Exposition of Job, Exposition of Job · Chapter 8
CHAP. VIII.
Job, having thus anſwered Eliphaz, doth not yet ſatisfie his Friends; But gets as little reſt in diſputing, as formerly he had (Chap. 1.) when Meſſengers of ſad news came upon him, one after another. And therefore Bildad, another Friend (imployed after Eliphaz to confound him with their joynt oppoſition) being wearied ere Job had ended his long Diſcourſe, (if not interrupting him) makes a ſecond aſſault upon him. Wherein, nothing that he ſaith, ver. 5, 6, 20, 21. gives any ground to think that he differed in his Principles from Eliphaz; as if he judged not, with Eliphaz, that ſimply to be under outward afflictions, eſpecially great afflictions, did prove a man to be wicked: But ſuppoſeth that the godly may be in trouble, for the tryal and exerciſe of their graces; and only aſſerteth that they lie not long under it, but ſo ſoon as they call, God helps: otherwiſe, if men continue long in trouble, it is an evidence of their wickedneſs. For neither doth Job (who underſtood his mind well enough) give any hint of ſuch a thing in his anſwer; nor doth his own doctrine, ver. 11-19. taken from Antiquity, come any thing of Eliphaz his Aſſertions. And what he ſaith by way of mitigation, is only to invite him to ſeek God and begin of new, in hope of reſtitution; wherein Eliphaz had alſo dealt. And ſo, their Principles being the ſame, the miſtakes in his doctrine maybe cleared, by what hath been obſerved in Eliphaz his diſcourſe.
In the Chapter we have, 1. A General Refutation of all that Job had ſaid in his own defence, ver. 1, 2. 2. An aſſerting of the juſtice of God, which he ſuppoſeth Job had wronged in his diſcourſe and complaints, ver. 3. wiſhing him to adore this juſtice in the ſtroke inflicted on his Children, ver. 4. and make right uſe of it in his own ſtroke, upon hope of favour, ver. 5, 6, 7. 3. A confirmation, taken from the doctrine and conſent of Antiquity, ver. 8, 9, 10. of the certain deſtruction of wicked hypocrites, ver. 11-19. 4. A Concluſion ſubjoyned to this Doctrine, wherein he invites Job to Repentance, ver. 20, 21, 22.
Verſ. 1. Then anſwered Bildad the Shuhite, and ſaid,
2. How long wilt thou ſpeak theſe things? and how long ſhall the words of thy mouth be like a ſtrong wind?
IN the very entry, Bildad contradicts and repels all Job's defences as empty and vain; challenging him that he ſhould think to bear down his Friends, and the truth they maintained, with aboundance and vehemency of idle diſcourſe, like a ſtrong wind hurrying all before it that comes in its way: and wondering how Job can inſiſt ſo long on that which he was weary to hear, and which, it ſeems, his anger and indignation forced him to interrupt. Thus doth he judge of all that the holy man had ſaid in his great diſtreſs and perplexity. And if we look upon this Doctrine in general, abſtracting from his miſ-application, it wil teach,
1. Oppoſition unto truth, though it may be very violent, and make a great noiſe; yet, it will be but in vain and ineffectual, like a ſtrong wind, which breaks it ſelf upon a Rock, but doth not overthrow the Rock: So much doth his general Aſſertion, though erring in the Application, import.
2. As it is a ſin to engage in Errour and an ill courſe; So to perſiſt therein is intolerable, and zeal againſt them who do ſo, is very laudable: For, had Bildad been right and Job in the wrong, it had been a commendable evidence of his zeal, to expoſtulate, How long wilt thou ſpeak theſe things? and the words of thy mouth be like a ſtrong wind?
But if we look upon this challenge as coming from a man, who himſelf was in the errour; and as reflecting upon a afflicted Saint, and his ſerious Diſcourſes, though mixed with ſome paſſion and frailty; It teacheth,
1. Afflicted Saints ought not to limit or preſcribe any end to their own tryals; but to reſolve that they will have one aſſault upon the back of another, till their tryal be perfected: For, no greatneſs of affliction on Job, no ſharp uſage by Eliphaz, and no Apology on his own hehalf, can hinder Bildad from anſwering, and ſetting ſorrowful meat before him of new. Such new aſſaults ſhould tell us that God hath yet more to diſcover and try in us.
2. Every renewed aſſault upon Saints will have ſomething in it to give it an edge, and add to the bitterneſs of what they lay under former…y; For, albeit, Bildad repeat only what was ſaid b…ore by Eliphaz, yet it hath this to ſharpen it, that it is ſpoken by another then Eliphaz, and ſo Job muſt …mo… of his Friends againſt him. This ſharpning and quickning of our renewed tryals is ordered by God, to keep us from formality and careleſneſs under them.
3. The Children of God, in their tryals, may expect not only hard uſage from God himſelf; but to be hardly allowed audience by others in their complaints, or get a good conſtruction in what they ſay, that ſo they may be fully tried on all hands: For, ſo doth Bildad carry toward Job and his diſcourſes; How long wilt thou ſpeak theſe things? and the words of thy mouth be like a ſtrong wind, full of violent impetuous paſſion, but without any thing of reaſon? Not only are the godly to lay their account to be mocked by the wicked in their troubles, Pſal. 69.10. but to be a fear to their acquaintance, Pſal. 31.11. and to have their godly friends, not only miſtaking, but, very angry at them; as here. This the Lord doth, That he may wean his people from applauſe; That he alone may have the glory of ſupporting them under all thoſe loads ſuperadded to their burdens; And, That by ſuch examples as theſe, we may be armed for ſuch a tryal, to have many godly friends on our tops, and condemning us, not only in a particular cauſe and debate, but even in our perſonal ſtate; As here they dealt with Job.
4. Paſſion, prejudice and miſtakes, will breed ill conſtructions and miſrepreſentations of things, which would appear otherwiſe to the impartial obſerver; For, from theſe cauſes it flowed that Bildad ſo judgeth of Job's diſcourſes, which were true and ſerious, though mixed with frailty. Prejudices do indeed hinder the ſight of truth, and our right eſtimation of things. And while we charge every conſequence that may follow upon a principle, upon the maintainer of the principle, as if that conſequence were expreſly intended by him; while we charge every thing as a deſign, upon a man, that his way leads to; and, while we judge that ſuch and ſuch perſons, or perſons ſo and ſo dealt with by God, cannot have a good cauſe, we will never judge right. And therefore jealouſie over our ſelves, and love and calmneſs in reference to others, are requiſite, if we would judge righteous judgment.
Verſ. 3. Doth God pervert judgment? or doth the Almighty pervert juſtice?
In this verſe (which begins the ſecond part of the Chapter) he aſſerts the juſtice of God, which he thought Job reflected upon, and ſo taxes his doctrine more particularly. And for confirmation of this Aſſertion; he appeals to Job's own conſcience, if it be right to aſſert that God, who is Omnipotent, doth not walk according to the title of juſtice, in his procedure with men? As for the two words here uſed, Judgment and Juſtice, they may be taken indifferently as expreſſing one and the ſame thing. Or, if we diſtinguiſh them, ſometime one of them ſerves to expreſs Gods righteous procedure in puniſhing the wicked; and the other, his procedure in vindicating the righteous, when they are oppreſſed; Yet ſo, as both theſe words are indifferently uſed in Scripture, to expreſs the one, or other, of theſe. Or, they may be differenced thus; judgment, points at the accurate tryal of the cauſe (ſpeaking after the manner of men) before he proceed to ſentence; and juſtice▪ at his ſentencing according as the cauſe requireth. Or, they may be more exactly differenced thus; juſtice is between two, the Judge and the Party; judgment, is betwixt three, the Judg and two Parties. And accordingly, the meaning of Bildad's aſſertion may be thus extended; That Job had no cauſe to impeach Gods juſtice, neither in what he had inflicted upon him immediately by his own hand, or in puniſhing him for his ſins againſt himſelf; nor yet in what he inflicted mediately by inſtruments, or for his ſins againſt his neighbours.
This is a true Aſſertion; but Job is unjuſtly charged with the denial and quarrelling of it, in their ſenſe; and accordingly, he vindicates himſelf Chap. 9.2. For,
1. Job's maintaining of his own righteouſneſs is not a quarrelling of Gods righteouſneſs who afflicted him: Job held both to be true, though he could not reconcile Gods de…ling with the teſtimony of his own Conſcience that did evidence his weakneſs, but not charge God with unrighteouſneſs.
