mh_parser/vol_split/18 - Job/Chapter 15.xml

<div2 id="Job.xvi" n="xvi" next="Job.xvii" prev="Job.xv" progress="7.96%" title="Chapter XV">
<h2 id="Job.xvi-p0.1">J O B</h2>
<h3 id="Job.xvi-p0.2">CHAP. XV.</h3>
<p class="intro" id="Job.xvi-p1">Perhaps Job was so clear, and so well satisfied,
in the goodness of his own cause, that he thought, if he had not
convinced, yet he had at least silenced all his three friends; but,
it seems he had not: in this chapter they begin a second attack
upon him, each of them charging him afresh with as much vehemence
as before. It is natural to us to be fond of our own sentiments,
and therefore to be firm to them, and with difficulty to be brought
to recede from them. Eliphaz here keeps close to the principles
upon which he had condemned Job, and, I. He reproves him for
justifying himself, and fathers on him many evil things which are
unfairly inferred thence, <scripRef id="Job.xvi-p1.1" osisRef="Bible:Job.15.2-Job.15.13" parsed="|Job|15|2|15|13" passage="Job 15:2-13">ver.
2-13</scripRef>. II. He persuades him to humble himself before God
and to take shame to himself, <scripRef id="Job.xvi-p1.2" osisRef="Bible:Job.15.14-Job.15.16" parsed="|Job|15|14|15|16" passage="Job 15:14-16">ver.
14-16</scripRef>. III. He reads him a long lecture concerning the
woeful estate of wicked people, who harden their hearts against God
and the judgments which are prepared for them, <scripRef id="Job.xvi-p1.3" osisRef="Bible:Job.15.17-Job.15.25" parsed="|Job|15|17|15|25" passage="Job 15:17-25">ver. 17-35</scripRef>. A good use may be made both
of his reproofs (for they are plain) and of his doctrine (for it is
sound), though both the one and the other are misapplied to
Job.</p>
<scripCom id="Job.xvi-p1.4" osisRef="Bible:Job.15" parsed="|Job|15|0|0|0" passage="Job 15" type="Commentary"/>
<scripCom id="Job.xvi-p1.5" osisRef="Bible:Job.15.1-Job.15.16" parsed="|Job|15|1|15|16" passage="Job 15:1-16" type="Commentary"/><div class="Commentary" id="Bible:Job.15.1-Job.15.16">
<h4 id="Job.xvi-p1.6">Second Address of Eliphaz. (<span class="smallcaps" id="Job.xvi-p1.7">b. c.</span> 1520.)</h4>
<p class="passage" id="Job.xvi-p2">1 Then answered Eliphaz the Temanite, and said,
  2 Should a wise man utter vain knowledge, and fill his belly
with the east wind?   3 Should he reason with unprofitable
talk? or with speeches wherewith he can do no good?   4 Yea,
thou castest off fear, and restrainest prayer before God.   5
For thy mouth uttereth thine iniquity, and thou choosest the tongue
of the crafty.   6 Thine own mouth condemneth thee, and not I:
yea, thine own lips testify against thee.   7 <i>Art</i> thou
the first man <i>that</i> was born? or wast thou made before the
hills?   8 Hast thou heard the secret of God? and dost thou
restrain wisdom to thyself?   9 What knowest thou, that we
know not? <i>what</i> understandest thou, which <i>is</i> not in
us?   10 With us <i>are</i> both the grayheaded and very aged
men, much elder than thy father.   11 <i>Are</i> the
consolations of God small with thee? is there any secret thing with
thee?   12 Why doth thine heart carry thee away? and what do
thy eyes wink at,   13 That thou turnest thy spirit against
God, and lettest <i>such</i> words go out of thy mouth?   14
What <i>is</i> man, that he should be clean? and <i>he which is</i>
born of a woman, that he should be righteous?   15 Behold, he
putteth no trust in his saints; yea, the heavens are not clean in
his sight.   16 How much more abominable and filthy <i>is</i>
man, which drinketh iniquity like water?</p>
<p class="indent" id="Job.xvi-p3">Eliphaz here falls very foul upon Job,
because he contradicted what he and his colleagues had said, and
did not acquiesce in it and applaud it, as they expected. Proud
people are apt thus to take it very much amiss if they may not have
leave to dictate and give law to all about them, and to censure
those as ignorant and obstinate, and all that is naught, who cannot
in every thing say as they say. Several great crimes Eliphaz here
charges Job with, only because he would not own himself a
hypocrite.</p>
<p class="indent" id="Job.xvi-p4">I. He charges him with folly and absurdity
(<scripRef id="Job.xvi-p4.1" osisRef="Bible:Job.15.2-Job.15.3" parsed="|Job|15|2|15|3" passage="Job 15:2,3"><i>v.</i> 2, 3</scripRef>), that,
whereas he had been reputed a wise man, he had now quite forfeited
his reputation; any one would say that his wisdom had departed from
him, he talked so extravagantly and so little to the purpose.
Bildad began thus (<scripRef id="Job.xvi-p4.2" osisRef="Bible:Job.8.2" parsed="|Job|8|2|0|0" passage="Job 8:2"><i>ch.</i> viii.
2</scripRef>), and Zophar, <scripRef id="Job.xvi-p4.3" osisRef="Bible:Job.11.2-Job.11.3" parsed="|Job|11|2|11|3" passage="Job 11:2,3"><i>ch.</i> xi. 2, 3</scripRef>. It is common for angry
disputants thus to represent one another's reasonings as
impertinent and ridiculous more than there is cause, forgetting the
doom of him that calls his brother <i>Raca,</i> and <i>Thou
fool.</i> It is true, 1. That there is in the world a great deal of
vain knowledge, science falsely so called, that is useless, and
therefore worthless. 2. That this is the knowledge that puffs up,
with which men swell in a fond conceit of their own
accomplishments. 3. That, whatever vain knowledge a man may have in
his head, if he would be thought a wise man he must not utter it,
but let it die with himself as it deserves. 4. Unprofitable talk is
evil talk. We must give an account in the great day not only for
wicked words, but for idle words. Speeches therefore which do no
good, which do no service either to God or our neighbour, or no
justice to ourselves, which are no way to the use of edifying, were
better unspoken. Those words which are as wind, light and empty,
especially which are as the east wind, hurtful and pernicious, it
will be pernicious to fill either ourselves or others with, for
they will pass very ill in the account. 5. Vain knowledge or
unprofitable talk ought to be reproved and checked, especially in a
wise man, whom it worst becomes and who does most hurt by the bad
example of it.</p>
<p class="indent" id="Job.xvi-p5">II. He charges him with impiety and
irreligion (<scripRef id="Job.xvi-p5.1" osisRef="Bible:Job.15.4" parsed="|Job|15|4|0|0" passage="Job 15:4"><i>v.</i> 4</scripRef>):
"<i>Thou castest off fear,</i>" that is, "the fear of God, and that
regard to him which thou shouldst have; and then <i>thou
restrainest prayer.</i>" See what religion is summed up in, fearing
God and praying to him, the former the most needful principle, the
latter the most needful practice. Where no fear of God is no good
is to be expected; and those who live without prayer certainly live
without God in the world. Those who restrain prayer do thereby give
evidence that they cast off fear. Surely those have no reverence of
God's majesty, no dread of his wrath, and are in no care about
their souls and eternity, who make no applications to God for his
grace. Those who are prayerless are fearless and graceless. When
the fear of God is cast off all sin is let in and a door opened to
all manner of profaneness. It is especially bad with those who have
had some fear of God, but have now cast it off—have been frequent
in prayer, but now restrain it. How have they fallen! How is their
first love lost! It denotes a kind of force put upon themselves.
