Annotations Upon the Books of Poetry, Job · Chapter 11
CHAP. XI.
Verſ. 1. THen anſwered Zophar, &c.] The friends of Iob, as became grave men, took then turns in order, and ſo ſpake to him one after another. Zophar therefore having heard the ſeverall anſwers which Iob had returned to Eliphaz and Bildad, undertakes here in the third place to reproove and admoniſh him, as the other two had done before him; only indeed the heat of contention in theſe diſputes, as is uſually encreaſing by degrees, Zophar is ſomewhat more ſharp and bitter then the other two had been, inſomuch that he forbears not reproachfull and reviling language, upbraiding him as a babler, a lyar, a mocker, &c. ſo highly he was offended with Iob, even to paſſion, to ſee that after he had been twice reprooved, he ſhould again break forth into the ſame impatient complaints that he had uſed at the firſt, as we ſee he did in the latter end of the foregoing chapter, wherefore then hast thou brought me forth out of the womb? &c.
Verſ. 2. Should not the multitude of words be anſwered? &c.] We may obſerve that Iob had been hitherto much larger in his replies upon Eliphaz and Bildad, then they had been in their ſpeeches to him; and indeed conſidering how full his heart was of ſorrow, both by reaſon of the many miſeries he ſuffered, and eſpecially their unjuſt cenſuring of him hereupon as an hypocrite, no wonder it is, though he were abundant in pouring forth his complaints, and laboured by all the arguments he could to clear himſelf from their accuſations. But Zophar receiving no ſatisfaction from that which he had ſpoken, and therefore fretting to hear him heap up ſo many words, as he conceived, to no purpoſe, (the rather perhaps becauſe he longed to vent what he had conceived in his mind to reply upon him) he upbraids him with his multitude of words; and it is very probable (as is noted before concerning Bildad, chap. 8.….) that he interrupted Iob, and would not let him go on as he meant to have done, Should not, ſaith he, the multitude of words be anſwered? and should a man full of talk be juſtified? wherein he would imply either 1. That it was not fit that he ſhould run on as he had done, and that no body ſhould be ſuffered to ſpeak but himſelf, and that when men are thus talkative, not willing to hear any body croud in a word with them, they ſhould be reprooved for it, and not be bolſterd up in their vain babling by the ſilence of thoſe that ſtand by, but ſhould be made to know that in the multitude of words there wanteth not ſin. Prov. 10.19. or 2. That it was not fit that he ſhould carry the cauſe away only with his pouring forth ſuch a multitude of words. Uſually indeed men are unwilling to anſwer thoſe that are all tongue and talk, as knowing that it is to no purpoſe, it is not poſſible to ſtop ſuch mens mouths, they will have the laſt word; but yet becauſe when ſtanders by are ſilent in this kind, they ſeem to give a tacit conſent to the truth of that which ſuch bablers ſay, and ſo to juſtifie that they have ſpoken, therefore it is not fit ſuch men ſhould be unanſwered; and as for Iob he ſhould know, that let him talk never ſo long and with never ſo much eloquence ſet a fair colour upon an ill cauſe, that ſhould not ſerve his turn, becauſe they were reſolved to anſwer him, and to diſcover the weakneſſe of all that he had ſpoken.
Verſ. 3. Should thy lies make men hold their peace?] Iob had formerly appealed to them, that he did not lie in that which he ſpake, chap. 6.28; nor was there indeed any great likely-hood that he ſhould lie, eſpecially at this time when the hand of God was ſo heavy upon him, and he looked for death as it were every moment. But ſo confident Zophar was, as his other two friends before him had been, that God would never have laid ſuch ſore and grievous judgements upon him, had he not been an hypocrite, that thereupon he perſwaded himſelf, that what he had affirmed concerning his own integrity was utterly falſe, and that he ſpake not ſincerely in all that he had ſpoken concerning the juſtice of God; and ſo he upbraids Iob with lying, and proteſts againſt a ſilent ſwallowing down thoſe untruths he had uttered; Should thy lies make men hold their peace? we may read it alſo, Should thy devices make men hold their peace? But both readings are much to the ſame effect, lies being nothing elſe but deviſed untruths, according to that anſwer which Nehemiah returned to the falſe accuſations of Sanballat and his companions, Neh. 6.8. There are no ſuch things done as thou ſayeſt, but thou feigneſt (or deviſeſt) them out of thine own heart. However the drift of Zophar in theſe words is evident, namely, that he judged it an unreaſonable thing to hold his peace, when he heard him utter ſuch groſſe falſehoods; and that though ſome men may have their mouths ſtopped with a fair flouriſhing tale or plea, though there be never a word of truth in it, and ſome may judge it in vain to argue with one that cares not what untruth he utters; yet he thought it unfit to let him ſo carry it, but was reſolved to diſproove thoſe deviſes and falſehoods, wherewith he had ſought to juſtifie himſelf.
