Exposition of Job 22-26, Commentary · Chapter 24
JOB, CHAP. 24. Verſ. 1.
Why ſeing times are not hidden from the Almighty, doe they that know him, not ſee his dayes?
Ad propoſitam queſtionem rectè pargit Jobus, rurſum affirmans, deum eum in aſſertundis probis, tum in puniendis ſceleratis, non palam ſemper, ſed plerū que acculta quadam ratione, notis ipſi vni temproibus agere. Bez.THis Chapter containeth the ſecond part of Jobs anſwer, to Eliphaz: the generall ſcope whereof, is to pull up the foundation of his friends ſuſpition of him, and diſpute againſt him, ſhewing that many men doe much evill in this life, who ſuffer none, and that many who are innocent, ſuffer much evill, and are not releived: from both he concludeth, that the ſuffering of evill can be no concludeing argument that any man is ſo; for then it muſt be ſo with all men, which moſt mens experience contradicteth.
So that here Job falls downe-right upon the poynt in debate, affirming what he had often affirmed before, that God both in aſſerting the innocency of the righteous, and in puniſhing the ſins of the wicked, uſeth much variety; and that his proceedings with the ſons of men, are ſo farre from being alwayes open, and plaine, that uſually they are very ſecret, concealed, and ſo much in the darke, that there is no print of his ſteps to be found. This ſeemes to be the deſigne and tendency of the whole Chapter; and the argument of it may be formed thus;
Yee, my friends have ſaid, that God puniſheth all evill doers in this life; ſeing then he knoweth the length and continuance of their dayes in this world, why doth he yet ſuffer them to ſlip out of this world unpuniſhed. And if they are ſo frequently puniſhed in this world (as ye affirme) why doe not they who know God ſee it, and take notice of it?
But ſo it is, that many wicked men ſlip out of the world unpuniſhed, and the godly who know him doe not ſee judgement executed, therefore ſurely it is not the way of God preſently in this life to puniſh every offendour; nor can yee conclude that they who are afflicted are wicked, ſeing many of his people are not onelyonly afflicted by himſelfe, but lie under the rod of the wicked a long time unrevenged and undelivered.
In the whole Chapter we may obſerve theſe three parts.
Firſt, A queſtioning propoſition in the firſt verſe, Why ſeing times are not hidden from the Allmighty, doe they that know him, not ſee his dayes?
Secondly, We have the confirmation of this propoſition, and that in two branches; Firſt, of innocent perſons not releived; ſecondly, of wicked perſons not puniſhed; Thirdly, he concludes his whole diſcourſe in the laſt verſe of the Chapter by a ſtronger affirmation of what he had ſaid before; And if it be not ſo now, who will make me a liar, and make my ſpeech nothing worth?
Againe, More diſtinctly in this Chapter, we have the propoſition in the firſt verſe; ſecondly, the confirmation of it, made by an enumeration, of many groſſe ſinnes, which wicked men commit, and feele no ſmart, but paſſe unpuniſht; and thoſe ſinnes are either, firſt, againſt man, or ſecondly, againſt God.
Againſt man, firſt, by removing of the Land-markes in the ſecond verſe; ſecondly, violently taking away of cattell, in the third verſe. Thirdly, turning the poore out of houſe and home, in the fourth verſe; fourthly, lying in waite and watching their opportunities to rob & get their prey like wilde beaſts, at the fifth verſe; fifthly, reaping and carrying away other mens corne out of the fields by violence, at the ſixth verſe; ſixthly, uſing all manner of oppreſſion upon the poore, 7, 8.9, 10, 11, 12 verſes.
Secondly, Job diſcovers their rebellion againſt God, & their ignorance of his wayes: for though both theſe be included in the former acts (whoſoever ſins againſt man, ſins againſt God too) yet there are ſinnes that are more peculiar and immediate againſt God. And of theſe he ſpeakes at the 13th verſe, They rebell againſt the light; againſt the light of the knowledge of God ſhining with much evidence and clearenes, both in his word and in his workes; And then takes occaſion more perticularly to deſcribe, firſt, the murderer, and his darke wayes, ver. 14. Secondly, the adulterer and his dark wayes, (ver. 15, 16, 17.)
Thirdly, Job ſheweth, that though the wicked doe all this, and are not preſently puniſhed, yet that they are under a ſecret curſe, which ſhall ſurely overtake them (ver. 18, 19, 20.)
Fourthly, Upon this, he againe revives the mention of their ſinne; firſt, againſt the poore, ver. 21. Secondly, againſt the rich, ver. 22. Together with their puniſhment, though late, yet at laſt, ver. 23, 24.
Fifthly, He re-aſſerts all that he had ſayd, by challenging all men to diſprove him (if they could) in what he had ſayd, ver. 25. So much of the ſtate and generall ſcope of the whole Chapter.
Verſ. 1. Why ſeing times are not hidden from the Almighty, doe they that know him, not ſee his dayes?
Locus ſubdifficilis & ſalebroſus. Merc:This (as a learned interpreter gives his opinion of it) is a hard Text, and there are various renderings of it. I ſhall touch upon them, and then draw out that which may be ſuteable for obſervation.