The fear of God would cleave to them, but they throw it off; prayer
would be uttered, but they restrain it; and, in both, they baffle
their convictions. Those who either omit prayer or straiten and
abridge themselves in it, quenching the spirit of adoption and
denying themselves the liberty they might take in the duty,
restrain prayer. This is bad enough, but it is worse to restrain
others from prayer, to prohibit and discourage prayer, as Darius,
<scripRef id="Job.xvi-p5.2" osisRef="Bible:Dan.6.7" parsed="|Dan|6|7|0|0" passage="Da 6:7">Dan. vi. 7</scripRef>. Now,</p>
<p class="indent" id="Job.xvi-p6">1. Eliphaz charges this upon Job, either,
(1.) As that which was his own practice. He thought that Job talked
of God with such liberty as if he had been his equal, and that he
charged him so vehemently with hard usage of him, and challenged
him so often to a fair trial, that he had quite thrown off all
religious regard to him. This charge was utterly false, and yet
wanted not some colour. We ought not only to take care that we keep
up prayer and the fear of God, but that we never drop any unwary
expressions which may give occasion to those who seek occasion to
question our sincerity and constancy in religion. Or, (2.) As that
which others would infer from the doctrine he maintained. "If this
be true" (thinks Eliphaz) "which Job says, that a man may be thus
sorely afflicted and yet be a good man, then farewell all religion,
farewell prayer and the fear of God. If all things come alike to
all, and the best men may have the worst treatment in this world,
every one will be ready to say, <i>It is vain to serve God; and
what profit is it to keep his ordinances?</i> <scripRef id="Job.xvi-p6.1" osisRef="Bible:Mal.3.14" parsed="|Mal|3|14|0|0" passage="Mal 3:14">Mal. iii. 14</scripRef>. <i>Verily I have cleansed my
hands in vain,</i> <scripRef id="Job.xvi-p6.2" osisRef="Bible:Ps.73.13-Ps.73.14" parsed="|Ps|73|13|73|14" passage="Ps 73:13,14">Ps. lxxiii. 13,
14</scripRef>. Who will be honest if the tabernacles of robbers
prosper? <scripRef id="Job.xvi-p6.3" osisRef="Bible:Job.12.6" parsed="|Job|12|6|0|0" passage="Job 12:6"><i>ch.</i> xii. 6</scripRef>.
If there be no forgiveness with God (<scripRef id="Job.xvi-p6.4" osisRef="Bible:Job.7.21" parsed="|Job|7|21|0|0" passage="Job 7:21"><i>ch.</i> vii. 21</scripRef>), who will fear him?
<scripRef id="Job.xvi-p6.5" osisRef="Bible:Ps.130.4" parsed="|Ps|130|4|0|0" passage="Ps 130:4">Ps. cxxx. 4</scripRef>. If he <i>laugh
at the trial of the innocent</i> (<scripRef id="Job.xvi-p6.6" osisRef="Bible:Job.9.23" parsed="|Job|9|23|0|0" passage="Job 9:23"><i>ch.</i> ix. 23</scripRef>), if he be so difficult of
access (<scripRef id="Job.xvi-p6.7" osisRef="Bible:Job.9.32" parsed="|Job|9|32|0|0" passage="Job 9:32"><i>ch.</i> ix. 32</scripRef>),
who will pray to him?" Note, It is a piece of injustice which even
wise and good men are too often guilty of, in the heat of
disputation, to charge upon their adversaries those consequences of
their opinions which are not fairly drawn from them and which
really they abhor. This is not doing as we would be done by.</p>
<p class="indent" id="Job.xvi-p7">2. Upon this strained innuendo Eliphaz
grounds that high charge of impiety (<scripRef id="Job.xvi-p7.1" osisRef="Bible:Job.15.5" parsed="|Job|15|5|0|0" passage="Job 15:5"><i>v.</i> 5</scripRef>): <i>Thy mouth utters thy
iniquity—teaches it,</i> so the word is. "Thou teachest others to
have the same hard thoughts of God and religion that thou thyself
hast." It is bad to <i>break even the least of the
commandments,</i> but worse to <i>teach men so,</i> <scripRef id="Job.xvi-p7.2" osisRef="Bible:Matt.5.19" parsed="|Matt|5|19|0|0" passage="Mt 5:19">Matt. v. 19</scripRef>. If we ever thought evil,
let us lay our hand upon our mouth to suppress the evil thought
(<scripRef id="Job.xvi-p7.3" osisRef="Bible:Prov.30.32" parsed="|Prov|30|32|0|0" passage="Pr 30:32">Prov. xxx. 32</scripRef>), and let us
by no means utter it; that is putting an <i>imprimatur</i> to it,
publishing it with allowance, to the dishonour of God and the
damage of others. Observe, When men have cast off fear and prayer
their mouths utter iniquity. Those that cease to do good soon learn
to do evil. What can we expect but all manner of iniquity from
those that arm not themselves with the grace of God against it? But
<i>thou choosest the tongue of the crafty,</i> that is, "Thou
utterest thy iniquity with some show and pretence of piety, mixing
some good words with the bad, as tradesmen do with their wares to
help them off." The mouth of iniquity could not do so much mischief
as it does without the tongue of the crafty. The serpent beguiled
Eve through his subtlety. See <scripRef id="Job.xvi-p7.4" osisRef="Bible:Rom.16.18" parsed="|Rom|16|18|0|0" passage="Ro 16:18">Rom.
xvi. 18</scripRef>. The tongue of the crafty speaks with design and
deliberation; and therefore those that use it may be said to
<i>choose</i> it, as that which will serve their purpose better
than the tongue of the upright: but it will be found, at last, that
honesty is the best policy. Eliphaz, in his first discourse, had
proceeded against Job upon mere surmise (<scripRef id="Job.xvi-p7.5" osisRef="Bible:Job.4.6-Job.4.7" parsed="|Job|4|6|4|7" passage="Job 4:6,7"><i>ch.</i> iv. 6, 7</scripRef>), but now he has got
proof against him from his own discourses (<scripRef id="Job.xvi-p7.6" osisRef="Bible:Job.15.6" parsed="|Job|15|6|0|0" passage="Job 15:6"><i>v.</i> 6</scripRef>): <i>Thy own mouth condemns thee,
and not I.</i> But he should have considered that he and his
fellows had provoked him to say that which now they took advantage
of; and that was not fair. Those are most effectually condemned
that are condemned by themselves, <scripRef id="Job.xvi-p7.7" osisRef="Bible:Titus.3.11 Bible:Luke.19.22" parsed="|Titus|3|11|0|0;|Luke|19|22|0|0" passage="Tit 3:11,Lu 19:22">Tit. iii. 11; Luke xix. 22</scripRef>. Many a
man needs no more to sink him than for his own tongue to fall upon
him.</p>
<p class="indent" id="Job.xvi-p8">III. He charges him with intolerable
arrogancy and self-conceitedness. It was a just, and reasonable,
and modest demand that Job had made (<scripRef id="Job.xvi-p8.1" osisRef="Bible:Job.12.3" parsed="|Job|12|3|0|0" passage="Job 12:3"><i>ch.</i> xii. 3</scripRef>), Allow that <i>I have
understanding as well as you;</i> but see how they seek occasion
against him: that is misconstrued, as if he pretended to be wiser
than any man. Because he will not grant to them the monopoly of
wisdom, they will have it thought that he claims it to himself,
<scripRef id="Job.xvi-p8.2" osisRef="Bible:Job.15.7-Job.15.9" parsed="|Job|15|7|15|9" passage="Job 15:7-9"><i>v.</i> 7-9</scripRef>. As if he
thought he had the advantage of all mankind, 1. In length of
acquaintance with the world, which furnishes men with so much the
more experience: "<i>Art thou the first man that was born;</i> and,
consequently, senior to us, and better able to give the sense of
antiquity and the judgment of the first and earliest, the wisest
and purest, ages? Art thou prior to Adam?" So it may be read. "Did
not he suffer for sin; and yet wilt not thou, who art so great a
sufferer, own thyself a sinner? <i>Wast thou made before the
hills,</i> as Wisdom herself was? <scripRef id="Job.xvi-p8.3" osisRef="Bible:Prov.8.23" parsed="|Prov|8|23|0|0" passage="Pr 8:23">Prov.
