked Parents (and the Parents may contribute thereunto by their ill education of their Children) that ſo they may ſill up the meaſure of their Parents ſins, and ripen for judgements, Matth. 23.31, 32. Which yet is not ſo to be underſtood, but that God (who is abſolute and Soveraign in diſpenſing his grace) may, when he pleaſeth, make choice of the Children even of very wicked Parents (as indeed he hath none to chooſe but the Children of ſinners, and is not bound to give grace to the Children of godly men) and make them eminent veſſels of mercy. As we ſee in Hezekiah, the Son of Ahaz, Joſiah, the Son of Ammon, and divers others. And thus the Lord preſerves ſome reprobate and wicked perſons, who do eminently deſerve to be cut off, that ſome of his Elect ones may ſpring out of their loynes.
2. Wicked men, by ſlighting of the Goſpel, may provoke God to take it away from them, and their poſterity; and ſo their Children are left without the pale of the Church, and given up to thoſe ſins which ripen them for judgements; As hath befallen divers Nations upon whom the light of the Goſpel ſhined at firſt.
3. Many Parents, inſtead of dedicating their Children unto God, and principling them with his fear, do make Idols of them, and do at upon them; which provokes God to plague them.
4. Sometimes, Parents ſell their own Souls to make their Children great, and God lets them ſee their folly, in the rods that are inflicted upon their Children.
5. If Children follow the wicked footſteps of their Parents, it is juſt with God to put their Parents ſins, as well as their own, upon their account, Matth. 23.31, 32, 33, 34, 35.
6. Though the Children of wicked Parents be godly, yet God may puniſh their wicked Parents in their bodies and eſtates which they have from them; As is ſeen in the ruine of the godly branches of wicked families, both in their perſons and eſtates, beſides the hereditary diſeaſes which may be tranſmitted to them, by the vicious lives of their Parents. Though yet there are none truly godly, who are under theſe rods, but they will ſee their own guilt, as well as the guilt of their Parents, in them, and will not murmur as theſe did, Ezek. 18.2. The ſumm of all is, That Parents, as they love their Children, ſhould take heed to their way and walk; and as Children are to lay to heart Original corruption, and their own actual ſins; ſo they ſhould alſo be ſenſible of the ſins of their Progenitours, Neh. 9.33, 34. Jer. 14.20. Leſt, with eſtates and other advantages, a quarrel from God be tranſmitted to them. And albeit their immediate Parents have been godly; yet they ſhould not ſtumble though they be afflicted (as, to the documents of Gods Soveraign dominion, and for other wiſe ends, ſo) for their own Progenitours ſins; ſeeing the controverſie may be purſued, even to the third and fourth generation, Exod. 20.5. And that (among other reaſons) becauſe a wicked man may live ſo long, by the ordinary courſe of nature, as to ſee theſe branches ſpring of him (himſelf being accounted one of the four) and himſelf puniſhed in them.
Doct. 4. Among other judgements which God ſends upon the wicked, or their poſterity, the Sword is a ſore and remarkable one; For, here it is put in the firſt place, If his Children be multiplyed, it is for the Sword. This is a judgement frequently lamented, Jer. 4.10, 19. and 47.6, 7. and elſewhere. Yea, for, a ſingle perſon (be he a great or mean perſon) to dye even in battel, is accounted a favour, being compared with their condition who ſhare in the National ſtroak of a War, and thoſe calamities which accompany it, 2 King. 21.20. with Chap. 23.29. And therefore men ſhould look well to theſe ſins which precure this judgement, to avoid them; Such as, Idolatry and corrupting of Religion, Judg. 5.8. Breach of Covenant with God, Lev. 26.25. Oppreſſion, whereunto men are emboldened by the Sword and power that is in their hand, Ezek. 33.26, 27. See Jer. 34.17. and cruelty in the uſe of the Sword, 1 Sam. 15.33. 2 Sam. 12.9, 10. and many the like abominations, becauſe of which this judgement is threatened in Scripture. And withall, it excites thoſe who have ſmarted under this ſtroak, to ſee how they have found it, and their preſervation under it, bleſſed to them, Zeph. 3.12, 13. And how they are ſitted for theſe mercies which are promiſed to them who are left of the Sword, Jer. 31.2.
