Job 11 commentary

Zophar attacked Job with great vehemence. He represented him as a man that loved to hear himself speak, though he could say nothing to the purpose, and as a man that maintained falsehoods. He desired God would show Job that less punishment was exacted than he deserved. We are ready, with much assurance, to call God to act in our quarrels, and to think that if he would but speak, he would take our part. We ought to leave all disputes to the judgment of God, which we are sure is according to truth; but those are not always right who are most forward to appeal to the Divine judgment.

Zophar speaks well concerning God and his greatness and glory, concerning man and his vanity and folly. See here what man is; and let him be humbled. God sees this concerning vain man, that he would be wise, would be thought so, though he is born like a wild ass's colt, so unteachable and untameable. Man is a vain creature; empty, so the word is. Yet he is a proud creature, and self-conceited. He would be wise, would be thought so, though he will not submit to the laws of wisdom. He would be wise, he reaches after forbidden wisdom, and, like his first parents, aiming to be wise above what is written, loses the tree of life for the tree of knowledge. Is such a creature as this fit to contend with God?

Zophar exhorts Job to repentance, and gives him encouragement, yet mixed with hard thoughts of him. He thought that worldly prosperity was always the lot of the righteous, and that Job was to be deemed a hypocrite unless his prosperity was restored. Then shalt thou lift up thy face without spot; that is, thou mayst come boldly to the throne of grace, and not with the terror and amazement expressed in ch. 9:34. If we are looked upon in the face of the Anointed, our faces that were cast down may be lifted up; though polluted, being now washed with the blood of Christ, they may be lifted up without spot. We may draw near in full assurance of faith, when we are sprinkled from an evil conscience, Heb 10:22.

CHAPTER 11

FIRST SERIES.

Job 11:1-20. First Speech of Zophar.

2. Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (Pr 10:8, 19).

3. lies--rather, "vain boasting" (Is 16:6; Jr 48:30). The "men" is emphatic; men of sense; in antithesis to "vain boasting."

mockest--upbraidest God by complaints, "shall no man make thee ashamed?"

4. doctrine--purposely used of Job's speeches, which sounded like lessons of doctrine (De 32:2; Pr 4:2).

thine--addressed to God. Job had maintained his sincerity against his friends suspicions, not faultlessness.

6. to that which is!--Rather, "they are double to [man's] wisdom" [Michaelis]. So the Hebrew is rendered (Pr 2:7). God's ways, which you arraign, if you were shown their secret wisdom, would be seen vastly to exceed that of men, including yours (1Co 1:25).

exacteth--Rather, "God consigns to oblivion in thy favor much of thy guilt."

7. Rather, "Penetrate to the perfections of the Almighty" (Job 9:10; Psa 139:6).

8. It--the "wisdom" of God (Job 11:6). The abruptness of the Hebrew is forcible: "The heights of heaven! What canst thou do" (as to attaining to them with thy gaze, Psa 139:8)?

know--namely, of His perfections.

10. cut off--Rather, as in Job 9:11, "pass over," as a storm; namely, rush upon in anger.

shut up--in prison, with a view to trial.

gather together--the parties for judgment: hold a judicial assembly; to pass sentence on the prisoners.

11. (Psa 94:11).

consider--so as to punish it. Rather, from the connection, Job 11:6, "He seeth wickedness also, which man does not perceive"; literally, "But no (other, save He) perceiveth it" [Umbreit]. God's "wisdom" (Job 11:6), detects sin where Job's human eye cannot reach (Job 11:8), so as to see any.

12. vain--hollow.

would be--"wants to consider himself wise"; opposed to God's "wisdom" (see on Job 11:11); refuses to see sin, where God sees it (Ro 1:22).

wild ass's colt--a proverb for untamed wildness (Job 39:5, 8; Jr 2:24; Ge 16:12; Hebrew, "a wild-ass man"). Man wishes to appear wisely obedient to his Lord, whereas he is, from his birth, unsubdued in spirit.

13. The apodosis to the "If" is at Job 11:15. The preparation of the heart is to be obtained (Pr 16:1) by stretching out the hands in prayer for it (Psa 10:17; 1Ch 29:18).

14. Rather, "if thou wilt put far away the iniquity in thine hand" (as Zaccheus did, Lu 19:8). The apodosis or conclusion is at Job 11:15, "then shalt thou," &c.

