Annotations Upon the Books of Poetry, Job · Chapter 8
CHAP. VIII·
Verſ. 1. THen anſwered Bildad the Shuhite,] Bildad, having heard Iob hitherto defending himſelf, and diſliking what he ſpake in his defence, more then his former complaints, undertook at length to ſecond what Eliphaz had before ſpoken, reprooving Iob for charging God with injuſtice in his dealing with him, and exhorting him to repent of his former wickedneſſe, as the only ſure means to turn away the Lords diſpleaſure; yea it ſeems by his firſt words in the following verſe, that whereas Iob was proceeding on to have ſpoken farther, Bildad did here interrupt him, as not able to endure him any longer, How long wilt thou ſpeak theſe things? &c.
Verſ. 2. How long shall the words of thy mouth be like a ſtrong wind?] That is, violent, and bruitiſhly impetuous, not ſparing any body, no not the Lord himſelf when he comes in thy way; Becauſe Iobs words in his anſwer to Eliphaz had been indeed ſomewhat ſharp and rough, and full of vehement expreſſions; therefore Bildad compares them here to a ſtrong wind; and becauſe he had ſo often reiterated his complaints of the grievous miſeries he ſuffered, and his proteſtations concerning his deſire of death, &c. yea and that after Eliphaz had ſought to convince him of the evil hereof, not regarding any thing that he had ſpoken, therefore he upbraids him with his perſiſting in this way, How long wilt thou ſpeak theſe things, and how long shall the words of thy mouth be like a ſtrong wind? But yet withall there is another thing, which Bildad might alſo intend to imply in comparing Iobs words to a ſtrong wind, to wit, that whilſt he went about to overthrow the juſtice of God, as if he had not deſerved what God had inflicted on him, his words though never ſo violent, would be but as a puffe of wind; Gods juſtice would ſtand firm and unmoved whatever he ſhould ſay to the contrary.
Verſ. 3. Doth God pervert judgement? or doth the Almighty pervert juſtice?] As if he ſhould have ſaid, Every one by the light of nature knows that this is altogether impoſſible; though God be almighty, and able to doe to men whatever he pleaſeth, yet he is not wont to make uſe of his power to doe any thing but what is juſt, as great and mighty men many times doe, and that becauſe. 1. He is eſſentially and ſo infinitely juſt, as well as almighty, 2. The judge of the whole world, to whom men muſt fly for refuge and help, when they are unjuſtly wronged and oppreſſed, and therefore he can no more deal unjuſtly with any man, then he can ceaſe to be God.
Verſ. 4. If thy children have ſinned againſt him, &c.] That is, though God hath utterly cut off and deſtroyed thy children, it was doubtleſſe for their ſins, & what he hath therefore done therein, he hath done moſt juſtly, and thy ſelf he hath not hitherto deſtroyed, but ſpared thee, that thou mighteſt take warning by them; which if thou wouldeſt doe, and wouldeſt betimes, that is, ſpeedily and with all poſſible care and diligence ſeek reconciliation with God, and pray unto him for favour and mercy, in ſtead of pleading thine innocency, quarrelling and contending with him as thou haſt hitherto done, and withall abandon all thy former wicked waies, and that upon ſincere ends, and ſo become pure and upright in heart and life, (without which indeed no ſeeking to God by prayer will doe any good) then doubtleſſe he would not fail to pardon thy ſins, withdraw the judgements that lye upon thee and doe thee good; whereas hitherto he hath ſeemed to ſleep, and not to regard thy miſeries, he will preſently awake to thy help, and make the habitation of righteouſneſſe proſperous, that is, proſper thee and thy family and all that belongs to thee, ſo long as you all continue to live righteouſly and to doe that which is juſt in Gods ſight.
Verſ. 7. Though thy beginning was ſmall, yet thy latter end should greatly encreaſe.] Two ſeverall waies theſe words are underſtood by Expoſitours; firſt, that though when God ſhould begin to proſper him after his repentance, his eſtate ſhould be but little, (as ſome indeed think it was but little, and that he began upon almes, as it were, when his kindred and acquaintance gave him every man a piece of money, and every one an ear-ring of gold ▪ chap. 4….11.) yet by degrees this little ſhould encreaſe ſo, that at laſt he ſhould again come to have a mighty eſtate: and 2. That the eſtate he had before this tribulation befell him, how great ſoever it was, yet ſhould be but little in compariſon of that he ſhould have in the concluſion, if he would repent and turn unto the Lord; as the moon, one of Gods two great lights, is but little in compariſon of the Sun, whereto may ſeem to agree that which is ſaid of Iob, chap. 42.12. So the Lord bleſſed the later end of Iob more then his beginning. But yet the firſt expoſition is clearly the moſt proper.
