Commentary on the Old Testament Volume 2-4, Biblical commentary 2 · Job · Chapter 11
CHAP. XI.
HHere Zophar the Naamathite, the other two friends of Job being answered, taketh his turn to vex him further by his speeches also: Naamah Vers. 1.was a City in the Land of Ʋz, eighteen miles from Jobs pyramis, saith Adricomius, from thence he was called the Naamathite, because the Prince thereof: It signifyeth faire, and Zophar. speculator, a watcher: He first Adricomius.beginneth with a bitter exordium, V. 2. Should not a multitude of words Vers. 2. 3.be answered, and V. 3. Sould thy lyes make men hold their peace &c. V. 4. Thou hast said, my doctrine is pure, I am clean in thine eyes. In which three verses, he layeth threefold sinnes to his charge, as Ferus noteth. First, Vain multiplying of words, which is such a sin, that Salomon saith: Who Prov. 29. Ferus.so useth many words, there is more hope of a fool then of him. It implyeth selfconceitedness, in regard of a mans own wisdome; as if he alone could speak Note. to the purpose, and all others were bound in silence to heare him: This is to sin with the tongue, and to be unruly herein, as is said Jam. 3. And therefore by all men to be taken heed of, the greater prater being the most fool, contrary to which it is said, That man is wise, that speaketh few words. But Job is unjustly accused for this, because his words were not multiplyed Vir sapit qui pauca loquitur.out of an affection to speake much, but out of his anguish and greife of spirit, for his long continued intolerable sufferings, in which to utter many words, if they be true, and tend to the easing of his own mind, and the instruction of others, as Jobs did, are not vain or sinful. Secondly he chargeth him with lyes, and blasphemies against God, which is another most abominable sin, as of which the Devil is the father; and of lyers it is said: That they shall be shut out of the new Hierusalem, with dogs and witches. Thirdly, With pride and arrogancy, for justifying of himself, because he Ioh. 8. 44. Revel. 22spake, as if he thought himself more hardly dealt withall, then he was worthy: For this is intolerable pride in any man, sith whatsoever judgments God layeth upon the most just man that is, are laid upon him deservedly, for somuch as he is not without sin, as Job confessed of himself, both, chap. 7. and 10. Only it is to be understood, that although he be worthy in himself considered, yet being considered as faithfull, and so in Christ and Note. Christ in him, he is not worthy of such sufferings: wherefore it is to be held, that they are not punishments of his sinnes, so that it cannot hence be gathered, that he is a great sinner and an hypocrite, but tryals of his faith and patience, working a far more surpassing weight of glory unto him. Zophar then was the lyer, and not Job, in any thing that he had spoken: But 2 Cor. 17.this is the condition of the best in this World; yea of Christ himself, to be thus evill spoken of by wicked detractors: And therefore no faithful person ought to be dismaied at it, but comforted, according to that of our Lord. Blessed are yee, when all men speak all manner of evil of you fasly, great is your reward in Heaven, for so they persecuted the Prophets that were before Math. 5. 12.you: And Paul was called a babler.
Oh! That God would speak, and open his lips against thee.
That he would show thee the secrets of wisdome; and that they are double Vers. 5. Vers. 6.to that which is: Know therefore that God exacteth less of thee, then thine iniquity deserveth. Having charged him with the foule faults before spoken of: Now he insinuateth another way into him, to perswade him to change his minde, and to assent to him and his fellowes; and to confesse, that he was so great a sinner under the vayl of hypocrisie, as his fellowes and he had charged him to be: And this is a notable cunning of wicked Hereticks to mention God, as approving of their errors, if by speaking he would from Note. Heaven declare himself plainly, that we may heed of those that labour this way to work upon us, when by right reason they are able to evince nothing, which they say: The vulg. For these words, Double to that which is, hath Quod multiplex est lex ejus, Hebr. foreign doubles to the being, that is, manifold more, then is by thee apprehended: As is further intimated, V. 7 Canst thou by searching sinde out God? That is, in his waies; as if he had said, no man can: And therefore as being ignorant of his doing, he ought to think that just which he doth, although he cannot tell, how Vers. 7.it should be: And how obscured his waies are, and beyond mans capacity to comprehend, he further declareth, V. 8, 9, And therefore whatsoever he doth unto him, it were best for him to be silent: For to oppose his doings in word or deed, is most vain, V. 10. If a man knoweth not his own sinnes, God knoweth them, and findeth him out to punish him. For vain man would be wise, although he be born like a wild Ass colt. The vulg. He thinks himself to be born as a wild Ass colt, Expounded very well by Vers. 12.Gregory thus. As a wilde Ass colt not used to the yoak, runneth up and down the large feilds and Woods at his pleasure, and when he is weary lyeth Gregory.down, and thus doth form day to day: So man by nature is licentious, running as his lusts cary him, to all manner of sin; and giveth not over running till he is weary, he will not be held in by any reines, or kept to do the work he should by any yoake, which the Lord by teaching seekes to put upon him: But against this Job is exhorted, V. 13. Many promises being propounded to move him, and who so will not, is threatned V. 20. Some great judgment or sickness shall come upon him, to tame him; whereby he shall be made even like unto one dying for feare, and ready to give up the Ghost: As that feirce persecutor Saul was delt with, when the posted from one place to another, persecuting the Church of Christ: But being smit down and terrifyed, he was calmefyed, and said: Lord what wouldest thou have Act. 9.me to doe?