5. Famine is another ſad ſtroak which God hath appointed for ſome of the wicked, and their poſterity; For, here it is ſubjoyned, And his Off-ſpring ſhall not be ſatisfied with bread. When people have ſmarted under other temporal judgements, they have yet reaſon to acknowledge Gods mercy, if they have eſcaped this, which is ſo ſharp and bitter, Lam. 4.9. And they ought to avoid theſe evils which ordinarily draw on this ſtroak. Such as,
1. Abuſe, and not improving, of other rods, which draws out this arrow out of Gods quiver.
2. Mens not ſeeing of Gods hand, nor acknowledging him in plenty, but aſcribing it to a wrong cauſe, Hoſ. 2▪ 5, 8, 9.
3. Mens murmuring becauſe of plenty, as many do look on it as their diſadvantage, when there is not a dearth and ſcarcity, that they may gain thereby. And when they eſteem mercies to be ſcourges, it is righteous with God to make them ſmart under that which is a ſcourge indeed.
4. When men turn bruitiſh, they are juſtly puniſhed like beaſts, and their bellyes pinched, ſince they will not be ſenſible of other evils, Amos 4.1.6. And men ſhould read this ſin in ſuch a ſtroak.
5. When Gods ſervants are neglected, and men will not expend any thing, but rather intervert and keep back what is due, for the maintenance of publick worſhip, they are juſtly ſtraitened in their own particulars, Mal. 3.8, 9, 10, 11.
6. When men are not content with, nor thankfull for, ordinary and competent allowance (which may here be imported by bread) but do murmur becauſe they get not affluence of all things; they may be taught to know, on their own expence, how little cauſe they had to grudge, when they ſhall not get ſo much as bread to ſatisfie them. See Prov. 30.8.
7. Intemperance, and exceſs, and riot (with a neglect of the miſeries of others) doth juſtly portend ſuch a ſtroak, Amos 4.1, 6. and Chap. 6.3, 4, 5, 6, with 7.
Doct. 6. The mercy of mens temporal enjoyments conſiſts not ſo much in their enjoying of them, as in their being ſatisfied and contented with their lot; For, that is Famine, not to be ſatisfied with bread, which may hold true of them which have worldly goods, as well as of them who want them, that they are not ſatisfied. See Luk. 12.15. 1 Tim. 6.6, 7, 8. And it is certain, that a mans depriving himſelf of that ſatisfaction he may have, and is allowed to have, provokes God to deprive him of that which might really ſatisfie him.
From v. 15. Learn, 1. Gods indulgence may be ſo great, as, after that ſeveral judgements have cut off others, ſome wicked men, and their poſterity, may yet remain unpuniſhed; For, here, there are who remain of him, or, of the wicked man, after Sword and Famine. Hereby the Lord leaveth them without excuſe who continue incorrigible, Amos 4.11. Eſpecially if thoſe who remain judge thoſe only who have ſmarted, to be wicked, as Luk. 13.1, 2, &c. Ezek. 11.15.
2. God hath variety of judgements in ſtore, whereby to plague wicked men, who have eſcaped former calamities, and ordinarily the ſaddeſt ſtroaks abide thoſe who are reſerved laſt; For, here thoſe who remain ſhall be buried in death, or, get an odde and remarkable death and burial. So fared it with theſe Jews who went laſt into captivity, Jer. 24, throughout, Ezek. 11.15, 21.
3. Death is, in it ſelf, very terrible to wicked men who are without God, and God makes it manifeſt that it is ſo, by the remarkable way of death which befalls ſome of them; As here, to be buried in death, &c. or, to dye, in an odde way, without leaving any memorial of themſelves behind them, and without any ſolemnity, witneſſing mens reſpect unto them. Death in it ſelf is terrible to them, as being the King of terrours, as being a curſe to them without any mitigation, a cutting off of all their contentments and happineſs, and an haleing of them, as Malefactors, before their Judge, and to eternal torments, never to ſee a glad day again. And when God lets out ſome glimpſe of this upon ſome of them, in the way of their death, it ſhould be the more heeded and lay'd to heart.