viii. 23</scripRef>, &amp;c. Must God's counsels, which are as the
great mountains (<scripRef id="Job.xvi-p8.4" osisRef="Bible:Ps.36.6" parsed="|Ps|36|6|0|0" passage="Ps 36:6">Ps. xxxvi.
6</scripRef>), and immovable as the everlasting hills, be subject
to thy notions and bow to them? Dost thou know more of the world
than any of us do? No, thou art but of yesterday even as we are,"
<scripRef id="Job.xvi-p8.5" osisRef="Bible:Job.8.9" parsed="|Job|8|9|0|0" passage="Job 8:9"><i>ch.</i> viii. 9</scripRef>. Or, 2.
In intimacy of acquaintance with God (<scripRef id="Job.xvi-p8.6" osisRef="Bible:Job.15.8" parsed="|Job|15|8|0|0" passage="Job 15:8"><i>v.</i> 8</scripRef>): "<i>Hast thou heard the secret
of God?</i> Dost thou pretend to be of the cabinet-council of
heaven, that thou canst give better reasons than others can for
God's proceedings?" There are secret things of God, which belong
not to us, and which therefore we must not pretend to account for.
Those are daringly presumptuous who do. He also represents him,
(1.) As assuming to himself such knowledge as none else had:
"<i>Dost thou restrain wisdom to thyself,</i> as if none were wise
besides?" Job had said (<scripRef id="Job.xvi-p8.7" osisRef="Bible:Job.13.2" parsed="|Job|13|2|0|0" passage="Job 13:2"><i>ch.</i>
xiii. 2</scripRef>), <i>What you know, the same do I know also;</i>
and now they return upon him, according to the usage of eager
disputants, who think they have a privilege to commend themselves:
<i>What knowest thou that we know not?</i> How natural are such
replies as these in the heat of argument! But how simple do they
look afterwards, upon the review! (2.) As opposing the stream of
antiquity, a venerable name, under the shade of which all
contending parties strive to shelter themselves: "<i>With us are
the gray-headed and very aged men,</i> <scripRef id="Job.xvi-p8.8" osisRef="Bible:Job.15.10" parsed="|Job|15|10|0|0" passage="Job 15:10"><i>v.</i> 10</scripRef>. We have the fathers on our
side; all the ancient doctors of the church are of our opinion." A
thing soon said, but not so soon proved; and, when proved, truth is
not so soon discovered and proved by it as most people imagine.
David preferred right scripture-knowledge before that of antiquity
(<scripRef id="Job.xvi-p8.9" osisRef="Bible:Ps.119.100" parsed="|Ps|119|100|0|0" passage="Ps 119:100">Ps. cxix. 100</scripRef>): <i>I
understand more than the ancients, because I keep thy precepts.</i>
Or perhaps one or more, if not all three, of these friends of Job,
were older than he (<scripRef id="Job.xvi-p8.10" osisRef="Bible:Job.32.6" parsed="|Job|32|6|0|0" passage="Job 32:6"><i>ch.</i> xxxii.
6</scripRef>), and therefore they thought he was bound to
acknowledge them to be in the right. This also serves contenders to
make a noise with to very little purpose. If they are older than
their adversaries, and can say they knew such a thing before their
opponents were born, this will not serve to justify them in being
arrogant and overbearing; for the oldest are not always the wisest,
<scripRef id="Job.xvi-p8.11" osisRef="Bible:Job.32.9" parsed="|Job|32|9|0|0" passage="Job 32:9"><i>ch.</i> xxxii. 9</scripRef>.</p>
<p class="indent" id="Job.xvi-p9">IV. He charges him with a contempt of the
counsels and comforts that were given him by his friends (<scripRef id="Job.xvi-p9.1" osisRef="Bible:Job.15.11" parsed="|Job|15|11|0|0" passage="Job 15:11"><i>v.</i> 11</scripRef>): <i>Are the
consolations of God small with thee?</i> 1. Eliphaz takes it ill
that Job did not value the comforts which he and his friends
administered to him more than it seems he did, and did not welcome
every word they said as true and important. It is true they had
said some very good things, but, in their application to Job, they
were miserable comforters. Note, We are apt to think that great and
considerable which we ourselves say, when others perhaps with good
reason think it small and trifling. Paul found that those who
<i>seemed to be somewhat, yet, in conference, added nothing to
him,</i> <scripRef id="Job.xvi-p9.2" osisRef="Bible:Gal.2.6" parsed="|Gal|2|6|0|0" passage="Ga 2:6">Gal. ii. 6</scripRef>. 2. He
represents this as a slight put upon divine consolations in
general, as if they were of small account with him, whereas really
they were not. If he had not highly valued them, he could not have
borne up as he did under his sufferings. Note, (1.) The
consolations of God are not in themselves small. Divine comforts
are great things, that is, the comfort which is from God,
especially the comfort which is in God. (2.) The consolations of
God not being small in themselves, it is very lamentable if they be
small with us. It is a great affront to God, and an evidence of a
degenerate depraved mind, to disesteem and undervalue spiritual
delights and despise the pleasant land. "What!" (says Eliphaz)
"<i>is there any secret thing with thee?</i> Hast thou some cordial
to support thyself with, that is a <i>proprium,</i> an
<i>arcanum,</i> that nobody else can pretend to, or knows any thing
of?" Or, "Is there some secret sin harboured and indulged in thy
bosom, which hinders the operation of divine comforts?" None
disesteem divine comforts but those that secretly affect the world
and the flesh.</p>
<p class="indent" id="Job.xvi-p10">V. He charges him with opposition to God
himself and to religion (<scripRef id="Job.xvi-p10.1" osisRef="Bible:Job.15.12-Job.15.13" parsed="|Job|15|12|15|13" passage="Job 15:12,13"><i>v.</i>
12, 13</scripRef>): "<i>Why doth thy heart carry thee away</i> into
such indecent irreligious expressions?" Note, <i>Every man is
tempted when he is drawn away of his own lust,</i> <scripRef id="Job.xvi-p10.2" osisRef="Bible:Jas.1.14" parsed="|Jas|1|14|0|0" passage="Jam 1:14">Jam. i. 14</scripRef>. If we fly off from God
and our duty, or fly out into anything amiss, it is our own heart
that carries us away. <i>If thou scornest, thou alone shalt bear
it.</i> There is a violence, an ungovernable impetus, in the
turnings of the soul; the corrupt heart carries men away, as it
were, by force, against their convictions. "What is it that thy
eyes wink at? Why so careless and mindless of what is said to thee,
hearing it as if thou wert half asleep? Why so scornful, disdaining
what we say, as if it were below thee to take notice of it? What
have we said that deserves to be thus slighted—nay, <i>that thou
turnest thy spirit against God?</i>" It was bad that his heart was
carried away from God, but much worse that it was turned against
God. But those that forsake God will soon break out in open enmity
to him. But how did this appear? Why, "Thou lettest such words go
out of thy mouth, reflecting on God, and his justice and goodness."
