Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 4 · Chapter 20
CHAP. XX. Verſe 1. Then anſwered Zophat the Naamathite and ſaid.]
IF a wiſe man contendeth with a fooliſh man, whether he rage or laugh, there is no reſt, Prov. 29.9. Chriſt piped to that crooked generation, Jobs mourned to them, but all to no purpoſe; abſurd and unreaſonable people will never be ſatisfied, or ſet down ſay what you can to them, ſuch is their pertinacy and peeviſhneſs. Job had utterred himſelf in ſuch paſſionate expreſſions as might have moved ſtony hearts. Sed ſurdo fabulam. Ʋbi babent ſere ſingulae voces aliquid ponderis, Merl.He had ſet forth his own miſery, begged their pity, made an excellent confeſſion of his Faith, every word where of had its weight, each ſylable its ſubſtance: He had laſtly terrified them with the threats of Gods Sword: but nothing would do. Zophar here (though he had little to ſay more, then what he had ſaid chap. 11. yet he) takes occaſion from Jobs laſt words, though full of love, to rough hew him again, and makes as if he were neceſſitated thereunto for his own and his fellows neceſſary defence. Vatablus thinks that Zophar here maketh anſwer, not to the preceding words, but to thoſe in the 12 Chapter, where Job had complained, that wicked Oppreſſors live commonly in greateſt peace and proſperity. Whatever it is, Zophar henceforth will ſay no more: either he had ſaid what he could, or was ſatisfied with Jobs Reply in the next Chapter: or laſtly. quia luſurum ſe operans credebat, as Mercer obſerveth; becauſe he thought he ſhould loſe his labour, which no wiſe man would do.
Verſe 2. Therefore do my thoughts cauſe me to anſwer.] q. d. Whereas I had thought, O Job, to have ſpoke no more to thee, (for I ſee I do but loſe my ſweet words) thy laſt, Comminatory expreſſions have altered my reſolution. So nettled I am, that I muſt needſly interrupt thee. And yet think not that I ſhall ſpeak what ſoever lyeth uppermoſt: for I have dipped and dyed my words in my thought, which do now prompt me what to anſwer and bid me make haſte.
And for this I make haſte.]Lavat. Leſt I ſhould forget the particulars of thy ſpeech, whereto I am to anſwer. Munſter rendreth it thus, Et ob is promptitudo mea eſt intra me, as if Zophar had boaſted of his ready elocution, as in the next verſe of his ripe underſtanding. Some render it, E… this I delight in inſpiring.
Verſe 3. I have heard the check of my reproach.] Zophar conceived himſelf diſgraced as well as menaced by Job; and this kindled him: Some are of ſo teſty a nature, ſaith one, ſo skittiſh and unquiet humour, that a little offenſive breath, a diſgraceful word, blows them up into rage that will not be laid down, with out revenge, or reparation of their credits. Jobs reproofs were by this man conſtrued for reproaches: and what was ſpoken to them all, he applieth to himſelf. It appeareth that he was ſick of a Noli me tangere; when being touched ſo gently, nettle-like, he ſtingeth him who handled him.
And the Spirit of my underſtanding cauſeth me to anſwer.] This I ſhall do with reaſon and underſtanding, not with paſſion and recrimination, Spiritus Dei nec mendax, nec mordax; meekneſs of wiſdom is a fruit of Gods Spirit; by the which, and not by his reaſonable ſoul only, Zophar ſeemeth to himſelf to be carried on. And ſurely they are holy Truths all along that he uttereth, but wreſted and miſapplyed as to Job, whom he will needs have to be wicked, becauſe wretched; Interim obſervemus, ſaith Lavater, mean-while let us obſerve, that theſe things, ſc. the ſtate and portion of the wicked, the greatneſs and ſuddenneſs of their puniſhments is therefore by Gods appointment ſo oft propounded and preſſed in this whole Book (whereof this is almoſt the ſole Argument) that we might be right in that point; fear to offend, and not fret at the wicked mans proſperity, which is but momentany. The Tigurin…s tranſlate this clauſe thus, Tametſi me conſcientia hîc conſolabitur Albeit herein my conſcience ſhall comfort me.
Verſe 4. Knoweſt thou not this of old?] Whether Zophar intended his own Conſcience or not, before, he here appeareth to Jobs; and ſecretly taxeth him of going againſt it, or, at leaſt of groſſe ignorance: Knoweſt thou not this, which every one knoweth, that is not a meer Novice, and which is proved by the examples and experience of all ages? To wit, Malis male eſſe; that it ſhall be ill with the wicked: This is a generally received maxime, and the Hiſtories of all ages do plainly and plentifully confirm it. Hinc collige, diligenter obſervanda eſſe, &c.Merlin. Hence we may well gather, that Gods Judgements againſt wicked perſons are to be diligently obſerved out of the Hiſtories of all ages, both divine, and humane.
Since man was placed upon the earth] Heb. Since he placed man upon the earth. viz. in that earthly Paradiſe the Garden of Eden. planted on purpoſe for mans pleaſure; where nevertheleſſe he ſtayed not one night. as ſome gather from Pſal. 49.12.Pecorib… morticinis. but ſoon by his ſin became like the beaſts that periſh, that dye of the murrain ſaith Junius, and ſo are good for nothing. Cain for like cauſe was caſt out, the old world drowned, Sodom and her ſiſters conſumed with fire, &c. There cannot be one inſtance given to the contrary of that which is here affirmed, viz.
