Exposition of Job 22-26, Commentary · Chapter 24
JOB, CHAP. 24. Verſ. 21, 22, 23.
Hee evill entreateth the barren that beareth not, and doeth not good to the widdow.
Hee draweth alſo the mighty with his power, hee riſeth up and no man is ſure of his life.
Though it be given him to be in ſafety, whereon hee reſteth, yet his eyes are upon their wayes.
JOb having ſhewed the miſerable concluſion of wicked men, begins afreſh to deſcribe their further progreſs in wickedneſſe in the 21th and 22th verſes.
Verſ. 21. Hee evill entreateth the barren.
Here's another part of his wickedneſſe, having robbed and murthered the innocent, having committed adultery, where he could have opportunity and admittance,Nos putamus explicari non quid improbus faciat, ſed quibus ſupplicijs deus ipſorum poſteros, etſi ad tempus ſtare videantur deijciat. Merl: Conſociat (ſc: deus) ei ſterile non parituram, & viduam non afficit bono. Jun: Ne que vivo ei ne que mortuo uxor… benedicit. Jun: Tollit (deus ſc:) è medio liberos ejus, vel opibus poteſtate & honore florentiſſimos. Jun: hee proceeds, to afflict the barren, and vexe the widdow. The word which wee render to evill entreate, hath ſeverall ſignifications, and I finde Interpreters accordingly varying about the ſence of the whole verſe.
Firſt, The word ſignifies to aſſociate, or joyne together. Thus Mr Broughton (to whom others joyne) renders it, he adjoyneth the barren which hath not borne childe: whereas our tranſlation holds out the further actings of wicked men in ſin, this ſhews the further progreſs of God in puniſhing them for ſin; For the relative hee, in the text, is not referr'd to the wicked man, but to God himſelfe, hee, that is, God joyneth the barren that hath not borne childe (or that ſhall not beare) and he doth no good to his widdow; that is, God ſendeth him a barren wife, and when he dyes his widdow ſhall live in miſery. This gloſs Maſter Broughton gives upon his own tranſlation; God ſendeth after him a barren wife, that hee ſhould have no helpe by Children, and ſheweth no pitty to his widdow. The next verſe is alſo tranſlated in this ſence; Hee draweth the mighty after him, that is, God drawes his Children though they are mighty into …he ſame Condition with him, and if any of them hold out a while, yet they ſhall be ſure to fall at laſt. The Original may beare this ſence, and the Context or Antecedents ſuite well with it; but yet I ſhall rather keepe to our owne tranſlation then fall into this channell of interpretation, which changes both the perſon and the ſtate of the text: wee rendering it of the actings of the wicked man in reference unto others, and theſe rendering it as the actings of God in reference to the wicked. The reaſon of this difference is, as the gramarians ſpeake, becauſe the nomnative Caſe is not here ſet downe (and according to the Conciſenes of the Hebrew tongue it is uſuall to leave it out) the verbe onelyonly being expreſſed, whence ſome referre it to man, others to God.
Secondly, As the word ſignifies to aſſociate,foreign pavit tam ſe quam alios; etiam depaſtus fuit perdidit deſtruxit. or joyne together; So, to feed, nouriſh, and take care of, as a ſhepheard feedeth his flock, or a father his Children and houſhold: this ſuites well with the former ſignification, becauſe they that are joyned together and aſſociated, doe uſually feed together. (Prov. 28.7.) Whoſoever keepeth the Law is a wiſe Son, but he that is a Companion of riotous men (wee put in the margin, hee that feedeth gluttons) ſhameth his father. According to this ſence of the word the Interpretation is given thus; hee feedeth the barren that beareth not, Pavit ſterilem quae non parit. Vulg: Alit ſterilia ſcorta, non prolis ſed obſcaenae voluptatis gratia.and doeth not good to the widdow; That is, hee runs after harlots, and feedeth them; ſuch lewd women are expreſſed by the barren, becauſe ſuch ſeldome bring forth Children, nor doe they deſire it, being ſo intent upon the fullfilling of their wanton or covetous luſts, that they quite forget the ends of marriage. Thus the prodigal ſonne lived after he was gone from his Father, as his Elder brother gave the character of his ſinfull courſe of life, which his father (upon his returne and humiliation) had covered and forgiven (Luk. 15.30.) As ſoone as this thy ſonne was come, which had devoured thy living with harlots, &c. They who feed and keepe ſuch barren ones, ſhall be kept bare and feed barely enough themſelves, if they be not quite devoured.
Thirdly, The word ſignifies as the care of the ſhepheard in feeding his flock, or the care of a father in feeding his houſhold, ſo it ſignifies to feed upon, to eate up and devoure: and then the ſence is; hee eateth up, or hee devoureth the barren; which rendring falls in with ours, hee evill entreateth the barren; hee that devoures and eates them up, evill entreates them. To which ſence alſo the word is tranſlated to breake or to ſpoyle, (Jer. 11.16. Pſal. 2.9.) Hee ſhall breake them with a rod of Iron. Thus hee eateth up or hee evill entreateth, that is, hee vexeth, or oppreſſeth The barren that beareth not.
The barren, in ſtrictnes of ſignification, are they that have not received the bleſſing of fruitfullnes in Child-bearing; and this phraſe, the barren that beareth not, implyes a woman that never bare children. Such a one was Hannah in a proper ſence (1 Sam. 1.5, 6.) and in a ſpirituall or myſtical ſence, ſuch were the Gentiles for a long time, whom the Prophet thus encourageth (Iſa. 54.1.) Sing O Barren, thou that didſt not beare; that is, Rejoyce O ye Gentiles, who as yet have brought forth no fruit to God. The Church of the Jewes was fruitfull, ſhee brought forth, but the Gentiles were barren; yet at laſt the Gentiles were brought forth into a Church, and then they brought forth aboundantly, both in reference to holy actions, and holy perſons; for as the Apoſtle applyeth that Prophecy (Gal. 4.27.) The deſolate hath many moe children then ſhee that hath a husband. Barrennes is an affliction, yea it was a reproach; and therefore that good woman Hannah when God heard her prayer and gave her a childe, ſaid, God hath taken away my reproach.
