Annotations Upon the Books of Poetry, Job · Chapter 15
CHAP. XV.
Verſ. 1. THen anſwered Eliphaz, &c.] The three friends of Iob having all objected what they could againſt Iob ſucceſſively one after another, and Iob having ſeverally anſwered them all, it came now to Eliphaz turn, who began firſt to ſpeak, again to reply upon what Iob had anſwered.
Verſ. 2. Should a wiſe man utter vain knowledge, and fill his belly with the Eaſt wind?] That is, is it ſeemly for a man that pretends to ſuch wiſedome and knowledge as you do, to talk ſo idly and fooliſhly, ſo furiouſly, and preſumptuouſly, and miſchievouſly as you have done? for he alludes to thoſe words of Iob wherein he ſeemed to condemne them of folly, at leaſt to maintain that his knowledge was every way as much as theirs, chap. 13.2. What ye know, the ſame doe I know alſo, I am not inferiour unto you, and again verſ. 5. Oh that you would altogether hold your peace, and it should be your wiſedome. He compares Iobs words to the wind, to imply 1. That they had been vain and unprofitable, and nothing to the purpoſe, there was no ſubſtance and ſolidity in them, but they were merely a blaſt of words, which ſoon vaniſhed and came to nothing, and 2. That they had been turbulent, violent, and furious, and uttered with a great deal of heat and choller; and he mentions the Eaſt wind particularly rather then any other, becauſe that wind uſed to be in thoſe countries moſt raging and tempeſtuous, and withall becauſe it was uſually very hurtfull to their corn, and fruit, and other things, as we uſe alſo to ſay, that the wind in the Eaſt is neither good for man nor beaſt, and ſo thereby Eliphaz might intend to imply alſo, that his words had been miſchievous and hurtfull both to others and to himſelf, pernicious to others by way of ill example, and hurtfull to himſelf, in that they muſt needs blaſt all the hopes he might otherwiſe have had of Gods delivering him out of his miſeries. In Iobs firſt anſwer to Eliphaz he had taken exceptions againſt him for ſlighting what he had ſpoken, as if there had been no weight of reaſon in any thing he had ſaid, and that in theſe tearms, chap. 6.26. Doe ye imagine to reproove words, and the ſpeeches of one that is deſperate, which are as wind? (concerning which ſee the Note there) Now as Bildad did immediately twit him with this, retorting upon him that very expreſſion, chap. 8.2. How long shall the words of thy mouth be like a ſtrong wind? (where alſo ſee the Note) ſo likewiſe Eliphaz here remembring it ſeems thoſe words of Iob, when he came now to ſpeak again upbraids him with the ſame words, Should a wiſe man utter vain knowledge, and fill his belly with the Eaſt wind? as if he had ſaid, you were not pleaſed that I eſteemed your words no better then wind; but I pray what have your words ever ſince been better then ſo? A wiſe man one would think ſhould never utter ſuch vain and unprofitable things as you have ſpoken; and it is like he meant this of thoſe paſſages in Iobs ſpeech, where he had complained of Gods dealing ſo hardly with him, and where he had wiſhed that God would hide him for a time in the grave, chap. 14.14. and others of the like nature. As for that expreſſion of filling his belly with the Eaſt wind, the meaning is, either that he did feed and pleaſe himſelf with ſuch windy frothy diſcourſe, or rather that he did firſt conceive ſuch things in his mind, and then afterward uttered them.
Verſ. 4. Yea thou caſteſt off fear and reſtraineſt prayer before God.] Some Expoſitours underſtand this thus, that by many things that he had ſpoken he had in a manner laid a foundation of Atheiſme, that men ſhould neither fear God nor call upon his name; for if that were true which he had ſaid, chap. 9.22. that God deſtroyeth the perfect as well as the wicked, and ſo chap. 12.6. that the tabernacles of robbers proſper and they that provoke God are ſecure, &c. who then would fear God or pray unto him? yea and ſome adde, that by his ſpeaking ſo irreverently to God he had hereby given evil example unto others, after the ſame manner to caſt off the fear of God, and in ſtead of praying to God to contend with him. But I conceive the meaning to be plainly this, that he chargeth Iob with caſting off fear and reſtraining prayer before God, becauſe he had ſpoken to God in ſuch a bold and preſumptuous manner, as if he had been ſpeaking to one of his fellows, and in ſtead or humbling himſelf before God, and craving mercy and pardon, he had ſtood upon tearms of juſtifying himſelf, and had as it were challenged God, that he might argue with him and plead his cauſe before him.