It is the character of the wicked that they <i>set their mouth
against the heavens</i> (<scripRef id="Job.xvi-p10.3" osisRef="Bible:Ps.73.9" parsed="|Ps|73|9|0|0" passage="Ps 73:9">Ps. lxxiii.
9</scripRef>), which is a certain indication that the spirit is
turned against God. He thought Job's spirit was soured against God,
and so turned from what it had been, and exasperated at his
dealings with him. Eliphaz wanted candour and charity, else he
would not have put such a harsh construction upon the speeches of
one that had such a settled reputation for piety and was now in
temptation. This was, in effect, to give the cause on Satan's side,
and to own that Job had done as Satan said he would, had <i>cursed
God to his face.</i></p>
<p class="indent" id="Job.xvi-p11">VI. He charges him with justifying himself
to such a degree as even to deny his share in the common corruption
and pollution of the human nature (<scripRef id="Job.xvi-p11.1" osisRef="Bible:Job.15.14" parsed="|Job|15|14|0|0" passage="Job 15:14"><i>v.</i> 14</scripRef>): <i>What is man, that he
should be clean?</i> that is, that he should pretend to be so, or
that any should expect to find him so. What is <i>he that is born
of a woman,</i> a sinful woman, <i>that he should be righteous?</i>
Note, 1. Righteousness is cleanness; it makes us acceptable to God
and easy to ourselves, <scripRef id="Job.xvi-p11.2" osisRef="Bible:Ps.18.24" parsed="|Ps|18|24|0|0" passage="Ps 18:24">Ps. xviii.
24</scripRef>. 2. Man, in his fallen state, cannot pretend to be
clean and righteous before God, either to acquit himself to God's
justice or recommend himself to his favour. 3. He is to be adjudged
unclean and unrighteous because born of a woman, from whom he
derives a corrupt nature, which is both his guilt and his
pollution. With these plain truths Eliphaz thinks to convince Job,
whereas he had just now said the same (<scripRef id="Job.xvi-p11.3" osisRef="Bible:Job.14.4" parsed="|Job|14|4|0|0" passage="Job 14:4"><i>ch.</i> xiv. 4</scripRef>): <i>Who can bring a clean
thing out of an unclean?</i> But does it therefore follow that Job
is a hypocrite, and a wicked man, which is all that he denied? By
no means. Though man, as born of a woman, is not clean, yet, as
born again of the Spirit, he is clean. 4. Further to evince this he
here shows, (1.) That the brightest creatures are imperfect and
impure before God, <scripRef id="Job.xvi-p11.4" osisRef="Bible:Job.15.15" parsed="|Job|15|15|0|0" passage="Job 15:15"><i>v.</i>
15</scripRef>. God places no confidence in saints and angels; he
employs both, but trusts neither with his service, without giving
them fresh supplies of strength and wisdom for it, as knowing they
are not sufficient of themselves, neither more nor better than his
grace makes them. He takes no complacency in the heavens
themselves. How pure soever they seem to us, in his eye they have
many a speck and many a flaw: <i>The heavens are not clean in his
sight.</i> If the stars (says Mr. Caryl) have no light in the sight
of the sun, what light has the sun in the sight of God! See
<scripRef id="Job.xvi-p11.5" osisRef="Bible:Isa.24.23" parsed="|Isa|24|23|0|0" passage="Isa 24:23">Isa. xxiv. 23</scripRef>. (2.) That
man is much more so (<scripRef id="Job.xvi-p11.6" osisRef="Bible:Job.15.16" parsed="|Job|15|16|0|0" passage="Job 15:16"><i>v.</i>
16</scripRef>): <i>How much more abominable and filthy is man!</i>
If saints are not to be trusted, much less sinners. If the heavens
are not pure, which are as God made them, much less man, who is
degenerated. Nay, he is abominable and filthy in the sight of God,
and if ever he repent he is so in his own sight, and therefore he
abhors himself. Sin is an odious thing, it makes men hateful. The
body of sin is so, and is therefore called <i>a dead body,</i> a
loathsome thing. Is it not a filthy thing, and enough to make any
one sick, to see a man eating swine's food or drinking some
nauseous and offensive stuff? Such is the filthiness of man that he
<i>drinks iniquity</i> (that abominable thing which the Lord hates)
as greedily, and with as much pleasure, as a man drinks water when
he is thirsty. It is his constant drink; it is natural to sinners
to commit iniquity. It gratifies, but does not satisfy, the
appetites of the old man. It is like water to a man in a dropsy.
The more men sin the more they would sin.</p>
</div><scripCom id="Job.xvi-p11.7" osisRef="Bible:Job.15.17-Job.15.35" parsed="|Job|15|17|15|35" passage="Job 15:17-35" type="Commentary"/><div class="Commentary" id="Bible:Job.15.17-Job.15.35">
<p class="passage" id="Job.xvi-p12">17 I will show thee, hear me; and that
<i>which</i> I have seen I will declare;   18 Which wise men
have told from their fathers, and have not hid <i>it:</i>   19
Unto whom alone the earth was given, and no stranger passed among
them.   20 The wicked man travaileth with pain all <i>his</i>
days, and the number of years is hidden to the oppressor.   21
A dreadful sound <i>is</i> in his ears: in prosperity the destroyer
shall come upon him.   22 He believeth not that he shall
return out of darkness, and he is waited for of the sword.  
23 He wandereth abroad for bread, <i>saying,</i> Where <i>is
it?</i> he knoweth that the day of darkness is ready at his hand.
  24 Trouble and anguish shall make him afraid; they shall
prevail against him, as a king ready to the battle.   25 For
he stretcheth out his hand against God, and strengtheneth himself
against the Almighty.   26 He runneth upon him, <i>even</i> on
<i>his</i> neck, upon the thick bosses of his bucklers:   27
Because he covereth his face with his fatness, and maketh collops
of fat on <i>his</i> flanks.   28 And he dwelleth in desolate
cities, <i>and</i> in houses which no man inhabiteth, which are
ready to become heaps.   29 He shall not be rich, neither
shall his substance continue, neither shall he prolong the
perfection thereof upon the earth.   30 He shall not depart
out of darkness; the flame shall dry up his branches, and by the
breath of his mouth shall he go away.   31 Let not him that is
deceived trust in vanity: for vanity shall be his recompence.