And when thou mockeſt shall no man make thee ashamed?] As if he ſhould have ſaid, it is impoſſible that a man that fears God ſhould hear thee ſpeak in ſuch a ſcornfull flouting manner, as thou haſt done both of God and of the reproofs and admonitions of thy friends, and not ſeek to diſcover thy folly and wickedneſſe herein to thy ſhame. Some conceive that Zophar ſpeaks this in reference to that which Iob had ſaid, chap. 10, 3, (as thinking he had ſpoken that in a mocking manner) Is it good unto thee that thou shouldeſt oppreſſe? that thou thouldeſt deſpiſe the work of thine hands, &c. and others referre it to other paſſages. But I rather think that he ſpeaks it more generally, as apprehending that in many paſſages he had only made a mock of that which his friends had ſpoken to him.
Verſ. 4. For thou haſt ſaid, My doctrine is pure and I am clean in thine eyes.] His meaning is, that he had maintained that to be true which he had ſpoken concerning God and his providence, the afflictions of the righteous and the proſperity of the wicked, &c. and that he was innocent and upright before God: and it may well be that Zophar ſpake this in reference to that which Iob had ſaid chap. 6, 10. I have not concealed the words of the Holy one. and again verſ. 30. Is there iniquity in my tongue? and ſo likewiſe, chap. 10.7. Thou knoweſt that I am not wicked. But yet becauſe Iob had ſo clearly again and again expreſſed himſelf, that he durſt not juſtifie himſelf before God, as chap. 9.20. If I justifie my ſelf (ſaith he) mine own mouth shall condemn me; If I ſay I am perfect, it shall alſo proove me perverſe, it is moſt probable, that Zophar in theſe words intended not to charge him any farther then thus, to wit, for ſaying that he by any ſecret wickedneſſe or hypocriſie had not provoked God to puniſh him ſo ſeverely; for this Zophar judged a lie, and a reproach of God, as holding that God would never have made him ſuch a pattern of miſery, had he not been an hypocrite.
Verſ. 5. But, O that God would ſpeak and open his lips againſt thee.] Becauſe Iob had wiſhed that he might plead with God concerning his condition, chap. 9.34, 35. Let him take his rod away from me and let not his fear terrifie me, then would I ſpeak and not fear him, and becauſe he had for the moſt part in the foregoing chapter directed his ſpeech to God, verſ. 2. I will ſay unto God, do not condemn me; shew me wherefore thou contendeſt with me, and becauſe withall Zophar apprehended, that he minded not what his friends ſaid to him, nothing that they ſpake did the leaſt good upon him, ſo that though it were his turn now to ſpeak, it would be to no purpoſe, therefore he wiſheth here that God would by himſelf anſwer him, O that God would ſpeak and open his lips againſt thee, (which muſt needs be meant either of Gods convincing him by the inward voice of his own ſpirit, or elſe rather of Gods ſpeaking to him in a viſion, or by an audible voice from heaven, as afterwards indeed he did, chap. 38.1.) hereby implying that if God ſhould plead with him, or but open his lips to ſpeak a word to him (which yet after all his importunate deſires he might ſee God had refuſed to doe) he would then ſee his folly, and would find that God had in no degree dealt ſo ſeverely with him.