Afflixit ſterilem ne pareret. Bez. Confregit uxo rem ſterilem ne pareret. Pagn: Hic eſt improb…s ille, qui uxorem propriam quia ſterilis eſt malis afficit. Merl:Some render the text as if it were the deſigne of the wicked man to afflict the barren, though his owne wife, leſt ſhee ſhould beare him children; others as if this were his wickednes, he afflicted and vexed his wife becauſe ſhee was barren, whereas ſuch women ought rather to be comforted by their husbands. As good Elkanah did his wife Hannah when grieved becauſe of her owne barrennes (1 Sam. 1.8.) Why weepeſt thou? and why eateſt thou not? and why is thy heart grieved? am not I better to thee then ten ſons? It is inhumanity in any, eſpecially in a husband to afflict the barren, much more to afflict them becauſe barren.
Hence note.
To upbrayd any with their afflictions, eſpecially with their naturall infirmities, ſuch as barrennes or any bodyly defect, is very ſinfull.
God giveth liberally and upbraydeth not (Jam: 1.5.) and ſhall wee upbrayd any becauſe God denyes them his gifts? This was Peninahs ſin in the preſent caſe (1 Sam. 1.6.) and it will be a ſin to any to doe ſo in any other caſe.
Againe, I Conceive wee may take the word barren here, not onelyonly ſtrictly for one that beareth not, but largely for any one that is in a ſad or afflicted Condition, as the words widdow and fatherles are often uſed in Scripture, not onelyonly for ſuch as have no father, or have loſt their husband, but for any that are in a troubled or low eſtate. So becauſe barrennes was then a ſtate of affliction and of reproach, therefore by the barren any in affliction may be meant; And ſo Evilly to Entreate the barren, is to vex or oppreſs any that are afflicted.
Hence note.
To afflict the afflicted, is the worke of the wicked.
Not to ſupport the afflicted is ſinfull,Sterilis per ſe ſatis afflicta eſt ergo dum conterit eam, afflictae afflictionem addit. Druſ: how ſinfull then is it to adde to their affliction, and encreaſe their burden? I onelyonly mention this, having diſcovered this ſtraine of wickednes heretofore, and what this former part of the verſe ſaith affirmatively, is ſayd negatively in the latter.
And he doeth not good to the widdow.
Eliphaz (Chap. 22.9.) charged Job with this wickednes that he had ſent widdowes away empty, that is, that he had not done good to the widdow; and Job at the third verſe of this Chapter numbers it among the evill deedes of the wicked man, that he had taken the widdowes Oxe for a pledge. In this verſe he againe reckons up the ſame piece of the wicked mans uncharitablenes, He doth not good to the widow; That is, he adminiſters no helpe to the widdow in her wants, no counſel to her in her ſtraites, nor any Comfort to her in her ſorrows. And this Negative, he doth not good to the widow, hath an Affirmative in it, hee doth her wrong, hee grieveth and vexeth the widow. For as Negative Commandements alwayes containe the Affirmative (while we are forbidden to doe any evill, wee are enjoyned to doe the contrary good) ſo negative practices uſually imply the affirmative, and while we neglect to doe good, we are active in doing evill. Or as the Negative threatnings of God containe affirmatives (Exod. 20.7.) Thou ſhalt not take the name of the Lord thy God in vaine; for the Lord will not hold him guiltles that taketh his name in vaine; that is, hee will hold him very guilty, or look upon him as very ſinfull, and puniſh him accordingly that takes his name in vaine; and as Negative promiſes containe affirmative promiſes (Pſal. 51.17.) The ſacrifices of God are a broken ſpirit, a broken and a contrite heart O God thou wilt not deſpiſe; that is, thou O God wilt highly eſteem, accept of, and delight in a broken heart; and as negative concluſions imply the affirmative (Prov. 17.21.) The father of a foole hath no Joy; that is, hee hath much ſorrow and griefe (Prov. 28.21.) To accept perſons in Judgement is not good; that is, to accept perſons in Judgement is very bad; ſo negative practices of ſin containe the affirmative, as elſewhere ſo here in the Text, hee doeth not good to the widow, that is, he wrongeth and troubleth the widdow, the widdow who is helples, is hurt by him.
foreign ab foreign quod ſignificat c…ll… gare & obmuteſcere.The word which we render widow, ſignifies in the verbe both to binde, and to be ſilent: Both which ſignifications are complicated in the widows Condition. For firſt the widow is bound, though ſhee be looſe from her husband: ſhee is bound, and that two wayes; firſt, with troubles, that's her affliction; ſecondly, ſhee is bound to be or ſtay much at home, that's her duty; ſecondly, as the widow is home-bound, ſo ſhe is tongue-bound too; the widows eloquence is ſilence, ſhe ſpeakes moſt to her owne commendation when ſhe ſpeakes little. The Apoſtle Paul reproves widows about two things, which diſcover two faylings in them, oppoſite to both theſe latter bindings (1 Tim. 5.13. And withall they learne to be idle, wandering from houſe to houſe; As if he had ſayd, it is not comely for the widow to wander abroad, ſhe ſhould ſtay at home; the widow ſhould be a fixed ſtarre, not a planet. Not that the widow is to be a priſoner in her houſe, but ſhe ſhould be ſo much there, that ſhee may deſerve the name of a Houſekeeper, not of a wanderer from houſe to houſe. The Apoſtle proceeds in his charge againſt the faulty widow, And not onelyonly Idle, but (which is the ſecond vice) Tattlers alſo and buſie bodyes, ſpeaking things which they ought not; Tattlers are ſuch as uſe their tongues overmuch, and uſually much more then their hands; whereas the widow ſhould be much in buſienes, little in diſcourſe, alwayes doing, ſeldome ſpeaking. We ſee the wiſedome of God in teaching proper dutyes in common names; in which thing the Hebrew language is moſt exact & fruitfull. But I ſhall returne from this digreſſion (if it may be ſo called) about the word, when I have onelyonly added, that the ſence given from this Etymologie of the word, doth not onelyonly ſhew the widow much of her duty, but aggravates the ſin of the wicked man in the neglect or omiſſion of his duty unto hir, He doth not good to the widow, no not to the widow, who is bound downe with many ſorrowes; he ſpeakes not a good word for the widow, who is as David ſpeakes in another caſe (Pſal. 39.2.) even dumbe with ſilence. I have already both in this Chapter as alſo in the 22d ſhewed how ſinfull it is eyther to neglect or afflict widows, yea that to neglect them is to afflict them; therefore I ſhall not proſecute thoſe poynts here. OnelyOnly from the forme of ſpeaking.