  32 It shall be accomplished before his time, and his branch
shall not be green.   33 He shall shake off his unripe grape
as the vine, and shall cast off his flower as the olive.   34
For the congregation of hypocrites <i>shall be</i> desolate, and
fire shall consume the tabernacles of bribery.   35 They
conceive mischief, and bring forth vanity, and their belly
prepareth deceit.</p>
<p class="indent" id="Job.xvi-p13">Eliphaz, having reproved Job for his
answers, here comes to maintain his own thesis, upon which he built
his censure of Job. His opinion is that those who are wicked are
certainly miserable, whence he would infer that those who are
miserable are certainly wicked, and that therefore Job was so.
Observe,</p>
<p class="indent" id="Job.xvi-p14">I. His solemn preface to this discourse, in
which he bespeaks Job's attention, which he had little reason to
expect, he having given so little heed to and put so little value
upon what Job had said (<scripRef id="Job.xvi-p14.1" osisRef="Bible:Job.15.17" parsed="|Job|15|17|0|0" passage="Job 15:17"><i>v.</i>
17</scripRef>): "<i>I will show thee</i> that which is worth
hearing, and not reason, as thou dost, with unprofitable talk."
Thus apt are men, when they condemn the reasonings of others, to
commend their own. He promises to teach him, 1. From his own
experience and observation: "<i>That which I have</i> myself
<i>seen,</i> in divers instances, <i>I will declare.</i>" It is of
good use to take notice of the providences of God concerning the
children of men, from which many a good lesson may be learned. What
good observations we have made, and have found benefit by
ourselves, we should be ready to communicate for the benefit of
others; and we may speak boldly when we declare what we have seen.
2. From the wisdom of the ancients (<scripRef id="Job.xvi-p14.2" osisRef="Bible:Job.15.18" parsed="|Job|15|18|0|0" passage="Job 15:18"><i>v.</i> 18</scripRef>): <i>Which wise men have told
from their fathers.</i> Note, The wisdom and learning of the
moderns are very much derived from those of the ancients. Good
children will learn a good deal from their good parents; and what
we have learned from our ancestors we must transmit to our
posterity and not hide from the generations to come. See <scripRef id="Job.xvi-p14.3" osisRef="Bible:Ps.78.3-Ps.78.6" parsed="|Ps|78|3|78|6" passage="Ps 78:3-6">Ps. lxxviii. 3-6</scripRef>. If the thread of
the knowledge of many ages be cut off by the carelessness of one,
and nothing be done to preserve it pure and entire, all that
succeed fare the worse. The authorities Eliphaz vouched were
authorities indeed, men of rank and figure (<scripRef id="Job.xvi-p14.4" osisRef="Bible:Job.15.19" parsed="|Job|15|19|0|0" passage="Job 15:19"><i>v.</i> 19</scripRef>), <i>unto whom alone the earth
was given,</i> and therefore you may suppose them favourites of
Heaven and best capable of making observations concerning the
affairs of this earth. The dictates of wisdom come with advantage
from those who are in places of dignity and power, as Solomon; yet
there is a wisdom <i>which none of the princes of this world
knew,</i> <scripRef id="Job.xvi-p14.5" osisRef="Bible:1Cor.2.7-1Cor.2.8" parsed="|1Cor|2|7|2|8" passage="1Co 2:7,8">1 Cor. ii. 7,
8</scripRef>.</p>
<p class="indent" id="Job.xvi-p15">II. The discourse itself. He here aims to
show,</p>
<p class="indent" id="Job.xvi-p16">1. That those who are wise and good do
ordinarily prosper in this world. This he only hints at (<scripRef id="Job.xvi-p16.1" osisRef="Bible:Job.15.19" parsed="|Job|15|19|0|0" passage="Job 15:19"><i>v.</i> 19</scripRef>), that those of whose
mind he was were such as had the earth given to them, and to them
only; they enjoyed it entirely and peaceably, and no stranger
passed among them, either to share with them or give disturbance to
them. Job had said, <i>The earth is given into the hand of the
wicked,</i> <scripRef id="Job.xvi-p16.2" osisRef="Bible:Job.9.24" parsed="|Job|9|24|0|0" passage="Job 9:24"><i>ch.</i> ix.
24</scripRef>. "No," says Eliphaz, "it is given into the hands of
the saints, and runs along with the faith committed unto them; and
they are not robbed and plundered by strangers and enemies making
inroads upon them, as thou art by the Sabeans and Chaldeans." But
because many of God's people have remarkably prospered in this
world, as Abraham, Isaac, and Jacob, it does not therefore follow
that those who are crossed and impoverished, as Job, are not God's
people.</p>
<p class="indent" id="Job.xvi-p17">2. That wicked people, and particularly
oppressors and tyrannizing rulers, are subject to continual
terrors, live very uncomfortably, and perish very miserably. On
this head he enlarges, showing that even those who impiously dare
God's judgments yet cannot but dread them and will feel them at
last. He speaks in the singular number—<i>the wicked man,</i>
meaning (as some think) Nimrod; or perhaps Chedorlaomer, or some
such mighty hunter before the Lord. I fear he meant Job himself,
whom he expressly charges both with the tyranny and with the
timorousness here described, <scripRef id="Job.xvi-p17.1" osisRef="Bible:Job.22.9-Job.22.10" parsed="|Job|22|9|22|10" passage="Job 22:9,10"><i>ch.</i> xxii. 9, 10</scripRef>. Here he thinks the
application easy, and that Job might, in this description, as in a
glass, see his own face. Now,</p>
<p class="indent" id="Job.xvi-p18">(1.) Let us see how he describes the sinner
who lives thus miserably. He does not begin with that, but brings
it in as a reason of his doom, <scripRef id="Job.xvi-p18.1" osisRef="Bible:Job.15.25-Job.15.28" parsed="|Job|15|25|15|28" passage="Job 15:25-28"><i>v.</i> 25-28</scripRef>. It is no ordinary
sinner, but one of the first rate, an <i>oppressor</i> (<scripRef id="Job.xvi-p18.2" osisRef="Bible:Job.15.20" parsed="|Job|15|20|0|0" passage="Job 15:20"><i>v.</i> 20</scripRef>), a <i>blasphemer, and
a persecutor,</i> one that <i>neither fears God nor regards
man.</i> [1.] He bids defiance to God, and to his authority and
power, <scripRef id="Job.xvi-p18.3" osisRef="Bible:Job.15.25" parsed="|Job|15|25|0|0" passage="Job 15:25"><i>v.</i> 25</scripRef>. Tell
him of the divine law, and its obligations; he breaks those bonds
asunder, and will not have, no, not him that made him, to restrain
him or rule over him. Tell him of the divine wrath, and its
terrors; he bids the Almighty do his worst, he will have his will,
he will have his way, in spite of him, and will not be controlled
by law, or conscience, or the notices of a judgment to come. <i>He
stretches out his hand against God,</i> in defiance of him and of
the power of his wrath. God is indeed out of his reach, but he