4. Whatever may be the lot of godly men, yet it is in it ſelf a miſery to dye undeſired and unlamented; as here, they are buried in death, or, ignominy and forgetfulneſſe, and are not lamented, but even his widows ſhall not weep. See, 2 Chron. 21.20. Jer. 22.28. This may import ſomewhat of duty, that, in a ſad time, particular loſſes ſhould be ſwallowed up in the thoughts of more publick calamities, as we ſee in Phineas wife, 1 Sam. 4.20, 21, 22. with Pſ. 78.64. See, alſo Ezek. 24.16, 17, 18. It may import, alſo, a judgement upon the living, that their caſe is rather to be lamented, who are left behind, than they who are cut off, Jer. 8.3. and 22.10. Rev. 9.6. And that, as their private Intereſts come, ordinarily, betwixt them and the care of the Publick good, So, God may ſend publick calamities which will make them forget their particular ſorrows. But further, conſider,
1. Whatever fault there may be in others their not remembering, nor mourning for theſe their dead relations; Yet, it is Gods judgement upon them, that they want theſe marks of reſpect and favour; as, indeed, men may obſerve Gods righteous judgement in that wherein inſtruments acts ſinfully.
2. Though this alſo may be the ſad lot of Godly men, that they are cut off as the filth and off-ſcouring of the earth, Pſ. 79.2, 3. Yet,
1. The chief thing to be looked to in a ſtroak, is the guilt procuring it; and if that be done away (as it is to godly men) all is well, whatever befall them.
2. Such as ſtudy piety do take the ſure way to be remembered, Prov. 10.7. when all other memorials of men will faile.
3. However others do eſteem of godly men, yet, they may be ill wanted, as being Pillars to uphold the world, and means of preſerving the places where they are. And it is a ſad caſe when they are not lamented, Iſ. 57.1.
4. Godly men may be miſſed when they are gone, even by thoſe who ſleighted them, when they had them, and deſired (and, it may be, endeavoured) to be rid of them. Therefore Moſes dead body behoved to be hid from Iſrael, leſt they ſhould Idolize it, Deut. 34.6. though they often ſleighted him in his life.
Verſe 16. Though he heap up ſilver as the dust, and prepare raiment as the clay;
17. He may prepare it, but the juſt ſhall put it on, and the innocent ſhall divide the ſilver.
The ſecond ſort of calamities which befall ſome of the wicked (in theſe two, and the next following Verſe) is the loſs of their wealth and eſtate; inſtanced in theſe Verſes, in their moveables, ſuch as ſilver and apparel, which (though they prepare them in great abundance, yet) they ſhall not enjoy; but they ſhall come to the innocent and righteous. See Eccl. 2.26. This doth nothing favour their fancy, who dream that Saints ſhall ſo inherit the earth, and have only ſuch a right to all things, as they may, without ſin, deprive others of what they have. When Saints thus mind earth, heaven (which is their true portion and inheritance) will be forgotten, as experience doth witneſs; and ſuch a principle is a ready mean to beget many hypocrites, in hopes of temporal advantages. But (to ſay nothing how ill purchaſe may ſometime, be well beſtowed and employed, by the converſion of the owners, as Iſ. 23.18. Luk. 19.8.) Job ſpeaks here only,
1. Of a providential diſpenſation to ſome wicked and godly men, as Prov. 13.22. and 28.8. and that God by his providence may ſometime bring the wealth of the wicked into godly mens hands (as when Iſrael got the Egyptians wealth, and the Canaanites land, by his ſpecial warrant and providence) not that this befalls all the wicked, or all the godly.
2. He ſpeaks of what comes to the hands of godly perſons, by right and lawful means, and no… by ill purchaſes. For the eighth Command ſtands firm in its authority, except when God diſpenſeth therewith by his own immediate authority, as in the caſe of Iſrael's ſpoiling of the Egyptians.
3. He ſpeaks, moſt eſpecially, of Gods providence in bringing back the wickeds ill purchaſe to the righteous owners; who (whatever they be otherwiſe) are juſt and innocent, as to thoſe who oppreſſed them.
Doct. 1. Wealth is another Idol of wicked men, beſide their children, wherewith they are enſnared, as here is ſuppoſed.
2. It is not a little of wealth that wicked men aim at, and ſeeing they put it in Gods room, it is no wonder they be inſatiable, ſeeing never ſo much of it will not ſerve their turn, to be an happineſs inſtead of God; For they endeavour to heap it up as the duſt and clay. See Eccl. 5.10. Iſ. 5.8. Luk. 12.15.
3. Though wicked men be moſt tenacious of their wealth, and ſparing to make uſe of it; yet Apparel is the great Idol of ſome of them, whereby they expreſs their pride and vain-glory, and upon which they will ſpare no coſt: For, with heaping up of ſilver, they alſo prepare raiment, and ſo this Idol makes their covetouſneſs ſerve and ſtoop to it.