2. As for his complaints of Gods dealing, he was indeed more culpable therein (and convinced to be ſo by God) then he would at firſt ſee and acknowledge; Yet therein he intended no direct accuſation againſt Gods righteouſneſs. But they only ſhew that the weight of trouble, and frailty of the fleſh, will put Saints ſo hard … it, that there will be a conflict betwixt Faith and Senſe about Gods dealing; in which caſe, there is a liberty of laying out their perplexity before God, as a mean to break and weaken their tentations. This was Job's way (though ſometime his ſenſe prevailed too much in it) which, becauſe Bildad underſtood not, through want of experience, therefore he miſtook him.
From this purpoſe we may Learn,
1. The Juſtice of God is ſo uncontrovertedly clear in all his proceeding, whether he act immediately, or mediately by inſtruments, that the Conſcience of the greateſt complainer, when put to it ſeriouſly, muſt ſubſcribe to it; and all are bound to the defence of it, as witneſſes for God: So much doth Bildad's way of propounding this doctrine import. He is not content nakedly to aſſert it that God is righteous, but by way of interrogation, puts it home to Job's Conſcience, as a truth he could not deny; Doth God pervert judgment, &c? And by his vehemency in aſſerting this, he witneſſeth his own bounden duty zealouſly to ſtand for the maintenance thereof. And therefore they do ſin egregiouſly, who do indeed quarrel God, Pſal 73.10. Mal. 2.17. & 3.13, 14, 15. And Saints ought to be very careful of juſtifying God, even in his hardeſt diſpenſations, Neh. 9.32, 33. Pſal. 22.3. & 51.4. and to be very wary of giving any occaſion to others, to miſconſtruct them, as if they were quarrelling God; as Job did to Bildad, by his paſſionate complaints.
2. Such as know God, in his perfect and holy nature and Attributes, will ſee clear cauſe to juſtifie God in his proceeding; and particularly, they who look upon his Omnipotent Power and All ſufficiency, will ſee that he can neither be moved to injuſtice, by hope of any reward, nor hindered to be juſt, by the fear of the greatneſs of any, or any other by-reſpect; and therefore muſt be unqueſtionably juſt: This confirmation of Gods righteouſneſs is inſinuated in that he calls him, God, who is infinitely pure and holy, and the Almighty, or, All-ſufficient. And this doth teach us, partly, that the right way to judge of Gods dealing, and his righteouſneſs therein, is not only to look downward, upon his ſharp diſpenſations, wherein paſſion and ſenſe may be ready to bemiſt us; but to look upward, to God the worker, believing that his work is like himſelf, whatever our ſenſe ſay to the contrary. And, partly, that ſuch as quarrel Gods dealing, do indeed reflect upon himſelf, and do (in ſo far) call in queſtion his holy and perfect Nature and Attributes.
3. Though God be unqueſtionably righteous; Yet his diſpenſations may, at ſometimes, be ſuch toward his people, as they cannot eaſily reconcile his juſtice in his dealing, with the teſtimony of their own Conſciences, concerning their own integrity: For, as Job could not reconcile theſe two, and therefore complained ſo often that the righteous God dealt ſo with him, who was a righteous man; So this gave the riſe to Bildad's ſtumbling and miſtake of him, who judged that Job could not but deny Gods righteouſneſs, ſo long as he pleaded his own integrity, being ſo ſore afflicted by God. This, as it bewrayes our blindneſs, who are ſoon bemiſted; So it points out a great tryal of a mans integrity, when it ſhould ſeem the righteouſneſs of God in afflicting him doth contradict any thing he can ſay for himſelf, and yet he dare not quit his plea.
4. The ſtudy of Gods ſovereignty will ſolve many difficulties, in the ſad lots and ſufferings of Saints; For, this it was which Job forgot in his complaints, and which Bildad did not mind in his challenge againſt Job. Otherways, the ſtudying of Gods ſovereignty in afflicting will leave to the afflicted righteous man the teſtimony of his good Conſcience, and yet take away all ground of quarrelling Gods ſharpeſt dealing toward him.
Verſ. 4. If thy children have ſinned againſt him, and he have caſt them away for their tranſgreſſions:
Bildad makes Application, of this Aſſertion, concerning the juſtice of God, firſt (in this verſe) to the caſe of Job's Children, wiſhing him to adore Gods juſtice in dealing with them according to their deſert, and not to prove himſelf wicked, by complaining of ſo juſt an act, He only propounds the caſe, and that very ſoftly and by way of ſuppoſition, that his Children were cut off for their ſins; and leaves the concluſion to be gathered by himſelf, that therefore he ſhould not quarrel Gods juſtice in this ſtroke. This he doth, partly, out of tenderneſs toward Job, who was ſo ſadly afflicted in the loſs of his Children, of whoſe reſtauration there was no hope; and, partly, becauſe, in the following verſes, he infers the concluſion in a contrary direction concerning his carriage in reference to what had befaln him or his Children.
In this doctrine, concerning Job's Children we may obſerve theſe miſtakes and failings,
1. It was his errour to aſſert that none are ſuddainly cut off, as Job's Children were, but flagitious men, ſinners againſt God and tranſgreſſours. For God may exerciſe, even his deareſt Children, that way (as Job aſſerts, Chap. 9.22. and is aboundantly inſtanced in Scripture) and yet put a difference betwixt them and the wicked in the life to come. Outward diſpenſations of Providence have been, of old, made uſe of to plead againſt truth.
2. It was his failing to judge ſo uncharitably of Job's Children, merely upon the account of their affl…ctions, when yet we find not that he had remarked any ſcandal in their lives. Uncharitableneſs toward others, whether without ground, or on light ground, is a great ſin, and an evidence that we are but little ſenſible of our own failings. See Luke 13.1,—5.
3. It was his fault to be ſo cruel to afflicted Job, as that he will not ſuffer him to regret ſo ſad a loſs, or to bemoan his wants; but he will charge that upon him as wickedneſs, and a charging of God with injuſtice; as the dependance of this verſe, upon the preceding cleareth that to be his ſcope here. Many grain-weights of allowance muſt be given, and will be given by God, to afflicted and broken ſpirits.
Yet this General Doctrine, abſtracting from his miſtakes and failings, may teach us,
1. Real guiltineſs, not repented of, will purſue the ſinner, till it bring him under the laſh of vengeance; For, this is of truth, If men ſin againſt him, he will caſt them away (or, ſend them away) by the hand of their tranſgreſſion, as it is in the Original. Their ſin will be the Executioner, by whoſe hand God will ſend them to the pit. Thus ſin will find ſinners out, Numb. 32.23. and it will purſue them at the heels, till at laſt it overtake them, and compaſs them about. Pſal. 49.5. So that a man is never ſecure, be his condition what it will, ſo long as he is under unrepented ſin.
2. The Conſcience of ſin and guilt ſhould ſtop the afflicteds mouth, and leaves them nothing to ſay, by way of quarrelling of Gods dealing; For, Bildad ſuppoſeth that, if his aſſertion concerning Job's Children be true, Job ſhould have no more to ſay againſt Gods ſtroke; and therefore he paſſeth over the concluſion with ſilence, putting Job in mind to be ſilent alſo. They are indeed not ſenſible enough of ſin, who quarrel their afflictions much, Lam. 1.18. Hence it is, that quarrellers are, oftimes, left to themſelves, to fall in ſin, or get their Conſciences wakened upon them, to make them ſober. See Pſal. 15.4.
3. Juſt and irremediable ſtrokes ſhould be digeſted with ſilence; nor ſhould our affection keep up quarrels about what we cannot remedy: For, Job's Children (who were deer to him) being now gone, and that (not only juſtly, as Bildad thought, but) irrecoverably, there was no reaſon, nor was it to any purpoſe, to continue his quarrelling and complaints. Thus was Aaron ſilenced, Lev. 10.3. In ſuch a caſe, the next remedy and victory, is, to bear our croſs, Jer. 10.19. and not to loſe our ſelves by impatience, Luke 21.19. when we have loſt our beloved mercies by the hand of God.
4. The Lord may ſo order the tryals of his people, that what is their own tentation and fear, others may make it an accuſation and challenge againſt them; For, what Job feared of his Children in their feaſting, Job 1.5. (which was the time when they were cut off, Job 1.18, 19.) Bildad doth now charge upon them. This is made our lot, that it may touch and try us neerly, when our own tentations and the accuſations of others do ſo concur together. And as, ſometime, the Lord hereby trieth our humility and ingenuity, if we will take a challenge from others, for what we can be content to charge upon our ſelves; So, oft-times, God makes uſe of this as a mean to drive his people from ſome tentations, wherewith they are much vexed, till by ſuch challenges they be rouzed up to examine better the truth of thoſe fears, which do ſo much haunt and perplex them.
Verſ. 5. If thou wouldeſt ſeek unto God betimes, and make thy ſupplication to the Almighty:
6. If thou wert pure and upright, ſurely now he would awake for thee, and make the habitation of thy righteouſneſs proſperous.