Verſ. 6. And that he would shew thee the ſecrets of wiſedome, that they are double to that which is, &c.] A very difficult paſſage this is, ſo that there are very few Expoſitours that agree in one judgement concerning the meaning of it. By the ſecrets of wiſedome may be meant, either the ſecrets of divine inſtruction which men doe not nor cannot ſufficiently comprehend, or the ſecrets of Gods purpoſes and counſells in the manifold diſpenſations of his providence; and ſo accordingly by Gods ſhewing Iob that theſe ſecrets of wiſedome are double to that which is may be meant, either that the conformity which God requires of man to his will, is double to that which is, that is, farre more then that which man apprehends, or which is found in the beſt; or that the ſecret contrivements of God in the works of his providence are double to that which is, that is, farre more then what outwardly appears, or man can comprehend: And indeed both theſe might be well intended by Zophar, his drift being to imply to Iob that God in his wiſedome knew infinitely more that was ſinfull and vild in him then he knew by himſelf, and that therefore that which God in his wiſedome knew might juſtly be laid upon him, was double to that which he did undergoe; for this agrees fully with that following clauſe, know therefore that God exacteth of thee leſſe then thine iniquity deſerveth.
Verſ. 7. Canſt thou by ſearching find out God? &c.] That is, thou canſt not by all thy poſſible endeavours ſearch and find out God, to wit, to know him or his waies and counſells perfectly; we may know him in part, much we may underſtand concerning God by obſerving the footſteps of his power, wiſedome, and goodneſſe in the creatures, but to know him exactly and unto perfection is abſolutely impoſſible; to expreſſe which that ſecond clauſe is added▪ canſt thou find out the Almighty unto perfection?
Verſ. 8. It is as high as heaven, what canſt thou doe? &c.] That is, if by all we can doe, we cannot exactly find out and know the height of the heaven, or the depth of hell, or the length and breadth of the earth and Sea, how much leſſe ſhall we be able to comprehend him, or the wiſedome of his providence, who is infinite and therefore incomprehenſible: and in all this Zophars aim ſtill is to ſhew Iob how fooliſh a thing it was to quarrel with God, becauſe he could not ſee the reaſon why he proceeded ſo ſeverely with him.
Verſ. 10. If he cut off, and shut up, or gather together, then who can hinder him?] The firſt word (which is in our tranſlation If he cut off) may be renderd, If he make a change. But however that be tranſlated it is not eaſie to ſay what is meant by that or the following words of ſhutting up and gathering together. Some conceive that all theſe words do but expreſſe one and the ſame thing, to wit, the Lords overturning the whole frame and courſe of nature, If he cut off (or make a change) and shut up, or gather together, that is, if he turn and change, deſtroy and ſubvert the whole frame and courſe of nature, and ſo mingling things together ſhould reduce all into a confuſed chaos again, then who can hinder him? that is, no body can controul him, or alledge any juſt reaſon why he ſhould not doe beſt in ſo doing; and hereby (they ſay) Zophar gave Iob to underſtand, that if God might thus change and break in pieces the whole frame of nature, and be unqueſtionably wiſe in ſo doing, it were ſtrange that now he ſhould be called in queſtion for the ſubverting of his family alone. Again others underſtand the words of two contrary diſpenſations of providence, thus, that if God will deal well with ſome and ill with others, if ſome he will deſtroy or ſhut up in priſon, and others he will gather together into towns, cities or provinces, or if he will at one time deſtroy or ſhut up, and another time gather together and ſave the very ſame perſons, all this he may doe in great wiſedome. Again others by cutting off (or making a change) underſtand the ſubverting and ruining people, families or perſons, and by ſhutting up the bringing of men into great ſtreights and difficulties; but then by gathering together they underſtand the gathering together his witneſſes or his armies for the condemning of thoſe whom he intends to judge, or for the cutting off thoſe whom he hath condemned; ſo that, I ſay, Expoſitours differ much in their judgement concerning the meaning of theſe words. But yet however the drift of the words ſeems to be clear, to wit, from the unſearchableneſſe of Gods wiſedome to conclude, that whatſoever ſtrange things God ſhould doe, yea though he ſhould overturn all things and mingle heaven and earth together, yet it were not fit that men ſhould queſtion his proceedings therein. Indeed Iob himſelf had ſaid as much before in effect, chap. 9, 12. Behold, he taketh away, who can hinder him? But it ſeems Zophar conceived that this could not agree with other things that he had ſpoken, and therefore he preſſeth him here with this which himſelf had acknowledged.