Verſ. 8. For enquire, I pray thee, of the former age, &c.] Bildad here prooves what he had ſaid by the experience of all former ages; to which he the rather appeals, becauſe there was probably then no written word: Enquire (ſaith he) I pray thee of the former age, &c. as if he ſhould have ſaid, ſearch the records of former times, make enquiry how it hath been in the daies of our anceſtours, and ſo likewiſe of their fathers for many generations, even from the beginning of the world, you ſhall find that it hath been alwaies thus as I have ſaid, that God hath proſpered the righteous and puniſhed the wicked, and that when evil doers have repented, forſaken their evil waies and turned unto the Lord, he hath then withdrawn his hand from puniſhing them, and poured forth his bleſſings plentifully upon them.
Verſ. 9. For we are but of yeſterday, and know nothing, becauſe &c.] This is added as a reaſon, why Bildad councelled Iob to ſearch into the records of former times, and it is alſo two ſeverall waies expounded; for ſome, yea indeed the moſt of Expoſitours, conceive that in theſe words Bildad compares the ſhort lives of thoſe of this age with the long lives of the fathers in the firſt ages of the world, we are but of yeſterday, ſaith he, and know nothing, that is, whereas the fathers lived many years, by long experience their knowledge was very great, we alas in theſe times live but a little while in the world, our daies paſſing away as a ſhadow, and ſo for want of experience know nothing comparatively: But then again others conceive that Bildad here oppoſeth the ſhort life of man to the experience of all former ages; and ſheweth how much better ſatisfaction we may receive by examining the teſtimony of all ages, from the beginning of the world, then by reſting merely upon our own obſervation, who are but of yeſterday, of no continuance to ſpeak of, and ſo of little or no experience and knowledge, becauſe our daies are few and as a ſhadow paſſe ſuddenly away.
Verſ. 10. Shall not they teach thee and tell thee, and utter words out of their heart?] To utter words out of the heart is to ſpeak truly what men think, and what they have ſeriouſly and diligently conſidered of, and with judgement and wiſedome concluded; ſo that the meaning of theſe words is, that if Iob would enquire how it had been in former ages, thoſe that lived in thoſe times would truly make known to him, what by due conſideration and diligent obſervation, they had found to be true, to wit, the ſame which he had ſaid to him, that they are the wicked only whom God deſtroyes, and that the upright and righteous ſhall certainly flouriſh.
Verſ. 11. Can the rush grow up without mire, &c.] This which follows unto the end of the 19. verſe may be read as the anſwer, which Bildad pretends would be given to Iob by the ancients of former times, if he would enquire of them, as he had adviſed him, but howſoever the drift of theſe words is to ſhow that it is noe more poſſible, in regard of the ordinary courſe of Gods providence and goverment of the world, that wicked hollow-hearted hypocrites, who are not rooted in grace, and in whom there is no true piety, ſhould alwaies flouriſh and proſper, then that ruſhes and flags, which have no ſolidity in them, but are of a ſpungy ſubſtance, ſhould by the ordinary courſe of nature grow without mire and without water. Can the rush grow without mire? &c. that is, as ruſhes and flaggs do only thrive in miry and watry grounds, and therefore in times of drowth when there is no water, even when they are in their perfect greenneſſe, though they be not cut down, they wither in an inſtant, ſo ſoon as ever they begin to want moiſture; ſo neither can any man flouriſh and proſper long, whom God favours not, whether they be openly prophane or ſuch as only make a ſhew of religion, but in truth are hypocrites, So are the paths of all that forget God, and the hypocrites hope shall perish, that is, ſuch is the concluſion of the waies and counſells of all that think not of God, that mind not the approving of themſelves to God, and the ſeeking of his favour, but only truſt to themſelves, that ſlight and deſpiſe God; they may as ſuch ruſhes and flaggs flouriſh for a time, but at laſt they ſhall wither, and come to nothing; if they be not cut down and deſtroyed by men, as many times they are by the juſt judgement of God, yet a ſecret curſe of God ſhall waſt and conſume them, and all the hope of ſuch diſſembling hypocrites ſhall proove vain and quite deceive them, ſo that at laſt they ſhall give over ſuch vain hopes.