7. Though thy beginning was ſmall, yet thy latter end ſhould greatly increaſe.
In theſe verſes, Bildad (in the ſecond place) makes application of this Doctrine, concerning Gods juſtice, to Job's own caſe; And exhorts him that, in ſtead of quarrelling what was inflicted on his ſons or himſelf, he would ſeek the right uſe of it, in hope of reſtitution of himſelf who was not yet cut off. The meaning of the words ſhortly, is; That, as if he had been a ſeeker of God, and an upright man, God would have preſerved him from troubles, So, if yet he would ſeek God timouſly and humbly, ver. 5, and would endeavour a ſutable diſpoſition and carriage, beſeeming a ſeeker of God, ver. 6.—God would not lie by from helping of him, as he ſeemed to do; but would appear, and make his eſtate and family, (wherein he walked righteouſly) to proſper, ver.—6. Yea, for as ſmall and low as now he was, God would make his latter eſtate increaſe above his former proſperity, ver. 7.
This Doctrine is leavened with the common errour of all thoſe Friends; That true Piety will either keep off affliction, when God hath a man to try; or take off the affliction, before the tryal be perfected. Yet, laying aſide his miſtakes, uſeful thing… may be gathered from this Doctrine. As.
1. Quarelling, ordinarily, hinders mens uſe-making and improving of their ſad lots; Therefore doth Bildad wiſely (upon his own ſuppoſition and principles) call Job from quarrelling juſtice, in what was done to himſelf or to his ſons, to ſeek unto God.
2. Seeking of God and Piety ſhould not be laid aſide, or caſt off as uſeleſs, notwithſtanding any lot that may befal us; For, notwithſtanding all that God had done to Job, or his family, Bildad ſtill exhorts him to ſeek unto God. This is Satans great deſign in all troubles, to drive us to diſreliſh Piety, 2 King. 6.33. Pſal. 73.13, 14. from which if we be preſerved, we are more then conquerours. And it ought to be our care, under ſuch lots, to try, not only if we be following Piety, but if we be accounting it good ſo to do, Pſal. 73.28.
3. Such as are truly pious and penitent, and ſo lie neereſt a comfortable iſſue from troubles, are here deſcribed by very genuine characters.
1. They ſeek unto God, as their chief refuge in all diſtreſſes; So that nothing preſſeth them, but they take it as a call to go to God with it, and they will not let their work lie upon their own hand, ſo long as there is relief, eaſe and clearing of their caſe, to be had in God, or from God, as Gen. …5.22.
2. They ſeek unto God, betimes, eſpecially under affliction. They make haſte and delay not to do their duty, as Pſal 119.60. And they are inſtant and diligent with God, according as their neceſſities preſs them. For afflictions are ſent not only to call us to ſeek God, but to be diligent in it, and to rouz us up from lazineſs and formality.
3. They are taught to have high and reverent thoughts of God, whom they are ready to forget and ſleight when they are at eaſe; For, then, God is the Almighty.
4. They become humble under Gods hand, not ſwelling in pride becauſe they are afflicted, but ſtooping to the duſt before ſo great a party; For, they make ſupplication (which is the way of the poor, Prov. 18.23.) to the Almighty. See Jam 4.10.
5. Whatever teſtimony they have of their integrity; yet free grace is only their claim in all their addreſſes to God; For, they make ſupplication, which, in the Original, further imports, an imploying of, and having recourſe to, grace alone, in their diſtreſſes.
6. They ought alſo to make Conſcience of joyning a perſonal upright frame, and walk, with their addreſſes to God; For, they muſt be pure and upright; Pure, as to the ſincerity of their heart and diſpoſition, and upright in their converſation. See 2 Tim. 2.19. Pſal. 66.18. Where theſe are, they not only preſuppoſe and evidence perſonal reconciliation, which portendeth good to the perſon, whatever his lot be, But they teſtifie that the man is ſeeking God ſincerely for a right end, and will improve the returns he gets, to the beſt advantage, and not conſume them upon his luſts, Jam. 4.3. As alſo, that his afflictions have been bleſſed to him, to draw him to this purity and ſincerity, if at any time he have formerly ſwarved from them.
7. As they ought to be holy in all manner of converſation, 1 Pet. 1.15. So eſpecially in their behaviour in reference to their domeſtical affairs, for the advancing whereof, men are moſt ready to take ſiniſtruous courſes; and among their domeſtick and intimate relations, where, uſually, men take greateſt liberty: For, their habitation muſt be the habitation of their righteouſneſs, an houſe which they do not build up by iniquity or unrighteouſneſs, Hab. 2.12. and wherein they walk righteouſly, Pſal. 101.2.
Doct. 4. When men are brought ſincerely to ſeek God, they ought to manage their ſaddeſt lots with hope in God; For, upon condition that Job will follow his counſel, he allows him hope, notwithſtanding all that had befaln him. See 1 Sam. 30.6. Pſal. 42.5, 11. Job 35.14. And this hope is moſt neceſſary, not only to the honouring of God, but to prevent the blaſting of our diligence, and cruſhing of our endeavours, through diſcouragement.
5. Albeit ſincere ſeekers of God are not allowed to expect that all that is promiſed here ſhall be always performed within time; For, it is not to be expected that God will always make their habitation proſperous in the world, nor yet that he will, from the ſmall beginnings and appearances to which they may be redacted by affliction, raiſe them up to a proſperous condition, beyond whatever they formerly enjoyed: (both which ſeem to be implyed in that compariſon, v. 7.) Yet thus far the true ſeeker of God may lay hold on theſe encouragements.
1. That ſeekers of God have the promiſe of all theſe, to aſſure them, that what they receive of them, is in love, and that none of them ſhall be withheld, in ſo far as is for their good, Pſal. 34.10. See 1 Tim. 4.8. 1 Cor. 3.21, 22, 23.
2. That, however ſenſe may ſay, God is aſleep, and doth not regard them, Pſal. 44.23, 24. Yet he is really awake for them that ſeek him, and careful to cauſe all things work together for their good, Rom. 8.28.
3. When the Conſciences of the godly are calmed, and they have a teſtimony that they are ſeeking God and approved of him; ſo ſoon doth their dark sky clear up, and all their lots (how hard ſoever) do look amiably upon them; For, then they will diſcern that God, who ſeemed not to notice them, is doing them good, and that they are in a way of proſpering, though continued under trouble. And as opened eyes will make the godly diſcern much advantage, in that very lot, wherein, before, they ſaw nothing but terrour (as it befel Hagar. Gen. 22.15, 16, —19. and Eliſha's ſervant, 2 King. 6.15, 16, 17) So neerneſs unto God is the way to come by this comfortable ſight.
4. God is pleaſed, ſometimes, to ſingle out ſome of his people, and make good all theſe promiſes, concerning temporal deliverances, unto them; Not that all ſhould expect the like, but that, hereby, they may perceive that neither power nor good will are wanting in God, to beſtow theſe bleſſings upon them, if it were for his honour, and their good, to receive them. And as the Lord doth eminently plague ſome in the world, making them an example to all them who live ungodly, though yet all be not plagued as thoſe are, 2 Pet. 2.5. So his fulfilling of thoſe temporal promiſes to ſome is for the encouragement of all the godly, though yet they may be ſtraitened in theſe allowances. And thus we will find that, for thoſe ends, Job himſelf had all verified unto him that is here promiſed, Chap. 42. though not (as Bildad propounded it) upon the account of taking with his being an hypocrite, and beginning of new to ſeek God ſincerely; nor yet as an ordinary favour, and common to all.
5. If God have a purpoſe to deliver his people in this world, his power can make wonderful alterations in their condition; So that from very ſmall beginnings (which are not to be deſpiſed) he can wonderfully raiſe them up, and repair their loſſes with advantage; as is held out in that promiſe, v. 7. which was made good to Job in due time. See Ezek. 36.11. And therefore, albeit Saints may not always expect temporal deliverances; yet their lying low needs not cut off their hopes, Ezek. 37.11, 12. Pſal. 68.13. For God can raiſe the dead, Iſa. 26.19. can work wonders on their behalf, Exod. 15.11. and reſtore them with wonderful advantage.
6. Whatever any Saint finds wanting in the performance of any of thoſe temporal Promiſes, within time, ſhall, once for all, be richly made up at the end of time, when both wicked and godly ſhall receive the full and final reward of their way, and when all the Promiſes, as well as all the Threatnings, ſhall be exactly accompliſhed.