15. Zophar refers to Job's own words (Job 10:15), "yet will I not lift up my head," even though righteous. Zophar declares, if Job will follow his advice, he may "lift up his face."

spot--(De 32:5).

steadfast--literally, "run fast together," like metals which become firm and hard by fusion. The sinner on the contrary is wavering.

16. Just as when the stream runs dry (Job 6:17), the danger threatened by its wild waves is forgotten (Is 65:16) [Umbreit].

17. age--days of life.

the noon-day--namely, of thy former prosperity; which, in the poet's image, had gone on increasing, until it reached its height, as the sun rises higher and higher until it reaches the meridian (Pr 4:18).

shine forth--rather, "though now in darkness, thou shall be as the morning"; or, "thy darkness (if any dark shade should arise on thee, it) shall be as the morning" (only the dullness of morning twilight, not nocturnal darkness) [Umbreit].

18. The experience of thy life will teach thee there is hope for man in every trial.

dig--namely, wells; the chief necessity in the East. Better, "though now ashamed (Ro 5:5, opposed to the previous 'hope'), thou shalt then rest safely" [Gesenius];

19. (Psa 4:8; Pr 3:24; Is 14:30); oriental images of prosperity.

make suit--literally, "stroke thy face," "caress thee" (Pr 19:6).

20. A warning to Job, if he would not turn to God.

The wicked--that is, obdurate sinners.

eyes ... fail--that is, in vain look for relief (De 28:65). Zophar implies Job's only hope of relief is in a change of heart.

they shall not escape--literally, "every refuge shall vanish from them."

giving up of the ghost--Their hope shall leave them as the breath does the body (Pr 11:7).

Zophar the Naamathite - Of this man and his friends, see Job 2:11. He is the most inveterate of Job's accusers, and generally speaks without feeling or pity. In sour godliness he excelled all the rest. This chapter and the twentieth comprehends all that he said. He was too crooked to speak much in measured verse.

Should not the multitude of words be answered? - Some translate, "To multiply words profiteth nothing."

And should a man full of talk be justified - איש שפתים ish sephathayim, "a man of lips," a proper appellation for a great talker: he is "a man of lips," i.e., his lips are the only active parts of his system.

Should thy lies make men hold their peace? - This is a very severe reproof, and not justified by the occasion.

And when thou mockest - As thou despisest others, shall no man put thee to scorn? Zophar could never think that the solemn and awful manner in which Job spoke could be called bubbling, as some would translate the term לעג laag. He might consider Job's speech as sarcastic and severe, but he could not consider it as nonsense.

My doctrine is pure - לקחי likchi, "my assumptions." What I assume or take as right, and just, and true, are so; the precepts which I have formed, and the practice which I have founded on them, are all correct and perfect. Job had not exactly said, My doctrine and way of life are pure, and I am clean in thine eyes; but he had vindicated himself from their charges of secret sins and hypocrisy, and appealed to God for his general uprightness and sincerity: but Zophar here begs the question, in order that he may have something to say, and room to give vent to his invective.

But O that God would speak - How little feeling, humanity, and charity is there in this prayer!

The secrets of wisdom - All the depths of his own counsels; the heights, lengths, and breadths, of holiness. That they are double to that which is, תושיה tushiyah, which we translate that which is, is a word frequent in Job and in the Book of Proverbs, and is one of the evidences brought in favor of Solomon as the author of this book. It signifies substance or essence, and is translated by a great variety of terms; enterprise, completeness, substance, the whole constitution, wisdom, law, sound wisdom, solid complete happiness, solidity of reason and truth, the complete total sum, etc., etc. See Taylor's Hebrew and English Concord., under ישה. In this place the versions are various. Coverdale, following the Vulgate, translates: That he might shewe the (out of his secrite wissdome) how manyfolde his lawe is. The Septuagint, ὁτι διπλους εσται των κατα σε, that it is double to what it is with thee. Mr. Good translates, "For they are intricacies to Iniquity." This is a meaning never before given to תושיה tushiyah, and a meaning which even his own learned note will not make generally prevalent. Perhaps Zophar is here, in mind, comparing the wisdom which has been revealed with the wisdom not revealed. The perfection and excellence of the Divine nature and the purity of his law, are, in substance and essence, double or manifold to the revelation already made.

Less than thine iniquity deserveth - Mr. Good translates, And the knowledge hath withdrawn from thee because of thy sins; and represents Zophar as praying that God would reveal to him the secrets of wisdom, and the knowledge which he had withdrawn from him because of his transgressions. That Zophar intends to insinuate that God afflicted Job because of his iniquities, is evident; and that he thought that God had inflicted less chastisement upon him than his sins deserved, is not less so; and that, therefore, Job's complaining of harsh treatment was not at all well founded.