Verſ. 11. For he knoweth vain men, &c.] It is alſo very queſtionable how this depends upon that which went before. 1. It may be added to ſhew why God in great wiſedome doth ſo diverſely deal with the ſame men, ſometimes bleſſing them, and at other times again ſorely afflicting them, to wit, becauſe he knoweth vain men, that is, he knoweth the vanity and inconſtancy of men; ſuch is the fickleneſſe of the beſt, that they are ever and anon ready to ſtart aſide from the waies of righteouſneſſe, and therefore he cannot proceed with them in one continued way and courſe of gentleneſſe and favour. 2. It may be added to ſhew why it is not poſſible that any man ſhould except againſt the wiſedome of any of Gods proceedings, to wit, becauſe poor ſimple vain man is altogether unable to comprehend the wiſedome of God in the ſeverall diſpenſations of his providence. But 3. It may be to ſhew that when God is pleaſed to make any alterations in the world, there is no hindering of him in what he is reſolved to doe, for he knoweth vain men, that is, he knoweth that poor frail man cannot in the leaſt withſtand his will, he may doe what he will with him; and 4. It may imply the reaſon why there is no excepting againſt the wiſedome of Gods proceedings, even when he doth cut off and deſtroy, namely becauſe he knoweth vain men, that is, he knoweth exactly all that is amiſſe in man; though poor ſimple man cannot comprehend the waies and wiſedome of God, yet God knows the vanity of man, the proneneſſe of his nature to ſin, and even when there is nothing to be diſcerned that is not right in the outward converſation, yet he knoweth the vanity that is in their hearts; ſo that men may wonder at the afflictions of thoſe that yet are moſt juſtly afflicted, becauſe they know not that evil in them which God knows by them. And this I the rather think is principally intended, becauſe hereto agree the following words, he ſeeth wickedneſſe alſo, will he not then conſider it? as if he ſhould have ſaid, ſince God ſeeth all the evil that is done by the children of men ſhall we or can we think that God will paſſe it by as if it were nothing, and not lay it to heart, to puniſh men for it? Noe ſurely.
Verſ. 12. For vain man would be wiſe, though man be born like a wild aſſes colt.] Some conceive that man is here ſaid to be born like a wild aſſes colt, becauſe indeed when they firſt come into the world there ſeems to be no more knowledge and underſtanding in an infant newly born then in a wild aſſes colt newly foaled; But I rather think that this phraſe relates to that bruitiſhneſſe which is in all men naturally as they are born into the world ſince the fall of our firſt parents, to wit, that they are no more able to comprehend the things and waies of God, then a wild aſſes colt is able to comprehend matters of reaſon. So that theſe words are I conceive added as in a way of deriſion, vain man would be wiſe, &c. that is, fooliſh man hath a high opinion of his own wiſedome, and will many times pretend to ſo much wiſedome and underſtanding, as to be able to judge of Gods waies, and to expoſtulate with God concerning his works, whereas naturally, poor wretch, man is as bruitiſh as unteachable, and untractable for the underſtanding of the things of God, as a wild aſſes colt is. This is I take it the clear meaning of the words; yet ſome would have the meaning to be this, that vain man would be wiſe, that is, he would be made wiſe, to wit, by Gods chaſtiſements, though naturally he be as bruitiſh, as unteachable, & untractable in regard of ſuch knowledge as the moſt ſtupid and untamed creature that is.
Verſ. 13. If thou prepare thine heart and ſtretch out thine hands towards him.] That is, if thou wilt with all ſincerity of heart pray to the Lord for pardon and grace; for the ſtretching forth of the hands to heaven is the geſture of thoſe that pray, as we ſee in Solomon 1 Kings 8.22. whereby is ſignified 1. The lifting up of the heart to God. 2. Their earneſt deſire and aſſured hope of receiving from God what they beg of him. 3. A holy ſtriving with God, or an earneſt intention of ſpirit as it were to take hold of God, and 4. Their yielding up themſelves to God, as ready to doe whatever he will have them.
Verſ. 14. If iniquity be in thine hand, &c.] That is, if there be any ſinfull practiſe thou haſt been inured to; or if there be any thing unjuſtly gotten in thy poſſeſſion; put it farre away, that is, abandon it utterly; And let not wickedneſſe dwell in thy tabernacle, that is, neither walk thy ſelf in any way of wickedneſſe, nor ſuffer thoſe of thy family to doe that which is evil in Gods ſight: though wickedneſſe may get into thy houſe, yet when thou knoweſt it, let it not ſtay there.