Note.
Not to doe good is ſinfull as well as to doe evill, yea as ſinfull as to doe evill.
Not to doe what we are enjoyned, is as bad as to doe what we are forbidden. We are not onelyonly forbidden to wrong the widow (Jer. 22.3.) but we are often enjoyned to relieve and helpe her, to viſit her and doe her good; therefore the widow hath wrong done to her, when good is not done to her.
The ſpirit of wickednes is not yet drawne to the full length, ſee the wicked man ſtill at worke in the next verſe.
Verſ. 22. Hee draweth alſo the mighty by his power, hee riſeth up and no man is ſure of his life.
In the former verſe the wicked man had to doe with the weake, with the barren, with the widow, but now he grapples with the ſtrong & mighty; Hee draweth alſo the mighty. foreign traxit per traxit, occulto impetu aliquem impellere quo velis, verbis at que rationibus aliquem trahere. Druſ:The word may denote a twofold drawing. Firſt, drawing by a ſecret hidden & imperceptible power, a moral power, the power of perſwaſion working upon the heart and influencing the affections. There is an internal atractive vertue, which draweth the mind as the loadſtone doth iron, when nothing is ſeene, nor ſo much as a word heard. The word is uſed in that ſence (Judg 4.6, 7.) where (the people of Iſrael being ſore oppreſſed by Jabins Army under the conduct of Siſera) Deborah the Propheteſſe, who at that time Judged Iſrael, ſent and called Baruch and ſaid unto him, Hath not the Lord God of Iſrael Commanded, ſaying, goe and draw toward mount Tabor, and take with thee ten thouſand men of the Children of Napthali, and of the Children of Zebulun. Thus God bid them draw to that place. But what had God promiſed? Deborah tells him what in the next verſe; And I will draw unto thee to the river Kiſhon, Siſera the Captaine of Jabins Army with his Chariots and his multitude, and will deliver him into thine hand. But it may be queſtioned how God would draw Siſera with his Army thither? It was not by any outward force, onelyonly God put a purpoſe into his heart to draw up his Army to that place, that ſo he might fall into the ſnare; Siſera had a ſecret motion or impulſe upon his ſpirit, which he could not withſtand, though he fell by obeying it. Thus alſo God draweth ſoules to himſelfe, by the inviſible power of his Spirit, in their effectuall vocation and Converſion. (Joh. 6.44.) No man can come to me except the father which ſent me draw him: how doth God draw? hee drawes by perſwaſion, not by compulſion; his perſwaſion carryes a mighty commanding power with it: This drawing is not a bare moral perſwaſion, by the propoſal of an object before them, and ſo leaving the ſinner purely to his owne election, but it is a perſwaſion which hath an over-comming power going along with it; God doth not draw us againſt our wills to Chriſt, but hee drawes the will to Chriſt, or makes us willing to come to Chriſt. And the Lord drawes beleevers thus alſo after converſion to neerer converſe with Chriſt. The Church begged the putting forth of this powerfull drawing (Cant. 1.3.) Draw me and I will run after thee. As the ſoule muſt have a drawing before we can come to Chriſt at all, ſo after we are come to Chriſt, wee need drawing ſtill, that we may follow hard after him. This ſence of the word may have place in the preſent text. Wicked men have a power of drawing others after them, though they doe not act any outward power. Hee draweth the mighty by his power; That is, he allureth them to his ſide, or to a complyance with him; And he doth this ſometimes as without any formal threatnings to exerciſe his power againſt them, ſo without any formal promiſes of uſing his power for them; As they uſually draw the mighty by the power of perſwaſion, ſo their power and example draw much without perſwaſion.
Secondly, There is a drawing by an outward violence, or a drawing by force. And this I take to be moſt proper here; Hee cauſeth the mighty to come in and ſtoope to his power, though they have no mind at all to it.
Hee draweth the mighty.
That is, firſt, thoſe that are mighty in courage; ſecondly,foreign eſt ingens 1 numero, 2 motu, 3 potentia. thoſe that are mighty in ſtrength, whether of body or eſtate (Pſal. 76.5.) The ſtout-hearted or mighty are ſpoyled, they have ſlept their ſleepe; hee drawes the mighty, the ſtout-hearted by his power.
There is a twofold power; firſt, of natural ſtrength or activity; ſecondly, there is a power of civill ſtrength or authority (Rom. 13.1.) The powers that bee, are ordained of God; That is, the Authoritative or Magiſtraticall powers are ordained of God. Wee may ſuppoſe the wicked man here ſpoken of cloathed with both theſe ſorts of power; and ſo as he tramples upon the poore, the widow, the barren, and the weake, ſo he keepes downe the mighty, the rich, the Great, and in concluſion he ſo tyrannizeth and domineereth over all, that all are over-awed, to connive at him, and ſtand as Neuters, if not to joyne with him, and be of his party. He draweth the mighty by his power.
Hence obſerve.
Oppreſſors and Tyrants will reach men of all degrees and qualities.
When wicked men have undone the poore, they will engage the mighty; when they have done with the barren, and with …he widow, they will have to doe with the moſt numerous and potent familyes. Their oppreſſion of the poore doth not ſatisfie, but whet their appetites, it doth not Extinguiſh but onelyonly Encreaſe their deſires of attempting greater perſons and things. As godly men proceed from leſſer acts of holynes to greater, from lower acts of faith to higher, They goe from faith to faith, and from ſtrength to ſtrength, their path is like the morning light ſhining more and more unto the perfect day; ſo the wicked goe on from leſſer acts of wickedneſſe to greater, from luſt to luſt, from ſin to ſin, their path is like the evening darkenes, which darkneth more and more unto the perfect night. As God addeth eniquity to their iniquity (Pſal. 69.27.) by way of puniſhment, ſo they adde iniquity to their owne iniquity in a way of pleaſure, and care not to come into his righteouſneſſe.
Secondly, Obſerve.