Doct. 6. Among other tryals, Gods diſpenſations may be a ſharp tryal to the godly, and ſeem to write bitter things againſt them, and to give advantage and occaſion to thoſe who judge hardly of them; For, here, Gods ſharp diſpenſations, and the not fulfilling of thoſe Promiſes to Job, gives Bildad occaſion to judge him not to be a ſeeker of God. And though it was his miſtake; yet it puts Job to ſharp exerciſe, and ſometime alarmed his paſſion, Job 19.5, 6, &c. And as the Lord hath promiſed that undoubtedly there ſhall be a diſcuſſion and clearing of this queſtion, Mal. 3.18. So mens ſtumbling at thoſe ſad lots of the godly floweth from their ignorance,
1. Of Gods wiſe love, who will affl…ct, moſt ſharply, thoſe whom he affects moſt tenderly, Revel. 3.19.
2. Of his deep counſels and purpoſes, who will conveigh ſpecial proofs of love to his people, even by thoſe means, giving meat out of the eater.
3. Of his holy juſtice, in laying thoſe ſtumbling-blocks (of the afflictions of the godly,) before the world, that all thoſe may juſtly break their necks, who judge of a way, not by a rule but by events and ſucceſs.
Verſ. 8. For enquire, I pray thee, of the former age, and prepare thy ſelf to the ſearch of their fathers.
9. (For we are but of yeſterday, and know nothing, becauſe our days upon earth are a ſhadow.)
10. Shall not they teach thee, and tell thee, and utter words out of their heart?
To make the former Exhortation more effectual, Bildad proceeds (in the third part of the Chapter) to prove their common Ten…t, That calamities do prove a man to be wicked, or, an hypocrite; and ſo endeavours yet more to refute Job's doctrine; In th…ſe verſes, we have his way of probation, which is from the teſtimony and content of Antiquity. They living much about Moſes time (who hath ſuch expreſſions concerning mans lif…, Pſal. 90.10. a… Bildad hath h…r…, ver. 9) he den…s Job to ſearch int… Antiquity in all generations, for finding light in this matter; who will affi…m (…s he holds o…t in his following Doctrine, ver. 1, &c.) that God puniſheth none, as he did him, but wicked men and hypocrites, v. 8. And to ex…it… h…m to this ſear…h, he ſubjoyn; two Reaſons to the Exhortation.
1. That Job's life and theirs being ſo ſhort and tranſitory, like one day, or a paſſing ſhadow (See Pſal. 102.11. & 144 4.) they could not attain to ſo much knowledge as their Fathers, who lived long, no… c…uld they know experimental concluſions otherwi…e, th…n by conſulting with their experience alſo who had lived b…fore them, ver. 9. Here it is to be rememb…ed, that while he calls his own days, and the days of his Contemporaries but a ſhadow, and that in oppoſition to the days of their Fathers; it is not ſo to be underſtood, as if the life of their Fathers, conſidered in it ſelf, had not been, in many reſpects, as a ſhadow. But that, as to continuance, their days were but as a paſſing ſhadow, being compared with the days of their Progenitors; and that their life, how long ſoever, was but a moment, as to an opportunity of gathering knowledge; being compared with all ages before them, and the remarks and experiences of all the godly who lived in theſe times.
2. That, if Job will enter upon this ſearch, his labour ſhall not be in vain; For however he might ſuſpect them of ignorance, and that they ſpake to him out of paſſion; yet theſe Fathers (if he did conſult all the experiences in their own time, and of thoſe who went before th…m, which they had obſerved, and all the Records and Traditions which they had tranſmitted thereof) would ſolidly, and without paſſion, out of the monuments of their obſervation and experience, inſtruct him in the point in debate, ver. 10. Namely, (as is cleared in the Doctrine ſubjoyned) That no godly man was dealt with as he is; But, on the contrary, that his lot was ſuch as uſeth to befal hypocrites.
The weakneſs of this Argument, from Antiquity▪ and Experience, bath been diſcovered on Chap. 4 7. & 5.1. For albeit it be true, that Gods common way of dealing with Saints may prove a great tentation to the man who is ſingularly dealt with, yet he ought not therefore to be condemned, ſo long as his ſtate and condition are agreeable to the rule of the Word. Nor can this argument of Bildad conclude any thing againſt Job; ſeeing neither could he inſtruct that all truths were known to theſe Fathers; or that all was faithfully recorded and tranſmitted which they knew; or that himſelf had exactly obſerved all that they had tranſmitted. For even that one inſtance of Cain and Abel might have refuted all they ſaid, as hath been marked before. This may diſcover unto us the mercy of the ſure written Word, which makes this uncertain enquiry leſs needful, and as a Touchſtone whereby to try which are genuine and ſound Obſervations, and which counterfeit, when m…n do collect them from their own or others experience. But, leaving what hath been before obſerved on this ſubject; we may hence obſerve ſome ſound general Inſtructions.
From ver. 8. Learn,
1. It is not ſa…e to take truth on truſt from any; but every one ought to ſtudy to get light themſelves from God…, in the uſe of lawful means, wh…ch will prove both ſweeteſt and ſureſt: Therefore he puts Job himſelf to ſearch for light in what he had told him; For enquire, I pray thee. I… is a danger…us ſnare, when the conſideration of perſons, to who… light and honeſty we lean, ſways us in the matter of opinion. This coſt that Prophet d…ar, when he ſuffered himſelf to be ſeduced by the Old Prophet, contrary to the light himſelf had received from the Lord, 1 King. 13. And all men being liars, they cannot …e i…fallible guides; yea, become an Idol o… jealouſie, and God is provoked to leave them to miſcarry, when any doat upon them, as i… they could not go wrong.
2. Albeit experience cannot make a Role, to the prejudice of the word; yet the … of many generations, if well and truly obſerved, is a great mercy to poſterity; whereof they ſhould make u…e for attaining knowledge, when they may h…ve it upon the expence of others, and at ſo ea… a … to th…mſelves. Hereby they may be conſumed in many truths, which are ſo conſtantly and univerſally verified; and hereby, if they ſtudy and improve them well, they may be no leſs wiſe, then if they had lived in all ages that have gone before. For, here there is the former age, or, their immediate and ne…rer progenitours, and their fathers, or, the ages before thoſe, to whom Bildad remits Job, to enquire of them, and ſeek reſolution from them. And, indeed, the longer the world continueth, ignorance and inſtability, eſpecially in ſome frequently verified truths, will be the greater ſin.
3. Truth will not be, ſavingly and to purpoſe, found out, without diligence and painfulneſs; For, albeit Bildad account this a common known truth in all ages, yet he bids Job inquire and ſearch. For (beſide that their way of coming by knowledge, in thoſe days, called for much pains, to remark all the paſſages of Providence, and experiences of others, ſo as to gather general rules from them, when as yet the Word was not written) Hereby men teſtifie their eſtimation of truth, when they will be at pains for it, Prov. 2.3, 4, 5. Hereby they are enabled to diſcern any deluſion that they may inſinuate it ſelf under the mask of Truth; And, hereby, what they learn, takes impreſſion upon them, when they do not take a ſuperficial view of it, but do labour painfully to digeſt it.
4. Truth will not be found out, even by ſuch as ſearch after it, without fixedneſs and prep…tion; For, ſaith he, prepare, or, fix thy ſelf to the ſearch. A man that would find out truth, muſt be fixed in love to truth, and in making it his work to know it, Prov. 18, 1. and muſt prepare himſelf for ſpeeding in that enqui…y, by humility, by denying of himſelf, his intereſts and paſſions, by Prayer, by ſubmitting, in his practice and affections, to the truths he already knows, &c. Otherwiſe he may take much pains, and yet ſpeed ill.
From ver. 9. Learn,
1. As the time of man on earth is ſhort, like an unconſtant and declining ſhadow; ſo, by reaſon hereof, he is able to attain to little experimental knowledge, but is ready to go out of the world as great a fool as he came into it: For, therefore doth Bildad remit Job to the ſearch of the fathers, for we are but of yeſterday and know nothing, &c. We ought to be ſenſible of this diſadvantage, of our ſhort time, that we may not trifle away the moment we have of it.
2. It is the duty of perſons of age to know much, and of thoſe who are younger, to be ſenſible of their ignorance; For, ſo doth Bildad ſuppoſe, that the former age, and their fathers, ver. 8. knew much, whereas, ſaith he, We know nothing, or know not, but are ignorants, in compariſon of them, as being but of yeſterday, and our days upon earth as a ſhadow.
3. Though God alone be true, and every man a lyar; yet it becomes thoſe who are younger, to reverence age and experience, being ſenſible of their own ignorance, raſhneſs and precipitancy; For, ſo doth Bildad inferr that, conſidering their own diſadvantages, they ſhould conſult with their Fathers. And it was a ſound counſel, provided Antiquity were not miſtaken, nor any experience of men allowed to preſcribe unto truth.
4. It is a commendable property in men, when they have a low eſtimation of themſelves and their abilities, and do highly eſteem of others; For, ſo much is commendable in Bildad, that he debaſeth himſelf and others in the preſent time, in compariſon of thoſe who went before. See 1 Cor. 8.2. Phil. 2.3.