4. God may ſuffer wicked men to proſper for a time, in getting ſome ſatisfaction to their inſatiable deſires; For, they may heap up ſilver as the duſt, and prepare raiment as the clay. This bounty the Lord rains upon them in anger, and for a ſnare, for it ſtops the mouth of conſcience, and hardens them againſt all challenges and intimations of Gods diſpleaſure, Hoſ. 12.7, 8.
5. Wicked men, the more they do increaſe in wealth, do but ſee the vileneſs thereof the more, and do but encreaſe their own toyl; For, their heaps are but as the duſt and clay, as ſilver was in Solomon's dayes; yea; they but load themſelves with thick clay, Hab. 2.6. The deeper men dig in this dunghill, they will find but the more vanity and vexation in it. See Eccleſ. 5.11.
6. Wicked men, by all their endeavours about wealth, and by their ſucceſs therein, will never reach the end they propound to themſelves; As here is inſtanced in ſome (for a document to all) who may prepare, but get not leave to make uſe of what they have prepared.
7. God, in his providence, may, ſometime, bring the unlawful purchaſe of the wicked into the hands of the righteous owners, or of them who will employ it better than they; For, ſo (as hath been explained) the juſt ſhall put it on, and the innocent ſhall divide the ſilver, either divide it among themſelves, or (becauſe the word is ſingular) divide it to others who ſtand in need. See Pſal. 105.44. Wicked men cannot ſecure who ſhall be their heirs, Eſth. 8.2. Pſal. 39.6. And therefore ſuch as have right, and are oppreſſed by others, ſhould keep Gods way, as lying neareſt the promiſe and bleſſing.
8. It is a mark of piety to uſe riches well; For, therefore it comes in the juſt and innocent mans hands, that he may not only put on the rayment, but divide the ſilver. Piety is tryed, as by mens purchaſe and eſtimation, ſo, by their uſing of riches; and therefore when godly men abuſe wealth, it is juſt they be alſo ſtripped of it.
Verſe 18. He buildeth his houſe as a moth, and as a booth that the keeper maketh.
In this Verſe Job ſheweth that the wicked mans houſe, or, more ſetled eſtate, ſhall be as uncertain as his moveables. This he illuſtrates by two ſimilitudes; one is, of a moth, which houſeth it ſelf in cloath; but is either ſwept out of it with a bruſh, or eats it ſelf out of houſe, by eating the cloath: ſo the wicked man ruines his houſe and eſtate by ſin, and ſhall be thruſt out of it. The other ſimilitude is, that his houſe ſhall prove but like a keepers booth, which is ſet up for a ſeaſon, and then pulled down, Iſ. 1.8. and 24.20. Lam. 2.6.
Doct. 1. Wicked men, whoſe names are written in the earth, Jer. 17.13. do ſeek to fix and ſettle themſelves there, without minding any higher portion; For, in this ſenſe it is true of the wicked man, in a peculiar manner, that he buildeth his houſe. See Pſ. 49.11.
2. Wicked men care not whom they wrong, ſo they may fix and ſettle themſelves; For he builds his houſe as a moth, which eats the beſt cloath, and that which belongs not unto it.
3. Were the eſtate of the wicked never ſo fixed, in appearance, yet it is but built upon the ſand; and is but as a moths houſe, and a keepers booth. Their very ill purchaſe (as the moths eating of the cloath) will eat them out, and make the ſtones and timber cry out againſt them, Hab. 2.10, 11.
4. It is eaſie for God to ruine the eſtate of wicked men, how ſtrong ſoever they ſeem to be; For, he will prove but as a moth, and his houſe but as a keepers booth. There is a grea… difference betwixt what mans eſtate may ſeem to be; and what it will really prove, in the hand of a ſin-revenging God.
Verſe 19. The rich man ſhall lie down, but he ſhall not be gathered: he openeth his eyes, and he is not.
The third ſort of calamities which ſuddainly befall ſome of the wicked, is, the ruine of themſelves, or their perſons eſpecially, to which the following Verſes chiefly ſpeak, though they may relate alſo to his ruine in the matter of his wealth, which may be ſuddenly brought to paſs. And this is propounded in borrowed terms, v. 19. illuſtrated by other ſimilitudes, v. 20, 21. and amplified from the Author in inflicting the ſtroak, v. 22. and from the effect and conſequent thereof, v. 23.