Verſ. 15. For then shalt thou lift up thy face without ſpot.] Iob had ſaid chap. 10.15. If I be righteous, yet will I not lift up my head, in reference to this Zophar tells him here, that if he would with a prepared heart repent and turn to the Lord, he might then lift up his head, Then shalt thou lift up thy face without ſpot, that is, then mayeſt thou walk chearfully and comfortably, and hold up thy face before God or man as any occaſion is offered without fear and without ſhame, Becauſe when men have their faces ſpotted with dirt, they are aſhamed to ſhew their faces, whereas if thoſe ſpots be waſhed away then they go abroad again without bluſhing or fear, therefore when a man can appear before God, or man with a countenance not caſt down, either through the guilt of any foul ſpot of ſin that lies upon him, or the ſhame of any reproach or diſhonour that lies upon him, or of any puniſhment wherewith God hath teſtified againſt him, he may be then ſaid to lift up his face without ſpot.
Yea thou shalt be ſtedfaſt and shalt not fear.] The firſt clauſe, thou shalt be ſtedfaſt may be meant, 1. Of the ſtedfaſtneſſe of his outward condition, to wit, that being upon his true repentance received into Gods favour he ſhould be eſtabliſhed in a ſure and ſtedfaſt proſperous condition; whereas when hypocrites are in a proſperous eſtate, ther's no certainty of their continuance therein, they ſtand in a ſlippery place, being ever in danger of a diſmall change and fall, his proſperity ſhould be ſtedfaſt and permanent; free from all danger of the return of any ſuch calamities as now he had ſuffered, and 2. Of the ſtedfaſtneſſe of his mind, to wit, that he ſhould have a ſetled and compoſed mind through the aſſurance of Gods favour, and ſo free from all diſtraction of fear; and then thou shalt be ſtedfaſt is explained by the following words and shalt not fear. Becauſe men in fear are alwaies full of many roving diſtracted thoughts, ſometimes ſuggeſting this or that evil which they fear will come upon them, and ſometimes contriving diverſely what courſe they ſhould take to help themſelves, hence. they ſay is this expreſſion, thou shalt be ſtedfast and shalt not fear. I know there are ſome that include in this promiſe likewiſe that ſpirituall ſtedfaſtneſſe whereby he ſhould be preſerved from relapſing into ſin; But I cannot ſee that this is ſo clear in the words.
Verſ. 16. Becauſe thou shalt forget thy miſery, and remember it as waters that paſſe away.] That is, thou ſhalt quite forget all thy former miſery, or at leaſt thou ſhalt ſcarcely or very little remember it: for three things the expreſſion here uſed may imply; 1. That he ſhould ſo long be freed from thoſe calamities that had afflicted him, that he ſhould in a manner forget that ever he had been ſo afflicted. 2. That he ſhould be ſo perfectly delivered from thoſe manifold miſeries and calamities that he now lay under, that there ſhould not be the leaſt memoriall left of them, to put him in mind of what he had ſuffered, thou shalt remember it as waters that paſſe away, that is, as a land-floud though it overflow all for a time, yet paſſeth away and is gone on a ſudden, and then there is no ſign of it left, to make one think there had ever been ſuch mighty ſtreams of water there, ſo ſhould he be freed from thoſe flouds of affliction that had broken in upon him, inſomuch that there ſhould be no memoriall of them left, but they ſhould quite be forgotten. 3. That God ſhould ſo abundantly bleſſe him with all bleſſings inward and outward, that his preſent proſperity ſhould quite put out of his mind all his former miſery; even as the waters that run by in a river are no ſooner out of ſight then out of mind, by reaſon of a new ſupply of water that comes ſtill in the room of that which paſſeth away. And indeed uſually in the Scripture an eminency of proſperity is expreſſed in theſe tearms, that it ſhould be ſuch as ſhould make them forget their former ſorrows, as Gen. 41.51. where Ioſeph being highly advanced in Egypt called his firſt-born ſon Manaſſeh, and gave this reaſon for it, For God, ſaid he, hath made me forget all my toil, and Eſa. 54.4. Thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widow-hood any mo…e, and Iohn 16.21. A woman when she is in travail hath ſorrow, becauſe her hour is come; but aſſoon as she is delivered of the child, she remembreth no more the anguish, for joy that a man is born into the world. and 4. That at leaſt he ſhould remember his former miſeries without the leaſt diſtreſſe, or anxiety of mind for fear they ſhould return again upon him; for this is to remember his miſery, as waters that paſſe away, which being once gone can never poſſibly turn back again.