The rule by which wicked men act is their power.
They act according to their ſtrength, rather then according to righteouſneſſe or reaſon, they will doe what they can, not what they ought; might ſerves their turne in ſtead of right, and they thinke any thing is done well enough, which they have power enough to doe. Thus the Prophet Michah deſcribes the oppreſſors of that age, (Chap. 2.1.) They worke evill (in their thoughts) upon their beds, when the morning is light, they practiſe it, becauſe it is in the power of their hand. So ſaith the preſent text, They draw the mighty by their power.
Fourthly, See here the powerfull man working upon the mighty man (Hee drawes the mighty by his power.)
Hence note Mighty men may not onelyonly meet with their matches, but be overmatched.
Mighty men thinke themſelves ſafe, or out of danger, and while the poore are under oppreſſion (poſſibly) they ſmile at their owne indemnity, and applaud their owne happines; yet it may ſoone come to the turne of the mighty to be overturned by might, their power may quickly be overpowred; as the might of God doth allwayes overmatch the might of man (Luk. 1.56.) Hee hath put downe the mighty from their ſeate; ſo he often armes men, ſometimes the worſt of men, to pull downe the mighty from their ſeates. The power of God is above all power, he is higher then the higheſt. And ſome men get ſo high, that they are higher then all others who (beſides themſelves) are higheſt among the children of men. The mighty may meet with their match, and be overmatched Hee draweth the mighty by his power, Hee riſeth up, and no man is ſure of his life.
foreign a radice foreign ſurrexit …d ſtandum.Theſe words are a cleare deſcription of the oppreſſor, Hee riſeth up; the word ſignifyeth, firſt, onelyonly to ſtand, or ſo to riſe as to ſtand, which is common to all men in nature. Secondly, To riſe up, is to get higher, to advance a mans ſelfe to further degrees of honour and power; thirdly, it ſignifyes to riſe in a hoſtile manner, to riſe as an Enemy againſt another. (Pſal. 18.39.) Thou haſt girded me with ſtrength unto the battell; thou haſt ſubdued under me thoſe that riſe up againſt me. And againe (Pſal. 44.5.) Through thee will we puſh downe our enemies, through thy name will we tread them under that riſe up againſt us. The wicked oppreſſor, in the text, riſeth up in all theſe ſences: He riſeth up to ſtand, or to ſettle and eſtabliſh himſelfe, to take good footing, and lay a good foundation for the perpetuating of his greatneſſe; ſecondly, he riſeth up to higher honour; thirdly, having thus ſetled and advanced himſelfe, he riſeth up as an enemy to vexe all thoſe who oppoſe him or ſtand in his way; fourthly, ſome give another ſence of this action; Hee riſeth up or ſtandeth.
What to doe? even to make faire promiſes, and to enter engagements what good he will doe, and how good he will be, when as he intends all theſe things to be but ſnares to catch others, not at all to be as bonds to ty himſelfe, which ſuites and falls in fully with the laſt words of the verſe; and no man is ſure of his life.
The Hebrew is plural, No man is ſure of his lives. Non fidere vitae eſt ambigere de vita, ſpe abjecta, omnibus circū ſtantijs mortem denunciantibus.As if he had ſayd, if a man had an hundred lives he could be ſure of none of them, or he could not be ſure of one of them, when this man riſeth up. The forme of ſpeaking here uſed, No man is ſure of his life, or, ſtrictly to the letter of the Hebrew, No man can truſt or beleeve for his life, imports a man brought into ſuch a dangerous and uncertaine condition, that he hath no hold (as it were) of his owne life, nor doth he ſee any reaſon to beleeve, that he can hold it long, every thing about him carrying the face, and denouncing threats of death. So that it may be ſaid of a man in that eſtate, as Paul ſayd of himſelfe (2 Cor. 1.9.) I received the ſentence of death in my ſelfe; hee that is not ſure of his life, hath upon the matter a ſentence of death in him. Moſes deſcribeth ſuch a ſtate, (Deut. 28.66.) Thy life ſhall hang in doubt before thee, and thou ſhalt feare day and night, and thou ſhalt have no aſſurance of thy life: As if he had ſayd, thou ſhalt not be able to call thy life thine own, nor to ſay in whoſe keeping it will be an houre hence; It ſhall hang before thee as a thing which two are contending and ſtriving for, and no man can determine who is like to be maſter of it. The life of man doth or ought alwayes to hang in doubt before him, and he can have no aſſurance of it, whether we reſpect the common fraylety of nature, which concernes every man, or the ſpeciall purpoſe or appoyntment of God which concernes him. But there are ſome men whoſe lives hang in doubt before them, and they have no aſſurance of their lives, becauſe of outward reall dangers, or at leaſt becauſe of their jealouſie and ſuſpition of thoſe dangers which they phancy to themſelves. Hee riſeth up, and no man is ſure of his life. Theſe two parts of the verſe being thus layd together, The whole may be expounded
Firſt, Of another man riſing up, and the wicked man fearing his life, if any man riſeth up, hee is not ſure of his life; that is, if a man oppoſe and ſet himſelfe againſt this tyrannous oppreſſor,Tam timidus et vecors eſt tyrannus quam ſaevus & crudelis; ſi enim quiſpiam audeat reſiſtere, ſtatim de vita ſua & incolumitate deſperat. Simpliciſſimus eſt ſenſus ut utra que pars de impio dicatur, et de illius commotione animi & metu quem mala conſcientia efficit. Cum ſteterit non credit vitae ſuae. Merc: hee (namely, the tyrant, or the oppreſſor) will not be in any ſurety of his life. For, As tyrants are very Cruell, ſo they are very fearefull, and when they ſee themſelves oppoſ'd, their feares are encreaſed. They feare all men, of whom all men are afrayd.