Canst thou by searching find out God? - What is God? A Being self-existent, eternal, infinite, immense, without bounds, incomprehensible either by mind, or time, or space. Who then can find this Being out? Who can fathom his depths, ascend to his heights, extend to his breadths, and comprehend the infinitude of his perfections?

It is as high as heaven - High as the heavens, what canst thou work? Deep below sheol, (the invisible world), what canst thou know? Long beyond the earth, and broad beyond the sea, is its measure. These are instances in the immensity of created things, and all out of the reach of human power and knowledge; and if these things are so, how incomprehensible must he be, who designed, created, preserves, and governs the whole!

We find the same thought in Milton: - "These are thy glorious works, Parent of good!

Almighty! Thine this universal frame:

How wondrous fair! Thyself how wondrous then!"

If he cut off - As he is unlimited and almighty, he cannot be controlled. He will do whatsoever he pleases; and he is pleased with nothing but what is right. Who then will dare to find fault? Perhaps Zophar may refer to Job's former state, his losses and afflictions. If he cut off, as he has done, thy children; if he shut up, as he has done, thyself by this sore disease; or gather together hostile bands to invade thy territories and carry away thy property; who can hinder him? He is sovereign, and has a right to dispose of his own property as he pleases.

He knoweth vain men - מתי שוא methey shau, "men of falsehood."

He seeth wickedness - He sees as well what is in man, as what man does; and of his actions and propensities he cannot be an indifferent spectator.

For vain man would be wise - The original is difficult and uncertain, ואיש נבוב ילבב veish nabub yillabeb, "And shall the hollow man assume courage," or "pride himself?" Or, as Mr. Good rather paraphrases it, Will he then accept the hollow-hearted person? The Chaldee gives two renderings: An eloquent man shall become wiser in his heart, and the colt of the wild ass is born as the son of man. Or, The wise man shall ponder it; and the refractory youth, who at last becomes prudent, shall make a great man. Coverdale - A vayne body exalteth him self; and the son of man is like a wylde asse's foale. Houbigant translates thus: - A man who hath understanding will become prudent; but he who is as the wild ass hath no heart, i.e., sense. According to this critic, the meaning is this: - A man of sense, should he at any time transgress, will learn wisdom from it; but a man of a brutish mind, uncultivated and unreflecting, will plunge yet deeper into iniquity.

Though man be born like a wild ass's colt - Is translated by Mr. Good, Or shall the wild ass colt assume the man? This is making a sense, but such as I fear the original will never allow. There is no end to the translations of this verse, and conjectures relative to its meaning. I shall conclude with the Vulgate - Vir vanus in superbiam erigitur, et tanquam pullum onagri se liberum natum putat, "Vain man is puffed up with pride; and he supposes himself to be born free like the wild ass's colt." Man is full of self-conceit; and imagines himself born to act as he pleases, to roam at large, to be under no control, and to be accountable to none for his actions.

If thou prepare thine heart - Make use of the powers which God has given thee, and be determined to seek him with all thy soul.

And stretch out thine hands toward him - Making fervent prayer and supplication, putting away iniquity out of thy hand, and not permitting wickedness to dwell in thy tabernacle; then thou shalt lift up thy face without a blush, thou wilt become established, and have nothing to fear, Job 11:14, Job 11:15.

There is a sentiment in Pro 16:1, very similar to that in the Job 11:13, which we translate very improperly: - לאדם מערכי לב leadam maarchey leb.

To man are the preparations of the heart: ומהוה מענה לשון umeyehovah maaneh lashon.

But from Jehovah is the answer to the tongue.

It is man's duty to pray; it is God's prerogative to answer. Zophar, like all the rest, is true to his principle. Job must be a wicked man, else he had not been afflicted. There must be some iniquity in his hand, and some wickedness tolerated in his family. So they all supposed.

Because thou shalt forget thy misery - Thou shalt have such long and complete rest, that thou shalt scarcely remember thy labor.

As waters that pass away - Like as the mountain floods, which sweep every thing before them, houses, tents, cattle, and the produce of the field, and are speedily absorbed by the sandy plains over which they run, so shalt thou remember thy sufferings: they were wasting and ruinous for the time, but were soon over and gone.

Thine age shall be clearer than the noonday - The rest of thy life shall be unclouded prosperity.