Firſt, The whole verſe may (as ſome conceave) be rather read thus; Why are not times hidden from the Almighty, ſeing they that know him doe not ſee his dayes? The meaning of which tranſlation is this; it might make a man that is not well inſtructed in the wayes and providences of God, to thinke that God takes no notice of the times that paſſe, nor of the things done here below, ſeing the beſt of his ſervants could never yet make it out, that he puniſheth ungodly men according to their deeds in this world. Surely then we may ſay, That times are hidden from God, for were it not ſo, godly men could not but ſee his dayes, his judgement-dayes upon the wicked, and things would not be in ſuch confuſion, and diſorder as they are. So that Job either ſhewes what men doe ordinarily conclude from Gods indulgence and patience towards the wicked, and his ſeeming ſlacknes and ſlownes in avenging the wrongs of his owne people, even that as God is in heaven, ſo thicke clouds are a covering to him there, and that he ſeeth not what is acted on the earth. As if eyther the Lords eye did not reach this inferior world, or that he would not trouble himſelfe about it. Surely times are hidden from the Almighty, or
Secondly, that Job ſpeakes his owne paſſions, and temptations about this poynt; As if he had ſayd, I am tempted to thinke that times are hidden from the Almighty, becauſe he doth not ſend preſent releife to his people, nor preſent wrath upon his enemies. Such temptations are diſcovered in other Scriptures, (Pſal. 73.2.) My feete (ſaith David) had almoſt ſlipt when I ſaw the proſperitie of the wicked, when the wicked and unholy were not puniſhed preſently according to Juſtice, he was urged and tempted to think that God did not regard juſtice, nor declare himſelfe in his holines as he ought. And though the Prophet Jeremiah durſt not queſtion the righteouſneſſe of God, yet he knew not (in this caſe) how to give an account of it, as hath been noted heretofore from his queſtionings (Jer. 12.1, 2.) Why doth the way of the wicked proſper? &c. And with this the following parts of the Chapter ſeeme to carry a fayre correſpondence, wherein he enumerates many groſſe practiſes & impieties of wicked men, notwithſtanding which they paſſe out of this world in worldly peace.
Thirdly, One of the antient Rabbins reads the words as a wiſh,Quare non ſunt abſcondita, q. d. aequio…i animo ferrem ſi eſſent abſcondita. Aben-Ezr: or a deſire, Why are not times hidden from the Almighty? As if he had ſayd, I could wiſh they were hidden from the Almighty, and I could beare it better if God did take no notice of times, then that taking notice of them, he ſhould not ſet them in order, and redreſſe what is amiſſe; but I paſſe that.
Fourthly, The Latine tranſlation is poſitive, and direct;Ab omni potente non ſunt abſcondita tempora. Vulg: Latini videntes interrogationem blaſphemam opinionem cont… nere; quaſi aut abſcondita eſſe dicat aut optet, i. e. dominum tempora & quae hic fiunt non curare aut non videre, ſine interrogatione verterunt. Merc: Times are not hidden from the Almighty, yet they that know him are ignorant of his dayes; and the reaſon why they leave out the interrogation is given thus; becauſe they thought there was a kinde of impiety, yea blaſphemy in it to ſay or querie, Why are not times hidden from the Almighty? As if Job muſt in ſaying ſo either affirme that times were indeed hidden from the Almighty, or that he wiſhed they were. Therefore to avoide that inconveniency they turne it into a direct negative propoſition; Times are not hidden from the Almighty. And many of the Jewiſh Writers ſtumbling at the ſame ſtone, have judged Job as denying the providence of God, or his care of times, and ſeaſons here below; but (upon divers occaſions) Job hath been vindicated concerning this poynt, therefore I ſhall not ſtay upon it.
A fifth tranſlation gives it thus; If times are not hid, by the Almighty, how comes it to paſſe that they that know him doe not ſee his dayes? as if he had ſayd, were it not for this, or were it not thus, that God doth hide times, or that times are hidden by God, that is, that Gods providences are carried in ſecret, and run a great while (as ſome rivers doe) as it were under-ground, it could not be, but that they that know him, that is, wiſe and holy men (as we ſhall ſee afterward) ſhould ſee the effects, and iſſues of thoſe judgements. The judgements of God (ſaith Job) are delayed in their execution or executed in ſo ſecret a way, that they are moſtly and to the moſt of men undiſcerned. Wherein he fully oppoſeth what Eliphaz ſayd (Chap. 20.16.) They are cut downe out of time; that is, they are preſently cut downe, no, ſayes Job, God hideth their times, that is, he puts ſtops and delayes upon the times of his revenge; or as he ſpeakes (Chap. 21.19.) He layeth up wrath for his children, but themſelves are not preſently cut downe.
foreign cur quare. Cur a Saddai nan occultara ſunt tempora.Sixthly, Thus; Why are not, or why ſhould not times be hidden by the Almighty? ſo Mr Broughton. As if he had ſayd, What reaſon can be given of this, why times are not hidden by the Almighty? or why ſhould it not be thought right, and juſt, that times ſhould be hidden by the Almighty? who can queſtion God if he will hide times and judgements, or who ſhall ſay, it is unequall? The Hebrew particle (Min) ſignifies as well by as from, we ſay, why ſeing times are not hidden from the Almighty; they ſay, why ſhould not times be hidden by the Almighty? This rendering beares a cleare and a profitable ſence, and therefore I ſhall give this obſervation from it.
God doth hide times from men.