Verſ. 5. For thy mouth uttereth thine iniquity, &c.] That is, thy mouth diſcovers and blazons abroad that baſe wickedneſſe and iniquity that is in thine heart, according to that of our Saviour, Matth. 12.34, Out of the abundance of the heart the mouth ſpeaketh. And this is added as a proof of what he had ſaid in the foregoing verſe, to wit, that Iob had caſt off the fear of God; as is likewiſe that which follows and thou chooſeſt the tongue of the crafty, that is, thou doſt wittingly talk in a crafty manner; and the craft Eliphaz intends is, either that he did in an hypocriticall manner cunningly cover over the iniquity of his heart, to wit, by ſpeaking at ſome times very modeſtly and humbly, though at other times he was ready as it were to fly in Gods face, as in thoſe paſſages chap. 6.24. Teach me and I will hold my tongue; and cauſe me to underſtand wherein I have erred, and chap. 7.20. I have ſinned; what shall I doe unto thee, O thou preſerver of men? and chap. 9.2. How should man be juſt with God? or elſe rather that in a mere cavilling way he had hitherto ſought to make good an evil cauſe.
Verſ. 7. Art thou the firſt man that was born? or waſt thou made before the hills?] In theſe words Eliphaz ſeems to have reſpect to that which Iob had ſaid chap. 12.2, 3. No doubt but ye are the people, and wiſedome shall die with you, but I have underſtanding as well as you, I am not inferiour to you; yea who knoweth not ſuch things as theſe? and to that verſ. 12. of the ſame chapter, with the ancient is wiſedome, and in length of daies understanding: for apprehending that Iob had ſpoken thoſe words, in a way of exalting himſelf in regard of his knowledge, and in regard of his age above them, and as thinking ſcorn that they ſhould therefore compare themſelves with him, and that thence it was alſo that he had ſent them to learn knowledge of the bruit beaſts, chap. 12.7. Ask now the beaſts and they shall teach thee, &c. hereupon he now replies to this in a way of ſcoffing, Art thou the firſt man that was born? or waſt thou made before the hills? as if he ſhould have ſaid, what do you make of your ſelf that you take ſo much upon you in regard of your knowledge, and in regard of your years? Sure you were the firſt man that ever was born in the world, yea perhaps you were before the creation, and ſo are older then the hills, and having therefore lived in all the ages of the world, it is no wonder though you have gotten ſo much knowledge, that we are counted no better then fooles in compariſon of you. Thus I ſay almoſt all Expoſitours underſtand theſe words; only indeed ſome conceive that Iobs friends were older then he, which they ground upon that which follows verſ. 10. and that therefore Eliphaz could not ſuſpect that Iob deſpiſed them becauſe of his great age, but that rather he twits him on the contrary, becauſe being younger then they, yet he vaunted himſelf in his great knowledge, as if he had been the firſt man that ever was upon the earth, and had been ever ſince treaſuring up knowledge, and ſo muſt needs underſtand more then ever man did.
Verſ. 8. Haſt thou heard the ſecret of God? &c.] As if he ſhould have ſaid, hath God made you of his privy counſell, and ſo thereby admitted you to the knowledge of thoſe ſecrets, which no man knows beſides your ſelf? whereupon he adds alſo, and doſt thou reſtrain wiſedome to thy ſelf? that is, have you think you all the wiſedome? and are all fools beſides your ſelf? and in the following verſe, what knoweſt thou which we know not? &c. in all which Eliphaz doth plainly retort upon Iob what he had before ſaid to them, chap. 12.2, 3. No doubt but ye are the people, and wiſedome shall die with you; but I have underſtanding as well as you, &c. and chap. 13.2. what ye know, the ſame do I know alſo, &c.
Verſ. 10. With us are both the gray-headed, and very aged men, much elder then thy father.] Still he ſeems to aime at that which Iob had ſaid, chap. 12.12. With the ancient is wiſedome, and in length of daies underſtanding; but the meaning may be, either that ſome of theſe his friends were much elder then his father was, or then his father would have been, had he been ſtill living (and it may be Eliphaz intended himſelf, who we may well think was the eldeſt of the three, becauſe he ſpake firſt) or elſe that though they themſelves were younger then Iob, yet he had no cauſe to deſpiſe them as he had done, ſince they had in their ſeverall habitations many on their ſide, of their party and opinion, yea many maſters and teachers, from whom they had received thoſe truths which they had maintained, that were ſo very aged, that his father was younger then ſome of them.