Verſe 5. That the tryumphing of the wicked is ſhort.] Heb. That the ſhouting of the wicked is from neer. it is of no long ſtanding, but like a blaze of thorns that is quickly extinct, or as a bubble in the water that is ſoon down: The pleaſure of ſin is but for a ſeaſon, Hujus ſententiae exemplum habes in Goliah, ſaith Brentius here, An example of this ſentence we have in Goliah, 1 Sam. 17. And another in his Countrymen the Philiſtines, who had twice beaten the Iſraelites, and taken the Ark, 1 Sam. 4. but this tryumph was ſoon at an end: and ſo was that of the Jewes when they had crucified Chriſt, and now danced upon his grave, as the Proverb is; but he aroſe in deſpite of them, and ſet up his Trophies. Say that the tryumph of the wicked ſhould laſt as long as life, what's that to the infinite? Punctum eſt quod vivimus, & puncto minus. But wicked men commonly dye before their time, as Solomon phraſeth it, Eccleſ. 7.17. that is, by an untimely death, they live not half their dayes, Pſal. 55.25. God cuts them off, that others may live more quietly: and whiles they live, their comforts are not ſincere, but mixt with many moleſtations: Little knoweth the world where their new ſhooes pinch them, as that roman ſaid. One little drop of an evil conſcience can trouble a whole ſea of the wicked mans tryumphs.
The joy of the hypocrite is but for a moment.] Zophar had a ſtrong conceit that Job was but an hypocrite, one that was wicked before God in heart, notwithſtanding his fair pretences and proſeſſions of piety, and ſhould therefore be led forth with the workers of iniquity, Pſal. 175.5. as cattel led to the ſlaughter, or as Bulls led to the Altar, with Garlands on their hornes, and Muſick by their ſides, Act. 14.13. but ſuddenly they feel and fall under the murthering Axe. Such is the hypocrites joy, and Zophar would he ſhould know ſo much, being ſenſible of this, that himſelf was the party in ſpeech; ſith his proſperity had ended in miſery, and God had daſhed all his comforts.
Verſe 6. Though his excellency mount up to the heavens.] Though he conceit himſelf, and would have others hold him to be more then a man, and to accord him divine honour. If his pride aſcend even up to heaven, ſo the Vulgar rendreth it. If his gifts aſcend up to heaven, ſo the Septuagint, and indeed hypocrites are ever lifted up with their gifts, as ſome Corinthians were with their waxen wings, 1 Cor. 8.1. being enriched in all utterance and knowledge, and coming behind others in no gift, 1 Cor. 1.7. yet were they babes at beſt, and carnal, walking as men, chap. 3 2, 3. their Religion was more in notion then in motion: They had the ſpiritual Rickets, grew big in the head, &c. as the Moon, they encreaſed in light, but not in heat. In which reſpect alſo, and for her external priviledges, Capernaum is ſaid to be lifted up to heaven, Matth. 11.23. And the Temporary to taſte of the heavenly gift, to partake of the powers of the world to come, Hebr. 6.4, 5.
And his head reach unto the clouds] Aequalis aſtris gradior, faith He in the Poet: and Bibulus in Coele eſt, Sen. in Thieſt. Cic. ad Attic.ſaith the Oratour. The Heathen Rhetorick is but dull ſtuff to that in this Book; and indeed in this one Chapter. An hypocrites head is oft above the clouds of heaven, when his heart is beneath the clods of the earth: Like the Eagle, which when he ſoareth higheſt of all, even out of ſight almoſt. hath his eye all the while upon his prey below. Or like the Apricock tree, which ſhoots up and leanes upon the wall, but is faſt rooted in the earth. This whole Alluſion may be unto a tree, like that of Nebuchadnezzar, whoſe height was great, and reached unto heaven, Dan. 4.10, 11. with 22. Or that of the Amorite, whoſe height was like the heighth of the Cedars, and he was ſtrong as the Oaks, Amos 3.9.
Verſe 7. Yet he ſhall periſh for ever like his own dung.] Then the which nothing is more filthy an deteſtable. See this exemplified in Herod, Haman, Boniface the Eight, bloody Bonner buried in a muck-hil, &c. The word rendred dung, hath its denomination from rowling, becauſe it is rolled out of doores, and ſwept out of ſight: Many inſtances hereof might be given in the priſtine and moderne Perſecutors, puniſhed with ignominious and diſgraceful ends. Siſera and Jabin periſhed at Endor, and became as dung for the earth, Pſal. 83.10. Jehorans died undeſired. Julian the Apoſtate abhorred. Iſai. 14.23God hath for ſuch, a Beeſome of Deſtruction.
They which have ſeen him Where is he?] They which have ſeen him with wonder, ſhall now ſee him with horrour, when they ſee him at ſuch an under, ſuch an ebbe, ſuch a dead low water. See this exemplified in that proud Caldean, Iſai. 14.4, 12, 16.
Tam ſubito caſu, quae valuere, ruunt.
Verſe 8. He ſhall flee away as a dream, &c.] As a delightful dream is ſoon forgotten; ſo ſhall it he with the hypocrite. His felicity is meerly imaginary, his joy is but as the commotion of the affections in a dream, which comes to nothing, Iſai. 20.7, 8. A man that is to be hanged next day, may dream over night he ſhall be a King. A man that ſleepeth upon a ſteep Rock, may dream of great poſſeſſions befalne him, and ſtarting for joy, may fall to the bottom, and miſchieve himſelf, Pſal. 73.20. As a dream when one awaketh, ſo. O Lord, when thou awakeſt, thou ſhalt deſpise their image; that is, their painted pageant of outward pomp. Surely ſuch, of all men, walk in a vain ſhew, or in an image, Pſal. 39, 6. their ſeeming proſperity hath no tack conſiſtence in it, themſelves and their money periſh together, Act. 8.20.