The providences of God and their ſeaſons are not carried plaine to every mans eye; and why ſhould not times be thus hidden by the Almighty? God doth not hide that time from us wherein we ought to doe our worke (he ſheweth us plainely not onelyonly what we ought to doe, but when we ought to doe it, to every worke there is an appoynted time, and the preſent time, is our time for moſt workes, yea for all thoſe workes which have a proper tendency to eternity) but though God doth not hide the times from us wherein we ſhould doe our worke, yet he doth often hide the time from us wherein he will doe his own worke, and why ſhould he not? he hides the time wherein he will puniſh the wicked, and breake the power of his enemies, and he hides the time wherein he will revive his owne people, and deliver the afflicted. There are ſometimes which God keepeth,Inſita eſt mortalibus incredibilis quaedam ea quae futura ſunt praenoſcendi cupiditas. and will keepe in his owne power; as Chriſt told the Diſciples (Act. 1.6, 7.) when they asked him, Lord, wilt thou at this time reſtore againe the kingdome unto Iſrael? It is not for you to know the times or the ſeaſons which God hath put in his owne power. That is, which he hath not put forth or diſcovered to the ſonnes of men. All times are in Gods power, but thoſe which he reſerves from men, and keepes under lock and key, theſe he hath more eſpecially put in his power. God will not let thoſe times appeare to men, wherein himſelfe is purpoſed to appeare. The time of thoſe workes of God are wrapt up in greateſt darkneſſe when they ſhall be done, which being done ſhine forth with greateſt light and; God will have it ſo.
Firſt, To reprove and ſtop the curioſity of man; There is nothing more naturall to man then a deſire to know both what ſhall be hereafter, and when that hereafter ſhall be: we are very negligent, and careleſſe in ſeeking out the ſeaſon of that which we our ſelves ſhould doe,Homo eſt animal curioſum. but over-carefull and curious in ſeeking out the ſeaſon of what God will doe. Man is given to vaine curioſity, and he is in nothing more vainely curious, then in an itch to know the times which God hath hidden from him. Moſt men are great queſtioniſts, and their queſtions moſtly are about times, and ſeaſons, when ſhall this, and that be? The Diſciples of Chriſt diſcovered this ſpirit more then once; When Chriſt had told his Diſciples that of thoſe Goodly buildings to which they admiringly poynted him, There ſhould not be one ſtone left upon another, that ſhould not be caſt downe (Math: 24.2.) They a while after came unto him privately, ſaying, tell us, when ſhall theſe things be, and ſhall be the ſigne of thy coming, and of the end of the world? It did not ſatisfie them that Chriſt had told them ſuch ſhould be, unleſſe he alſo tell them the time and ſeaſon when they ſhould be. The Apoſtle found this humour ſtirring much in the Church of the Theſſalonians, for having ſpoken of the reſurrection of the body, and that then the Lord himſelfe ſhall deſcend from heaven with a ſhout, with the voyce of the Arch-Angel, and with the trump of God (1 Thoſ. 4.15, 16.) He, to prevent their inquiſitivenes about the time when this ſhould be, begins the fifth Chapter thus; But of the times and ſeaſons brethren▪ yee have no need that I write unto you. Which implies, that either they had intimated ſuch a querie to him, deſiring to be acquainted with the time and ſeaſon of thoſe things, or that he foreſaw they would be enquiring and making it their next queſtion, when ſhall theſe things be? when ſhall the deceaſed Saints be raiſed, and the living caught up, when ſhall Chriſt deſcend from heaven with a ſhout, &c? Some have made it their ſtudy to unvaile the times which God hath hid, and to uncover his ſecrets. And it is no part eyther of the honour or ornament of theſe times,Mathematicorum & gene…hliacorum veſana temeritas. that Aſtrologers and Mathematicians have been ſo bold in theſe ſtudyes. As if the ſtarres of heaven were eyther betruſted with the ſecrets of the God of heaven, or being ſo would be unfaithfull Secretaryes, bewraying his ſecrets, and putting thoſe times and ſeaſons into the power of man which God hath put into his owne power. Ancient hiſtoryes tell us that the Princes of the world have been very greedy after this forbidden, or at leaſt unrevealed knowledge. Being more deſierous to know what ſhould come to paſſe in after times, then diligent in the duties of the preſent time; Whereas indeed, which is
A ſecond reaſon why it is ſo, God therefore hides the iſſues and events of future times, that we might be kept to preſent duties, to the work and buſineſſe of the day. He conceales from man the preciſe day of his death, that he might every day be preparing to dye. If men had all times in their hands, they would quickly lay the greateſt and beſt part of their worke out of their hands.
Thirdly, God hideth times to try the faith of his own people, whether they can depend upon him in the darke; whether when they know not when the time ſhall be, or what a day may bring forth, they can yet freely truſt him for all their dayes. He that lives by faith at all times, troubles not himſelfe about what ſhall be next in time, nor what the next times may be.
Fourthly, God hideth times, that we may be guided by rules, not by events; That we may ſteere our courſe through this world according to his divine appoyntments, not according to humane ſucceſſes. Upon all theſe and many more accounts, why ſhould not times be hidden by the Almighty?
But I ſhall proceed with our reading, to open that, and give ſome notes from it.
Why ſeeing times, &c.