Verſ. 11. Are the conſolations of God ſmall with thee? is there any ſecret thing with thee?] That is, ſay ſome Expoſitours, doſt thou eſteem the conſolations of God ſuch mean and contemptible things, that we ſhould propound them to wicked men, ſuch as thou art, or that thou ſhouldeſt think they belong to thee? No, ſurely; ſuch holy things are not to be given to dogs; only perhaps you know ſomething which others know not, or have ſome ſecret righteouſneſſe, which queſtionleſſe none can diſcern in you but your ſelf, and hence it is that you will not be beaten off from applying the comforts of God unto your ſelf. But doubtleſſe the true meaning of theſe words is, that Eliphaz here upbraids Iob for ſlighting the conſolations of God, to wit, thoſe which himſelf, and his other two friends had as from God propounded to him; that if he would repent of his wickedneſſe, and humbling himſelf under Gods hand would forſake his evil waies, and beg mercy of him, God would then pardon his ſins, remove the judgements that now lay upon him, and abundantly bleſſe him again. Iob had told them in expreſſe tearmes, chap. 13.4. that they were forgers of lies and Phyſicians of no value: and happily in relation to that Eliphaz here upbraids him for deſpiſing thoſe divine conſolations wherewith they had ſought to doe him good; Are, ſaith he, the conſolations of God ſmall with thee? as if he ſhould have ſaid, we have propounded the only way of comfort for one in your condition that God hath preſcribed, and do you make ſo little account of the conſolations of God? and thereupon he adds too, Is there any ſecret thing with thee? that is, doeſt thou know any better way of comfort, (which perhaps neither we, nor our fathers, nor any man elſe ever knew or heard of,) whereupon thou deſpiſeſt that to which we have adviſed thee? Or, haſt thou any ſecret Priviledge or unknown worth in thee and ſo thou haſt no need of theſe conſolations? Or, is there any ſecret ſin or guilt in thee, which makes thee unfit to receive the comforts that have been tendered thee? Or, doeſt thou know any thing unknown to others, by warrant whereof thou thinkeſt, notwithſtanding all that we have ſaid to thee, that God may juſtly be blamed for dealing too hardly and ſeverely with thee?
Verſ. 12. Why doth thine heart carry thee away? &c.] That is, why doth the pride of thy heart, or the paſſions of thy heart tranſport thee ſo farre as a man beſides himſelf, even beyond the bounds both of reaſon and of that modeſty and reverence, wherewith it becomes men to carry themſelves when they ſpeak to the Lord their Creatour? As for the following clauſe, and what do thine eyes wink at? it is very hard to ſay what is meant thereby; and therefore every Expoſitour almoſt gives a ſeverall expoſition of it. Some by his winking with his eyes underſtand his frowning, and looking with an angry, and fierce furious eye; others an hypocriticall looking demurely in a way of ſeeming holineſſe, as if he were ſilently praying to God, or had his thoughts taken up with ſome ſerious, high, and heavenly meditations, when indeed there was no ſuch thing; others his cloſing of his eyes againſt the truth of thoſe things which they had delivered; others of his fleering and looking with a flouting and and ſcornfull eye, as David alſo deſcribes the ſcornfull behaviour of his enemies, Pſal. 35.19. Let not them that are mine enemies wrongfully rejoyce over me; neither let them wink with the eye that hate me without a cauſe: and laſt of all others underſtand it thus, and what doe thine eyes wink at? that is, what doſt thou look at? or what doſt thou aime at (alluding to thoſe that ſhooting at a mark are wont to wink with their eyes) that thou art thus overborn by thy paſſions, and carried out of the way? which expoſition of all the reſt I like the beſt, becauſe of the following words that have dependance upon theſe.
Verſ. 13. That thou turneſt thy ſpirit againſt God, and letteſt ſuch words goe out of thy mouth?] That is, that when God afflicts thee, thou ſhouldeſt thus with an imbittered ſpirit turn again upon him and contend with him, and ſo ſhouldeſt ſuffer ſuch proud, deſperate ſpeeches to proceed out of thy mouth, juſtifying thy ſelf, and blaming God for laying his hand ſo heavily upon thee.
Verſ. 14. What is man that he should be clean, &c.] As if he had ſaid, It cannot be that poor wretched man coming out of the loines of ſinfull parents can be righteous, and pure, and clean from ſin. See the Note chap. 14.4.