5. Errour may not only be maintained by a godly man, ſuch as Bildad was; and with much confidence, as he bids Job himſelf ſearch into Antiquity upon this ſubject: but with much humility alſo; as here Bildad is ſo humble, when he is aſſerting an errour. Deluſion may not only be admitted where there is much good; but Satan may faſten tentations unto errours upon tenderneſs, love to holineſs, and other good inclinations in man. Which may teach us, not to glory in men, and to be upon our guard, that in our beſt things Satan do not over-reach us.
From, ver. 10. Learn,
1. No ſincere endeavour for knowledge, in the due uſe of lawful means, ſhall be without ſucceſs; For ſhall they not teach thee, and tell thee, ſaith he? or, by ſpeaking to thee (as the word is) and communicating their experience, in the following doctrine, they ſhall teach and inſtruct thee. Where their fore-fathers, who were dead and gone, are ſaid to ſpeak to the preſent generation, by the inſtructions tranſmitted by them. And this far this doctrine is true, that ſuch endeavours ſhall not be in vain, if it were but to diſcover our ignorance to us. Prov. 30.2, 3.
2. Teachers ought ſolidly to digeſt what they are to teach and communicate to others; and gravely, and without paſſion and prejudice, to utter it; ſo as it may appear they ſpeak from the heart; For, this is commendable in theſe Teachers to whom he remits Job, they will utter words out of their heart, or, the experiences they tranſmit will be found to be gravely and ſeriouſly digeſted by them, and laid up for the uſe of others, as truths of great moment. See 2 Cor 4 13.
3. Much and long experience is little enough for rooting of the knowledge of divine truths in our hearts and for making of us ſerious in them; For, it is from thoſe of former ages, who lived long and obſerved much, that he would have Job expecting this, that they will not hide, but communicate their light, and will utter words out of their heart.
4. A child of God may meet with this ſharp tryal, that when his condition is agreeable to the word, yet the experiences of many ages may ſeem to be againſt him, and condemn him; For, ſo was it with Job here: Bildad would aſſure him that grave ſerious men, in all ages, would witneſs againſt him, when yet he was a godly man, approved of God.
Verſ. 11. Can the ruſh grow up without mire? Can the flag grow without water?
12. Whileſt it is yet in his greenneſs, and not cut down, it withereth before any other herb.
13. So are the paths of all that forget God; and the hypocrites hope ſhall periſh.
Bildad having commended the way of probation, proceeds to the thing to be proved; And holdeth forth the Doctrine of the Antients, concerning the caſe of Hypocrites, in three ſimilitudes. The firſt whereof (in theſe verſes) is taken from the ruſh, or, flag. And it is,
1. Propounded, ver. 11, 12. That a bulruſh, or, reed, cannot grow without mire and water; Yea, and when it flouriſheth, it withereth, without any violence or cutting down, ſooner then any herb that is not ſo flouriſhing-like.
2. It is applyed, That forgetters of God, and hypocrites, and all their hopes (both things expected, and their expectation of them) do ſo periſh, ver. 13. Where the ſimilitude ſeems to hold in theſe two.
1. That an hypocrite cannot hold up without proſperity, more then a reed can grow without water.
2. That as reeds and bulruſhes have their fits of ſuddain withering, even when they are moſt green; which demonſtrates their want of ſubſtance: So hypocrites get ſudddain ſtrokes from God, that he may declare them to be ſuch: And he blaſts their outward condition and proſperity, that their profeſſion may be ſeen to be blaſted, by their abandoning thereof in trouble; as Chap. 4.4, 5, 6.
This Doctrine is full of the errour formely taxed; For,
1. If this be underſtood of the proſperity and outward condition of hypocrites, it is not true that all of them, or only they, are thus made to wither, within time.
2. If it be underſtood of their inward condition, or ſpiritual and gracious frame, to which they pretend; Though it be true, that great troubles will diſcover hypocriſie, Mat. 13.20, 21. Iſa. 33.14. Yet every trouble will not make that diſcovery. And on the other hand, it is to be conſidered, that even real Saints may have their own fits of blaſting and withering, notwithſtanding the truth of their grace. For the Bride, Cant. 5.2. and the wiſe Virgins, Mat, 25.5. may fall a ſleep. And particularly, under calamities, many of the Superfluities of Saints, and ſome hypocriſie in their profeſſion, may be blown away. Yea, judgments may abate much of their life and vigour in Piety, though they have not only true grace ſtill, but ſome meaſure of livelineſs alſo. And therefore Saints are not to b… judged, as to the truth of their grace, by their ſits and ſwoundings under ſharp and diſcouraging afflictions; in which condition, theſe who are leaſt ſenſible may ſeem to have moſt vigour in their profeſſion, though it be otherwiſe,
With theſe Cautions, this Doctrine may teach.
1. The holding forth of this Doctrine under ſimilitudes, by Bildad, and thoſe Ancients, to whoſe judgments he refers Job, doth point out their deſire to ſpeak plainly, and to the capacity of people; which is, indeed, a neceſſary duty, and an evidence of honeſty. For notional Religion and high-flown conceptions about it, are an evidence of emptineſs, See 1 Tim. 1.4, 5, 6, 7. And though many do account men ſpiritual in their Doctrine, becauſe of their ſublimated and refined notions and expreſſions; Yet Chriſt condeſcended to preach in Parables, and Paul laid aſide the wiſdome of words, 1 Cor. 1.17 And, indeed, many of thoſe fine conceptions are nothing elſe but thoſe enticing words, and that philoſophie and vain deceit, whereby the ſimplicity of the Goſpel is corrupted, and the ſpirits of profeſſours are ſpoiled and taken off the ſubſtance of Religion. Coloſ. 2.4, 8.
2. This their way of teaching doth, alſo, point out their ſpiritual mindedneſs; In that, as it was their care to imprint heavenly truths, in their own and others minds, by the conſideration of thoſe common objects. So, habituating themſelves, and others who would hearken to their Doctrine, with meditation upon ſpiritual things, every common object, repreſented to their ſenſes, did put them in mind thereof, and furniſh ſome memento for that end. And this is a pattern moſt worthy of imitation.
3. Whereas Eliphaz, in his Doctrine, ſpake much of the wicked; Bildad deals chiefly with the hypocrite, ſuch as he conceived Job to be; and declares them to lie under the ſame laſh and vengeance which Eliphaz declared to be the portion of the wicked. Hereby this may be pointed out (which is a truth, whatever particular miſtake be in his Doctrine) That hypocrites, eſpecially groſs diſſemblers in the mattter of Religion, are in no leſs woful caſe then the very wicked and openly prophane. Their ſhew of godlineſs will help them nothing, but only contribute to make up their dittay; and to render their ſin the more odious, and their judgment the more ſad, that they have done wickedly under a mask of Piety, and ſo prophaned the holy name of God.
4. Here, alſo, ſome Characters of wicked and groſs hypocrites may be found; They are forgetters of God: He is not much in their hearts, nor before their eyes, in their walking, how neer ſoever he ſeem to be in their mouths, Iſa. 29.13. Jer. 12.2. He is not owned and acknowledged in the good things they get, nor his Providence adored and ſubmitted to, in what they want; Nor is he eſteemed of, and delighted in continually, as their portion, but ſleighted, neglected and forgotten. And notwithſtanding all this their wickedneſs, yet they are full of hope and preſumptuous expectations. They are ſeldom (if at all) vexed with diffidence, as the godly (who are allowed to hope in God) are in their confidence; Nor is their confidence any thing weakened or queſtioned by reaſon of their guilt, till God, by his ſtroke, cruſh it altogether, and make it periſh.
5. It is an undeniable mark of t…e grace, to keep green and lively when we want proſperity, and when the croſs doth not cauſe our Profeſſion to wither; but we grow up like the Palm-tree under the burden. Pſal. 92.12. For, ſo much would Bildad himſelf grant, while he makes it an evidence of the hypocrite, that he withereth when God ſmites him. See Job 17.8, 9.
6. God doth not look chiefly to outward ſhews or appearances in men, nor are we ſo much to regard thoſe; but to look chiefly to our ſolid …00…, and that we be ſubſtantial in our way: For, in this, other herbs are preferred to the ruſh, and ſlag, that they endure longer then they, though yet they do not flouriſh ſo fair.
7. Whatever be the Lords way and diſpenſations, within time; yet this will be the iſſue of all …al hypocrites; Their greateſt flouriſhing ſhall not hinder a remarkable ſtroke and the pulling off of the mask of their rotten Profeſſion; and all their hopes and expectations will end in diſappointments: In this ſenſe, Bildads Doctrine is ſound, though he intended more in it. See Job 11.20. & 18.14. Prov. 10.28.