Thou shalt shine forth - Thou shalt be in this unclouded state, as the sun in the firmament of heaven, giving light and heat to all around thee.

Thou shalt be as the morning - Thus the sun of thy prosperity shall arise, and shine more and more unto the perfect day. This is the image which the sacred writer employs, and it is correct and elegant.

And thou shalt be secure - Thou shalt not fear any farther evils to disturb thy prosperity, for thou shalt have a well-grounded hope and confidence that thou shalt no more be visited by adversity.

Yea, thou shalt dig - I believe this neither refers to digging his grave, nor to curiously investigating surrounding circumstances; but to the custom of digging for water in the places where they pitched their tents. It was a matter of high importance in Asiatic countries to find good wells of wholesome water; and they were frequently causes of contention among neighboring chiefs, who sometimes stopped them up, and at other times seized them as their own. Through envy of Isaac's prosperity the Philistines stopped up all the wells which Abraham had digged, Gen 26:12-16. And we find the herdsmen of Gerar contending with Isaac's servants about the wells which the latter had digged; so that they were obliged to abandon two of the chief of them, and remove to a distance in order to dig and find quiet possession. See Gen 31:17-22. Zophar, in reference to all these sorts of contentions and petty wars about wells and springs, tells Job that in the state of prosperity to which he shall be brought by the good providence of God, he shall dig - find wells of living water; none shall contend with him; and he shall rest in safety, all the neighboring chieftains cultivating friendship with him; see on Job 5:23 (note), Job 5:24 (note); and that this is the meaning of the passage the following verse shows: Thou shalt lie down, and none shall make thee afraid; yea, many shall make suit unto thee. Thou shalt be in perfect security; no enemy shall molest thee, and many shall seek thy friendship.

The eyes of the wicked shall fail - They shall be continually looking out for help and deliverance; but their expectation shall be cut off.

And they shall not escape - They shall receive the punishment due to their deserts; for God has his eye continually upon them. מנהם ומנוס אבד umanos abad minnehem, literally, "And escape perishes from them." Flight from impending destruction is impossible.

And their hope shall be as the giving up of the ghost - ותקותם מפח נפש vethikratham mappach naphesh, "And their hope an exhalation of breath," or a mere wish of the mind. They retain their hope to the last; and the last breath they breathe is the final and eternal termination of their hope. They give up their hope and their ghost together; for a vain hope cannot enter into that place where shadow and representation exist not; all being substance and reality. And thus endeth Zophar the Naamathite; whose premises were in general good, his conclusions legitimate, but his application of them to Job's case totally erroneous; because he still proceeded on the ground that Job was a wicked man, if not ostensibly, yet secretly; and that the sufferings he was undergoing were the means by which God was unmasking him to the view of men. But, allowing that Job had been a bad man, the exhortations of Zophar were well calculated to enforce repentance and excite confidence in the Divine mercy. Zophar seems to have had a full conviction of the all-governing providence of God; and that those who served him with an honest and upright heart would be ever distinguished in the distribution of temporal good. He seems however to think that rewards and punishments were distributed in this life, and does not refer, at least very evidently, to a future state. Probably his information on subjects of divinity did not extend much beyond the grave; and we have much cause to thank God for a clearer dispensation. Deus nobis haec otia fecit. God grant that we may make a good use of it!

Then answered - How hard is it, to preserve calmness, in the heat of disputation! Eliphaz began modestly: Bildad was a little rougher: But Zophar falls upon Job without mercy. "Those that have a mind to fall out with their brethren, and to fall foul upon them, find it necessary, to put the worst colours they can upon them and their performances, and right or wrong to make them odious."

Answered - Truly, sometimes it should not. Silence is the best confutation of impertinence, and puts the greatest contempt upon it.

Lies - Both concerning thy own innocency, and concerning the counsels and ways of God. Mockest - Our friendly and faithful counsels, chap.6:14,15,25,26.

Doctrine - Concerning God and his providence. Clean - I am innocent before God; I have not sinned either by my former actions, or by my present expressions. But Zophar perverts Job's words, for he did not deny that he was a sinner, but only that he was an hypocrite.

Speak - Plead with thee according to thy desire: he would soon put thee to silence. We are commonly ready with great assurance to interest God in our quarrels. But they are not always in the right, who are most forward, to appeal to his judgment, and prejudge it against their antagonists.