In this Verſe, the ſuddenneſs and unexpectedneſs of the wicked mans ruine is propounded. Some do expound the words thus, that though the wicked man ſhall lie down, or, die calmely, yet he ſhall not be gathered, with the Saints, to a bleſſed life after death; but then his eyes ſhall be opened, and he ſhall ſee that he is a gone man, however he thought himſelf happy before. This interpretation doth, indeed, hold out a ſad diſcovery which a wicked man gets of himſelf at death, when he is departing from his ſuppoſed happineſs, and made to ſee that he is loſt and gone. But it doth not agree with Job's ſcope here, who is ſpeaking of theſe viſible judgements which befall ſome of the wicked in this life. Therefore the plain and ſimple meaning of the words is, That the wicked man ſhall be as one new lien down, and not as yet gathered, or, fully compoſed for ſleep, but half ſleeping, half waking, and then a terrible alarm comes upon him, and as he lifts up his eyes, he is preſently gone.
Doct. 1. Though riches and piety may conſiſt together; yet, ordinarily, rich men are under a great tentation to be wicked; Therefore is the wicked man called here, the rich man, becauſe, as he followed wicked courſes to attain riches, ſo, his confidence in his riches imboldens him to be yet more wicked. See Luke 18.24, 25. with Mark 10.23, 24.
2. Wicked men may expect that, beſides ſtroaks upon their concernments and enjoyments, their very perſons ſhall not eſcape, which is the ſharpeſt of outward tryals, Job 2.4. for, ſo is here threatned.
3. Wicked men may be very near deſtruction, when it appears not to be ſo; For, when he lyeth down and is not yet gathered, he openeth his eyes, and he is not. To which alſo another reading agreeth, he lyeth down and nothing is gathered, or taken away from him; but when he openeth his eyes, after his ſleep, he is not. See 1 Th…ſſ. 5.3.
4. It is a ſad ingredient in trouble, when it cometh ſuddenly and unexpectedly; For, ſo is here intimated, that it is an aggravation of the wicked mans ruine, that ſo ſuddenly he is not. And when a ſtroak cometh in ſuch a way, it ſhould be looked on as the juſt fruit of mens not looking out and preparing for trouble, but dreaming of a perpetual happineſs.
5. When God beginneth to reckon with wicked men, he will not do his work by halves, but payeth them home once for all; For, ſo is here imported in that the wicked man is not, when God begins to call him to an account. See Nah. 1.9. 1 Sam. 3.12.
Verſe 20. Terrours take hold of him as waters, a tempeſt ſtealeth him away in the night.
21. The eaſt-wind carrieth him away, and he departeth: and as a ſtorm hurleth him out of his place.
In theſe Verſes the ſuddenneſs and dreadfulneſs of the wicked mans ruine is illuſtrated by two ſimilitudes:
1. That terrours, or terrible plagues, ſhall hurry him away, as an innundation of waters, breaking in impetuouſly upon an houſe built beſide it, doth carry all away with it, v. 20.
2. That he ſhall be ſurprized with deſtruction, as when a tempeſt, or whirlwind falleth upon things in a dark night, and carrieth them away, none can ſee whither, v. 20. This laſt ſimilitude is yet inſiſted on, v. 21. wherein he declareth that judgements, like an Eaſt-wind (which was very violent in thoſe countries, and made a great ſtorm, Hoſea 12.1.) ſhall carry the wicked man away, and drive him out of his fixed habitation.
From v. 20. Learn 1. No one ſimilitude is ſufficient to illuſtrate the ſad condition of wicked men, when purſued by God; therefore are divers ſimilitudes made uſe of here, to point out how ſad their condition ſhall be.
2. Wicked mens ruine will be very violent and terrible, and will fill them with terrours, ſeeing they have no true peace of conſcience to oppoſe to the dreadfulneſs thereof; therefore is the wicked mans lot here called terrours, which import both outward terrible diſpenſations, and inward anguiſh and affrightment; So that he ſhall have a ſtorm both without and within.
3. Judgements ſent to purſue wicked men are both irreſiſtible, by any thing they can oppoſe thereunto: (For, they take hold of them, and overtake, or, reach, ſuch as think to flee, and they are as irreſiſtible as an innundation of waters, which carrieth all before it, and as a tempeſt, which driveth chaff before it) and they are overwhelming, as an inundation of waters drowns all.