Verſ. 14. Whoſe hope ſhall be cut off, and whoſe truſt ſhall be a ſpiders web.
15. He ſhall lean upon his houſe, but it ſhall not ſtand: he ſhall hold it faſt, but it ſhall not endure,
The ſecond ſimilitude, holding forth the Doctrine of the Ancients concerning hypocrites, is taken from a Spiders web. To this the hope and confidence of an hypocrite is compared, not only becauſe it is a frail thing, like that web; or becauſe it is wrought out of his own bowels, and all built upon himſelf and other things, as the Spider ſpins its web; or becauſe he deceives the ſimple with this his ſhew of hope, as the ſpider catcheth Flies with its web: But eſpecially (as it is in the Text) becauſe it ſhall eaſily be cut off, as a Spiders web is ſwept away, v. 14. The word may be read, His hope ſhall abominate him, and abandon him with deteſtation; and he ſhall be made to loath and abominate himſelf, for his hoping ſo much that way. This is further enlarged and illuſtrated, v. 15. That when he thinks his family and eſtate ſo firm, that he may lean his weight upon it, it ſhall ſhake; and when he thinks to underprop and perpetuate it, notwithſtanding any of theſe ſhakings, it ſhall come to ſpeedy ruine.
Not to inſiſt upon the common errour in this doctrine, and his miſtake of Job and his hopes, (which may be cleared from what hath been ſaid on the preceeding verſes) we may here Learn thoſe general Doctrines.
1. No endeavours of men, no promiſing good condition, will hold up what God hath a m…nd to pull down, nor repair where he ruines: Then all preſumptuous hopes will be like the Spiders web; an houſe leaned upon ſhall not ſtand, and though it be holden faſt ſhall not endure. And this, in due time, will be the caſe of hypocrites, that nothing ſhall preſerve them from …uine.
2. It is plague upon hypocrites, that they are given up to falſe confidences, to imbitter their ſtroke when they come to ruine. For, ſo it is a plague, that he hath hope, which will be cut off, that he hath an houſe to lean upon, and thoughts to hold it faſt. Deluſion at any time is ſad, but in a time of calamity, it is the cap…t…ne of mi…ery, leading men upon the … diſappointments.
3. I… is an undeniable evidence of hypocriſie, wh…n men … and truſt to any outward thing, o… any thing beſide God; For, (though as Bildad erred in … mens eſtate by their outward viſible …, h… miſtook Job, who made not his houſe, … his confidence, Job 3.24, 25. Yet) this is of ge… … ve…ty, that who ſo l…ns upon his houſe, and ho… … …aſt, as his ſtay and confidence, is, in ſo far (i… not altogether) an hypocrite and unſound P…ſſour. And it is an unqueſtionable evidence of deluſion, and a preſage of approaching miſery, when a mans outward flouriſhing condition is the pillar he leans to, and the pillow he reſts upon, Pſal. 30.6, 7. or, when our ſelves, and all things beſide, are not found to be empty, that we may rely on God, or when any condition wherein we are (though lawful in it ſelf, and given to us in favour) hinders or retards our needy dependance on God; or when any diſpenſations of Providence toward us take us off from looking to the Word, to judge of our caſe thereby, and to walk according to the preſcript thereof.
Verſ. 16. He is green before the Sun, and his branch ſhooteth forth in his garden.
17. His roots are wrapped about the heap, and ſeeth the place of ſtones.
18. If he deſtroy him from his place, then it ſhall deny him, ſaying, I have not ſeen thee.
19. Behold, this is the joy of his way, and out of the earth ſhall others grow.
As for the third ſimilitude (in theſe verſes) holding forth the doctrine of theſe Ancients, I ſhall not inſiſt upon the Application which ſame make of it to the caſe of a righteous man, in oppoſition to what hath been ſaid of the hypocrite; and for that end, do ſupply this word in the Text, The righteous is green before the Sun. For ſeeing Job (as was ſaid in the entry) finds no principle in his diſcourſe concerning the righteous and wicked, different from the reſt; it is needleſs to put the Text upon the rack, to ſearch after it. But applying this ſimilitude, of a tree, to the hypocrite, we have here,
1. H…s height of proſperity, ver. 16. As a Tree, in a cloſe Garden, flouriſheth before a warm Sun, and ſpreadeth abroad its branch…s; So the hypocrite, ſometime, abo…nds in flouriſhes of Profeſſion, and in riches and proſpe…ity, as Job had done.
2. In h… ſe…ming ſecurity, ver. 17. As a Tree takes deep root where there is any earth; yea, will even ſhoot out its roots among the very heaps of ſtones about it; whereby it is ſo faſtened, as if no wind could blow it over: So may the hypocrite ſeem to be ſettled, by his uſing of all endeavours, and his ſeeking to all props whereby he may ſecure himſelf, and by his ſucceſs therein; As Job ſeemed alſo to have been▪
3. His total ruine, ver. 18. As ſuch a Tree may, notwithſtanding all its rooting and flouriſhing, be ſo plucked up as if it had never been there: So when God begins to cut off hypocrites, they come to ruine, root and branch, (as Bildad thought it had befaln Job) ſo that it ſhall not be known that ſuch a crew had dwelt in ſuch a place.
4. A concluſion, ver. 19. That all the joy of an hypocrites way comes to this iſſue, and this is all the joy he hath of it at laſt: And when he is gone, others do enjoy his poſſeſſions, and heirs, whom he never dreamt of, enjoy his eſtate and wealth; as a new Tree is planted and groweth up in the room of that which was plucked up.
In this Doctrine, Bildad doth not only perſiſt in his former errour, concerning the certain calamity of wicked hypocrites in this life; but doth alſo bitterly refl…ct upon Job and his family, ſpeaking of the proſperity and ruine of hypocrites in ſuch termes as might point out to the life Job's former and preſent condition. This could not but ſadly afflict the ſpirit of the cruſhed man; and yet God, in his Providence, will have him to meet with it, that he might be the more narrowly ſifted: and to warn all the godly, that they muſt not preſume to ſet limits to their own tryals. Withal, he judgeth raſhly even of Job's outward condition, as if himſelf had been no leſs irrecoverably deſtroyed then his Children and Family were. For the iſſue cleared that he was reſerved that he might flouriſh again, even in this world. Which may warn us to judge ſparingly and ſoberly, even of the deſperate-like calamities of the godly; as little knowing what wonderful iſſues God may give from them.
If we guard againſt theſe miſtakes, we may, from ver. 16. Learn, An hypocrite, during the time of Gods patience and forbearance, may flouriſh fair; as this ſimilitude points out. He may flouriſh,
1. In the reſpect of the broad leaves of his profeſſion, and ſome practice, alſo, ſeeming to anſwer to his profeſſion, Matth. 13.5, 20, 21.— And no wonder; For Satan hath the ſureſt grip of a man, when he gets him to be wicked under the mask of a Profeſſion. Then he hath ſomewhat whereby to deceive others and himſelf alſo, and to ward off many blows from the Word, which are directed againſt the wicked. Withal, hereby Satan prevails moſt effectually, eſpecially with weaker Chriſtians, when he is transformed into an Angel of light, in the perſon of an hypocritical profeſſour, 2 Cor. 11.13, 14. By this mean he may prevail with many, who would abominate Satan in his own colours, or acting in, or by, the openly prophane.
2. He may flouriſh in reſpect of outward proſperity; He may be in a cloſe Garden, and not in a common open field; He may ſtand in the warm Sun of much ſucceſs of his affairs, and not be made to endure chill colds, or to abide in darkneſs or diſcomfort: And he may abound in branches of all ſorts, Children, variety of wealth, &c. And in a word, he may be in ſuch a condition, that if ſucceſs be an evidence of divine approbation, he may argue from that, as well as any other, for the approbation of himſelf and his way. And no wonder it be ſo; For hereby God tries his people, Pſal. 73.2, 3, &c. and in his holy Providence, enſnareth the hypocrite himſelf, Hoſ. 12.7, 8. This ſhould warn us not to be deluded with ſhews; neither reſting contented with the deceitfulneſs of riches and proſperity, while we want thoſe better and ſurer evidences of Gods love, Pſal. 4.6, 7. Nor pleaſing our ſelves with the leaves and branches of a Profeſſion, wanting the power, 1 Cor. 4.19. and ſolid fruit in the hidden parts, Pſal. 51.6. or contenting our ſelves that we have Jacob's voice, while yet our hands and actings are the rough hands of Eſau. Withal, In times when hypocrites thus flouriſh in their profeſſion and ſucceſs, and our afflictions come as a ſnare, not only in reſpect of their ſuddenneſs, Luke 21.34, 35. but becauſe our tentations are busked up with the ſpecious ſhews, of great ſucceſſes and fair profeſſions of men in an evil way, Matth. 24.22, 23, 24. In ſuch times, it warns us to look out what ſuch ſnares and tentations do point at and teach. And it will be found to be the Lords mind, not that we ſhould abandon all Piety, becauſe of the proſperity and profeſſions of ſuch hypocrites; But that, becauſe of our ſecurity and carnal diſpoſitions, and becauſe we ſtudy not reality in Piety, but reſt upon external ſhews, therefore the Lord gives us up to be tried by the proſperity of flouriſhing hypocrites.