Thus Gregory, and the reading followed by him, best giveth the sense, although by the New Translat. the words are best rendred, according to the Hebrew word: And this is a good admonition to all men, that are swayed by the corruption of their nature, although misapplyed to this holy man Iob; let libertines then that will do what they lust, and be bound Note. by none of Gods bands, but break all them asunder, think upon this, what a wilde and asse-like race they run; and what greivous judgments hange over their heades, therefore in this World to tame them, and if they be not so brought into better order, what greater judgments shall seise upon them for ever in the life to come, or rather the second death.
To come now to the Exhortation made, to such as are in the case aforesaid, V. 13. If thou wilt prepare thy heart, stretch out thy hands unto him, Vers. 13.&c. But all that he saith, in exhorting him to prayer, and propounding the blessings, that should ensue hereupon, is but to the same effect, with that of Eliphaz, chap. 5. 8. 9. 10. &c. But Gregory following the Vulg. Lat. Thou hast hardened thy heart, Tu firmasti cor tuum, Expounds this verse, as a continuation of his reprehension, but the word foreign signifyeth first and cheifly to prepare, although it signifyeth to hold on stifly and stoutly also, and the conjunction foreign is if, not but, as there it is rendred: So that he plainly tometh in these words, to instruct him, what is best in the case in which he was to be done, that he might come out of it, viz. To prepare his heart and to pray unto God: And withall, because God heareth not sinners, to put the iniquity in him far away by confessing it, and not suffering it to dwel in his Tabernacles; that is, renewing it any more: Four excellent Vers. 14.things, as Ferus noteth, To be commended to all men, that it may Note. be well with them, to get a sanctifyed heart, to pray with stretched out Ferus.hands, to confesse and be sorry for their sinnes, and to hate them so, as not to give them entertainment any more, or in their Tabernacles, that is, houses, to tolerate sin: And then he subjoyneth double the number of blessings that shall be upon him, that doth thus: First Thou shalt lift up thy face without spot. Secondly, Be stedfast and not feare; without spot, Vers. 5.none of thy lesser sinnes, which through humane fraielty thou fallest into, being imputed unto thee, but perfect righteousnesse: And the feare of damnation and Gods wrath shall be taken away, there being now no wavering through unbeleife, as it is said of Abraham: Where note, that the wicked, who through faith make themselves sure of Gods acceptation, Rom. 4.notwithstanding their going on in sin, have no true faith indeed, but their Note. stedfast beleeving is carnal presumption, because their beleeving followeth, upon the putting away of iniquity, as was aforesaid, not only in themselves, but their families also; they therefore that do such things, and favour them that do, are rather then faithfull, given over to a reprobate sense, which makes them yet without feare of death.Rom. 1. 29. Vers. 16.
3. Thou shalt forget thy misery, or if not, remember it, but as waters that passe away. There shall be no sense of sorrow for bodily sufferings, but being by faith look'd upon as tryals, and tokens of Gods love, there shall be more joy then sorrow; and when thou art set free from them again, thou shalt look upon them, but as Noah upon the Floud, when it was past, with thankfulnesse Rom. 5. 1. Hebr. 9.to God, who hath brought thee out of so great dangers, offering sacrifice therefore as he did.Gen. 9. Vers. 17.
4. Thine age shall be clearer then the noon day, thou shalt shine forth as the morning.
Hereupon Gregory, who upon the words before going, Like waters passed away, saith, that such are all the miseries of this life to the faithfull, Gregory.whose hearts are already in heaven, they count them as already past, because they are sure even when they suffer, they are but as waters, soone flowing away, and after a while, no new supply of any such shall come upon them any more. He I say, upon these saith, that although the faithfull servants of God look upon afflictions as waters passed away, yet they work something upon them whilst they suffer them, being made stiffe, as it were, as a man lying in Winter, or in the night in the cold water. Therefore to comfort here-against, it is further added, Thine age shall be clearer then the noon day, &c. That is, as after the night, the shining light of the Sun soon followeth, at the least at noon day, which is towards the evening, and after the next night followeth another bright shining morning: so after the night of affliction shall come, although it be some time long first, the light of consolation: and as miseries come on again, more timely comfort, till that bright shining morning shall come at the last, after which it shall be all day, and no night more for ever.