Yea, he ſhall be chaſed away.] By the diſpleaſure of Almighty God, he ſhall be driven or rather kickt out of the world.
As a viſion of the night.] Phaſma five Phantaſma, which paſſes ſooner out of memory, and is more tranſient then a day viſion.
Verſe 9. The eye alſo which ſaw him, ſhall ſee him no more.] He ſhall be utterly out of ſight, out of mind; Ʋnkent, unkiſt, as the Northern Proverb hath it. See chap. 7.8, 10. Where Job ſpeaketh as much of himſelf, and Zopher here twits him with it: as if Sorex ſuo periiſſet indicio, Job were an hypoctite by his own confeſſion: ſo ingenious is evil will.
Verſe 10. His children ſhall ſeek to pleaſe the poor.] Tenni…res ſunt ipſit tenuibus, ſaith Junius; ſhall be poorer then the pooreſt, and full glad to comply with them, and humour them, to beg with them, if not to beg of them. A juſt hand of God upon Oppreſſors, whoſe work it hath been to make many poor, and now their poſterity are brought to extreme poverty. Such ſhame conſult theſe men to their houſes, beſides their ſin againſt their own ſouls, Hob 2.10. See the Note there. Some read it thus, The poor ſhall oppreſſe his children; and how grievous that is, ſee Prov. 28.3. with the Note. A Heathen Hiſtorian obſerved, that Dionyſius, Val. lib. 1. cap. 2after his death, paid deare for his Sacriledge, in the diſaſters that befell his children.
And his hands ſhall reſtore their goods.] Or, For his hands ſhall, &c. They ſhould indeed reſtore their ill-gotten goods, though to the impoveriſhing of their poſterity, though they left their children no more but a wallet to beg from door to door. But ſuch are rare birds: moſt men will rather venture it, then be drawne, Zacheus-like, to make reſtitution. God muſt give them a Vomit, as verſ. 20. or they will lay up nothing: part they will not with thoſe murthering morſels, that riches of iniquity (Luke 16.9) they have devoured, but what they can neither will nor chuſe, as being compelled to do it either by Law or force, either by juſtice or violence. The right owners do not alwayes receive what was by wrench or wile gotten from them: but theſe oppreſſors, or their imps are many times rooked or robbed by others as bad as themſelves (as the uſutious Jewes are at this day by the injurious Papiſts, who uſe them as Spunges, which they may ſqueeze at their pleaſure:) God ſo diſpoſing and ordering the diſorders of men to his owne glory.
Verſe 11. His bones are full of the ſin of his youth] Fowl practiſes have ſo grown up together with ſome ſinful people, that they may ſay of them as the Strumpet Quartilla did of her Virginity, that ſhe could not remember that ever ſhe had been a maid. This hath been thy manner from thy youth, that thou obeyedſt not my voice, Junonom meam i… atam habeam ſi unquam me meminerim Virginc…s. Petron.Jer. 22.21. Then thou hadſt no mind to it, but now thou haſt leſſe, thy heart being hardned by the deceitfulneſſe of ſin, Heb. 3.17. Now in the froth of theſe youthful vanities unrepented of, breedeth that worm of an evil conſcience that never dyeth. In the beſt, they procure much ruth, though not utter ruine. The ſweet wayes of my youth (ſaith a man afterwards eminent for holineſſe) did breed ſuch wormes in my ſoul, as that my heavenly Father will have me yet a little while continue my bitter Wormſeed, becauſe they cannot otherwiſe be killed. Thus he Holy David prayeth hard, Pſal. 25.7. Remember not againſt me the ſins of my youth. Auſtin was much in the ſame ſuit. That age of mans life is very ſubject to, and uſually very full of ſin, yea reproachful evils, jer. 31.19. Fleſhly luſts that war againſt the ſoul, 1 Pet. 2.12. and like ſo many noiſom diſeaſes ſoak into the bones, and ſuck out the marrow, to the conſumption and deſtruction of the whole man.
Which ſhall lye down with him in the duſt; that is, ſaith Vatablus, God will ſo forſake him, that he ſhall never repent, but ſhall dye in his ſins, which is worſe then to dye in priſon, or to dye in a ditch; for they that dye n ſin, ſhall riſe in ſin, and ſtand before Chriſt in ſin, and how ſhall they be able to ſtand before him?
Verſe 12. Though wickedneſſe be ſweet in his mouth.] As poiſon ſwallowed in ſome pleaſing meat or drink. Agrippine, in poiſoning her husband Claudius the Emperor, tempered it in meat he moſt delighted in. Poiſon given in Wine, works more furiouſly, as did that Waſſail the Monk drank to King John of England. That wickedneſſe with a witneſſe here meant, is oppreſſion, and is ſaid to be held in the mouth, and hid under the tongue, as ſome think, becauſe it is oft covered with godly ſpeeches, whereby he ſeeketh to circumvent and deceive his neighbour. Others by theſe expreſſions will have underſtood continuance in ſin and complacency therein, rolling it under his tongue, as a child doth a piece of ſugar, which he is loath to part with,Ariſt Ethic. l. 3 Aelian. var. biſt. l. 10. and retaining it a long thime in his mouth that he may taſte it with more pleaſure. Philo…enus wiſhed his neck were as long as a Cranes, that he might the longer keep the taſte of his ſweet-meats and dainty morſels. Such is the wicked mans wiſh, and his practiſe is anſwerable: for and his tongue is miſchief and vanity, Pſal. 1.7. He licks his lips with the remembrance of his former ſins, and ſo recommitteth them in his deſires, at leaſt, whilſt he recalleth former acts with delight. Thus the rebellious Iſraelites called to mind the Fleſh-pots of Egypt, and were moved: and thus afterwards they multiplyed their whoredomes by calling to remembrance the dayes of their youth, wherein they had gone a whoring in the Land of Egypt, Ezek. 23.21.