From v. 17. Learn, As the hypocrite may flouriſh for a time; ſo he may alſo ſeem to be ſo firmly rooted in his condition, that it is a wonder he is ever ſhaken; He may be as the Tree that ſtretcheth its roots through the earth, till it come to faſten about the very Rocks and Stones. He may be ſo fixed in his Profeſſion, that every revolution and tryal will not ſhake him off, ſo long as his Idol is not touched. A Judas may continue with Chriſt, when many Diſciples fall off, becauſe he had the Bag ſtill, Job 6.66, 67, 68. And he may ſeem to be immoveable in his proſperity; for hereby the Lord brings a ſnare upon him, when at any time he is ſurprized with unexpected calamity, Pſal. 10.5, 6, 12, 13, 14. and doth yet further try the godly, when hypocrites do not only proſper in an evil way, but ſeem to be ſo ſettled, as they ſee no hope of iſſue for the future, Jer. 12.1, 2. This warns men not to be confident of their own honeſty, becauſe they have gone a great length, and endured divers aſſaults. If they entertain a boſome Idol, it will drawn them away at laſt. Further, it warns us, not to walk by ſenſe, in judging of mens ſtability and good condition; for that is full of ſnares. But we muſt go into the Sanctuary, Pſal. 73.16, 17. Withal, when wicked hypocrites ſeem thus ſettled, that there is no hope of their ruine, we ſhould look upon it as a call to mind Eternity more, when all thoſe intricacies will be fully cleared.
From ver. 18. Learn,
1. God can, when he pleaſeth, deſtroy the moſt flouriſhing hypocrites; For, this ſuppoſition, if he deſtroy him, implieth ſo much. None are ſo fixed as they dare bid a defiance to God, (as that man did in another caſe, 2 King. 7.2.) He is a party againſt the arrogant and inſolent, and their ar…og…ncy mak…s him an enemy, when there is none elſe to bring them down, Obad. v. 3, 4. And the godly ſhould know that what is impoſſible with men, is yet within the reach of his power, Zech. 8.6. Matth. 19.26.
2. When ſtrokes are to come upon flouriſhing hypocrites, uſually they are reſerved for Gods own hand, to inflict them; For, ſo much alſo doth this ſuppoſition, If he deſtroy him, imply, that God …ill be eminently ſeen in it. This is eſpecially tru… of ſuch wicked men, or hypocrites, as are troubles …f the Church, Iſa. 31.8. Dan. 8 25. Revel. 20.9. a…d may be a Commentary whereby to read Gods mind, in his laying by thoſe means which are uſed to bring them down, and that he doth ſo, becauſe himſelf hath a purpoſe to appear in that work.
3. When God, at any time, calls hypocrites to an account in this life, ordinarily he takes hold of them▪ and deſtroyeth them in the height of thei… proſperity; For, when he is thus flouriſhing and rooted. v. 16, 17. he gets not leave to wither and decay through age, but is deſtroyed from his place, when he is green. As every ſtep of the affliction of Saints, is a ſtep toward th…r deliverance, Mic. 4.10. So every ſtep of the wicked and hypocrites proſperity, is a ſtep toward their ruine.
4. The deſtruction of wicked hypocrites, when God reckons with them, proves, oft-time…, total▪ and without hope of recovery; For, his place ſhall deny him, ſaying, I have not ſeen thee. The godly have hope in their calamities, Jer. 31.17. Mic. 7.8. But wicked hypocrites are permitted to flouriſh and grow ſo high, that they may fall irrecoverably, and they get proſperity, that it may imbitter their calamities, Rev. 18.7. They had need to look to their ſtanding, the beſt they can, for if they come to ſtagger, God will be owing them nothing for all their pride and loftineſs▪ Eſth. 6.13.
From ver. 19. Learn,
1. Hypocrites have, ordinarily, too much joy in their way, and in their proſperity: For, the joy of their way, is that againſt which God hath much to ſay. They have too much joy in their way o… Religion; like the ſtony ground, Matth. 13.20. and the temporary, Heb. 6.4, 5. and all their joy is unſure in its ground (for if he get the joy, he cares n…t how it comes, or how he had it) it is ill in reſpect of the object, Pſal. 4.6. Luke 10.17, 20. and ſinful in the meaſure, being without ſobriety, and not ſeaſoned with needful ſorrow.
2. The joy of hypocrites will end in ſorrow, and ſuch laughers will weep; For, Behold, it ſhall be remarked, this is the joy of his way, all of it hath come to this ſad iſſue.
3. Whatever joy a hypocrite hath in his proſperous condition; yet it will be far to ſeek in his adverſity, when his Idols are gone: For, this, then, is the joy of his way, that it is gone. See Iſa. 10.3. Pſal. 49.17. Whereas the godly man though he may have his fits of diſcomfort in trouble, yet, he is allowed joy in God, and in the teſtimony of a good Conſcience, when he is over-thrown with difficulties. Hab. 3.17, 18. 1 Sam. 30.6. Rom. 5.2, 3, And it is an undeniable evidence that a man is no hypocrite, when he can make uſe of this priviledge.
4. The iſſue of the hypocrites way and condition will ſo clear all, as they will become the object of de…iſion; and Gods dealing with them will be found worth the marking; Therefore a behold is prefixed to this, that all may obſerve his ridiculous folly, and Gods holy Providence in bringing him down. See Pſal. 52.6, 7. & 58.10, 11. & 64.8, 9. Though the godly do, oft-times, wonder at the proſperity of the wicked and hypocrites, Pſal. 73.11, 12, 13. yet the iſſue, in due time, will clear all, Pſal. 73.35, 36, 37. and make them ſee that their former wondering was their weakneſs, Pſal. 73.16, 17, 18, 19, 22.
5. Wicked men and hypocrites may promiſe great things to their poſterity, which yet they ſhall never poſſeſs; being either cut off with their Parents, or thruſt out of their poſſeſſions by others; For ſo much do theſe words, (out of the Earth ſhall others grow) import, as they have been explained. See Pſal. 49.11, 13. — Unjuſt purchaſe is the ready way to make an unſure conqueſt.
Verſ. 20. Behold, God will not caſt away a perfect man, neither will he help the evil doers;
Bildad having given this account of the doctrine of the Ancients, doth now ſubjoyn a conciuſion to his own and their doctrine, to invite Job to repentance. This concluſion is propounded in general, in this verſe to this purpoſe, That it may appear from what he hath ſaid, of his own and others opinions, That God will no more reject the humble, ſincere and righteous man, than he will help and have pity upon the proud preſumptuous ſinner and hypocrite. The firſt of theſe is deduced from his own Doctrine, ver. 5, 6, 7. and the ſecond from the Doctrine of the Ancients, ver. 11, 12, &c. And though this do not hold univerſally true, as to every outward diſpenſation; (For all evil doers are upheld and holpen by common Providence, and, ſometime, God may aſſiſt ſome of them in ſpecial ſervice, for executing of his wrath, Iſa. 10.5. And the godly may ſeem for a time to be left under the power of trouble.) Yet thoſe ſound truths may be gathered from it,
1. It becometh men to take eſpecial notice of the actings of Providence in the world; As here, a behold is prefixed to this concluſion, to excite Job to attention.
2. Albeit moſt of men do little mind God in their way, if ſo be they can get other things to their mind; yet it ſhould be our great enquiry, in every courſe we follow, what God thinks of us, and will do to us, for us or againſt us, in our way: For, this is the point to be marked, whom God will caſt away, and whom he will help.
3. It is a great encouragement to men, whatever their condition be, if God do not caſt them off, as thoſe he doth not regard, and of whoſe condition he will not undertake to give a comfortable account; For, this is a great mercy, if God caſt not away a man, nor reprobate and reject him (as the word is) as one whom he affects not, nor will care for.
4. Albeit moſt of men do not mind Gods help and aſſiſtance; yet it is ſpecially needed by them, and the time may come wherein they will find how ſad it is to be left to themſelves, to bear their own burden; As here it is mentioned, as a ſpecial diſadvantage to wicked men, that God will not help them, nor take them by the hand (as the word is) to lead, ſupport, and extricate them from their difficulties.