Verſ. 15. He putteth no truſt in his ſaints; yea the heavens are not clean in his ſight.] That is, the Angels, the holy inhabitants of heaven; for Expoſitours do generally underſtand both branches of this verſe of the Angels, and ſo make this place fully parallel with that chap. 4.18. (concerning which ſee the Notes) and ſay that Eliphaz preſſeth this argument again upon Iob, as being confident that hitherto in all that he had ſpoken he had given no ſatisfactory anſwer thereto. And indeed that by the Saints of God in the firſt clauſe the holy Angels are meant is the more evident, becauſe they are elſewhere called Gods Saints, Deut. 32.2. The Lord came from Sinai— and he came with ten thouſands of Saints (of which ſee the Note there) and becauſe the Saints here ſpoken of are oppoſed to man born of a woman in the foregoing verſe, and therefore cannot be meant of holy men. But for the ſecond clauſe, yea the heavens are not clean in his ſight, it is more queſtionable whether that may not be meant, both of the Angels inhabiting the heavens, and of the heavens themſelves, in that though the heavens be of a bright, and clear, and pure ſubſtance, free from that earthlineſs and dregs that is in all ſublunary bodies, yet they are unclean and impure in compariſon of that perfect purity that is in God; and indeed it ſeems the more probable that it is ſo, becauſe the like expreſſion Bildad uſeth afterward concerning the ſtars, chap. 25.5. yea the ſtars, ſaith he, are not pure in his ſight.
Verſ. 16. How much more abominable and filthy is man, which drinketh iniquity like water?] This expreſſion which Eliphaz here uſeth implyes ſeverall particulars concerning mans naturall inclination to ſin, as 1. That men are prone to ſin as naturally, familiarly, and readily as they are to eat when they are hungry, or to drink when they are thirſty. 2. That they are as greedy to ſin, as a thirſty man is to pour down water, yea to exceed therein, and 3. That it is as pleaſing and delightfull to men to ſin, as it is to a thirſty man to drink a draught of water; to which purpoſe the like expreſſions are uſed in other places, as chap. 34.7. What man is like Iob, who drinketh up ſcorning like water? and Prov. 4.17. they eat the bread of wickedneſſe, and drink the wine of violence.
Verſ. 17. Hear me, and that which I have ſeen I will declare, &c.] That is, that which I have found true by experience; to which he adds in the next verſe, that as he had obſerved this himſelf, ſo he had heard it alſo from many wiſe men, that had likewiſe received it by tradition from their fathers; that which I have ſeen I will declare; which (ſaith he verſ. 18.) wiſe men have told from their fathers and have not hid it.
Verſ. 19. VntoUnto whom alone the earth was given, and no ſtranger paſſed among them.] To make it evident that thoſe wiſe men, or their fathers mentioned in the foregoing verſe, from whom by tradition they had received that truth which Eliphaz was now to deliver, were witneſſes worthy of all credit and eſteem, they are ſaid here to have been ſuch unto whom alone the earth was given, and no ſtranger paſſed among them; whereby may be meant, either that they were the firſt heads of the world, to wit, in the dayes immediately after Noah, concerning whom it might well be ſaid, that the earth was given unto them alone, and that no ſtranger paſſed among them, becauſe they had indeed the whole earth divided amongſt themſelves alone, and ſo there was no ſtranger amongſt them, that is, none but ſuch as were well known one to another (the people of the world being then but very few, ſo that there was no need why they ſhould invade or moleſt one another) or no ſtranger of a different religion, by whom they might be corrupted with errours; Or elſe the meaning may be, that they were men ſo famous and highly eſteemed both of God and man for their wiſedome, juſtice, courage, and all other heroicall vertues, that unto them alone the earth was given, that is, the dominion of the ſeverall lands where they lived was by the voluntary conſent of the people, and the all-ruling providence of God given unto them, and no ſtranger paſſed amongst them, that is, they ſo ordered themſelves in their government, and God was pleaſed alſo ſo to bleſſe their diſcreet, juſt, and holy endeavours, that no forreign enemy did break in upon them, or moleſt and trouble them, but the people lived under their government in peace and ſafety. Both theſe expoſitions are very agreeable to the drift of Eliphaz in this place; but if we underſtand them according to the laſt expoſition, beſides their principall drift which is to ſhew how unqueſtionable the Teſtimony of thoſe men was, whom he had mentioned in the former verſe, as aſſertours of the truth he was now to deliver; they do alſo covertly imply the falſehood of that which Iob had maintained, to wit, in that he affirmes them to have been wiſe men and good governours unto whom alone the earth was given, which is in direct terms contrary to what Iob had ſaid, chap. 9.24. the earth is given into the hand of the wicked.