Secondly, Others expound it as an expreſſion of the wicked mans ſecret feare, even when no man oppoſeth or purſueth him. And thus he is afrayd in the ſtrength of his ſtate, or when 'tis beſt with him. When he riſeth up in greateſt power and glory, hee is not ſure of his life; that is, hee is afrayd of his life; his evill Conſcience troubles him, and darts in continuall feares upon his ſoule: He feareth falling as ſoone as riſen up, and death when he is (as to humane proviſion and appearance) ſafeſt and furtheſt from danger. The marginal reading of our Engliſh Bibles gives this ſence of the text; He truſteth not his owne life; that is, He doth not truſt that his owne life is ſafe; Hee doubts his neereſt friends will be his enemies, and that they who are of his blood ſeeke his blood, and are ready to ruine him; he hath evill thoughts of others, and hee thinkes the thoughts of all others are evill concerning him. It can never be wel with him whoſe conſcience is evill; How troubleſome is that mans life to him, who eyther is alwayes in danger, or ſuſpects alwayes that he is? How unſure is that mans life to him, when he ſeeth himſelfe ready to fall, who riſeth or ſtandeth up, and yet is not ſure of his life?
Qui reſtitit tyranno ſtatim de vita ſua actum putet.Thirdly, Theſe words are expounded to ſet forth the danger of that particular man, or of thoſe men, how many ſoever they are, who oppoſe the wicked oppreſſor. He that riſeth up is not ſure of his life; As if he had ſayd, if any man riſe up to ſtop this tyrant in the wayes of his oppreſſion, he ſhall but ruine and undoe himſelfe by it. Many an honeſt juſt man hath ſacrificed his life to the wrath of powerfull oppreſſors, onelyonly by ſpeaking a word againſt them, how much more by acting againſt them, and ſome have not thought their lives deare, that they might doe it.
Fourthly,Etſi porrigant manus et foedera percutiant, tamen quarunt occaſiones nocendi. Stare accipit pro percutere foedus ſtando. Iſid: (Which was toucht before) as this poſture of riſing up, implyeth Covenant-making, The ſence is this; Though the oppreſſor give you aſſurance by the ſtrongeſt Covenants, yet no man is ſure of his life; that is, there is no truſting to him, though you have his word, though you have his Oath, yet you have not him; though hee give you all the Engagements under heaven, yet hee gives you no ſecurity; for he is unfaithfull, unſteady, a Covenant-breaker; He that makes a covenant or takes an oath meerely for his owne advantage, will quickly breake both oathes and covenants for his owne advantage, and if no occaſion be offered for the making of a breach, he will make one, or at leaſt pretend one.
Fifthly, According to our tranſlation,Si inſurrexerit in aliquem & adoriatur, is quem adortus fuerit, non ſperabit ſe ultra victurum. Vatabl: the ſence may be given two wayes; Firſt, he riſeth up, that is, he groweth very powerfull, and then no man is ſure of his life, that is, no good man is ſure of his life. For hee is a terror not onelyonly to evill doers (as all Magiſtrates ought to be, Rom. 13.3.) but he is a terror to thoſe that doe well; ſecondly, He riſeth up, that is, he groweth angry and enraged, his choler boyles in him, and then no man (of them eſpecially againſt whom he is enraged) is ſure of his life. And when he ſayth (in reference to any of theſe caſes) no man is ſure of his life, the meaning is, every man hath great reaſon to feare, if not utterly to deſpaire of his life; no man is abſolutely ſure of his life at any time; for (as the Apoſtle James ſayth, Chap. 4.14.) What is our life? it is even a vapour that appeareth a little time, and then vaniſheth away; and how ſhort the time of its appearance will be no man knoweth, therefore (I ſay) no man can at any time be abſolutely ſure of his life, no not for the leaſt moment of time, but at ſometimes our lives are leſſe ſure to us then at others, yea at ſometimes we have no aſſurance at all of our lives, and we never have leſſe hope to live, or leſſe hold of life, then when The wicked man riſeth up.
Hence obſerve.
The power of a wicked man is the danger of all; good men yea all men are in danger when the wicked man is in power.
Hee riſeth up, and no man is ſure of his life; when the ungodly are in the hight of proſperity, no man is in ſafety. (Pro. 11.10, 11.) When it goeth well with the righteous the City rejoyceth, and when the wicked periſh there is ſafety: by the bleſſing of the upright the City is exalted, but it is overthrowne by the mouth of the wicked, that is, by the mouth of thoſe wicked men who are in power; their riſing is the fall of the righteous, and with their fall, the righteous riſe. When the wicked periſh there is ſafety. And againe, (Pro. 28.12.) When righteous men doe rejoyce, there is great glory. That is, when righteous men proſper (the effect is put for the cauſe, or the conſequent for the antecedent, joy follows proſperity, when (I ſay) it is thus with righteous men) there is great glory, that is, men appeare in their beſt both by words and actions. The joy of the righteous is not alone, many others rejoyce with bim, yea, are made joyfull by him. So that when the righteous riſe up in honour and authority, all men ſet themſelves out to the utmoſt, and doe as it were cloath the dignity of righteous men with glory. Then they are willing to ſhew what they have, becauſe they know, they ſhall keepe what they have ſafely. And the freenes of their glorying when the righteous rejoyce, ſheweth the freedome which they enjoy under the power of the righteous. But (ſaith Solomon in the ſame place) when the wicked riſe (which is the word of the text) a man is hidden. Which may be expounded firſt thus. The wicked when they riſe doe ſcarſe ſhew themſelves to be men, they are ſo inhumane and cruel, which ſuites wel with the 15th verſe of the ſame Chapter, As a roaring Lion and a ranging Beare, ſo is a wicked ruler over the poore people. So that nothing of a man appeares in them when they are in power. Secondly, we may take the meaning (more nere the preſent poynt) thus; When the wicked riſe, that is, to greatnes and authority, A man is hidden, that is, men keepe as cloſe and private as they can, as if they were affrayd to be ſeene, and doubted they ſhould be ruined by their riſing. When the wicked appeare moſt, the godly run into holes; for they inſtead of being a ſhield of protection and defence to the Godly, are a ſnare, a ſword, and vexation to all that are about them; they uſe their power for deſtruction, and not for Edification. The Apoſtle (2 Cor. 13.7.) ſpeaking of the power given him by Chriſt in the Goſpel, ſaith, It is for Edification, not for deſtruction; the deſigne of that power is to build up, and not to throw downe; So the great deſigne of all power in the hand of the Magiſtrate as well as of the Miniſtery is for Edification, not for deſtruction; deſtruction is that which comes but by accident, by reaſon of the ſin and wickednes that men doe; the great buſines of the Magiſtrate is to ſave, to build up, and to defend; yet ſuch is the wickednes of mans heart, that many times when he hath power in his hand, no man is ſure of his life. Hee is ſo farre from giving aſſurance, protection, and defence to all by his power, that his power is every mans danger. And hence Solomon concludes (Prov. 29.2.) When the righteous are in authority the people rejoyce, but when the wicked beareth rule the people mourne. It cannot but be ſad with them who have nothing ſure to them; they muſt needes mourne who have neyther eſtate, nor liberty, nor life ſure to them; they muſt needes mourne who ſee nothing ſo ſure to them as ſorrow. As to have our ſpirituall calling and eternal election made ſure to us, is the top of all joy to us in this world; So to have nothing in this world ſure to us, no not ſo much as our life (in the ſence explained) ſure to us, is the bottome and loweſt of all that ſorrow which concernes this preſent world. And this ſorrow the wicked mans exaltation brings upon all men; He riſeth up and no man is ſure of his life.