Verſ. 14. Whoſe hope shall be cut off, and whoſe truſt shall be a ſpiders webb,] That is, thoſe things, wherein ſuch men do place all their hope and confidence, ſhall be utterly deſtroyed, and come ſuddenly to nothing, and ſo their hope and confidence ſhall periſh together with them; and indeed theſe things are well compared to a ſpiders webb. 1. Becauſe their wealth and dignities, their projects and counſells, are raiſed and made up with much labour and skill, by many curious and ſubtle contrivements, ſpunne as it were out of their own bowells, and 2. Becauſe when all is done there is no firmneſſe nor ſolidity in them, but they are eaſily on a ſudden, as a ſpiders web, bruſhed down and deſtroyed: all which doubtleſſe Bildad intended, that Iob ſhould apply to the ſudden ruine of his own family and eſtate.
Verſ. 15. He shall lean upon his houſe, but it shall not ſtand, &c.] That is, as the ſpider reſts ſecurely upon his cobweb houſe, and doth what he can to faſten it ſurely, but all in vain; for on a ſudden it is ſwept down and broken to pieces, ſo the wicked man and the hypocrite ſhall rely upon his houſe and great poſſeſſions, &c. and do what may be done to aſſure them to him and his, yea he ſhall reſt upon his ſpirituall gifts, his performance of holy duties and his ſuppoſed graces, but to no purpoſe; for ere he is aware of it, all his outward ſupports ſhall be ruined, and all the means he can poſſibly uſe ſhall not avail to prevent their ruine, and thoſe ſpirituall things whereon he reſted ſhall do him no good, but ſhall quite deceive him.
Verſ. 16. He is green before the Sun, and his branch shooteth forth in his garden.] Many Expoſitours underſtand this and the following verſes of the righteous, that enjoy the love and favour of God, and ſo conceive, that it is added as by way of oppoſition to that which was before ſpoken concerning the hypocrite, to expreſſe which they are forced to inſert theſe words, As for the righteous, in the beginning of this verſe, As for the righteous man, he is green before the Sun, &c. But according to our tranſlation, this alſo muſt needs be a continuation of that, which was before ſaid concerning the wicked, whether openly prophane or hypocrites, to wit, that though they flouriſh exceedingly for a while, yet at laſt they ſhall be utterly deſtroyed: He is green before the Sun, and his branch shooteth forth in his garden, that is, as a tree planted in a rich and fruitfull garden is green and flouriſheth, rather cheriſhed by the quickning heat of the Sun, then any way impaired and parched by the ſcorching beams thereof, and ſo daily ſpreadeth forth his boughs and his branches; ſo is it uſually a long time with wicked men, they flouriſh and proſper every way, and their children are greatly encreaſed, yea in the moſt perillous and hard times when others wither, and flouriſh ſtill and grow greater and greater.
Verſ. 17. His roots are wrapped about the heap and ſeeth the place of ſtones.] This is alſo ſpoken of that flouriſhing tree, to which the flouriſhing of the wicked for a time is compared: but yet in what ſenſe they are ſpoken, it is hard to ſay. Some conceive that it is meant of the harmfulneſſe of ſuch a tree, that the ſpreading roots thereof are at length wrapped about the foundation of the owners houſe, to the evident weakning and endangering thereof, and ſo the owner is thereupon forced to cut it down, and to grub it up by the very roots, as it followeth in the next verſe, and that thereby is noted that the wicked man, who is reſembled to this tree, thrives and will thrive if by any means he can, though he undermines and ruins another mans houſe to faſten and eſtabliſh himſelf. Others think, that the ſpreading of the roots of this tree amongſt the ſtones is only mentioned, as the occaſion of its withering, to wit, that however at firſt it flouriſhed exceedingly, yet when at length the roots come to be bound up and ſtreightened in ſtony places then it withers and dies away, and ſo is hewed down; ſo making this tree in this regard to reſemble the eſtate of hypocrites, who though they live in great proſperity a while, yet at laſt they meet with ſomething or other, that nips them as the root and marres all their glory: But then 3. There are many that conceive, (and that I think upon beſt grounds) that theſe words alſo, as thoſe before, tend ſtill to ſet forth the flouriſhing of this tree, and the flouriſhing of the wicked principally intended therein, to wit, either that as ſuch a tree grows and flouriſheth, yea even in places of greateſt diſadvantage, in ſtony places, though her roots be wrapped about heaps of ſtones, yet that hinders not her growth and flouriſhing, ſo is it with the wicked for a time they proſper, maugre all oppoſition, nothing can hinder their pomp and glory, they thrive amongſt ſtones: or elſe, that as trees, whoſe roots are wrapped about ſtones, will ſtand firm in the greateſt ſtorms, when thoſe that grow in looſe ſandy earth or tougher clay are eaſily thrown down with tempeſtuous winds, ſo the wicked ſtand firm and ſtrong for a time in their flouriſhing eſtate againſt all oppoſition.