Verſ. 20. The wicked man travelleth with pain all his daies, &c.] That is, he is continually in diſtreſſe and ſorrow, ſometimes becauſe of the calamities that God brings upon him, but alwaies by terrours of conſcience, and diſtracting fears: for here Eliphaz undertakes again to make good what he had before ſaid, chap. 5.3. to wit, that the Lord doth alwaies pour forth his wrath upon wicked men here in this world according to their demerits, as in direct oppoſition to that which Iob had ſaid, chap. 12.6. The tabernacles of robbers proſper, and they that provoke God are ſecure; and to that end he alledgeth here the continuall diſtreſſe and anguiſh of ſpirit, wherein they live even in their greateſt proſperity: to which he adds, and the number of years is hidden to the oppreſſour. Now though there be ſeverall interpretations given of theſe words; Some taking them thus, that God hath in his ſecret counſell appointed to the oppreſſour how long he ſhall live, and when he will cut him off; and others thus, That God will cut ſhort the years of the oppreſſour, he little knows how ſuddenly: yet even this alſo is alledged I conceive to the ſame end, and the number of years is hidden to the oppreſſour, that is, he is alwaies in fear not knowing how long he ſhall enjoy his proſperous eſtate, or how ſoon he ſhall be cut off; for though good men know not how long they have to live no more then wicked men, yet this is peculiar to wicked men, that they are in continuall perplexity of ſpirit concerning their end; and this is that which Eliphaz intends in theſe words. But however obſervable it is, that in ſetting forth the miſery of wicked men herein, Eliphaz doth particularly inſiſt on the fears of the oppreſſour; for herein he doth doubtleſſe covertly ſtrike at that particular ſinne whereof he thought Iob was guilty, as having been a great man and a man of authority in the place where he lived, as we ſee he afterward tells him in expreſſe tearms, chap. 22.6. Thou haſt taken a pledge from thy brother for nought, and ſtripped the naked of their clothing.
Verſ. 21. A dreadfull ſound is in his ears, &c.] That is, He is troubled with the ſad reports of near-approaching evils; or he is ever and anon affrighted, as if he heard ſome ſound or noiſe of danger: wherein it is very likely that he aimed at that which Iob had bewailed in himſelf, to wit, that God ſcared him with dreams, and terrified him with viſions, chap. 7.14. As for the following clauſe, in proſperity the deſtroyer shall come upon him, that I conceive is added to ſhew that there is reaſon enough why he ſhould be afraid when he ſeems to be in the ſafeſt condition, namely, becauſe even when he is in his greateſt proſperity, he ſhall ſuddenly be deſtroyed.
Verſ. 22. He believeth not that he shall return out of darkneſse, &c.] That is, as in proſperity he fears a day of darkneſſe and diſtreſſe that is coming upon him, ſo when that day is come, there's no perſwading him that he ſhall ever any more ſee better day, he utterly deſpairs that ever he ſhall be delivered from that miſery and diſtreſſe, thoſe troubles and fears that are come upon him; and to ſhew alſo that his fears herein are not groundleſſe, he adds, and he is waited for of the ſword, that is, in ſtead of being delivered from his preſent miſery, there is indeed a ſword waits for him to cut him off.
Verſ. 23. He wandreth abroad for bread, ſaying, where is it? &c.] Though the meaning of this may be, that being brought to extreme poverty he wanders about to beg his bread, or ſeeks by any ſiniſter means to ſupply his want, being anxious and full of care where to get bread to put into his mouth; yet the moſt and beſt Expoſitours underſtand it more generally, to wit, that the wicked man in his greateſt proſperity, even through the terrours of his conſcience, apprehending that an evil day is coming, doth hunt about to ſtore up for himſelf with as much impatience and greedineſſe, as if he were in danger to periſh for hunger, and yet all the while his own heart tells him that all his endeavours will be in vain, miſery and deſtruction will at length come upon him, which is that Eliphaz intends in the following words, he knoweth that the day of darkneſſe is ready at his hand, that is, he is confident that it is nigh at hand, and that it will not be long ere he ſhall be cut off.
Verſ. 24. Trouble and anguish shall make him afraid, &c.] That is, both outward troubles and inward terrours of conſcience ſhall affright him; they shall prevail againſt him, as a king ready to the battel, that is, with an unreſiſtable power; for kings when they go forth themſelves in perſon to war, are wont to go out with mighty armies, and in the battel have uſually the flowre and ſtrength of the army with them, and ſo ordinarily they are a great terrour when they come, and bear down all before them with a mighty violence.