But as it felloweth,
Verſ. 23. Though it be given him to be in ſafety, wherein hee truſteth, yet his Eyes are upon their wayes.
In this 23d verſe,Si quis ei donet ut tutus agere poſſit ac nitatur illi, oculi ejus ſpeculantur vias ad nocendum. Tygur: Solent boni dare impijs munera ut confidentèr h…b…tent inter illos: at poſlea infidiantur illis a qu…bus munera acceperun…. Vatabl: Job further deſcribeth the ſtate of wicked men in their proſperity: wee may read the text thus; If any one giveth to be in ſafety, &c. and ſo the ſence of this verſe falls in with the Interpretation of the words laſt opened; If any one giveth to be in ſafety, that is, this man is ſo wicked, that though any poore man, or any who are in feare of him would beſtow large gifts upon him to bribe him for his favour, or ſtay his hand from oppreſſion, that they might live quietly by him, and ſo ſhould truſt upon him, that having received their money, ſurely hee would let them alone, and they ſhould be quiet, yet his eyes are upon their wayes; that is, hee is looking about him, to pick holes in their Coate, and finde ſome advantage againſt them to bring them into trouble. For as his own Covenants cannot hold him, ſo neyther can their curteſies, but his eyes are (ſeverely and critically) upon their wayes, to diſcover ſome fault, if any be, or if none be, yet to ſuggeſt ſomewhat as matter of accuſation, and ſo of proceeding againſt them. This is a truth, though a man buy his peace at a very deare rate of wicked men, yet there is no aſſurance to be had: bribeing and ſubmiſſion, and flattery will not hold long; many examples have proved that theſe things have not ſecured good men from the oppreſſion of tyrants; but they have quickly found out a way to ruine them that have been moſt liberal in rewards to gaine their favour, and purchaſe their owne peace. If any one give to be in ſafety, and truſteth he ſhall be ſafe, his truſt will fayle him; The more we truſt God the ſafer we are, but there is no ſafety to be had by truſting ungodly men. This is a good ſence, yet, rather according to our tranſlation, the words ſhew the Condition of the wicked man himſelfe in his proſperity.
Though it be given him to be in ſafety, wherein he reſteth, yet his eyes are upon their wayes.
That is, though it be given him of God, or though God give him this priviledge to be in ſafety, foreign ad fiduciam, nomen Batach inſignē importat fiduciam & confidentiam ſine ullo pavore. Dat ei ſecuritatem; i e. dat ei quod ipſum reddere poteſt ſecurum.that is, though he riſe up, and put downe all that oppoſe him; though God give him this ſafety, yet &c. The word which wee tranſlate, to be in ſafety, ſignifies the moſt ſecure ſafety, or ſafety accompanyed with the higheſt Confidence, that is, when there is not ſo much as the leaſt mixture of any feare, not ſo much as the leaſt Jealouſie or ſuſpicion of a change. Babylon is deſcribed preſuming upon ſuch a ſafety (Eſay 47.8.) I ſit a Queene and am no widdow, and ſhall ſee no ſorrow; and the wicked are ſpoken of as poſſeſſing and enjoying ſuch a ſafety (Job 21.9.) Their houſes are free from feare, neitheir is the rod of God upon them; they are free not only from the rod of God, but from the feare of the rod; though the wicked man live thus Confidently, and all things are with him according to his wiſh; though God ſeemes to crowne him with loving kindnes and tender mercies, which are the proper portion of the Saints (Pſal. 103.4.) Though hee give him his hearts deſire (which is a promiſe peculiar to the godly man (Pſal. 37.4.) though it be given him to be thus in ſafety, wherein, or whereon hee reſteth, that is, though as hee ſeeth no danger, ſo hee ſuſpecteth none, but reſts in his ſtate, and ſayth, all's ſure, all's well; though the Condition of a wicked man be thus ſafe and proſperous; and all this by the gift of God, yet &c.
Before I explicate Jobs exception upon this great gift, Take two or three notes from the conſideration of the Author and nature of this gift, as alſo from his reſt upon it.
Firſt, To be in ſafety is a great outward mercy.
We finde it promiſed among many other ſpeciall mercyes to the Church in her beſt eſtate (Ezek. 34.27.) The tree of the feild ſhall yeild her fruit, and the earth ſhall yeild her encreaſe, and they ſhall be ſafe in their land. And ſuch was their old promiſe (Lev: 26.5.) Ye ſhall eate your bread to the full, and dwell in your land ſafely. (Deut. 33.28.) Iſrael ſhall dwell in ſafety alone. Though Iſrael be alone he ſhall dwel in ſafety, or Iſrael alone ſhall dwell in ſafety. He ſhall have ſafety when others are in danger. Thou (ſaith David, Pſal. 4.8.) makeſt me dwell in ſafety; and ſaith the Lord concerning the poore man (Pſal. 12.5.) I will ſet him in ſafety from him that puffeth at him. (Pro. 21.3….) Safety is of the Lord. Yea Secondly, The ſafety even of a wicked man is of the Lord.