4. As circumſtances of trouble are ſad ingredients in it; ſo God will ſo circumſtantiate the troubles of wicked men, as may make them moſt bitter to them; For, they will be not only as a tempeſt, but as a tempest in the night.
5. Surprizals by calamities are bitter, eſpecially when men have no comforts prepared againſt them; As here, the tempeſt ſteals away the wicked man, in the night, when he dreams not of it, and when all is dark, and nothing comfortable about them.
From v. 21. Learn 1. Wicked men are very unwilling to conſider the ſad dayes which abide them; therefore muſt this ſubject be ſo much inculcated, and inſiſted upon.
2. Wrath, and violent wrath, is the lot and portion of wicked men; even an Eaſt-wind and ſtorm.
3. Though wicked men will not obey the word, nor ſtoop to receive correction by leſſer chaſtiſements; yet when God deals in earneſt, and lets out the fury of his wrath, they muſt ſuccumb; For, if the… East wind carry him away, he departeth.
4. The violented and toſſed condition of wicked men, under trouble, is very ſad; For, as a ſtorm it hurleth him. It is but one word in the Original, He is ſtormed, or, tempeſted, out of his place. Calmneſs and tranquillity of mind would be of much worth in ſuch a condition. And therefore godly men ſhould have a care that they diſturb not the peace of their own minds, in tempeſtuous times.
5. Wicked men have but a looſe grip of all their contentments, upon which they deſire to ſettle, nor will their ſettling of themſelves ſecure them; For, he will be hurled out of his place, where he built his neſt, and thought himſelf ſecure.
Verſe 22. For God ſhall caſt upon him, and not ſpare: he would fain flee out of his hand.
In this Verſe theſe calamities of wicked men are amplified from the conſideration of the Author of them, who is God: For though his name be not expreſſed in the Original; yet it is to be underſtood, and repeated from v. 13. and here it is declared that God ſhall caſt all thoſe calamities upon the wicked man, without pity or moderation; and that he ſhall not be able to decline or ſhift God's hand, though gladly he would. Whence Learn,
1. As God hath a ſupreme hand in all calamities, upon whomſoever they be inflicted, ſo, eſpecially, he is the wicked's party, to bring calamities upon them; For, ſo is here added, by way of confirmation of all that is formerly threatned. See Pſal. 34.15, 16. A wicked man will not want an enemy, ſo long as God is all-ſufficient to grapple with him, Obad. v. 3, 4. and ſome of them he reſerveth for his own immediate hand and ſtroak; and hereby teacheth his people, to leave vengeance to him, who will repay. And hence we may conclude, that they need not much be feared, nor envied, to whom God is a party; For their very ill-willers may ſee cauſe to pity them, ere all be done.
2. Albeit it be ſafeſt for godly men to fall in God's own immediate hand, (2 Sam. 24.14.) yet, as it is ſad that any ſhould make ſo ſweet a portion their party, Iſ. 63.9, 10. So, it is, eſpecially, ſad to the wicked, who live in enmity againſt him: For, then what is comfortable to the godly in trouble (as that it is the Lord, that they are in his hand, &c.) is matter of terrour to them; Therefore is this added, as an aggravation of all the wicked mans miſeries, and as a reaſon of all the former ſad things that befall him, for God ſhall caſt upon him. See Heb. 10.31. 1 Sam. 2.25.
3. It may ſadden the wickeds ſtroak from God yet more, that it ſpeaks God at diſtance from them; For, God caſts upon him, or, ſends upon him, as men ſhoot arrows and darts, which do not only come ſwiftly and ſuddenly, but from a party at a diſtance. Hence it is, that as their ſtroaks flow from anger, Iſ. 57.17. ſo God's anger is not pacified by any ſtroak that comes upon them, Iſ. 9.12. Nor have they acceſs to God in their troubles, as Pſal. 31.7. nor (which is a ſad mark and evidence of this diſtance) do they ſeek, or draw near to God, in trouble, Hoſ. 7.10. And therefore godly men ſhould deſire, above all things, to enjoy God and his favour in trouble, Pſal. 109.28. Jer. 17.17. and ſhould miſs the ſenſe of his love, and grace to ſeek him in trouble, above any thing elſe.