Secrets - The unsearchable depths of God's wisdom in dealing with his creatures. Double - That they are far greater (the word double being used indefinitely for manifold, or plentiful) than that which is manifested. The secret wisdom of God is infinitely greater than that which is revealed to us by his word or works: the greatest part of what is known of God, is the least part of those perfections that are in him. And therefore thou dost rashly in judging so harshly of his proceedings with thee, because thou dost not comprehend the reasons of them, and in judging thyself innocent, because thou dost not see thy sins; whereas the all - knowing God sees innumerable sins in thee, for which he may utterly destroy thee.

Find out - Discover all the depths of his wisdom, and the reasons of his actions?

Cut off - A person or family. Shut - Its a prison, or in the hands of an enemy. Gather - Whether it pleaseth God to scatter a family, or to gather them together from their dispersions. Hinder - Or, who can contradict him, charge him with injustice in such proceedings?

Knoweth - Though men know but little of God, yet God knows man exactly. He knoweth that every man in the world is guilty of much vanity and folly, and therefore seeth sufficient reason for his severity against the best men. Wickedness - He perceiveth the wickedness of evil men, though it be covered with the veil of religion. Consider - Shall he only see it as an idle spectator, and not observe it as a judge to punish it?

Man - That since the fall is void of all true wisdom, pretends to be wise, and able to pass a censure upon all God's ways and works. Colt - Ignorant, and dull, and stupid, as to divine things, and yet heady and untractable.

Heart - To seek God; turning thy bold contentions with God into humble supplications.

Lift up - Which denotes chearfulness, and holy boldness. Without spot - Having a clear and unspotted conscience. Steadfast - Shall have a strong and comfortable assurance of God's favour.

As waters - Thou shalt remember it no more, than men remember a land - flood, which as it comes, so it goes away suddenly.

Shine - Light in scripture commonly signifies prosperity and glory. Thy comfort, like the morning - light shall shine brighter and brighter, until the perfect day.

Secure - Thy mind shall be quiet and free from terrors, because thou shalt have a firm and well - grounded confidence in God. Dig - Either to fix thy tents, which after the manner of the Arabians were removed from place to place: or to plough the ground, as he had done, chap.1:14, or to make a fence about thy dwelling.

Fail - Either with grief and tears for their sore calamities: or with long looking for what they shall never attain. Their hope - They shall never obtain deliverance out of their distresses, but shall perish in them. Ghost - Shall be as vain and desperate as the hope of life is in a man, when he is at the very point of death.

2. Should not the multitude of words be answered ? and should a man full of talk be justified ?

Doest thou think to carry thy Cause by thy long and tedious discourses consisting of empty words without weight or reason?

Shall we by our silence seem to approve of thy Errors? Or shall we think thy Cause the better, because thou usest more words than we do?

Marginal references: Heb. a man of lips.

3. Should thy lies make men hold their peace ? and when thou mockest , shall no man make thee ashamed ?

i. e. Thy false Opinions and Assertions both concerning thy self and thy own Innocency, and concerning the Counsels and Ways of God.

As if thy Arguments were unanswerable.

Both God, Chap. 10. 3. and us, and our friendly and faithful Counsels, Chap. 6. 14, 15, 25, 26.

By discovering thy Errors and Follies.

Marginal references: Or, devices.

4. For thou hast said , my doctrine is pure , and I am clean in thine eyes .

Concerning God and his Providence.

i. e. True and certain.

I am innocent before God; I have not sinned either by my former actions▪ or by my present expressions. Thou standest wholly upon thy justification. But Zopha[illegible: 1+ letters] aggravates and perverts Iob's words, for he did not deny that he was a sinner in God's [illegible: 1+ letters]ght, Chap. 7. 20, 21. & 9. 2, 3. & 10. 14. but only that he was an Hypocrite or ungodly man, as they made him.

Marginal references: Chap. 6. 10.; Chap. 10. 7.

5. But, O that God would speak, and open his lips against thee ;

i. e. Plead with thee according to thy desire, Chap. 9. 32, &c. He would soon put thee to silence and shame.