It is given to him (by way of common providence) to be in ſafety; as God takes care of his owne ſervants in mercy, ſo … takes care of a wicked man in wiſedome; hee is the preſerver both of man and beaſt; hee is the preſerver not onelyonly of good men, but of evill men, who are as beaſts. How bad ſoever any man is, his good, whatſoever he hath, is from the Lord. They may have ſafety, who ſhall never have ſalvation. And they who are neere to eternal damnation, may be farre from danger.
Thirdly, Whereas it is ſayd, Though he be in ſafety, wherein hee reſteth.
Note.
Outward proſperity is the foundation of a wicked mans peace.
God giveth him ſafety, and he makes his ſafety his God. He reſteth in the ſafety which God giveth him, not in God who giveth him ſafety. Carnal men looſe God in the creature; and whereas they ſhould truſt in God, becauſe he ſendeth them good things, they truſt upon the good things which God ſendeth. In whatſoever (beſides God) we place our truſt, that we put in the place of God. David was much overſhot in this poynt (Pſal. 30.6.) In my proſperity I ſaid I ſhall never be moved; God made David proſper, and David reſted in his proſperity. When David was right, he ſayd in his adverſity (and every godly man may ſay in his deepeſt adverſity) I ſhall never be moved. God is as ſtrong to us in our greateſt weakenes as when he makes our mountaine ſtrongeſt; and they who thinke themſelves more immoveable when their mountaine is ſtrong, then when it is weak, reſt in their mountaine not in God. Now if David (a man after Gods owne heart) ſet or reſted his heart ſo much upon his mountaine (that is, his worldly proſperity) becauſe it was ſtrong, how much more may carnal men grow into an admiration of their earthly mountaines, and reſt under their ſhadow and ſhelter, as if they could never be moved? Worldly men doe this ſo much that this is made the deſcription of worldly men (Pſal. 49.6.) They that truſt in their wealth, and boaſt themſelves in the multitude of their riches. Who theſe are is not expreſſed, as if every one muſt needs know what ſort of men they are who truſt in their wealth; that is who ſee all well with them, and who ſay all ſhall be well with them, becauſe of the multitude of their riches. For that is properly to truſt in riches, when a man ſayth to himſelfe (as the rich … ſayd, Luke 12.19.) Soule, take thine eaſe; thou haſt much goods laid up for many yeares, Eate and drinke, and be merry. Job had another ſpirit in the midſt of his proſperity (Chap. 3.26.) I was not in ſafety, neither had I reſt, &c. he ſpake there of his Condition before he was in trouble, when hee had ſome thouſands of ſheepe, ſome hundreds of oxen, with a multitude of Camells and Aſſes, when hee had many ſons and daughters, with ſervants in great number; When it was thus with him, when no Cloud had in the leaſt darkened his day, nor ſo much as a graine of gall or wormewood embittered his cup; when he was thus ſafe, yet hee ſayd I was not in ſafety. When the Devill ſaid hee was ſo ſafe that hee could not touch him; Thou haſt made a hedge about him, yet hee ſayd, I was not in ſafety, neyther had I reſt; that is, hee looked upon his hedge as upon that which might quickly be broken through, & upon his mountaine, as that which might not onelyonly be quickly moved, but quite removed, he ſaw all he had ſhakeing and tottering, and ſo could not have any reſt in any thing which he had: he had reſt in oppoſition to murmuring and diſcontent about the things of this world, but he was reſtleſſe in oppoſition to confiding in and ſatisfaction with the things of this world. In this reſpect his very ſafety was unſafe, and his reſt, reſtleſſe to him. Only the carnal man, when God giveth him to be in ſafety, reſteth in it; he ſits downe and concludeth that he hath enough at preſent, and that his Enough will laſt for Ever; He reſteth in his ſafety, not onelyonly as being out of danger, but above it. Job having thus ſet forth the outward ſtate of the wicked man, he is in ſafety, as alſo the ſtate of his inward man, He reſteth in it; ſheweth us in the laſt place and cloſe of the verſe, what God is doing towards him, while he is doing thus, or notwithſtanding he doth thus, Yet his eyes are upon their wayes.
Some read, though his eyes are upon their wayes, and give the ſence thus, though God ſeeth all their wickednes, yet hee lets them proceed and proſper; That's a truth; God doth not let wicked men proſper, becauſe hee doth not know how wicked they are, or what wickedneſſe they doe; hee knowes well enough, how ill they are, and what evill they doe, his eyes are upon their wayes, while they abuſe his mercyes, and (in ſtead of reſting in him who gives them ſafety) reſt in the ſafety which he hath given them.
Secondly, Others read thus, and his eyes are upon their wayes; as if the words were a further deſcription of the wicked mans outward proſperity, and a deſcription of it to ſuch a height,Quaſi intentis in ipſos dei ipſius oculis ut eis omnia ex ipſorū animi ſententia ſuccederent. Bez: Plus eſt quod probatur aſpectu quam quod ſermone laudatur. Ambroſ: as if the eyes of God were fixed or faſtned upon his wayes, to take care of him, and to cauſe him to proſper in them; as if the eyes of God did drop bleſſings upon him, and guide him every day ſucceſſefully in all his undertakings. The eye of God upon a place or perſon implyeth (in Scripture language) his preſence with them for good. (Deut. 11.12.) The land whither thou goeſt in to poſſeſſe it, is not like Aegypt, &c. but it is a land which the Lord thy God careth for, the eyes of the Lord thy God are alwayes upon it, from the beginning of the yeare even unto the end of the yeare; as if he had ſayd, The Lord is uneeſſantly watchfull over it, both to prevent evill, and to beſtow good upon it. Read the ſame ſence of the phraſe (Ezra 5.5. Pſal. 33.18. Pſal. 34.15.) And uſually in Scripture when the eye of God is ſayd to be upon any, it is not taken in an evill ſence unleſſe ſo expreſt: as (Amos 9.4.) Mine eyes ſhall be upon them for evill and not for good. So that, while Job ſayth, And his eyes are upon their wayes, The words, according to this reading, continue, if not highten the former ſence, ſhewing further the outward proſperity of evill men by the ſeeming favour of God to them.
But I rather cloſe with our reading, yet his Eyes are upon their wayes; as if he had ſayd; Doe not thinke that God taketh no notice of their ſinfull Courſes, becauſe hee gives them to be in ſafety, and in ſuch ſafety, that they reſt and truſt upon it, for I tell you the eyes of God are upon their wayes.