Verſ. 17. And thine age shall be clearer then the noon day; thou shalt shine forth, thou shalt be as the morning. That is, thine adverſity ſhall be ſuddenly changed into exceeding great proſperity; and ſo the remainder of thy time or life, even thine old age, which thou giveſt for loſt, of which thou makeſt no reckoning, and which thou expecteſt will yield thee nothing but weakneſſe and ſorrow, ſhall be the prime part of thy daies for joy and glory. To ſignifie that his joy and glory ſhould be exceeding great, it is ſaid that his age ſhould be clearer then the noon day: and to ſignifie it ſhould come ſuddenly after a ſad night of affliction and ſhould then continually encreaſe more and more, it is ſaid that he ſhould shine forth and be as the morning.
Verſ. 18. And thou shalt be ſecure becauſe there is hope, &c.] That is, being in this proſperous condition, thou ſhalt be fearleſſe of any ſuch ſad changes as have now befallen thee, and that becauſe thou ſhalt then upon thy repentance have aſſured hope and confidence in Gods love and favour; to which purpoſe alſo is that which follows, yea thou shalt dig about thee, and thou shalt take thy reſt in ſafety, for thereby is meant, either that he ſhould follow his husbandry, digging and ploughing his ground without any fear of an enemy, or digging for water for his flocks and heards without any to withſtand him, yea figuratively it may be meant of the labours of any calling, as Luke 16.3. or 2. That he ſhould ſleep as ſecurely, as thoſe doe that have digged ſome deep trench about them, to ſecure them from the breaking in of an enemy upon them, or 3. That if he did but build an houſe (for digging may be put for the digging of the foundation of a houſe) or dig a place to pitch his tent in, and withall ſome little trench about it (as the Arabians in thoſe times uſed to doe, to which Zophar ſeems here to allude) he ſhould enjoy himſelf ſafelier herein then otherwiſe he would doe in a walled city.
Verſ. 19. Many shall make ſuit unto thee.] That is, being ſo greatly enriched and highly exalted, many both great and ſmall, yea even thoſe that now inſult over thee, ſhall crouch and bow before thee, and ſue to thee for favour. Little did Zophar indeed think that this which he now promiſed Iob ſhould be accompliſhed in him, and his two companions Eliphaz and Bildad, that did now ſo harſhly cenſure him. But yet ſo we ſee it was when the Lord ſent them to Iob humbly to deſire him that he would pray for them, chap. 42.8, 9.
Verſ. 20. But the eyes of the wicked shall fail, &c.] Becauſe the fixing of the eye long upon one place to look for any thing doth much weaken the ſight, eſpecially when alſo men weep much, by reaſon that they ſo earneſtly deſire and look for comes not (for nothing marres the eyes more then weeping, Lam. 2.11. Mine eyes do fail with tears) therefore when men in miſery do earneſtly wait for deliverance or comfort and all in vain, it is uſually expreſſed in the Scripture by this phraſe of the failing of the eyes, as Pſal. 69.3. Mine eyes fail while I wait for my God: and ſo here to expreſſe that wicked men ſhall in vain expect any help from God in their diſtreſſe, he ſaith the eyes of the wicked shall fail, and then addes, they shall not eſcape, and their hope shall be as the giving up of the ghoſt, the meaning whereof is either 1. That after all their expectation the end of their hope ſhall be a miſerable death, or that they ſhall die in their miſery, either by making themſelves away in deſpair, or by ſome other way of Gods juſt vengeance upon them, or 2. That in the concluſion they ſhould come to be in as hopeleſſe and deſperate a condition, as is a man when he is giving up the ghoſt, or 3. That their hope ſhould come to nothing, even as the breath of a man vaniſheth to nothing when he giveth up the ghoſt, and therefore indeed ſome tranſlate this clauſe thus, their hope shall be as a puffe of breath. Now the main drift of this was to give Iob a hint, that if he continued in his wickedneſſe and did not repent, this at laſt would be his portion.