Verſe 13. Though he ſpa… it, and forſake it not.] This is the ſame in ſenſe with the former verſe, and the ſecond time repeated, that Job might know, that he was the man here meant; Ʋt qui in malis artibus ſiti placaiſſet, ſaith Merlin, as one who took pleaſure in raiſing himſelf upon anothers ruines. And another good Note the ſame Author giveth here, viz. That as any thing is more ſweet and delectable to the ſenſual appetite, ſo much the more ſhould we ſuſpect it, as fearing a ſnare laid for us therein, by that old man-ſlayer. Vipera latet in veprecula. Diabolus capite blanditur, ventre oblictat, … light. Divorce the fleſh from the divel, and then there is no no great danger.
But keeps is ſtill within his mouth] And will not be drawn to ſpet it out by confeſſion, and to carry it through the dung-port of his mouth into the brook Kedro…, which was the Town-ditch. Satan knowes there is no way to purge the ſick ſoul but upwards. He therefore laboureth to hold his lips cloſe, that the ſoul may not diſburden it ſelf, and God come in with his Cordi…ls of comfort. See the Note on the former verſe.
Verſe 14. Yet his meat in his bo…els is turned] Soure …uce he hath at length to his ſweet meats; viz. Gripes and throbs of conſcience, terrors and tortures inexpro…ble; a greedy Vulture feeding upon his entrails (as the Poets fained of Prometheus) thoſe Furies or hell-hags, (ſo much mentioned by them) as hanting evil-doers. In the tranſgreſſion of an evil man there is a ſnare, Prov. 29.6. There is a cord to ſtrangle his joyes with, to ma… his mirth. Did not Joſephs brethren experiment this? and Ahab in his houſe of ivory? and Belſhazzar amidſt his ſenſualities?
Principium dulce eſt, ſed finis amoris amarus:
La… venire Venas, triſtis abire ſolet.
The ſinners cup of honey ends in the dregs of gall, even the gall of Aſps. Volupi… and Angorom went y…aled together among the Romans. Did men but forecaſt the ſaid iſſues of ſin, they durſt not but be innocent.
It is the gall of Aſps within him.] Gall of any ſort is bitter, but that of Aſps is moſt poiſonful and mortal. Pliny ſaith, that the poiſon of Aſps is nothing elſe but their gall. An Aſp is a kind of ſerpent, not know in theſe parts of the world. Ea…titeth, That the biting of an Aſp is uncurable; and others ſay, that it killeth without remedy with in four houres ſpace. Unto this kind of poiſon is ſinne fitly compared; for when an Aſp ſtingeth a man, it doth firſt tickle him ſo as it maketh him laugh, then it caſteth him into a ſleep, till the poiſon by little and little gets to the heart after which it paineth him more then ever before it delighted him: So doth wickedneſſe.foreign Duleacidum. It is a bitter-ſweet. Bernard compareth it to the itch, which firſt yeilded pleaſure, and afterwards ſmart. Auſtin ſaith, Many devour that on earth which they muſt digeſt in hell, where they ſhall have puniſhment without pity, miſery without mercy, ſorrow without ſuccour, miſchief without meaſure, torments without end, and paſt imagination. When therefore thou art making a covenant with ſin, ſay to thy ſoul, as Boaz ſaid to his kinſman, Ruth 4.4. What time thou buyeſt it, thou muſt … Ruth with it. So, if thou wilt have the ſweet of ſin, thou muſt have the … with it, and let thy ſoul anſwer, as he there doth, No, I may not do it, I ſhall ….
Verſe 15. … down riches.] As wild beaſts do their prey, as the greater fiſhes do the leſſer, greedily, eaſily, ſuddenly, recoverably as the fire ſwalloweth up the fuel, as the lean Kine devoured the far and as the Pamphagus glutton doth his tid bits, his ſweet morſels. This word, Hath ſwollowed. ſheweth his infinite and unſatiate deſire of getting and gathering riches; and that by continual gaping after more, he loſeth the pleaſure of what he hath already. Like as a dog at his Maſters table ſwalloweth the whole meat he caſteth him without any pleaſure, gaping ſtill for the next morſel. He knoweth no other language but that of the Horte Leethes daughter, Give, give; or that of greedy Eſe…, returning from the field, as hungry as an Hunter, Gen. 25.30. Feed me I pray thee, or, … me ſwallow at …er (like as Camels are fed by caſting gobbets into cheir mouth) … red, red, &c. Gold is no better then red earth, and cannot terminate mans Eccleſ 5.10.
And he ſhall vomit them up again] Either by remorſe and reſtitution in the mean time, or by deſpair and impenitent horror hereafter; He ſhall vomit them up, and together with them his vital blood and ſpirits: he ſhall bring up his very heart withall, as Judas did, together with thoſe thirty pieces of ſilver, Mat. 27.4. all his bowels guſhing out, Act. 1.18. He thought to have digeſted his ill g… ten goods, as the Eſtrich doth iron: but Pelican-like, he is forced to caſt them up again. The Whale that ſwallowed Jonah found him hard meat,foreign Pelicanus à vomitu. Vide Plin. l. 10. c. 30. Graci eleganter tropo explicato. and for his own eaſe was forced to regurgitate. Think the ſame of this wretched Mammoniſt. The Septuagint interpret the Text, when they thus render it, Wealth unjuſtly gathered ſoal be vomited up again, and an Angel ſhall bale it out of his mouth. An evil Angel, ſay their Interpreters: But the Hebrew verity referreth it to God, as an act of his divine juſtice.