Verſ. 25. For he ſtretcheth out his hand againſt God, and ſtrengtheneth himſelf againſt the Almighty.] Here Eliphaz gives the reaſon why God doth ſo ſeverely puniſh the wicked man, as is expreſſed in the foregoing verſes, namely, becauſe by his oppoſing the people of God, by his bold blaſpheming of God, by his ſcornfull vilifying his threatnings and judgements, and his deſperate oppoſing the will of God in all things whatſoever, he doth in a manner ſet himſelf to fight againſt God. Now in expreſſing this in the ſecond clauſe, he mentions God by this attribute the Almighty, and ſtrengeheneth himſelf againſt the Almighty, purpoſely to imply the folly of ſuch daring boldneſſe in thoſe preſumptuous wretches that are not afraid to lift up their hand againſt him who is an almighty God, and able therefore to doe with them whatever he pleaſeth.
Verſ. 26. He runneth upon him even on his neck, upon the thick boſses of his bucklers.] Many of our beſt Expoſitours underſtand this of God; for, ſay they, Eliphaz having in the former verſe ſet forth the impudence of the wicked man in fighting againſt God, he adds here that thereupon He, that is, the Almighty God, runneth upon him, that is, upon the wicked man, even on his neck, upon the thick boſſes of his bucklers (for the bucklers which they uſed in warre had alwaies thick boſſes in the midſt, out of which came a ſharp piece of iron or ſteel like the head of a ſpear, by reaſon whereof an enemy could not run in upon a man armed with one of theſe bucklers without manifeſt perill to himſelf, and thence is this expreſſion of running in upon the thick boſſes of his bucklers) as if he ſhould have ſaid, even as when a mighty man is provoked by the inſolency of one that is no body in his hands, he runneth upon him for all his bucklers and other weapons wherewith he is armed, and taking him by the neck throws him down and diſarmes him, ſo doth the Lord uſually deal with thoſe inſolent wretches, that dare thus exalt themſelves againſt him; for all their great wealth, authority▪ and power, wherewith they think themſelves ſafely ſhielded as with armour or proof, God runs in upon them, takes them by the neck or throat, and cruſhing them down to the ground, ſtrips them of all thoſe things whereon they reſted with ſo much confidence: and indeed the like expreſſion Iob uſeth in the following chapter, verſ. 12. ſpeaking of Gods ſevere dealing with him, He hath, ſaith he, broken me aſunder, he hath alſo taken me by my neck and shaken me to pieces. But now others again underſtand this of the wicked man (and indeed conſidering the whole context as it is in our Tranſlation I cannot ſee how it can be underſtood otherwiſe) having ſaid in the former verſe, that he ſtretcheth out his hand againſt God, &c. in theſe words yet farther to ſet forth his incredible arrogance and inſufferable impudence Eliphaz adds that he runneth upon him, that is, upon God, even on his neck, upon the thick boſſes of his bucklers, meaning that notwithſtanding the almighty power wherewith God is armed to deſtroy all thoſe that riſe up againſt him, yet ſuch is the deſperate daring boldneſſe of theſe wicked wretches, that they make no more of ruſhing upon the pikes of his diſpleaſure, then if they had to deal with ſome weak man, whom they could eaſily vanquiſh and ſubdue.
Verſ. 27. Becauſe he covereth his face with his fatneſse, and maketh collops of fat on his flanks.] This is the reaſon that is given why the wicked man dares carty himſelf ſo proudly againſt God, to wit, becauſe he is grown rich and great, and lives in much proſperity, pampering himſelf with pleaſure, and ſo thereupon is puffed up with pride, and obdurate againſt all fear, even to the exalting of himſelf againſt God his Creatour; for thus the ſpirit of God doth frequently in the Scripture expreſſe the proſperity and pride of wicked men, as we may ſee, Deut. 32.15. Ieſu… waxed fat and kicked, &c. Pſal. 7.10. They are incloſed in their own fat, with their mouth they ſpeak proudly, and ſo in many other places▪ and that ſay ſome Expoſitours, becauſe the fat in man hath no feeling and the fatter men are the leſſe ſubject they are to fear.