Verſ. 18. If he deſtroy him from his place, then it shall deny him, ſaying, I have not ſeen thee.] That is, if the Sun, of which he had ſpoken verſ. 16. parcheth and ſo killeth this tree, or if the husbandman or owner of this tree, shall once cut it up by the roots, how goodly a ſhow ſoever it made before, there ſhall not be the leaſt memoriall of it left, whereby it might be known, that it did once grow in that place, and ſo ſhall it be with the wicked, that flouriſh and proſper for a time, when the Lord begins once to hew him down, he ſhall ſo utterly deſtroy him and his, that his very memory ſhall be quite extinguiſhed; for that is the meaning of the phraſe here uſed, that his place shall deny him, ſaying, I have not ſeen thee, as is noted before, chap, 7.10.
Verſ. 19. Behold, this is the joy of his way, and out of the earth shall others grow.] This is ſpoken Ironically; 1. With relation to the flouriſhing tree of which he had ſpoken, thus, Behold, this is the joy of his way, &c. that is, this is the concluſion of this tree, which ſeemed for a time to exalt it ſelf and rejoyce in its flouriſhing condition, down at laſt it is cut and grubbed up by the roots, and then out of the earth others grow up in the room of it; and 2. With reference to the wicked man, whom he had compared to this flouriſhing tree, Behold, this is the joy of his way, &c. that is, this is the iſſue of that rich and proſperous eſtate and condition, wherein ſuch wicked wretches do for a time ſo exceedingly rejoyce, that at laſt the Lord doth utterly deſtroy them, and then out of the earth shall others grow, that is, others ſhall ariſe up in his room, not of his poſterity, but rather meer ſtrangers to him, that ſhall enjoy his lands, riches and honours, according to that which Iob afterwards acknowledgeth concerning ſuch hypocrites, chap. 27.16, 17. Though he heap up ſilver as the duſt, and prepare rayment as the clay, he may prepare it, but the juſt shall put it on, and the innocent shall divide the ſilver.
Verſ. 21. Till he fill thy mouth with laughing, and thy lips with rejoycing.] In the foregoing verſe Bildad began to lay down the concluſion of all that he had formerly ſpoken, to wit, that God will not caſt away a perfect man, neither will he help the evil doers; which though it were delivered generally, yet being ſpoken with an intention of applying it to Iob particularly, he therefore adds theſe words, till he fill thy mouth with laughing, and thy lips with rejoycing, as if he ſhould have ſaid, this thou ſhalt find true in thine own particular, if thou returneſt to the Almighty and walkeſt ſincerely before him, as becomes a perfect and upright man, God will not caſt thee off, though he have afflicted thee for a time, but will ſo aboundantly bleſſe thee, and deſtroy thoſe that wrong thee, that for exceeding joy of heart thou ſhalt continually break forth into laughter and rejoycing; for then is the mouth ſaid properly to be filled with laughter, when a man hath more joy then his heart can hold, when the joy of his heart cauſeth much laughter, ſo much that he can hardly ſpeak for laughing.
Verſ. 22. They that hate thee shall be cloathed with shame.] That is, they ſhall be overwhelmed and covered with ſhame on every ſide in the ſight of all men, to wit, when they ſhall ſee thee, over whom they have formerly inſulted, ſetled again in a more happy and proſperous eſtate then formerly.