God ſhall caſt them out of his belly] As by a Writ of Ejectment, or rather, as by a violent purgation that ſhall work both wayes, Jer. …1.44. I will puniſh Bel in Babylon, and I will bring forth out of his mouth what he hath ſwallowed up; viz. the wealth of the Nations round about him. This God will take out of his belly, ſo that a piece of his heart ſhall go with it. In the laſt deſtruction of Jeruſalem, ſome of the Jewes had ſwallowed their gold, that the roman ſouldiers might not have it; this was found out, and thereupon thouſands of them were killed and ript up, for the gold that might be found in their ſtomacks and bowels. In like ſort ſhal God deal with thoſe covetous Gaitives, that have devoured the riches of iniquity; that have ſuck'd in peſtilential Air, as hoſ. 8.7. See the Note there.
Verſe 16. He ſhall ſuck the poiſon of Aſps] That lyeth in his head, whence alſo it hath its name in the Original. See the Note on verſ. 14. Caput aſpidis ſuget, ſaith the Vulgar. It is ſaid of the Toad that he hath in his head a ſtone of great vertue called Buf…nites. But the Aſp hath nothing in his head but ſtrong poyſon. This the rich wretch ſhall ſuck. Like as he was went to ſuck the blood of the poor oppreſſed, to eat their fleſh, Pſal. 14.4. and to eviſcerate them.
The Vipers tongue ſhall ſlay him] Perinde cade… timale ficium, ſaith Junius: His wickedneſſe ſhall prove his bane, unleſſe he preſently take the Antidotes of Repentance where by to expel the poiſon…re it get to the vitals. Repentance is the ſouls beſt vomit, the hardeſt, but wholſomeſt Phyſick. It is Repentance unto life, whereas the ſins of the impenitent are mortal, ſaith Saint John 1 ep. 5.17. or rather Immortal as ſaith Saint Paul, … The hand that is here and elſwhere lifted up in threatning. Iſai. 26 11. will fall down in puniſhing. The wages of ſin is death When the Barbarians ſaw the Viper hanging on Saint Pauls hand, they looked when he would fall down dead, Acts 28 46. The divels deſigne want here to have ſlaine Paul, but he was defeated. And Brentius holdeth that the Metaphor here uſed is taken not ſo much from Serpents, whoſe venome lyeth in their tongues, as from Satan,Brent. in loc. who by the Serpent in Paradiſe, caſt our firſt parents into all kind of evils. Another there is, who thus deſcanteth upon this Text, Caput Viperis ſuget. When Vipers engender, the female ſucketh the head of the male, and biteth it off with great delight; then ſhe conceiveth her young ones, which eat out her belly: So the Oppreſſour, getting the poor mans goods, they ſeem ſweet unto him, but at the laſt his ſin findeth him out, for it biteth like a Serpent, and ſtingeth like an Adder, as Sermon ſaith of drunkenneſſe (which Auſtin calleth, dulce vemenum, a ſweet poyſon) Prov. 23.32.
Verſe 17.Mercer. He ſhall not ſee the Rivers, the floods, &c.] that is, that plenty and abundance of all good things that cometh in to the righteous, Velut confertim, certatim, & affati…, a confluence of all manner of comforts and contentments. Theſe the Oppreſſour ſhall have none of; for being inſatiable and vexed with the furies of an evil conſcience, they enjoy not any thing, though they abound with all things, being worſe then Tantalized: and if after his fall he ſeek to recruit himſelf, he ſhall never be able to effect it. He ſhall not ſee the Rivers, &c. The Seventy, and others after them render it by an elegant Apoſtrophe, Ne ſpectes rivos, Let him never look after the Rivers, &c. for it will never be. He may pleaſe himſelf in hope and expectation of a better condition, but God will ſurely croſſe him. For his hoped for riches he ſhall have poverty, for pleaſure pain, for health ſickneſſe, for nouriſhment poiſon, for dignity diſgrace, for the favour of God, his wrath and hatred, for life deſtruction. A further account of the wicked mans non-enjoyment of what he had wrongfully wreſted from others, Zophar giveth us in the next verſe.
Verſe 18. That which he laboured for ſhall he reſtore.] (Great paines he hath taken to ſmall purpoſe) in hope to make him ſelf happy, the reſult whereof is, Reddet laborem, he ſhall reſtore his labour, either by regret and remorſe of conſcience, or by Law, or by force, he ſhall be made to reſtore his ill-gotten goods, which he had laboured for even to laſſitude; for wicked men are ſore work-men, and oppreſſours are great pains-takers;Nazian. foreign, in getting wealth unweariable.
And ſhall not ſwallow it down] Or if he do, as verſ. 15. it ſhall be but as the fiſh ſwalloweth the hook, or as the Whale ſwallowed Jonah, ill at eaſe till he had laid up again.
According to his ſubſtance Ball the reſtitution be.] hebr. According to the ſubſtance fo his exchange. Opes compenſationis, the riches of his recompence, ſo the word is rendred, chap. 15.31. The Oppreſſor is ſo infatuated, that he looks upon his curſed hoards as the reward of his labour, and rejoyceth in that where of he hath more reaſon to repent, as Leah ſaid at the birth of her ſon Iſſachar, (but not well) God hath given me my hire, becauſe I have given my maiden to my husband, Gen. 30. 18. Felix ſcèlus virtus vocatur: Dionyſius gloryed, that the Gods diſliked not his Sacriledge, becauſe they puniſhed him not preſently. But what faith Zophar here?