4. As it is ſweet to find mercy remembred in wrath, Hab. 3.2. So the wicked (and eſpecially thoſe of them who are cruel to others) may expect judgement without mercy: For, God ſhall cast upon him, and not ſpare, or, pity. See Iſ. 27.11. we ſhould be humble, to obſerve mercy in the midſt of ſeverity, Ezr. 9.8, 9, 13. Lam. 3.22. were it but even an aſſurance that mercy is hid in God's heart, Job 10.13. and upon this account, godly men ought not to grudge or repine at their own lots, Iſ. 27.7, 8.
5. To have to do with God, as a party in wrath, is ſo very dreadful, that none can abide it; therefore fleeing is the beſt ſhift that the ſtouteſt (of theſe who flee not to his mercy in a Redeemer) can make. See Iſ. 10.3: 1 Cor. 10.22.
6. Wicked men had rather endeavour to run away from God under trouble (and by that means ſtudy to be rid of trouble) than run to h…m by repentance; For, he would fain flee, or, in fleeing he would flee, out his hand, that is, by any means, or endeavours that he can uſe he would flee. See Iſ. 9.13. Hoſ. 5.13. It is a ſearching tryal of men under trouble, whether or not they ſeek deliverance from trouble, rather than the bleſſing and improvement of it, and whether it drives them to God, or away from him. And it is to be remembred, that it is the natural byaſs of our hearts, under trouble, to run away from God, that ſo we may be upon our guard; and if we find it otherwiſe with us, we may acknowledge it as a gift from above.
7. It is in vain to think to eſcape from God, when he is purſuing a controverſie; For, he would fain flee, and that is all, for it ſucceeds not. See Amos 9.1, 4. So that there is no ſafety but in creeping near to him, whoſe rods are ſent to drive us to his mercy.
Verſe 23. Men ſhall clap their hands at him, and ſhall hiſs him out of his place.
In this Verſe this calamity of the wicked man is amplified from the effect and conſequent thereof; That his ruine ſhall be matter of joy and deriſion to all who ſhall ſee or hear of it, and have known his wickedneſs. In the Original it is, He ſhall clap and hiſs, in the ſingular number, and ſo ſome underſtand it of God, who ſhall triumph over this his enemy, when he is thus conquered, Deut. 28.63. Prov. 1.26. But it is clearer to underſtand it of men, and the ſingular number, being taken diſtributively, will import, that every one (who ſeeth or heareth of this) ſhall clap his hands, &c.
Doct. 1. Proſpering wicked men are no ſmall tryal and matter of grief to the World; while ſome are made to ſuffer under them, and others are ſadly afflicted and exerciſed with their proſpering in evil courſes: For, ſo much is imported in mens joy becauſe of their ruine.
2. Wicked men are juſtly deprived of all pity from others, and made Butts of publick diſgrace, and the ſubject of publick rejoycing, when they fall; For, ſo here, every one ſhall clap their hands (in ſign of contempt and deriſion, Lam. 2.15.) and ſcornfully hiſs him, (1 King. 9.8.) or, hiſs at him, out of his place; that is, every man, out of his dwelling ſhall hiſs at him, or ſhall hiſs him out of his place, and put him away from among them. This is the fruit of wicked mens cruelty, and of their not labouring to conciliate true reſpect to themſelves, upon good grounds, but ſtudying onelyonly to be formidable, though they be hated for it. Yea, the beſt way to be ſure of mens pity and compaſſion, in ſo far as is good for us, is to ſtudy to partake of Gods compaſſion, Pſal. 106.44, 45. Jer. 42.12. And when godly men meet with ſuch a lot as this in the world, they ſhould look upon the neglect of this ſtudy, as a chief cauſe of it.
3. The World will ſometime be getting glad dayes, by being made witneſſes of the ruine of wicked men; as here Job grants is ſometime accompliſhed, that men clap their hands at him. Now as for this rejoycing, albeit we need not diſpute the lawfulneſs thereof (for Job is only declaring what eventually will be, which doth not neceſſarily evince that lawfully it may be) yet it is certain that this is a juſt ingredient in the wickeds cup, on Gods part, whatever be mans part in it. Yea, albeit it be not lawful to rejoyce at the ruine of a private enemy, Prov. 24.17. Yet at the ruine of ſome we may, Pſ. 52.5, 6. and 58.10, 11. Prov. 11.10. Rev. 18.1, 2, 20. namely, as they are Gods publick enemies who are deſtroyed; as Gods juſtice is vindicated and glorified thereby; as the truth of Gods word, and his hearing of his peoples prayers, are thereby confirmed, and, as impediments to the progreſs of Religion are thereby removed.