As if Job had ſayd, ſeing the Lord knoweth all times, ſeing times are not hidden from him, what is the reaſon why thoſe who know him, and are neereſt to him, doe not know times alſo? or thus; God knoweth times, they are not hidden from him, why doe not they know times that know him?
We are not to take time here nakedly or naturally as it notes dayes, moneths, and yeares, meaſured out by the motion of the Sunne, Moone, and Starres; but time is to be conſidered providentially as cloathed with all the varieties of action and event, which are imaginable, as incident to the affaires of mankinde in this life.
Why ſeing times are not hidden from the Almighty, &c.
When Job ſaith, Seing times are not hidden from the Almighty, his meaning is, that Times are clearely and fully knowne to the Almighty.
The whole verſe taken together ſeemes to be a deniall of what is in it ſelfe very probable; for ſeeing God knoweth times,Poteſt eſſe negata connexio cauſae probabilis cum effecto. Coc: it is moſt probable that they who know him ſhould know times too: for to whom ſhould God communicate his ſecrets, but to thoſe who are neere to him, to thoſe that are his: As if he had ſayd; Give me a reaſon, if you can, why God, to whom all things and times are knowne from eternitie, ſhould not make knowne theſe times to thoſe that know him? And ſo the argument may be formed in this manner.
Such as know God, ſhould know his dayes, if any know them.
But they that know God, doe not know his dayes; therefore God keepes his dayes cloſe to himſelfe; ſo that whereas Eliphaz ſuppoſed Job as doubting the providence of God (Chap. 22. ver. 12, 13, 14.) and asks the queſtion, ver. 15th, Haſt thou marked the old way, which wicked men have troden. Job anſwers here, I deny not the providence of God, but I deny that all the wayes of Gods dealing with wicked men, are obvious to the eye of Godly men, and ſhew me reaſon, if you can, ſeing God knoweth all times, why the way of his judgements are ſo little viſible to them which know him.
But who are they that are deſcribed by this circumlocution, They (or the men) that know God? We may take them in a twofold notion.
Firſt, More Generally for all godly men, for all who are truly ſuch know God.
Secondly, More ſpecially for thoſe Godly men who know God more then others; there are ſome who have a peculiar knowledge of him, and dayly intimacy with him, who live as it were in his boſome, and ſee what is in his breaſts, comparatively to others.
And further (becauſe words of knowledge comprehend the affections in Scripture) by thoſe that know him much, we are to underſtand thoſe that love him much, that delight in him much, that feare him much, and obey him much. Now though we may expound this text of truely Godly men at large, yet the latter ſort are chiefly meant: why ſeeing times are not hidden from the almighty, doe not they that know him, godly men, yea his favourites, who know moſt of his minde, who as they are after his heart, ſo in his heart eminently, why doe not they who know him thus, See his dayes?
Diem domini appellamus cum judicium ſuum exercit in impios.Whoſe dayes, and what dayes doth Job here intend? The former part of the verſe anſwers the firſt queſtion, They are the dayes of God. And to the ſecond queſtion I anſwer; The dayes of God are thoſe dayes wherein he worketh, or brings forth ſome great worke, whether it be a worke of Judgement, or a worke of mercy. For as Times in the former part of the verſe, ſo dayes here include the things done in thoſe dayes, and hence Mr Broughton renders, wayes not dayes. None (ſayth he) that know him ſee his wayes. Whenſoever God doth ſomewhat among men, which declares him in an eminent manner to be God, that in Scripture is called the Day of God. Thus the Prophet ſpeakes (Iſa. 2.12.) The day of the Lord of hoſts ſhall be upon every one that is proud and lofty, and upon every one that is lifted up, and he ſhall be brought low. And upon all the Cedars of Lebanon that are high and lifted up, &c. Thus the day of the Lord is the day of his judgement among men. I paſſe not for mans day, or for the judgement of man, ſayth Paul (1 Cor. 4.3. And when he ſaith, 1 Cor. 3.13.) The day ſhall diſcover it, He meanes a day of tryall will diſcover every mans worke, whether it be ſilver, gold, hay, wood, or ſtubble. The day of diſcovery, will be a Glorious day of God. The Civilians have an expreſſion which reacheth this notion of a day; They ſay of a man that hath had judgement in the higheſt Court, from whence there is no appeale;Summum obijſſe diem dicunt Juriſconſulti. vid: Bold: He hath paſſed his laſt day; that is, his higheſt and greateſt triall, becauſe then there is no more medling with him, or bringing the ſuite about againe. Such are the dayes of God, of which Job here ſpeaketh.
Why ſeing times are not hidden from the Almighty, doe they that know him not ſee his dayes?
From the former part of the verſe, Note.
Firſt, That times are knowne, perfectly knowne to God.