He ſhall not rejoyce therein] Or if he do for a while, yet the tryumphing of the wicked is but ſhort, ver. 5. as a blaze of thornes under a pot, or as a flaſh of lightning, which is followed by rending and roaring; he ſhall be filled with unmedicinable ſorrowes, when his Gold (his God) is taken from him, when he parteth with that whereon he had ſet his heart, and built his felicity.
Verſe 19. Becauſe he hath oppreſſed and forſaken the poor.] Hebr. Becauſe he hath cruſhed or broken in pieces. The Original word importeth (as One well obſerveth) Tyrannical Oppreſſion without mercy or moderation, without ho or hold: ſome give full ſcope to their rage and wrath, they put neither bond nor bridle upon their covetouſneſſe and cruelty: ſuch are characterized by this word.
And forſaken the poor.] Or, Left men poor; viz. by letting them without a livelyhood, and ſo as good as without life. A poor man in his houſe, is like a ſnail in his ſhell, cruſh that, and you kill him They which read it, And for ſaken the poor, give us this good Note, That as it is ſinful to forſake the poor, though we have never oppreſſed them, Matth. 25.35, 36. (Not to do Juſtice is Injuſtice, not to ſhew mercy is cruelty, Mark 3.4) ſo to oppreſſe, and then forſake them, is far more ſinfull.
Becauſe he hath violently taken away.] Violently and in open view, in an impudent manner, He pulleth down mens houſes, but never thinketh of repairing them; ſo ſome read this Text. Let our Depopulators look to it, who build themſelves deſolate places, and deſire to live alone in the earth. This hath been noted as a great fault in our Nation. And therefore Goropius thinketh the Engliſh were called Augli, becauſe they were ſo good Anglers, having skil to lay diverſe baits when they fiſhed for other mens livings.
Verſe 20. Surely he ſhall not feel quietneſſe in his belly.] i. e. Peace in his conſcience, ſatisfaction in his ſoul; but as he is ſtill coveting more, being ſick of a Dropſie or Bulimy, as it were; ſo he hath many inward gripings and grabbings, worſe then any belly ache or ſickneſſe of the ſtomack: he never eateth to the ſatisfying of his ſoul as the righteous man doth, but the belly of the wicked ſhall want, Prov, 13.25. His meat is ſo ſawced, and his drink ſo ſpiced with the wrath of God, that he hath no joy of it: His belly is pained, his mind is in perpetual turmoile, whiles, like a Ship laden, but not filled up, he hath enough to ſink him, but not enough to ſatisfie him.
He ſhall not ſave of that which he deſired.] Which he coveted with ſtrong deſire, and had as lief have been knockt on the head as parted with, as his Plate, Wardrobe Jewels, &c. neither can he ſave them, nor they him. Broughton rendreth, By that which he deſired, he ſhall not be ſafe: and to like purpoſe, the Septuagint,
Verſe 21. There ſhall none of his meat be left.] Zophar ſtill purſueth the Allegory of the belly; and in all, ſtriketh at poor Job, who had ſcarce a bit of bread to eat, but yet was not without the hidden Manna, the feaſt of a good conſcience, which made him ſay with Luther, Mendecato pant hic vivamus, &c. Let us take up with courſe fare here, ſith we have better within, and better yet we ſhall have in heaven: in our Fathers houſe is bread enough, &c.
Therefore no man ſhall look for his goods.] Heb. His goods, or goodneſſe, It was well ſaid, That he that firſt called riches, Bona, Goods, was a better husband then Divine: But it may be thought that the moſt are ſuch husbands. The common cry is, Who will ſhew us any good? The Lord anſwereth, Exod. 33.19. I will make all my good paſſe before thee, and I will proclaim the Name of the Lord before thee. The Prophet anſwereth, Mic. 6.8. He hath ſhewed thee, O man, what is good. viz. to do juſtly: and to love mercy, and to walk humbly with thy God.Neveſſen. But moſt men are of his mind who ſaid. He that will not venture his body, will never be valiant, and he that will not venture his ſoul, will never be rich. But what ſaith the Prophet? He that getteth riches, and not by right, ſhall dye a poor fool, Jer. 17.11. And what ſaith Zophar here? He ſhall dye a plain beggar, and leave no eſtate worth the looking after, or ſuing for: this falleth not out alwayes, but foreign many times it doth, as is eaſily to be obſerved.
Verſe 22. In the fulneſſe of his ſufficiency be ſhal be in ſtraits] The covetous man never hath a ſufficiency (but is as greedily gaſping ſtill after more, as if he were not worth an half-peny) much leſſe a fulneſſe of ſufficiency, a ſuperfluity, a ſuperabundance. What ſoever Eſan pretended in his, I have enough my brother, Gen. 33.9. Jacob could indeed ſay truly, I have enough. ver. 11. for godlineſſe only hath an autarkie, 1 Tim. 6.6. True piety hath true plenty, and is never with out a well-contenting ſufficiency, wherein the good man is, when is the fulneſſe of ſtraits. See it in David, 1 Sam. 30.6. in Habakkuk. chap. 3.16, 17. in Paul, 2 Cor. 6.10. Phil. 4-11. he had nothing, and yet poſſeſſed all things. But that which Zophar here drives at, is to ſhew that the Oppreſſour ſhall be ruinated when at higheſt, and when he leaſt looketh for it; as was Nebuchadnezzar, Haman, Belſhazzar, Babylon the great, Rev. 18.7, 8. How was Alexander the Great ſurprized at a Feaſt? Caeſar in the Senate houſe? many of the Emperors in their own Palaces, &c?
Every hand of the wicked ſhall come upon him] Or, Of the Labourer, whoſe wages he hath detained. Or, of the poor oppreſſed, whom he hath forced to labour hard for a poor living. Broughton rendreth it, Each hand of the injured and grieved ſhall come upon him; and ſo he ſhall have many fiſts about his ears, many ready to rifle him and to pull a fleece from him.