6. And that he would shew thee the secrets of wisdom , that they are double to that which is ! know therefore that God exacteth of thee less than thine iniquity deserveth .

i. e. The unknown and unsearchable depths of God's Wisdom and Counsels, in dealing with his Creatures.

i. e. That they are far more and greater (the word double being used indefinitely for manifold, or plentiful; as Isa. 40. 2. & 61. 7. Ier. 17. 18. Zech. 9. 12.) then that which hath a being or existence; i. e. The secret Wisdom of God is infinitely greater than that which is revealed to us by his Word or Works: The greatest part of what is known of God, is the least part of those Perfections that are in him. And therefore thou doest rashly and foolishly in passing such a bold censure upon God's ways, and judging so harshly of his proceedings with thee, because thou doest not comprehend the reasons of them, and in judging thy self innocent, because thou doest not see thy sins; whereas the all-knowing God sees innumerable sins in thee, for which he may utterly destroy thee, though thou discernest them not: But the words are and must be rendred, either thus, that he hath double; id est, abundant wisdom; For so this Hebrew word signifies, Chapter 6. 13. and 12. 16. Proverbs 2. 7. and 3. 21. Or, that they are double to, or in that being or essence; to wi[illegible: 1+ letters], to God, of whom he is here speaking: Or, to the being; i. e. to God, who calls himself by the Name I am, Exod. 3 14. which signifies being, and who appropriates being to himself, Isa. 45. 18. I am, and there is none else besides me; as elsewhere he is said to be the onely wise, and onely Potentate, and on[illegible: 1+ letters]y immortal being, 1 Tim. 1. 17. & 6. 15, 16.

Heb. God l[illegible: 1+ letters]nds or gives, or forgives thee part of thine iniquity, or of thy punishment. So far is he from dealing worse than thou deservest, as thou doest most falsly and wickedly accuse him.

Marginal references: Ezra 9. 1[illegible: 1+ letters]

7. Canst thou by searching find out God ? canst thou find out the Almighty unto perfection?

i. e. Discover all the Depths of his Wisdom, and the reasons of all his Actions.

Marginal references: Eccles. 3. 11. Rom, 11. 33.; Ch. 26. 14.

8. It is as high as heaven , what canst thou do ? deeper than hell, what canst thou know ?

Thou canst not measure the heights of the visible Heavens, much less of the Divine Perfections.

To wit, to find him out.

Concerning him and his ways, which are far out of thy sight and reach.

Marginal references: Heb. the heights of h[illegible: 1+ letters]aven.

9. The measure thereof is longer than the earth , and broader than the sea .

From one end to the other.

Which is called the great and wide sea, Psalm 104. 25.

10. If he cut off , and shut up , or gather together , then who can hinder him ?

To wit, a Person or a Family.

In a Prison, or in the hands of an Enemy. This shutting up, is opposed to the opening of the prisondoors, and to that enlargement, which God is elsewhere said to give to men.

Either 1. in a way of judgment, as a like word is used, Psalm 26. 9. Gather not my soul with sinners. Or rather 2. in a way of mercy, as this word is generally used in Scripture; this being every where promised by God to his people, as an eminent mercy that he would gather them together. So this is opposed to the former actions, and the sense of the place is, whether it pleaseth God to scatter a Family, or to gather them together from their dispersions.

From doing what he pleaseth and designeth with his own Creatures? Who can restrain him either by giving Law to him, or by force and power? Or, who can contradict or answer him, or object against him, or retort or return upon him; i. e. charge him with injustice in such proceedings? Which sense may seem to agree best both with the scope of the place, and state of the question between him and Iob; which was not whether any man could resist God's power, but whether he could question his justice; and with the following Verse.

Marginal references: Chap. 9. 12.; Or, make a change.; Heb. who can turn him away?

11. For he knoweth vain man : he seeth wickedness also , will he not then consider it ?

Though men know but little of God, and therefore are very unfit Judges of all his Counsels and Actions, yet God knows man exactly, and his vanity, or [illegible: 1+ letters]abhood, or folly, or rashness; for all these this word signifies. He knoweth that every man in the World is guilty of much vanity and folly, and therefore seeth sufficient reason for his severity against the best men; such as thou, O Iob, fanciest thy self to be; and if thou wert so, thou hast no reason to wonder at or quarrel with his proceedings: And if thy quarrel be that he shuts thee up, or cuts thee off, when he gathers others under his wing and protection, whom thou thinkest or knowest to be worse than thy self, while thou doest impeach his justice, thou doest but betray thy own vanity and folly: For he knows both whom he chastiseth, and whom he spareth, and why he doth it, though he do not acquaint thee with the reasons of all his actions.

As he knoweth the vanity of all men, so he exactly perceiveth the wickedness of evil men, though it be covered with the Veil of Religion. He seeth thy evil heart which discovers it self by such wicked and scandalous speeches against the justice and goodness of his Providence, which gives him just cause to continue and encrease thy miseries. Though thou art partial and flatterest thy self with a conceit of thy own Integrity, yet he knoweth thy hypocrisie and wickedness.