Verſ. 28. And he dwelleth in deſolate cities, and in houſes which no man inhabiteth, which are ready to become heaps.] Many good Expoſitours underſtand this of the miſery, which God at laſt brings upon thoſe men, that do ſo proudly ſet themſelves in defiance againſt God, as is expreſſed in the foregoing verſes; and by their dwelling in deſolate cities, and in houſes which no man inhabiteth, which are ready to become heaps, they conceive is meant, either that through extreme poverty having neither houſe nor home, they are glad to get into any old ruinate houſes there to lye and ſhelter themſelves, or that through very terrours of conſcience they get into ſuch deſolate and unfrequented places merely to avoid the ſociety of men, or elſe that by the people that riſe up againſt them, not able any longer to endure their oppreſſion and tyranny, they are driven from the places where they have formerly lived, and ſo forced to hide their heads in ſuch deſolate and ſolitary places, as it was with Nebuchadnezzar, who was driven from men, and had his dwelling with the beaſts of the field. But I ſay as the Context runs in our Tranſlation it is methinks evident, that this is alſo added farther to ſet forth that great proſperity of the wicked man, which is the cauſe of his exalting himſelf againſt God; for having ſaid that he covereth his face with his fatneſſe, &c. he adds here, And he dwelleth in deſolate cities, and in houſes which no man inhabiteth, which are ready to become heaps, wherein may be implyed both their exceeding wealth and greatneſſe, in that they were able to rebuild deſolate cities, and ruinated great houſes and caſtles, either merely to get them a name or for the ſafety of their perſons, as tyrants are wont to doe, according to the former expreſſion, chap. 3.14. With kings and counſellers of the earth, which built deſolate places for themſelves, of which ſee the Note there; and likewiſe their mighty oppreſſion and tyranny, in that they dwelt in cities which they had made deſolate and poor by their impoveriſhing the inhabitants, and in houſes from which they had driven the inhabitants by their cruell dealing with them, and then ſeized upon them for their own uſe.
Verſ. 29. He shall not be rich, &c.] Conſidering that Eliphaz ſpeaks ſtill of that wicked man, that exalts himſelf againſt God, becauſe of his fat and great eſtate, as is expreſſed in the former verſes, the meaning of theſe words He shall not be rich muſt needs be, either that he ſhall not attain that height of riches which he propounds to himſelf, or that he ſhall not continue rich; though he be rich for the preſent, yet he ſhall at laſt come to poverty, as is explained in the following clauſe, neither shall his ſubſtance continue; and therefore alſo is that clauſe added, neither shall he prolong the perfection thereof upon the earth whereby either the ſame thing is expreſſed again in other words, to wit, that he ſhall not long continue in ſuch a glorious condition, or elſe the meaning muſt be that he ſhall not continue his name upon earth by leaving his great eſtate and honour to his children and his childrens children, which is the perfection of a worldlings greatneſſe and glory.
Verſ. 30. He shall not depart out of darkneſſe.] That is, he ſhall never get free from thoſe miſeries and ſorrows which God ſhall bring upon him. I know indeed there are ſome Expoſitours underſtand this of the wicked mans not daring to go forth from thoſe ſecret hiding places, whereto he hath retired himſelf, and that becauſe through the inward terrours of his conſcience, he is afraid as Cain was leaſt every man ſhould kill him. But the firſt expoſition to me ſeems farre more eaſie and clear.
The flame shall dry up his branches, &c.] By the wicked mans branches many Expoſitours underſtand particularly his poſterity; and ſo conceive that Eliphaz herein aimes at Iobs loſſe in that particular: but others do I conceive better underſtand this clauſe more generally, to wit, that the wicked man being here compared to a flouriſhing tree, by this that the flame shall dry up his branches is meant, that by the fire of tribulation or by the fire of Gods wrath, all his riches, and honour, and children, and whatever elſe it is that makes his eſtate ſo flouriſhing and glorious, ſhall be withered and dryed up, yea that all his hopes, and deſigns, and endeavours ſhall be brought to nothing. As for the following clauſe, and by the breath of his mouth shall he go away, though the meaning thereof may be, as ſome take it, that together with the breath of his mouth he ſhall periſh, or rather that he ſhall die or be cut off by the breath of his own mouth, that is, by the deſperate and blaſphemous ſpeeches, which in his wrath and pride he ſhall utter and belch forth againſt God (an expreſſion not unlike to that Eſa. 64.6. We all do fade as a leaf, and our iniquities like a wind have taken us away) yet it may be better underſtood of the breath of Gods mouth (as referring to that which was ſaid before verſ. 25. He ſtretcheth forth his hand againſt God, &c.) by the breath of his mouth shall he go away, that is, after that God hath thus blaſted his proſperous eſtate, he ſhall at laſt utterly cut him off and ſend him packing away by the breath of his mouth, that is, by his decree, or by the blaſt of his indignation, which is the ſame that the prophet elſewhere ſaith, Eſa. 11.4. He shall ſmite the earth with the rod of his mouth, and with the breath of his lips shall he ſlay the wicked; and which Eliphaz himſelf had ſaid before, chap. 4.9. of which ſee the Note there. And very probable it is that Eliphaz doth the rather uſe theſe expreſſions of flame and fire, and the breath of his mouth, as in reference to the fire that had conſumed Iobs cattle and ſervants, and to the wind that had blown down the houſe upon his children.