Verſe 23, When he is about to fill his belly] It appeareth by this expreſſion, that it was belly timber wherein the wicked man placed his ſufficiency, ver. 22. his felicity Si ventri bone ſit ſi lateri. ſaith the Epicure in Horace. If the belly may be filled, the body fitted, that's all that theſe Lurcones, theſe Loſels look after. Pelyphemus knew no other God but his belly. There were belly-gods in Saint Pauls time, ſuch as of whom be could not ſpeak with dry eyes, Phil 3.18-19. Such are compared by Clemens Alexandrinus to the Sea-caſtle, that hath his heart in his belly: By others to the Locuſt, the belly whereof is ſaid to be joyned to his mouth, and to end at his taile: to the fiſh called Blax, that is altogether unprofitable: and to Rats and Mice, good for nothing but to devour victuals. When therefore ſuch a Pamphagus is about to fill his belly and to pamper his panch, or otherwiſe to gorge himſelf with the full meſſes of ſins Dainties (as the Viper lives on venemous things, the Spider on Aconite, the Sow on ſwill, as Tartarians on Carrion, holding them as dainty as other men do Veniſon) then, ſaith Zophar,
God ſhall caſt the fury of his wrath upon him] Heb. He ſhall ſend forth, &c. He will no longer keep in his judgments in the chaines of mercy, but give them their full forth upon this wicked Oppreſſor; and that even very then, when hee bids his heart make merry, and aſſures himſelfe of unchangeable happineſſe. For,
He ſhall rain it upon him (that is, reveal it from heaven againſt him, Rom. 1.) while he is eating] As it befel choſe Cormorants, Numb. 11.33. and the old world, Luke 17.Matth. 24.38 Sudden deſtruction cometh upon them, as travel upon a woman with child; Vel ut pluvia quae ſereno coelo inopinantes opprimit; Or as foul weather that comes unſent for, and oft unlook'd for. The Vulgar rendreth it, And he ſhall rain his war upon him. But this Zophar ſetteth forth in the next verſe, where he denounceth war and weapons.
Verſe 24. He ſhall flee from the iron weapons.] i. e. whiles he ſeeks to ſhun one miſchief, he ſhall fall into another: and when he thinks to run from death, he runs to it. God, who can do what he will with his own bare hand, is here brought in after the manner of men with ſword and bow, to ſhew, that both at home and afar off he can tame his Rebels. Neither boots it any man to ſtand out with God, or to ſeek to ſave himſelf by ſight or flight: ſith he is that King againſt whom there is no riſing up. Prov. 30.31. and if he be angry, no other helps can relieve us. Braſſe and iron can fence me againſt an Arrow or a ſword, but if I were to be caſt into a furnace of fire, it would help to torment me, if into a pit of water to ſink me. Now our God is a conſuming fire, and his breath a ſtream of brimſtone, Iſai. 30.33. Submit your ſelves therefore to God, Jam. 4.7. Humble your ſelves therefore under his mighty hand, and he ſhall lift you up in due ſeaſon, 1 Pet. 5. To run into God, is the way to eſcape him: as to cloſe and get in with him that would ſtrike you, doth avoyd the blow.
And the bow of ſteel ſhall ſtrike him through] Or, ſhall change him; that is, kil him: Death is our great change, and to the wicked a diſmal change, for they ſhal be killed with death Rev. 2.23. Then Balaam and his bribes, Baltaſar and his bowls. Dives and his diſhes, Herod and his Harlots, the Uſurer and his bills, the Merchant and his meaſures, &c. ſhall part aſunder for ever. But that is not the worſt of it: The word here uſed ſignifieth exciſion or cutting off, and hence that of Bathſheba, Prov. 31.8. Bene chaloph. children of deſtruction, anſwerable to that of our Saviour, John 17.12. A ſon or child of perdition; that is, a man devoted to utter deſtruction.
Verſe 25. It is drawn and cometh out of the body.] that is, the Arrow out of the Quiver, or the ſword out of the ſheath (as the Vulgar tranſlateth it.) By a like Metaphor the body is called the ſouls ſheath, Dan. 7.15. But I rather take it properly: It cometh out of his body; that is, out of the wicked mans body, who is under ſuch a deep and deadly wound as Jehoram was, whom Jehu ſhot through the heart: and as William Rufus was by Walter-Tirrel, who in hunting miſtook him for a Dear.
Yea the gliſtering ſword cometh out of his gall] And ſo the wound muſt needs be mortal, ſith none can come at the gall to cure it. The wicked ſhall be double ſlaine, (firſt with Gods bow, and then with his ſword) rather then he ſhall eſcape. How much better were it, to fall down as Paul did, Rom. 7. ſlaine with the ſword of the Spirit? Bernard told his brother, a ſouldier, that becauſe he would not liſten to the word of exhortation, God would ſhortly open a way to his hard heart by his gliſtering ſword; which accordingly befel him.
Terrors are upon him] Heb. the terrible upon him; which ſome interpret of Divels hell-hags. The Vulgar rendreth it, Then horrible outs ſhall come upon him. The word is uſed for Gyants, Deut. 2.10. The Emins ſhall fall upon him, that is, men of fierce and cruel ſpirits. But better take it for terrors, as we render it; and ſo the ſenſe is, That the wicked when he ſees he muſt needſly dye, is ſurprized with greateſt anxieties and perplexities of ſpirit, as beholding that threefold dreadful ſpectacle, Death, Judgement, Hell, and all to be paſſed through by his poor ſoul.