Yea not onelyonly are times perfectly knowne to God, but firmely fixed and moſt wiſely diſpoſed of by him; men may know that which they have no power to diſpoſe of; but the knowledg of God and his power run paralel through all times and things. So that as when the text ſayth, Times are not hidden from the Almighty, it notes that they are fully knowne to him, ſo alſo that they are uncontrouleably diſpoſed, and ordered by him. And as times are knowne to God, ſo he makes them knowne when and to whom he pleaſeth. When Joſeph had revealed to Pharaoh both the matter and the time concerned in his dreames, then (ſaith Moſes, Gen. 41.45.) Pharaoh called Joſephs name Zaphnath paaneah, which ſay ſome ſignifies in the Egyptian language, The Saviour of the world: Which name, ſay they, Pharaoh might give him, becauſe by his advice in laying up ſtores of corne in the yeares of plenty, ſuch a world of men, or ſo great a part of the world, was ſaved from periſhing by famine in the yeares of ſcarcity. But, ſay others, deriving the word from an Hebrew roote, it ſignifies a revealer of ſecrets. Which title of honour Joſeph well deſerved, and was moſt proper to him, ſeing he had revealed that Great ſecret unto Pharaoh, both that there ſhould be a famine, as alſo the time and ſeaſon of it. But where had Joſeph this ſecret? was it from any aſtrologicall skill of his owne? He tells us plainely whence it was at the 15th and 16th verſes of the ſame Chapter; for when Pharaoh had ſayd to Joſeph; I have heard ſay of thee that thou canſt underſtand a dreame to interpret it; He preſently anſwers, firſt, Negatively, It is not in me; and then affirmatively, God ſhall give Pharaoh an anſwer of peace. See the like in that moſt remarkeable paſſage (Den. 2.17, 18, 19, 20, 21.) From all which we learne that God knoweth times and changeth times, that is, makes great changes in times according to the counſell of his owne will.
Firſt, If we take time, for the ſucceſſion of dayes, weeks, months, yeares, and ages, thus the Lord knoweth times. The number of the dayes of man, the preciſe number of the yeares and ages wherein any worldly ſtate or power ſhall continue, are not hidden from him.
Secondly, Times are not hidden from God, as times are taken for the ſeaſons and opportunities of action. The Lord knowes what time will be as a wheele or as a ſocket fitted for the carrying on or eſtabliſhing of every worke. We are often troubled at this, and miſſe our ſeaſon, but God knoweth every ſeaſon, he knoweth the times, and therefore can time every worke exactly. And the Hebrew word here uſed,foreign denotat congruum tempus. properly ſignifies a fitt or a convenient time, implying that time, in that notion, is not hidden from God. (Iſa. 50.4.) God hath given me the tongue of the learned, that I might ſpeake a word in ſeaſon to him that is weary. Which ſome tranſlate thus, That I might know the appointed time to the afflicted. An afflicted ſoule muſt be watched, and a ſeaſon taken, theſe times are not hidden from the Almighty, he knoweth the opportunity, and therefore can direct him that ſpeakes to a wearyed ſoule, as to ſpeake proper and taking matter, ſo to ſpeake it in a proper and taking time, when it ſhall be as welcome to the ſoule as raine to the dry and thirſty ground. David ſaith to the Lord (Pſal. 119.23.) It is time Lord for thee to worke, for they have made voide thy Law; that is, now is the ſeaſon, and opportunity for thee to work, if ever thou wilt ſhew thy ſelfe doe it now. And when David confeſſed (Pſal. 31.15.) My times are in thy hand. He meanes that the ſeaſons of his comforts,Per tempora intelligit rerum viciſſitudines, divitias et pauperiem pacem & bellum &c. Theodoret: and of his ſorrowes, all the turnings and changes of his life from one condition to another, were caſt and ordered by the power and wiſdome of God. Why ſeeing times are not hidden from the Almighty, Doe they that know him, not ſee his dayes.
Thus Job deſcribes the perſons that ſee not the dayes of God; they are ſuch as know him. Which character, as was ſhewed before, belongs to every Godly man, though it be more peculiar to ſome.
Hence note.
Firſt, Every Godly man knoweth God.
And none but the Godly know him indeed; many ungodly men profeſſe they know God, and they may know him notionally, but no ungodly man knoweth him truly, experimentally, or practically. Many ungodly men have a forme of knowledge, and of the truth in the Law (as the Apoſtle ſpeakes of the Jewes. Rom. 2.20.) but no ungodly man feeleth the power of knowledge, and of the truth in the Law.Pietas eſt cognitio ſcientia que dei. Triſmeg. And therefore the wicked are ſpoken of in Scripture, as not knowing God (Jere. 10.25.) Powre out thy fury upon the heathen that know thee not. And when the Prophet deſcribes the wickedneſſe of the Jewiſh State, he ſaith (Hoſ. 4.1.) There is no knowledge of God in the Land. Which the Chalde Paraphraſt renders thus; Neither are there any who walke in the feare of God in the land; where there is no knowledge of God, there is no feare of God. We neyther love nor feare him of whom we have no knowledge; nor can we beleeve in or truſt him, whom we know not. (Pſal. 9.10.) They that know thy name, will put their truſt in thee; That is, the truly godly will truſt in thee, for they know thy name, but they that know thee not, how can they truſt upon thee? and therefore the Prophet calls us to boaſt in, the knowledge of God. (Jere. 9.23.) Thus ſaith the Lord, let not the wiſe man glory in his wiſdome, neither let the mighty man glory in his might, let not the rich man glory in his riches, but let him that glorieth, glory in this, that he underſtandeth, and knoweth me, that I am the Lord whech exerciſe loving kindneſſe, judgement, and righteouſneſſe in the earth, for in theſe things I delight ſaith the Lord. There is nothing in this world worth the boaſting in, but the holy knowledge of a holy God, or ſuch a knowledge of God, the fruit whereof is a godly life here, and the end whereof is an eternall life hereafter. Joh. 17.3. This is eternall life, that they may know thee the onelyonly true God, and Jeſus Chriſt whom thou haſt ſent. This knowledge of God doth not floate in the braine, but ſinkes into the heart, and is rooted in the affections. Thus the Apoſtle John argues (1 Epiſt. Chap. 2. v. 3, 4, 5, 6.) Hereby we know that we know him, if we keepe his Commandements, he that ſayth he knows him, and keepeth not his commandement is a liar, and the truth is not in him; As if he had ſayd, The true knowledge of God is an obedientiall knowledge, ſo that if any man ſayth he knoweth God, while his life is not ſutable to what he knoweth, this mans profeſſion is vaine, and himſelfe is a lyar; Whoſoever keepeth his word, in him verily is the love of God perfected, that is, he loveth God with a perfect or ſincere love, and the love of God is perfected towards him. The ſcope of his whole diſcourſe there is to ſhew that the true knowledge of God is the keeping of the word of God. Many are ſo ignorant of God, that they know not the word which they ſhould keepe, and all they who knowing the word keepe it not, will at laſt be numbered among the ignorant, or among thoſe that know not God: But their condition will be worſe, and their puniſhment greater then theirs who never knew God according to the teachings of his word. Their eſtate will be bad enough, who periſh for want of the knowledge of God, then, what will their end be, who periſh in the neglect or abuſe of plentifull knowledge!