Shall he only see it as an idle Spectator, and not observe it as a Judge to requite and punish it?

Marginal references: Ps. 10. 11, 14. & 35. 22.

12. For vain man would be wise , though man be born like a wild asses colt .

Or, Yet (or But vain or empty man (that foolish Creature that since the fall is void of all true wisdom and solid knowledge, and judgment of the things of God) would be wise; i. e. pretends to be, and would be thought wise and able to pass a censure upon all God's ways and works. Or thus▪ But vain man is foolish, or without heart; i. e. without understanding, unable to judge aright of the ways and things of God. For a Verb very like this, and coming from the same Root, signifies to have ones heart taken away Cant. 4. 9.

And man is born; i. e. he is by his birth such; this evil is now natural and hereditary, and therefore common to all men: and therefore it is not strange if Iob partake of the common distemper.

i. e. Ignorant, and dull, and stupid, as to the knowledge of divine things, and withal heady and untractable; and therefore very incompetent to judge of these high affairs.

Marginal references: Heb. empty or hollow.; Ps. 73. 22. & 92. 6. Eccl. 3. 18.

13. If thou prepare thine heart , and stretch out thine hands towards him ;

O Iob, thy business is not to quarrel with thy Maker, or his Works, but to address thy self to him.

To wit, to seek God, as it is expressed, 2 Chron. 19. 3. & 30. 19. Psalm 78. 8. If thou prepare thy heart, by sincere repentance for all thy hard speeches of God, and fins against him, and with a pure and upright heart seek unto him; without which thy prayers will be in vain. Or, If thou directest or rectifiest thine heart, turning thy bold contentions with God into humble and sincere supplications to him.

i. e. Pray, which is here described by its usual gesture, as Chap. 15. 25. Psalm 88. 9.

i. e. To God, as appears both from the nature of the thing, and from the Context.

Marginal references: Ch. 5. 8. & 22. 21.

14. If iniquity be in thine hand , put it far away , and let not wickedness dwell in thy tabernacles .

Either 1. If thou hast in thine hand or possession, any Goods got by injury or oppression, as it seems they supposed that he had. Or 2. more generally, If thou allowest thy self in any sinful practises. The hand is put for action, Whereof it is the Instrument.

Keep thy self a[illegible: 1+ letters] a great distance not only from such actions, but also from the very occasions and appearances of them.

Let it not have a quiet and settled abode or allowance.

i. e. In thy habitation; i. e. either in thy self, or in thy family; whose sins Iob was obliged as far as he could to prevent or reform; as he had done, Chap. 1. 5. He saith Tabernacles, because anciently the habitations of great men consisted of several Tents or Tabernacles, as we see Gen. 24. 67. & 31. 33.

15 For then shalt thou lift up thy face without spot , yea, thou shalt be stedfast , and shalt not fear.

Which notes chearfulness, and holy boldness and confidence; as a dejected Countenance notes grief and shame. See Gen. 4. 5, 6. 2 Sam. 2. 22. Iob 22. 26. Luke 21. 28.

Or, Being without spot: So it is only an Ellipsis of the Verb Substantive, which is most frequent. And this fitly follows as the ground of his confidence, because he should in this case have a clear and unspotted Conscience, and a sense of his own innocency. Or without blemish, as the word properly signifies; i. e. without any sense of guilt, or any shame consequent upon it either from God or men. The ground of the expression is this, That when mens faces are spotted with dirt, they are ashamed to shew them. And Iob was charged by his friends, as having many spots upon him, yea, such as were not the spots of God's Children.

Or, firm or fixed: Either 1. as to his outward Condition, which should be constantly prosperous. Or rather as to his Mind, which should have strong and comfortable assurance of God's favour, and of his own safety and happiness: For this stedfastness is opposed unto that fear, which is incident to wicked men; who, even when they are free from actual miseries, yet oft-times are tormented with the dread of them.

16. Because thou shalt forget thy misery , and remember it as waters that pass away :

Thou shalt be free from fear, because thy great and settled prosperity shall banish out of thy mind all those sad and irksom thoughts of thy former Calamities which naturally ingender fears of the continuance or return of them. Persons blessed with eminent Deliverances and an happy settlement, are frequently said in Scripture to forget their former sorrows; as Gen. 41. 51. Isa. 54. 4. Iohn 16. 21. not that they simply forget them, but because they have no sad or frightful remembrance of them: For remembring and forgetting in Scripture, do not simply note acts of the mind, but also affections and practises suitable to them, as is well known.