Verſe 26. All darkneſſe ſhall be bid in his ſecret place] That is, ſaith Diodate, whereſoever he ſhall think to find a place of ſafeguard, there ſhall he meet with ſome horrible miſchance. Men that are proſcribed, and ſought for to death, uſually hide themſelves, as divers Jewes did in Privies at the laſt deſtruction of Jeruſalem, and were thence drawn out to the ſlaughter. The Duke of Buckingham in Richard 3 his time was betrayed by his ſervant Banniſter. Appianus telleth of a Roman hid by his wife,De Bell. Civ. Rom. and then diſcovered by his wise to the Murtherer, to whom ſhe ſoon after alſo was married. Others render and ſenſe the words thus, The wicked ſhall come into darkneſſe, propter abſcondita. for his ſecret ſins. And others thus,R. Sel. All darkneſſe is laid up for his hid treaſures: that is, God, or men have taken order that hee ſhall loſe his riches as well as his life, though he hide them never ſo ſecretly.
A fire not blowne ſhal conſume him] i. e. ſay ſome, calamities whoſe cauſes ſhall be unknowne, and ſhall proceed immediately from God. See Iſai. 30.33. Many of the Greeks interpret this Text of Hell, with its unquenchable fire, Matth. 3.12. which being created by God, and kindled by its breath, that is, by his Word, it burneth everlaſtingly. Albeit God many times puniſheth wicked men here with fire from heaven, as he did Sodom. Nadab and Abihu, thoſe Captiances of fifties with their companies, 2 King. 1. Tremellius rendreth it thus, A fire conſumeth him, non accenſum flatu, I ſay Him. not kindled by blowing, but burning of his own accord,Ʋt ſtipule aut ſtupae. Ut cremium aut arefactum liguum. as ſtubble fully dryed, or hurds, or ſear wood. See Nab 1.10. with the Note.
It ſhall go ill with him that is left.] His poſterity ſhall never proſper, but be rooted out. Eliphaz and Bildad had ſaid the ſame thing: and all to pay poor Job, whoſe family was now ruined. It ſhall ſurely go ill with him, or, He ſhall be wringed, ſaith Broughton; alluding belike to the ſound as well as the ſenſe of the Hebrew word.
Verſe 27. The heaven ſhall reveal his iniquity] Job had called heaven and earth to record of his innocency. chap 16.17, 18. This is not to do now. ſaith Zophar. for all creatures have conſpired thy ruine, and contributed thereunto, Wind, Fire, Sabeans, &c. ſo that he that hath but half an eye, may ſee thee to be a wicked perſon. Such as are wicked indeed. not only ſecundum dici. as Job. but ſecundum eſſe, as Ahab, cannot look to heaven above, or to earth beneath, without horrour to think even theſe, if other witneſſes faile, ſhall bring to light their ſecret ſinnes, and come to give teſtimony againſt them before the great Iudge at the laſt day.
And the earth ſhall ariſe up againſt him.] Night will convert it ſelf into Noon againſt the evil-doers: and ſilence prove a ſpeaking evidence. Earth cryed Cain guilty, the Stars in their courſes fought againſt Siſera as a Traytor and Rebel to the higheſt Majeſty; Yea, —Servi ut taceant jumenta loquentur. the Aſſe hath a verdict to paſſe upon Balaam. A Bird of the Aire ſhall carry the voice that but whiſpereth Treaſon, Eccleſ. 10.20. Yea if nothing elſe will reveal iniquity, it will reveal it ſelfe. It will prove like the Oyntment of the right hand, of which Salomon ſaith, that it wrayeth it ſelf, Prov. 27.16.
Verſe 28. The increaſe of his houſe ſhall depart] All his poſterity ſhall be deſtroyed, and ſo ſhall his proſperity too, even all at once with a ſudden ebb, in the day that God viſiteth him with his wrath and righteous judgements. All the wicked mans wealth and revenue ſhall be wretchedly waſted and embezelled by one meanes or other.
And his goods ſhall flow away] As waters. The Apoſtle ſaith, The faſhion of the world paſſeth away; viz. as a haſty headlong torrent; or as a Picture drawn upon the ice, Thou carrieſt them away (both perſons and things) as with a flood, Pſal. 90.5.
Verſe 29 This is the portion of a wicked man from God] A portion God alloweth the wicked in this life, Pſal. 17.14. As a King when he reprieveth a Traytor, alloweth him a ſubſiſtence, priſoners pitance at leaſt. Yes, the worſt of men divide the wealth and honors of the world between them for a time. Nebuchadnezzar had Tyr…s as pay for his paines in Egypt. And the whole Turkiſh Empire is nothing elſe but a cruſt caſt to his dogs, by the great houſe keeper of the world, ſaith Luther. But beſides this, God hath provided a far other portion for them (ſaith One) and that by way of inheritance, never to be parted from them; viz. all the forementioned miſeries, and many more, all torments here, and tortures in hell. This is the inheritance, Quam nunquam deſerere, non magis quam ſeipſos, pottrunt, which will ſtick to them as cloſe as the skin to the fleſh, or the fleſh to the bones: it falls to them as the inheritance doth to the heir, chap. 27.13. and 31.2. or as the meſs of meat doth to the invited Gueſt. Miſery is the heritage of the wicked, as they are children of diſobedience; and their wages as they are workers of iniquity: their preſent proſperity alſo is a piece of their puniſhment, Iſai. 1.5. Prov. 1.32. The words of Zophar are ended. Let others reply as they pleaſe, but he hath done. Praſtat herbam dare, quam turpiter pugnare. No ſurer ſign of an evil cauſe then a powerleſſe pertinacy.