From the ſecond notion of the words, they that know him, as they intimate a ſort of Godly men, who have neerer acquaintance with, and freer acceſſe to God then others.
Obſerve.
That as all godly men know God, which the wicked doe not, ſo ſome godly men have ſuch a knowledge of God as many who are godly have not.
Though the knowledge of all godly men be of the ſame nature and kinde, yet not of the ſame degree and height. We reade of ſome who in old time were called Seers (1 Sam. 9.9.) as if they onelyonly had been endued with ſight, and all others were blinde in the things of God. They were the onelyonly ſeers, yea they were foreſeers, becauſe God did often reveale himſelfe, and declare to them what he was about to doe in dreames and viſions. Now as in thoſe times there were ſome men called ſeers, ſo in theſe times ſome may be called knowers, as if none knew any thing of God comparatively to them, or as if other godly men were ignorant and underſtood nothing of him. When God (1 Sam. 3.) appeared to Samuel in a viſion, and revealed the doome of Elies houſe to him; the Text ſayth, at the 7th verſe, Now Samuel did not yet know the Lord; ſurely Samuel did know the Lord as other godly did in thoſe times, though he were but young; yea it is ſaid, The childe Samuel miniſtred before the Lord; and did not he know the Lord? no doubt he did. The meaning therefore is, Samuel did not yet know the Lord by any ſpeciall intimacy with him, or particular revelation from him, as afterward he did; he became a knower of God at laſt, though then he did not know God, in this peculiar ſence. But God having revealed to him the ſecret what he would doe to Elies houſe, then he knew God, he knew him as a favourite, that is truſted with ſecrets. So David ſpeakes (Pſal. 25.14.) The ſecret of the Lord is with them that feare him. There is a ſecret in the plaineſt truths and doctrines of Godlines, both in Law and Goſpel; and many know the doctrine, who know not the ſecret; any common profeſſor may know the doctrine, but the ſincere onelyonly know the ſecret, that is, the power and efficacy, the ſweetnes of comfort of the doctrine. There is alſo a ſecret of God with his in bleſſing and proſpering them in the world; of which Job ſpeakes (Chap. 29.4.) as there is alſo a ſecret and imperceptible curſe, which the Prophet calls the Lords blowing upon what men have in their poſſeſſion, or for their uſe (Hag. 1.9.) But beſides theſe there is a ſecret of favour, which is the ſealing of the Spirit, the gift of the hidden Manna, and of the white ſtone, with a new name in it, which no man knoweth ſaving he that receiveth it (Rev. 2.17) This ſecret of the Lord is with them that feare him; and there is yet another ſecret of his with them, even the ſecret of his purpoſe and intendment concerning his owne providentiall workings. Which while many or all ſee, yet they know not the meaning of them, I meane it not onelyonly of the wicked and carnall, but even of many who are holy and ſpirituall in the maine. The ſecrets of providence are knowne onelyonly to ſome choyce ones, to ſome of an excellent Spirit and high attainements, to ſome Abrahams, &c. intimate friends, who are to God as his owne ſoule. There is a ſecret of the Lord, which is with all them that feare him, yet ſome of his ſecrets are not with many of them who feare him. What Job ſpake in the 12th Chapter of this Booke, ver. 2. reproving the pride of his friends; Yee are the men, and wiſdome ſhall dye with you; you (I trow) have ingroſſed all wiſdome, and others muſt borrow of you; The ſame we may ſpeake ſoberly and approvingly of ſome humble Godly men, they have the knowledge of God, and it is but little that others have, though they have a ſaving knowledge. Some conceive the Prophet upbraiding the Jewes (Iſa. 58.2.) As if they affected to be looked upon, not onelyonly as ſuch as know God, but as ſuch as know him intimately, and were his boſome friends. They ſeeke me dayly, and delight to know my wayes, as a nation that did righteouſneſſe, and forſooke not the ordinance of their God, they aske of me the Ordinances of Juſtice, they take delight in approaching unto God. They who doe indeed, as theſe Jewes ſeemed to doe, may be numbred among thoſe of the higheſt forme that know God. Why doe they that know him, not ſee his dayes.