stretches out his hand against him, to show that, if it were in his
power, he would ungod him. This applies to the audacious impiety of
some sinners who are really <i>haters of God</i> (<scripRef id="Job.xvi-p18.4" osisRef="Bible:Rom.1.30" parsed="|Rom|1|30|0|0" passage="Ro 1:30">Rom. i. 30</scripRef>), and whose carnal mind is
not only an enemy to him, but enmity itself, <scripRef id="Job.xvi-p18.5" osisRef="Bible:Rom.8.7" parsed="|Rom|8|7|0|0" passage="Ro 8:7">Rom. viii. 7</scripRef>. But, alas! the sinner's malice is
as impotent as it is impudent; what can he do? <i>He strengthens
himself</i> (<i>he would be valiant,</i> so some read it)
<i>against the Almighty.</i> He thinks with his exorbitant despotic
power to <i>change times and laws</i> (<scripRef id="Job.xvi-p18.6" osisRef="Bible:Dan.7.25" parsed="|Dan|7|25|0|0" passage="Da 7:25">Dan. vii. 25</scripRef>), and, in spite of Providence, to
carry the day for rapine and wrong, clear of the check of
conscience. Note, It is the prodigious madness of presumptuous
sinners that they enter the lists with Omnipotence. <i>Woe unto him
that strives with his Maker.</i> That is generally taken for a
further description of the sinner's daring presumption (<scripRef id="Job.xvi-p18.7" osisRef="Bible:Job.15.26" parsed="|Job|15|26|0|0" passage="Job 15:26"><i>v.</i> 26</scripRef>): <i>He runs upon
him,</i> upon God himself, in a direct opposition to him, to his
precepts and providences, <i>even upon his neck,</i> as a desperate
combatant, when he finds himself an unequal match for his
adversary, flies in his face, though, at the same time, he falls on
his sword's point, or the sharp spike of his buckler. Sinners, in
general, run from God; but the presumptuous sinner, who sins with a
high hand, runs upon him, fights against him, and bids defiance to
him; and it is easy to foretel what will be the issue. [2.] He
wraps himself up in security and sensuality (<scripRef id="Job.xvi-p18.8" osisRef="Bible:Job.15.27" parsed="|Job|15|27|0|0" passage="Job 15:27"><i>v.</i> 27</scripRef>): <i>He covers his face with
his fatness.</i> This signifies both the pampering of his flesh
with daily delicious fare and the hardening of his heart thereby
against the judgments of God. Note, The gratifying of the appetites
of the body, feeding and feasting that to the full, often turns to
the damage of the soul and its interests. Why is God forgotten and
slighted, but because the belly is made a god of and happiness
placed in the delights of sense? Those that fill themselves with
wine and strong drink abandon all that is serious and flatter
themselves with hopes that <i>tomorrow shall be as this day,</i>
<scripRef id="Job.xvi-p18.9" osisRef="Bible:Isa.56.12" parsed="|Isa|56|12|0|0" passage="Isa 56:12">Isa. lvi. 12</scripRef>. <i>Woe to
those that are thus at ease in Zion,</i> <scripRef id="Job.xvi-p18.10" osisRef="Bible:Amos.6.1 Bible:Amos.6.3 Bible:Amos.6.4 Bible:Luke.12.19" parsed="|Amos|6|1|0|0;|Amos|6|3|0|0;|Amos|6|4|0|0;|Luke|12|19|0|0" passage="Am 6:1,3,4,Lu 12:19">Amos vi. 1, 3, 4; Luke xii. 19</scripRef>.
The fat that covers his face makes him look bold and haughty, and
that which covers his flanks makes him lie easy and soft, and feel
little; but this will prove poor shelter against the darts of God's
wrath. [3.] He enriches himself with the spoils of all about him,
<scripRef id="Job.xvi-p18.11" osisRef="Bible:Job.15.28" parsed="|Job|15|28|0|0" passage="Job 15:28"><i>v.</i> 28</scripRef>. He dwells in
cities which he himself has made desolate by expelling the
inhabitants out of them, that he might be placed alone in them,
<scripRef id="Job.xvi-p18.12" osisRef="Bible:Isa.5.8" parsed="|Isa|5|8|0|0" passage="Isa 5:8">Isa. v. 8</scripRef>. Proud and cruel
men take a strange pleasure in ruins, when they are of their own
making, in <i>destroying cities</i> (<scripRef id="Job.xvi-p18.13" osisRef="Bible:Ps.9.6" parsed="|Ps|9|6|0|0" passage="Ps 9:6">Ps.
ix. 6</scripRef>) and triumphing in the destruction, since they
cannot make them their own but by making them <i>ready to become
heaps,</i> and frightening the inhabitants out of them. Note, Those
that aim to engross the world to themselves, and grasp at all, lose
the comfort of all, and make themselves miserable in the midst of
all. How does this tyrant gain his point, and make himself master
of cities that have all the marks of antiquity upon them? We are
told (<scripRef id="Job.xvi-p18.14" osisRef="Bible:Job.15.35" parsed="|Job|15|35|0|0" passage="Job 15:35"><i>v.</i> 35</scripRef>) that
he does it by malice and falsehood, the two chief ingredients of
<i>his</i> wickedness who was a liar and a murderer from the
beginning, <i>They conceive mischief,</i> and then they effect it
by <i>preparing deceit,</i> pretending to protect those whom they
design to subdue, and making leagues of peace the more effectually
to carry on the operations of war. From such wicked men God deliver
all good men.</p>
<p class="indent" id="Job.xvi-p19">(2.) Let us see now what is the miserable
condition of this wicked man, both in spiritual and temporal
judgments.</p>
<p class="indent" id="Job.xvi-p20">[1.] His inward peace is continually
disturbed. He seems to those about him to be easy, and they
therefore envy him and wish themselves in his condition; but he who
knows what is in men tells us that a wicked man has so little
comfort and satisfaction in his own breast that he is rather to be
pitied than envied. <i>First,</i> His own conscience accuses him,
and with the pangs and throes of that <i>he travaileth in pain all
his days,</i> <scripRef id="Job.xvi-p20.1" osisRef="Bible:Job.15.20" parsed="|Job|15|20|0|0" passage="Job 15:20"><i>v.</i>
20</scripRef>. He is continually uneasy at the thought of the
cruelties he as been guilty of and the blood in which he has
imbrued his hands. His sins stare him in the face at every turn.
<i>Diri conscia facti mens habet attonitos—Conscious guilt
astonishes and confounds. Secondly,</i> He is vexed at the
uncertainty of the continuance of his wealth and power: <i>The
number of years is hidden to the oppressor.</i> He knows, whatever
he pretends, that they will not last always, and has reason to fear
that they will not last long and this he frets at. <i>Thirdly,</i>
He is under a <i>certain fearful expectation of judgment and fiery
indignation</i> (<scripRef id="Job.xvi-p20.2" osisRef="Bible:Heb.10.27" parsed="|Heb|10|27|0|0" passage="Heb 10:27">Heb. x.
27</scripRef>), which puts him into, and keeps him in, a continual
terror and consternation, so that he dwells with Cain in the land
of Nod, or <i>commotion</i> (<scripRef id="Job.xvi-p20.3" osisRef="Bible:Gen.4.16" parsed="|Gen|4|16|0|0" passage="Ge 4:16">Gen. iv.