Verſ. 31. Let not him that is deceived truſt in vanity; for vanity shall be his recompence.] As if he ſhould have ſaid, if any wicked man hopes or thinks it ſhall be well with him, he is certainly deceived; and therefore let not ſuch a one truſt in ſuch vain hopes, or in any vain thing whereon he builds his hopes, his ſinfull courſes, his preſent proſperity, riches, or honours, any humane counſels or means; for if he doth he ſhall find that theſe things will prove vain and nothing worth, and ſo vanity and miſery ſhall be his recompence. And herein it ſeemes Eliphaz covertly ſtrikes at the confidence Iob had expreſſed, chap. 13.15, 16. Though he ſlay me yet will I truſt in him; but I will maintain mine own waies before him. He alſo shall be my ſalvation, &c.
Verſ. 32. It shall be accomplished before his time, &c.] This may be read, It shall be cut off before his time, and then it muſt be referred to the tree, whereto he had compared the wicked man, verſ. 30. ſaying, the flame shall dry up his branches, (which may ſeem the more probable becauſe of the following clauſe here, and his branch shall not be green) and then the meaning is, that the wicked man ſhall die an untimely death; or elſe to the wicked mans truſting in vanity, or the vanity whereon he truſts, whereof he had ſpoken in the words immediately foregoing, and then the meaning is much to the ſame effect, to wit, that the wicked mans confidence ſhall be cut off and come to nothing before his time, that is, before his daies be expired, or by his untimely end. But if we read it, as it is in our Bibles, It shall be accomplished before his time, then it muſt be referred to the laſt words of the foregoing verſe, Vanity shall be his recompence, and ſo the meaning muſt be that the recompencing of vanity to him that truſts in vanity shall be accomplished before his time, that is, before his daies be accompliſhed, he ſhall live to ſee his pride have a fall, his own eyes ſhall behold the vanity of his confidence, or in the cutting him off before his time, this ſhall be accompliſhed; and his branch shall not be green, that is, nothing that he poſſeſſeth or undertaketh ſhall proſper; or, his children ſhall be in a withering condition.
Verſ. 33. He shall shake off the unripe grape as the vine, &c.] That is, the wicked man ſhall be as the vine that ſhakes off her unripe grapes, and as the olive tree that caſts off her flower; or, God ſhall ſhake off his unripe grapes, as the unripe grapes of a vine are ſhaken off, &c. But however that which Eliphaz intends here is, either that his children ſhall die in their young and tender years, or at leaſt that they ſhall die an untimely death (for becauſe of the ſad end of Iobs children Eliphaz is ſtill harping upon this ſtring) or rather that all his ſubſtance, his hopes and endeavours, ſhall betimes be blaſted, and ſhall never come to maturity.
Verſ. 34. For the congregation of hypocrites shall be deſolate, &c.] That is, though hypocrites have never ſo great families and attendants, though they have never ſo many companions and friends, they ſhall all be cut off and ſo their houſe ſhall become deſolate: and fire shall conſume the tabernacles of bribery, that is, the houſes of bribe-takers; or the houſes that are filled with bribery, or built by bribery, or the gain of any ſuch like courſe of injuſtice or deceit.
Verſ. 35. They conceive miſchief and bring forth vanity, &c.] That is, they conceive miſchievous devices, they plot miſchief in their minds againſt others, but in the concluſion all theſe devices prove vain and ineffectuall, and uſually bring miſchief upon themſelves. Indeed this clauſe may be read alſo thus, They conceive miſchief and bring forth iniquity, as we find it alſo expreſſed, Iſa. 59.4. and then the meaning muſt needs be, that they contrive miſchief againſt others in their mind, and then act that which they have ſo conceived. And accordingly we muſt conceive of the laſt clauſe, and their belly prepareth deceit, to wit, that it is meant either of the wicked mans contriving in his mind how he may deceive others, or elſe of his plotting thoſe things in his head, whereby whilſt he thinks to hurt others he doth only in the concluſion delude and deceive himſelf.