Hence obſerve.
God alwayes ſeeth the wayes of wicked men, or hee ſeeth wicked men in all their wayes.
It is no argument that God neglecteth the government of the world, becauſe wicked men are in ſafety; Hee fully conſidereth their wayes, who eyther through ignorance are wandring from, or, through wilfullnes, turning out of his wayes.
And the eye of God is upon the wayes of ſuch men, not onelyonly to ſee which way,Hic opponitur conniventiae & diſſimulationi. Coc: or whither they are going (Job 34.21.) but to puniſh them for their going wrong. God will not connive at, nor diſſemble what he ſeeth when he ſeeth what is unfit. (Hab. 3.6.) Hee ſtood and meaſured the earth, hee beheld and drove aſunder the nations, that is, he divided and brake thoſe nations in whom he beheld iniquity. (Zach. 9.8.) And no oppreſſour ſhall paſſe through them any more, for now I have ſeene with mine eyes, that is, I have exactly ſeene, I have taken perfect notice of them and their oppreſſours, & I will in juſtice ſo oppreſſe their unjuſt oppreſſours, that they ſhall be rid of them for ever, No oppreſſour ſhall paſſe through them any more. Wee may make a threefold difference about the Eye of God upon the perſons or wayes of men.
Firſt, The Eye of God is upon the wayes of men, to obſerve what they doe, his eye diſtinguiſheth between good and evill, and diſcerneth, as much as beholdeth what is done; His ſeeing the wayes of men is a cleare underſtanding of them.
Secondly, The Eye of God is upon the wayes of men to proſper and bleſſe them in what they doe well. The eye of God upon the righteous implyeth, yea and conveigheth mercy to the righteous.
Thirdly, The Eye of God is upon the wayes of men, to puniſh and chaſten them for what they doe amiſſe. God hath a vindictive, or a revengeing eye, as well as an intuitive or a beholding eye. This eye of God is upon all the wayes of wicked men, though for a time hee giveth them to be in ſafety, wherein they reſt. And becauſe God ſeeth the wayes both of the righteous and the wicked, therefore God commandeth us to ſay to the righteous it ſhall be well with them, for they ſhall eate the fruit of their doings. Wo to the wicked, it ſhall be ill with him, for the reward of his hands ſhall be given him. Every man ſhall receave from the hand of God, according to what God hath ſeene with his eye.
Laſtly, Wee may take theſe words as an admiring Concluſion, like that (ver. 12.) Yet God layeth not folly to them. They doe fooliſhly, yet God doth not deale with them according to their folly; ſo here they doe wickedly, yet his eyes are upon their wayes. As if he had ſayd, it is a wonderfull thing, even matter of aſtoniſhment, that God who ſo exactly ſeeth and knoweth the wayes of wicked men, ſhould ſuffer them to be an houre in ſafety. Is it not a wonder that God ſhould ſuffer them to live long and ſafely, ſinning, who deſerve to dye for every ſin? As all wicked men who dye impoenitently dye in their ſins, ſo God ſuffers many wicked men to ſin till they dye; he ſeeth their wayes and will not ſtop them, till they have run their full courſe. Here is the patience and long ſuffering of God. Men ſinne to a wonder, when they goe onne in ſin after many ſmitings; as the Lord complains by his Prophet (Amo: 4.) I ſmote them with the peſtilence, & with the ſword, &c. yet have they not returned unto mee ſaith the Lord. Now as it aggravates mans ſin, to ſin under wrath and ſmitings, ſo it hightens the goodneſſe and patience of God to admiration, that he doth not ſmite men in their ſin, ſeing he beholds them in their ſin. His Eyes are upon their wayes to behold every ſin, and every ſin is not onelyonly diſpleaſing but burdenſome and grievous to him. What a miracle of patience doth this diſcover in God? The Prophet Habackuk moves the Lord to revenge, and wonders how hee could hold his hand from puniſhing, while his eye beheld that done which was ſo diſpleaſing. (Hab. 1.12, 13.) Art not thou from everlaſting O Lord my God, mine holy one? wee ſhall not dye, thou haſt ordained them for Judgement, and O God thou haſt ſtabliſhed them for Correction. Thou art of purer Eyes then to behold evill, and canſt not looke on iniquity. Wherefore lookeſt thou on them that deale treacherouſly, and holdeſt thy tongue, when the wicked devoureth the man that is more righteous then he? As if he had ſayd, Lord, I know thou beholdeſt all the Evill in the world, and art of purer eyes then to behold it with any delight or approbation. Now ſeeing it is ſo, why then doeſt thou looke on them that deale treacherouſly? In the former part of the verſe he ſayd, Thou canſt not looke on iniquity, and in the latter he ſaith, why doeſt thou looke on them that deale treacherouſly? There is a twofold looke of God; Firſt, (as was toucht before) a looke of approbation; ſecondly, a looke of patience. And ſo the meaning of the Prophet is, ſeeing, O Lord, thou canſt not looke upon ſin approvingly, why doeſt thou looke upon it patiently? And holdeſt thy tongue when the wicked devoure the righteous. As if he had ſaid, How is it (Lord) that thou doeſt not breake forth into the ſevereſt rebukes againſt them? How is it that they have not ſo much (to appearance) as a frowne or an ill word from thee, who have deſerved blowes and utter breakings? Indeed if God had but the patience of all Creatures, had he but the patience of men and Angels, the ſin of man would ſpend it out in one day: God could not hold his tongue nor his hand an houre, Conſidering, that he clearely diſcerneth all the wickednes that is in the wayes of men, and that every the leaſt unevennes as well as wickednes is extreamly diſpleaſing to him, were not his Infinite patience; God could not hold but deſtroy all the wicked of the world, or all that world which lyeth in wickednes, were it not that hee is reſolved to magnifie his patience. And though for reaſons knowne to himſelfe, hee beares with thoſe that are burdenſome to him very long, not onelyonly many dayes but yeares, yet the time is at hand when he will bring them to Judgement, and Judge them according to thoſe wayes upon which his eyes have been. Then the wicked ſhall finde that as the eyes of God have been upon all their wayes, ſo that he hath not at all, or not in the leaſt been pleaſed with any of them.