16</scripRef>), and is made like, <i>Pashur, Magor-missabib—a
terror round about,</i> <scripRef id="Job.xvi-p20.4" osisRef="Bible:Jer.20.3-Jer.20.4" parsed="|Jer|20|3|20|4" passage="Jer 20:3,4">Jer. xx. 3,
4</scripRef>. <i>A dreadful sound is in his ears,</i> <scripRef id="Job.xvi-p20.5" osisRef="Bible:Job.15.21" parsed="|Job|15|21|0|0" passage="Job 15:21"><i>v.</i> 21</scripRef>. He knows that both
heaven and earth are incensed against him, that God is angry with
him and that all the world hates him; he has done nothing to make
his peace with either, and therefore he thinks that every one who
<i>meets him will slay him,</i> <scripRef id="Job.xvi-p20.6" osisRef="Bible:Gen.4.14" parsed="|Gen|4|14|0|0" passage="Ge 4:14">Gen.
iv. 14</scripRef>. Or he is like a man absconding for debt, who
thinks every man a bailiff. Fear came in, at first, with sin
(<scripRef id="Job.xvi-p20.7" osisRef="Bible:Gen.3.10" parsed="|Gen|3|10|0|0" passage="Ge 3:10">Gen. iii. 10</scripRef>) and still
attends it. Even in prosperity he is apprehensive that the
destroyer will come upon him, either some destroying angel sent of
God to avenge his quarrel or some of his injured subjects who will
be their own avengers. Those who are the <i>terror of the mighty in
the land of the living</i> usually <i>go down slain to the pit</i>
(<scripRef id="Job.xvi-p20.8" osisRef="Bible:Ezek.32.25" parsed="|Ezek|32|25|0|0" passage="Eze 32:25">Ezek. xxxii. 25</scripRef>), the
expectation of which makes them a terror to themselves. This is
further set forth (<scripRef id="Job.xvi-p20.9" osisRef="Bible:Job.15.22" parsed="|Job|15|22|0|0" passage="Job 15:22"><i>v.</i>
22</scripRef>): <i>He is,</i> in his own apprehension, <i>waited
for of the sword;</i> for he knows that <i>he who killeth with the
sword must be killed with the sword,</i> <scripRef id="Job.xvi-p20.10" osisRef="Bible:Rev.13.10" parsed="|Rev|13|10|0|0" passage="Re 13:10">Rev. xiii. 10</scripRef>. A guilty conscience represents
to the sinner a <i>flaming sword turning every way</i> (<scripRef id="Job.xvi-p20.11" osisRef="Bible:Gen.3.24" parsed="|Gen|3|24|0|0" passage="Ge 3:24">Gen. iii. 24</scripRef>) and himself inevitably
running on it. Again (<scripRef id="Job.xvi-p20.12" osisRef="Bible:Job.15.23" parsed="|Job|15|23|0|0" passage="Job 15:23"><i>v.</i>
23</scripRef>): <i>He knows that the day of darkness</i> (or the
<i>night</i> of darkness rather) <i>is ready at his hand,</i> that
it is appointed to him and cannot be put by, that it is hastening
on apace and cannot be put off. This day of darkness is something
beyond death; it is that <i>day of the Lord</i> which to all wicked
people will be darkness and not light and in which they will be
doomed to utter, endless, darkness. Note, Some wicked people,
though they seem secure, have already received the sentence of
death, eternal death, within themselves, and plainly see hell
gaping for them. No marvel that it follows (<scripRef id="Job.xvi-p20.13" osisRef="Bible:Job.15.24" parsed="|Job|15|24|0|0" passage="Job 15:24"><i>v.</i> 24</scripRef>), <i>Trouble and anguish</i>
(that inward tribulation and anguish of soul spoken of <scripRef id="Job.xvi-p20.14" osisRef="Bible:Rom.2.8-Rom.2.9" parsed="|Rom|2|8|2|9" passage="Ro 2:8,9">Rom. ii. 8, 9</scripRef>, which are the effect
of God's <i>indignation and wrath</i> fastening upon the
conscience) <i>shall make him afraid</i> of worse to come. What is
the hell before him if this be the hell within him? And though he
would fain shake off his fears, drink them away, and jest them
away, it will not do; <i>they shall prevail against him,</i> and
overpower him, <i>as a king ready to the battle,</i> with forces
too strong to be resisted. He that would keep his peace, let him
keep a good conscience. <i>Fourthly,</i> If at any time he be in
trouble, he despairs of getting out (<scripRef id="Job.xvi-p20.15" osisRef="Bible:Job.15.22" parsed="|Job|15|22|0|0" passage="Job 15:22"><i>v.</i> 22</scripRef>): <i>He believeth not that he
shall return out of darkness,</i> but he gives himself up for gone
and lost in an endless night. Good men expect <i>light at evening
time, light out of darkness;</i> but what reason have those to
expect that they shall return out of the darkness of trouble who
would not return from the darkness of sin, but <i>went on in
it?</i> <scripRef id="Job.xvi-p20.16" osisRef="Bible:Ps.82.5" parsed="|Ps|82|5|0|0" passage="Ps 82:5">Ps. lxxxii. 5</scripRef>. It is
the misery of damned sinners that they know they shall never return
out of that utter darkness, nor pass the gulf there fixed.
<i>Fifthly,</i> He perplexes himself with continual care,
especially if Providence ever so little frown upon him, <scripRef id="Job.xvi-p20.17" osisRef="Bible:Job.15.23" parsed="|Job|15|23|0|0" passage="Job 15:23"><i>v.</i> 23</scripRef>. Such a dread he has of
poverty, and such a waste does he discern upon his estate, that he
is already, in his own imagination, <i>wandering abroad for
bread,</i> going a begging for a meal's meat, and <i>saying, Where
is it?</i> The rich man, in his abundance, cried out, <i>What shall
I do?</i> <scripRef id="Job.xvi-p20.18" osisRef="Bible:Luke.12.17" parsed="|Luke|12|17|0|0" passage="Lu 12:17">Luke xii. 17</scripRef>.
Perhaps he pretends fear of wanting, as an excuse of his covetous
practices; and justly may he be brought to this extremity at last.
We read of those who <i>were full,</i> but have <i>hired out
themselves for bread</i> (<scripRef id="Job.xvi-p20.19" osisRef="Bible:1Sam.2.5" parsed="|1Sam|2|5|0|0" passage="1Sa 2:5">1 Sam. ii.
5</scripRef>), which this sinner will not do. He cannot dig; he is
too fat (<scripRef id="Job.xvi-p20.20" osisRef="Bible:Job.15.27" parsed="|Job|15|27|0|0" passage="Job 15:27"><i>v.</i> 27</scripRef>):
but to beg he may well be ashamed. See <scripRef id="Job.xvi-p20.21" osisRef="Bible:Ps.109.10" parsed="|Ps|109|10|0|0" passage="Ps 109:10">Ps. cix. 10</scripRef>. David never saw the righteous
so far forsaken as to beg their bread; for, verily, they shall be
fed by the charitable unasked, <scripRef id="Job.xvi-p20.22" osisRef="Bible:Ps.37.3 Bible:Ps.37.25" parsed="|Ps|37|3|0|0;|Ps|37|25|0|0" passage="Ps 37:3,25">Ps.
xxxvii. 3, 25</scripRef>. But the wicked want it, and cannot expect
it should be readily given them. How should those find mercy who
never showed mercy?</p>
<p class="indent" id="Job.xvi-p21">[2.] His outward prosperity will soon come
to an end, and all his confidence and all his comfort will come to
an end with it. How can he prosper when God runs upon him? so some
understand that, <scripRef id="Job.xvi-p21.1" osisRef="Bible:Job.15.26" parsed="|Job|15|26|0|0" passage="Job 15:26"><i>v.</i>
26</scripRef>. Whom God runs <i>upon</i> he will certainly run
<i>down;</i> for when he judges he will overcome. See how the
judgments of God cross this worldly wicked man in all his cares,
desires, and projects, and so complete his misery. <i>First,</i> He
is in care to get, but <i>he shall not be rich,</i> <scripRef id="Job.xvi-p21.2" osisRef="Bible:Job.15.29" parsed="|Job|15|29|0|0" passage="Job 15:29"><i>v.</i> 29</scripRef>. His own covetous mind
keeps him from being truly rich. He is not rich that has not
enough, and he has not enough that does not think he has. It is
contentment only that is great gain. Providence remarkably keeps
some from being rich, defeating their enterprises, breaking their
measures, and keeping them always behind-hand. Many that get much
by fraud and injustice, yet do not grow rich: it goes as it comes;
it is got by one sin and spent upon another. <i>Secondly,</i> He is
in care to keep what he has got, but in vain: <i>His substance
shall not continue;</i> it will dwindle and come to nothing. God
blasts it, and what <i>came up in a night perishes in a night.