Here Job hath found out ſomewhat knowable, which they who know God, doe not alwayes know; and that is, as hath been ſhewed, the ſeaſon of his judgements.
Hence Note.
Firſt, The judgements of God are often eyther deferred, carried ſo cloſely, and ſecretly, that the wiſeſt and holyeſt men cannot alwayes diſcerne or ſee them.
The judgements of God are often deferred in this life, and they are very often concealed, though preſently executed. That is not alwayes true which Eliphaz aſſerted (Chap. 22.19.) The righteous ſee it and are glad, the innocent laugh them to ſcorne. The righteous ſometimes ſee the judgements of God upon wicked men, & his care watching over themſelves, but they do not alwayes ſee eyther; for as a wicked man may doe evill a hundred times, that is, very often, and goe unpuniſhed, as is intimated (Eccl. 8.12.) So a wicked man may be puniſhed a hundred times, and yet not one of his puniſhments ſeene. Some judgements of God are great and ſore, which yet fall not under the obſervation of the beſt, of the wiſeſt, of the holieſt in the world; They that know him, doe not ſee his dayes; God (for terror and warning to others) doth judgement upon ſome openly (Deut. 7.9, 10.) Know therefore the Lord thy God, he is God, the faithfull God, who keepeth covenant and mercy with them that love him, and keepe his commandements to a thouſand generations, and repayeth them that hate him, to their face to deſtroy them; He will not be ſlacke to him that hateth him, he will repay him to his face. Here are two things in this Text concerning the judgements of God; That they ſhall come, firſt, ſuddenly; ſecondly, openly; they ſhall come ſuddenly, God will not be ſlack, they ſhall come openly, God will repay them to their face; as they ſinned openly, ſo they ſhall be puniſhed openly. Thus God repayd the Sodomites, he payd them to their face; ſo he repayd Pharaoh, and ſo the rebelling Jewes; and he was not ſlack, (for as the Pſalmiſt ſaith) while the meate was in their mouth, the wrath of God fell upon them. Thus 'tis ſometimes: yet judgements are often deferred, and hidden. What the Apoſtle ſpeakes (Rom. 9.22.) is applicable here; God willing to ſhew his wrath, and make his power knowne, indured with much long ſuffering the veſſells of wrath fitted for deſtruction; there are veſſells of wrath fitted for deſtruction, throwne to hell, not onelyonly to a temporall, but to an eternall deſtruction; yet God did indure them with much long ſuffering; that is, he did not preſently powre out wrath upon them, he was ſo farre from caſting them preſently to hell, that he did not afflict them with any trouble in this life, but indured them with much long ſuffering, and patience. David was much aſtoniſhed with this conſideration (Pſal. 36.6.) Thy righteouſneſſe is like the great mountaines, thy judgements are a great deepe. Take both together; Thy righteouſneſſe is like the great mountaines, the mountaines of God, that is, thy righteouſneſſe indures, and remaines inviolable. But though it be ſo, yet the execution and actings of thy righteouſneſſe are not alwayes decerneable, for thy judgements are a great deepe; that is, when God doth execute, and put forth his righteouſneſſe, few ſee it, his judgements are a great deepe, many deepes, who can goe to the depth of them? how unſearchable are thy judgements? ſaith the Apoſtle, Rom. 11.33.) they are ſuch and ſo deepe that none can reach the bottome of them; and therefore no wonder if they are ſometimes hidden from thoſe that know God.
Secondly, Whereas Job ſayth, Why ſeing times are not hidden from the Almighty, doe they that know him, not ſee his dayes?
We may Note.
That, if any thing which God doth in this world be ſeene by any, Godly men are in the Greateſt likely-hood to ſee it.
And that upon a twofold ground; firſt, becauſe they have the beſt eyes, and ſences moſt exerciſed to diſcerne what God is doing. And as this is, becauſe they have the beſt internal light, and pureſt principles to make this diſcovery with; So in the ſecond …lace, becauſe they ſtand fayreſt in the eye of God, to have his providences manifeſted and expounded to them. For as God by the Spirit expounds his word, ſo his workes to his choyceſt ſervants. Shall I hide from Abraham (ſayd God, Gen. 18.17.) that thing which I doe. And ſo the Lord ſaith to the ſpirituall children of Abraham unto this day, Shall I hide from them eyther what I am about to doe, or the meaning and ſcope of what I have done? If any in the world ſee the dayes of God, Saints ſhall. So that we may conclude, if they ſee them not, that eyther they are not yet come, or that God purpoſely concealed their comming. Both or eyther of which may be the minde of Job in this place.
Laſtly, Conſider the text as a queſtion, Why, ſeeing times are not hidden from the Almighty, doe they that know him not, ſee his dayes? What is the reaſon of this? Job here anſwers Eliphaz, who thought that the judgements of God were ever open, and obvious to all beholders; but as it is not ſo, ſo what is the reaſon of this? why is it not ſo? I have heretofore given an account of theſe whyes and wherefores, of theſe queſtions about the diſpenſations of God. Yet here I anſwer further, God is pleaſed to cover or defer his Judgement dayes. Firſt, becauſe it is his pleaſure to doe ſo, that's anſwer enough for man, it is his pleaſure. Times are not hidden from God, but muſt he needs make us acquainted with all times, or ſhew us the way of his judgements preſently; no, it is his pleaſure to doe otherwiſe, and it is his priviledge to diſpoſe of times, ſeaſons, actions, and judgements as he pleaſeth; who may ſay to him, what doeſt thou? or why doeſt thou ſo? he is ſupreame, and ſoveraigne, if he will have it ſo, why ſhould any one oppoſe it, or riſe up againſt it?