5. As a godly man muſt be a perfect and ſincere man, in his diſpoſition and practice; So wicked men are to be judged ſuch by their practice; not by a particular eſcape, though groſs, but by their habitual practice, giving them the deſignation of evil doers: For, ſo are here both deſcribed.
6. No diſpenſation of Providence doth prove Gods love to the wicked (whatever he think of himſelf, Pſal. 49.18.) nor his hatred againſt the godly, though he may have a quarrel at their ſin, and their ſenſe may take occaſion to complain that they are caſt off: In this ſenſe it is true, God caſts not away a perfect man, neither helps, or, favoureth, he evil doers.
7. This is alſo true in it, That no diſpenſation ſhall tend to the utter rejection or ruine of the godly, or to the carrying on of the wicked, till he accompliſh his full and final deſign; Thus he neither caſts away the one, nor helps the other, whatever may be his dealing for the time. See Iſa. 3.10, 11.
8. This is alſo true, That, under trouble, the godly man is never left to himſelf, however he think ſo, but his ſoul is ſtill known in adverſity, Pſal. 31.7. and ſo he is not caſt away, but if he be not always delivered from the evil (as ſometimes Saints are, Pſal. 40.2, 3.) yet he is delivered from the hurt of it. 1 Chron. 4.10. But for the wicked, he is an helpleſs man in his trouble. Sometime he comes to irreparable ruine by it, and though he eſcape it, yet …e wants the help of grace, to call on God ſincerely under it, of Gods favour, to ſweeten it to him, and▪ of Gods bleſſing, to ſweeten his deliverance. … theſe ſenſes, we may acknowledge the truth of Bildad's concluſion, though we do not acquieſce in all that intended in it.
Verſ. 21: Till he fill thy mouth with laughing, and thy lips with rejoycing.
22. They that hate thee ſhall be cloathed with ſhame, and the dwelling place of the wicked ſhall come to nought.
Bildad proceeds in his concluſion, and further explains what he means by Gods not caſting away a perfect man, and not helping evil doers, by making a particular application of what he had ſaid in general, to Job. And inſinuating upon him, and ſuppoſing that he will take that counſel, ver. 5. to begin of new to ſeek God; He forbears to explain Gods not helping evil doers in reference to him. But (in proſecution of the former branch of his concluſion) he promiſeth that, if he will follow his advice, God will not caſt him away, nor leave him, till he have full joy for his ſorrow, ver. 21. He ſaith, He will not cast away a perfect man, till he fill thy mouth, &c. not that God will leave him after, but that aſſuredly he will bring his ſorrow to that iſſue, not ſecluding his care and kindneſs afterward. And for the latter branch of his concluſion, concerning evil doers, he promiſeth that, when Job is turned to God, it ſhall be verified on his enemies, ver. 22. For then his ill willers ſhall be aſhamed, when they ſee their deſires againſt him are not effectuated. And they ſhall be dealt with as wicked men, whoſe families ſhall come in his ſtead, when he is brought out of his ruined condition. Some do underſtand the latter part of this verſe as directed againſt Job; and that as the former promiſes, of his joy and the confuſion of his enemies, do explain how God will not caſt him away (ver. 20.) if he become a perfect man: So this doth explain that of, not helping him, if he continue an evil doer. And ſo he would aſſure him that, if he repent not, he ſhall not recover; but, as his family is come to nought, or, is not, ſo it ſhall continue ſo. This, is indeed, a truth; That, however men in afflictions may dream of deliverance, and that God will pity them, and regard their afflictions, though they neglect their duty; yet only the penitent have ſolid ground of hope, that they are in Gods way for attaining an iſſue. Though yet it be as true, That neither ſhould godly men conclude themſelves impenitent and wicked, under afflictions, becauſe others would have them believe ſo, as was Job's caſe: Nor doth Gods requiring of afflicted wicked men to repent, that ſo they may have hope, allow us to ſet any limits to the Soveraignty of God, who may even deliver thoſe who make ill uſe of their afflictions, Iſa. 57.17, 18. that he may magnifie his grace, and overcome their evil with his goodneſs, and invite them by his goodneſs to repentance. Far leſs ought it to diſcourage them who, the more Conſcience they make of their duty under the rod, do apprehend they come the worſe ſpeed, and ſee the leſs ground of hope from any thing in themſelves. But I ſhall not inſiſt on this, for it ſeems more agreeable to Bildad's ſcope here (which is to encourage Job to repent, and inſinuate upon his affection) to underſtand this whole verſe as ſpoken againſt his enemies, if himſelf would repent.
This encouragement, as it proceeds upon a wrong ſuppoſition, that Job was to take with former hypocriſie, and begin now to ſeek God, before God did thus for him; So, it doth not hold univerſally true, that ſuch as turn to God in trouble, will be comforted, and their Enemies confounded and ruined. For God who ſeeth it fit, ſometime, to cauſe his Children weep a while, may ſee it fit alſo to make them weep all their days. Only, they ſhall have joy in their ſorrow, which the world knoweth no… of; as the wicked have ſorrow in their laughter. However, this may be gathered from his Doctrine.
1. Mercy and loving kindneſs is an effectual mean to draw ſouls in to God; Therefore doth Bildad eſſay Job with that, as a ſpecial mean to work upon him, Jer. 31.3. Whereas hopeleſneſs, jealouſie, and diſtance-keeping, is ready to keep away from him, Zech. 11.8. Jer. 2.25.
2. Whatever God be pleaſed to do for his people within time; yet this is their comfort, that he can, when he will, raiſe them up from the loweſt ſtep of miſery, to the higheſt degree of joy and comfort, Pſal. 126 1, 2. and that he will do ſo at laſt to them all, Iſa. 35.10. Rev. 7.14, 15, 16, 17. Their ſowing in tears will make an harveſt of joy, Pſal. 126.5. and all their ſorrows travail in birth of joy, to be brought forth in due time. And, in the mean time, they continue in Gods hand, all their wants lie on him, and they have a room in his heart, till he accompliſh all this: So much may we ſafely gather from his Doctrine concerning the perfect man, which he applyeth to Job, upon condition he will ſet about his duty, That God will not caſt away the perfect man, ver. 20. Till he fill thy mouth with laughing, and thy lips with rejoycing; Or, give ſuch full joy, that it cannot be got kept within doors, but it muſt burſt forth in outward expreſſions.
3. It is the duty of Gods people to rejoyce when God is kind to them, though ſoberly and ſpiritually; and not to be ſtill ſeeking and ſtarting new quarrels and matter of diſcouragement; Therefore is Job's promiſed deliverance expreſſed by his laughing and rejoycing, as the effect that ought follow upon it. See Deut. 28.47, 48. Neh. 9.24, 25.
4. Truly godly men muſt reſolve to have Enemies, and to meet with hatred and oppoſition from them in the world; For, ſo is ſuppoſed that Job will have thoſe that hate him. See Joh. 15.19.
5. Such as hate the godly, upon the account of their godlineſs, are wicked, at leaſt, in ſo far; and this may encourage godly men, that their Enemies do make God, as well as them, their party; For, ſo they that hate him, are expounded to be, the wicked. See Gal. 4 29.
6. Whatever ſatisfaction haters of the godly ſeem to reap, in their miſeries; yet they will be diſappointed and confounded in end, who take pleaſure in the godlies calamity, for God will be kind to them Pſal. 112.10. Mic. 7.10. There is a time wherein this ſhall be accompliſhed, They that hate thee ſhall be cloathed with ſhame. They ſhall have ſhame, in ſtead of their impudency in their own ſin, Phil. 3.19. Jer. 6.15 and ſhame, in ſtead of their former inſolency, and high-flown expectations of the utter ruine of the godly, which ſhall be diſappointed.
7. Wicked men, and, particularly, haters and oppoſers of the godly, are great enemies to their own families, upon which they do not only procure leſſer ſtrokes, but utter ruine; For, the dwelling place of the wicked, who hate thee, ſhall come to nought, or, ſhall not be. See Iſa. 14.—20, 21, 22, 23.
8. It is righteous with God to ſerve Enemies to his people, for their ſins, as his people have been dealt with for their tryal; For, whereas Job's family had been ruined, now he promiſeth that, if Job will take his counſel, the caſe ſhall alter, and it ſhall be the dwelling place of the wicked, who hates him, that ſhall come to nought. See Prov. 11.8. Pſal. 137.8. In this reſpect it is the godlies advantage that they are firſt in trouble, and leave the dregs of the cup to the wicked, Pſal. 75.8. Jer. 25.17, 18. —26. 1 Pet. 4.17, 18. And when the wicked do afflict the godly, they are but prognoſticating what will be repayed to themſelves with intereſt. Pſal. 27.7. & 33.1.