Wealth gotten by vanity will certainly be diminished.</i> Some have
themselves lived to see the ruin of those estates which have been
raised by oppression; but, where this is not the case, that which
is left goes with a curse to those who succeed. <i>De male quæsitis
vix gaudet tertius hæres—Ill-gotten property will scarcely be
enjoyed by the third generation.</i> He purchases estates <i>to him
and his heirs for ever;</i> but to what purpose? <i>He shall not
prolong the perfection thereof upon the earth;</i> neither the
credit nor the comfort of his riches shall be prolonged; and, when
those are gone, where is the perfection of them? How indeed can we
expect the perfection of any thing to be prolonged upon the earth,
where every thing is transitory, and we soon see the end of all
perfection? <i>Thirdly,</i> He is in care to leave what he has got
and kept to his children after him. But in this he is crossed; the
branches of his family shall perish, in whom he hoped to live and
flourish and to have the reputation of making them all great men.
<i>They shall not be green,</i> <scripRef id="Job.xvi-p21.3" osisRef="Bible:Job.15.32" parsed="|Job|15|32|0|0" passage="Job 15:32"><i>v.</i> 32</scripRef>. <i>The flame shall dry them
up,</i> <scripRef id="Job.xvi-p21.4" osisRef="Bible:Job.15.30" parsed="|Job|15|30|0|0" passage="Job 15:30"><i>v.</i> 30</scripRef>. he
shall shake them off as blossoms that never knit, or as the
<i>unripe grape,</i> <scripRef id="Job.xvi-p21.5" osisRef="Bible:Job.15.33" parsed="|Job|15|33|0|0" passage="Job 15:33"><i>v.</i>
33</scripRef>. They shall die in the beginning of their days and
never come to maturity. Many a man's family is ruined by his
iniquity. <i>Fourthly,</i> He is in care to enjoy it a great while
himself; but in that also he is crossed. 1. He may perhaps be taken
from it (<scripRef id="Job.xvi-p21.6" osisRef="Bible:Job.15.30" parsed="|Job|15|30|0|0" passage="Job 15:30"><i>v.</i> 30</scripRef>):
<i>By the breath of God's mouth shall he go away,</i> and leave his
wealth to others; that is, by God's wrath, which, <i>like a stream
of brimstone, kindles</i> the fire that devours him (<scripRef id="Job.xvi-p21.7" osisRef="Bible:Isa.30.33" parsed="|Isa|30|33|0|0" passage="Isa 30:33">Isa. xxx. 33</scripRef>), or by his word; he
speaks, and it is done immediately. <i>This night thy soul shall be
required of thee;</i> and so <i>the wicked is driven away in his
wickedness,</i> the worldling in his worldliness. 2. It may perhaps
be taken from him, and fly away like an eagle towards heaven: <i>It
shall be accomplished</i> (or cut off) <i>before his time</i>
(<scripRef id="Job.xvi-p21.8" osisRef="Bible:Job.15.32" parsed="|Job|15|32|0|0" passage="Job 15:32"><i>v.</i> 32</scripRef>); that is,
he shall survive his prosperity, and see himself stripped of it.
<i>Fifthly,</i> He is in care, when he is in trouble, how to get
out of it (not how to get good by it); but in this also he is
crossed (<scripRef id="Job.xvi-p21.9" osisRef="Bible:Job.15.30" parsed="|Job|15|30|0|0" passage="Job 15:30"><i>v.</i> 30</scripRef>):
<i>He shall not depart out of darkness.</i> When he begins to fall,
like Haman, all men say, "Down with him." It was said of him
(<scripRef id="Job.xvi-p21.10" osisRef="Bible:Job.15.22" parsed="|Job|15|22|0|0" passage="Job 15:22"><i>v.</i> 22</scripRef>), <i>He
believeth not that he shall return out of darkness.</i> He
frightened himself with the perpetuity of his calamity, and God
also shall <i>choose his delusions</i> and <i>bring his fears upon
him</i> (<scripRef id="Job.xvi-p21.11" osisRef="Bible:Isa.66.4" parsed="|Isa|66|4|0|0" passage="Isa 66:4">Isa. lxvi. 4</scripRef>), as
he did upon Israel, <scripRef id="Job.xvi-p21.12" osisRef="Bible:Num.14.28" parsed="|Num|14|28|0|0" passage="Nu 14:28">Num. xiv.
28</scripRef>. God says <i>Amen</i> to his distrust and despair.
<i>Sixthly,</i> He is in care to secure his partners, and hopes to
secure himself by his partnership with them; but that is in vain
too, <scripRef id="Job.xvi-p21.13" osisRef="Bible:Job.15.34-Job.15.35" parsed="|Job|15|34|15|35" passage="Job 15:34,35"><i>v.</i> 34, 35</scripRef>.
<i>The congregation</i> of them, the whole confederacy, they and
all their tabernacles, <i>shall be desolate</i> and consumed with
fire. Hypocrisy and bribery are here charged upon them; that is,
deceitful dealing both with God and man—God affronted under colour
of religion, man wronged under colour of justice. It is impossible
that these should end well. <i>Though hand join in hand</i> for the
support of these perfidious practices, <i>yet shall not the wicked
go unpunished.</i> (3.) The use and application of all this. Will
the prosperity of presumptuous sinners end thus miserably? Then
(<scripRef id="Job.xvi-p21.14" osisRef="Bible:Job.15.31" parsed="|Job|15|31|0|0" passage="Job 15:31"><i>v.</i> 31</scripRef>) <i>let not
him that is deceived trust in vanity.</i> Let the mischiefs which
befal others be our warnings, and let not us rest on that broken
reed which always failed those who leaned on it. [1.] Those who
trust to their sinful ways of getting wealth <i>trust in
vanity,</i> and <i>vanity will be their recompence,</i> for they
shall not get what they expected. Their arts will deceive them and
perhaps ruin them in this world. [2.] Those who trust to their
wealth when they have gotten it, especially to the wealth they have
gotten dishonestly, trust in vanity; for it will yield them no
satisfaction. The guilt that cleaves to it will ruin the joy of it.
They sow the wind, and will reap the whirlwind, and will own at
length, with the utmost confusion, that <i>a deceived heart turned
them aside,</i> and that they cheated themselves with <i>a lie in
their right hand.</i></p>
</div></div2>