Secondly, If it be demanded, Why are not the wicked preſently puniſhed, ſeeing God knoweth times, and ſeaſons, and how all things paſſe among the ſons of men? I anſwer, God will leave wicked men more inexcuſable, the more patience is exerciſed towards them, the more long ſuffering God is to them, the more evident will the juſtice of God be in their ſufferings, and they will have the leſſe, or rather nothing at all to plead for themſelves. The leaſt ſin committed by man, may ſtop his mouth, how much ſoever hee is puniſhed by God; how much more may their mouthes be ſtopped, who continued to ſin greatly, while God continued to ſpare them long in their ſin?
Thirdly, The day of the wicked mans ſuffering comes no… ſuddainly, that the patience of the Saints may be tryed, and exerciſed. There are three things which chiefely exerciſe the patience of the Saints. Firſt, the Greatnes of their owne troubles; Secondly, the ſlownes of their deliverance out of trouble: Thirdly, the long proſperity of wicked men, or the long deferring of their puniſhment. Theſe delayes and ſtops in the vindicative adminiſtrations of God towards evill men, give the graces of his ſervants preſent worke, and God often forbeares purpoſely to put forth his power, that Saints may put forth their patience, or that it may be ſayd of them as in the booke of the Revelations, Here is the patience of the Saints, in this the patience of the Saints is viſible. Faith and patience can never have ſo fit an opportunity to be ſeene, as when the Juſtice of God in avenging them, and in puniſhing the wicked is leaſt ſeene. Yea therefore it is that they doe not ſee thoſe his dayes with an eye of ſenſe, that they might ſee them with an eye of faith. While the Prophet ſaith (Hab: 2.4.) The juſt ſhall live by his faith; He ſpeakes in reference to the deferring and delaying of judgements upon the enemies of the Church; as appeares fully in the firſt Chapter (ver. 12, 13.) O Lord, thou haſt ordained them (namely, the Chaldean Empire) for Judgement, (that is, to puniſh and afflict thy Church, the Jewiſh Nation) and O mighty God, thou haſt eſtabliſhed them for correction; As if he had ſayd, Thou O Lord, didſt not intend the ruine and deſtruction of thy people, by arming and ſending this bitter and haſty Nation againſt them, but onelyonly their amendment and repentance; yea thou haſt no pleaſure at all in theſe Chaldeans, by whom thou haſt powred out thy diſpleaſure upon thine owne people. For, as it followes; Thou art of purer eyes then to behold evill, and canſt not looke on iniquity, to approve of it, or to be pleaſed with it, and ſeeing thou canſt not; wherefore lookeſt thou upon them that deale treacherouſly, and holdeſt thy tongue when the wicked devoureth the man, that is more righteous then he? That is, why doeſt not thou O Lord, take vengeance ſpeedily upon theſe evill and treacherous ones? The Prophet having propoſed & urged this queſtion to the Lord, What doth he next? you may ſee that at the firſt verſe of the ſecond Chapter; I will ſtand upon the watch and ſet me upon the tower, dnd I will watch to ſee what he will ſay unto me, and what I ſhall anſwer when I am reproved, or (as the Hebrew hath it) argued with, by carnall men, or the turbulent paſſions of my own ſpirit? The Lord giveth him his anſwer at large (ver. 2, 3.) which is ſummed up (v. 4.) in this briefe direction or aſſertion, But the Juſt ſhall live by his faith. As if he had ſayd, proud men will be querying, yea quarrelling, when they ſee my providences croſſe my promiſes, or my workes carrying a preſent face of unſutablenes to my word. When things goe thus, they are preſently offended & nonplus'd, they know not what to make of it, unleſſe it be to make me a lyar, as ſpeaking, what I meant not to doe, or impotent, as ſpeaking more then I had ability to doe; But, my people know how to ſatisfie theſe doubts with a ſaving to my honour; The Juſt ſhall live by his faith. And they who live by faith will not have uncomely thoughts of me, whatſoever it is that appeares to their ſight: or though that which they hoped would appeare be ſtill kept out of their ſight. Though, they that know him, ſee not his dayes, with an eye of ſence, yet they ſee them by an eye of faith, and by that faith they live.
So then the reaſon why they who know God, or the Godly, ſee not his dayes, is not becauſe God is not able to bring a day of vengeance upon wicked men, it is not becauſe he beares any good will to them, but to exerciſe the faith and patience of his people. That's the ſcope of this firſt verſe, which layeth downe the propoſition by way of queſtion, times are not unknowne to God, yet they that know him doe not ſee his dayes, his judgement dayes, as Eliphaz had before aſſerted. In the next part of the Chapter, Job goes on to prove by an enumeration of particulars, that many ſorts of wicked men goe on in all ſorts of ſinne, who yet feele not the day of God upon them.