5. Thou shalt be secure because there is hope, thou shalt dig about thee, and Vers. 18.take thy rest in safety. Vulg. Thou shalt have confidence, hope being set before thee. That is, saith the same Gregory, by temptations thy confidence shall be increased in hope of greater joy to come; for the more a man suffereth that is in Gods favour, the greater shall be his reward in the world to come, according to that of our Lord; Great is your reward in heaven. And the Psalmist setteth forth the joy to come after sorrow, saying, They that goe forth weeping, Matth. 5. 1…. Psal. 126.and sow their seed, shall come rejoycing, and bring their sheaves with them. But what is meant by saying, Thou shalt dig about thee, and then rest in safety? Either being resolved to dye, and that in dying, a Crown shall be attained, as Paul saith, Now remaineth the crown of righteousnesse, &c. Thou art already digged into the ground, as it were, and so sleepest securely in respect of 2 Tim. 4. 8.bodily dangers; or else thou shalt dig and rest securely, is, as much as if he had said, as they that dig cast out the earth in the inner parts of the earth▪ so thou digging by labouring about it to expell the love of earthly things and worldly cares out of thy mind, having once done this, shalt rest securely, there being nothing to trouble or wake thee, as there is in the minds of the worldly minded, especially if they be in danger of susteining any great losse. For the former of these Expositions, it is made upon the Vulg. rendring the words thus, Defessus dormies secure: The Heb. word foreign signifieth also, thou hast digged, or explorasti, thou hast tryed. Junius renders it, exploratus es, Thou art tryed. And if we take it so, the sense will be plain, doing the Junius.things before spoken of, thou shalt have sure confidence in God, which shall not deceive thee, thou art found to be right, or thou hast tryed; thou art as sure that it shall be thus with thee, as if thou hadst already found it by experience. Divers other Expositions are brought, 1. Cajetan reading it, Cajetan.Thou shalt dig, that is, thy servants shall work abroad in the fields, digging, or otherwise labouring without being in danger of violence by enemies coming upon them.
2. Eugubinus, Thou shalt dig, as it were, by searching to find out how Eugub.to do all things for the best, and shalt in all prosper.
3. Dyonisius, and Thomas Aquinas, When thou art laid in the ground, Dyonis. Tho: Aquinas. Tygur. R. David.being dead, thou shalt by none be disturbed.
4. Tygur, interpretation, Thou shalt be secure, as they that lye within trenches made round about them.
5. Rabby David: Thou shalt dig onelyonly about the City, and not need to make any wals about it for thy security. If it be rendred by digging, that of the Tygurine Interpreters is to be preferred for the literall sense, and that of Gregory is a good Allegory; but I take it to be best to render it by exploration or tryall, as the sense hath been given before. Hitherto five great blessings, and this fifth may be distinguished into three.
1. Thou shalt be confident. 2. Thou hast tryed, or digged. 3. Thou shalt Vers. 19.rest in safety, and when thou lyest down, none shall make thee afraid. So that here are seven benefits.
8. Many shall make suite to thee. In such high and honourable place shalt thou be, that many others shall seek unto thee to have thy countenance and favour. And these eight may be reduced all to four, according to the foure vertues before going: 1. A good name, and unblemished. 2. Secure and safe living, to which that of vers. 18. and 19. may be also referred. 3. For sufferings, to look upon them as shortly past and gone. 4. Exceeding great comfort, as the noon day light shining most brightly, and after this a morning of endlesse comfort.
But the eyes of the wicked shall faile, and they shall not escape, but their hope Vers. 20.shall be as of one giving up the ghost. That is, their light and comfort shall be darknesse and misery, and their dangers shall be great, and take effect against them: and if they have any hope to be delivered, it shall be but like the hope of a dying man, who although he hopeth that he shall live, yet hee shall surely dye: So what hope soever such have, when they are ready to depart, of living eternally, it shall be frustrated. The Vulg. hath for the last words, Their hope is an abomination to the soule. Heb. foreign properly signifying, exsufflatio animae, the breathing out of the soule, or the giving up of the ghost, as in the N. Tr. Gregory by the eyes understandeth the intention of the Gregory.mind, according to which our Lord saith, The light of the body is the eye. And what is the intention of the wicked worldlings, but to get worldly things in abundance, and to enjoy them alwayes? but of this he shall be disappointed, although here for a time he hath plenty, and denyeth nothing that is pleasant to himselfe, against poverty he getteth riches, against contempt he Note. getteth honours, against sadnesse, sports and delights, against appetite to his meate failing, variety of dainties, for all things he findeth a refuge. But whilst he is thus doing, this life runneth away, and death cometh, and then he hath no refuge more against the wrathfull countenance of the strict Judge, there he is alone before the Judg to have the sentence of everlasting Tunc voluptas subtrabitur, voluptatis causa culpa servatur, et repente pereundo discunt, quod peritura quae sierunt, &c.damnation denounced against him: and where is his hope now? it utterly faileth, and his soule perisheth for ever. Then upon the sudden pleasure is withdrawn, the sin run into for pleasures sake remaineth, and they learn by perishing miserably that they held perishing things; yet while they lived corporally, they ceased not to seek those hurtfull things, or these things that should do them so much hurt in the end.