Thou shalt remember them no more, than men remember either a Land-stood▪ which as it comes so it goes away suddenly, and leaves few or no footsteps or memorials behind it, or the waters of a River, which as soon as they are out of sight, are out of mind, because of the new waters which immediately come in their stead.

17. And thine age shall be clearer than the noon-day ; thou shalt shine forth , thou shalt be as the morning .

i. e. The remainder of thy life and time in this world.

Heb. shall arise: Men are said to fall into troubles, and to arise out of them.

Or, above the noon-day; or above the Sun at Noon day, when it is at its highest pitch, as well as in its greatest glory.

Light in Scripture commonly signifies Prosperity and Glory; as Esth. 8. 16. Iob 18. 5. 6 & 38. 15. Pro[illegible: 1+ letters]. 4. 18. Or, if thou art in darkness, as this word properly signifies, Iob 10. 22. Amos 4. 13. i. e. If thou comest into any distress and trouble.

i. e. That Night of trouble shall certainly and speedily be followed with the Morning of Deliverance and Comfort, which like the Morning-light shall shine brighter and brighter, until the perfect day.

Marginal references: Heb. shall arise above the noon-day.; Ps. 37. 6. & 112. 4. Isa. 58. 8.; Or, [illegible: 1 word] 17. Isa. 40. 31.

18. And thou shalt be secure because there is hope ; yea, thou shalt dig about thee , and thou shalt take thy rest in safety .

i. e. Thy mind shall be quiet and free from terrours, because thou shalt have a firm and well-grounded hope and confidence in God's merciful and providential care of thee. Or, thou shalt be confident that thou shalt have what thou [illegible: 1+ letters]pest for; the act hope, being put for the ob[illegible: 1+ letters]ect, as is very usual. i. e. Thou shalt have assurance in and from God, that thy hopes shall not be disappointed but fulfilled. This is opposed to that fear, vers. 15.

Either to fix thy Tents, which after the manner of the Arabians were removed from place to place for conveniency of Pasturage for their Cattel; or to find out water for thy Cattel, as they did, Gen. 26. Or to plough the Ground, as he had done, Chap. 1. 14. Or to make a Fence about thy Dwelling. For both the foregoing and following passages express his secure and safe condition.

Free from dangers and the fear of them; because of God's fatherly Providence watching over thee when thou canst not watch over thy self.

Marginal references: Lev. 26. 5, 6. Ps. 3. 5. & 4. 8. Prov. 3. 24.

19. Also thou shalt lie down, and none shall make thee afraid; yea, many shall make suit unto thee ▪

Desiring thy favour and friendship, because of thy great power and riches, and eminent felicity: See Gen. 26. 26, &c.

Marginal references: Heb. intr[illegible: 1+ letters] thy face. Ps. 45. 12.

20. But the eyes of the wicked shall fail , and they shall not escape , and their hope shall be as the giving up of the ghost .

Or, be consumed, either with grief and tears for their sore Calamities: Or with long looking for what they shall never attain, as this phrase is taken, Psalm 69, 3. Ier. 14. 6. Lament. 4. 17. And this shall be thy condition, O Iob, if thou persistest in thine impiety.

They shall never obtain deliverance out of their Distresses, but shall perish in them.

i. e. Shall be as vain and desperate as the hope of life is in a man, when he is at the very point of death. Or, as a puff of breath, which is gone in a moment without all hopes of recovery.

Marginal references: Heb. flig[illegible: 1+ letters] shall perish from them.; Ch. 8. 14. & 18. 14.; Or, a p[illegible: 1+ letters]ff of breath.

Job 11:1-6   1  Then began Zophar the Naamathite, and said:   2  Shall the torrent of words remain unanswered,

And shall the prater be in the right?   3  Shall thy vain talking silence the people,

So that thou mockest without any one putting thee to shame,   4  And sayest: my doctrine is pure,

And I am guiltless in Thine eyes?   5  But oh that Eloah would speak,

And open His lips against thee,   6  And make known to thee the secrets of wisdom,

That she is twofold in her nature -

Know then that Eloah forgetteth much of thy guilt.

When Job has concluded his long speech, Zophar, the third and most impetuous of the friends, begins. His name, if it is to be explained according to the Arabic Esauitish name el - assfar,Vid., Abulfeda’s Historia anteislamica ed. Fleischer, p. 168. signifies the yellow one (flavedo), and the name of the place whence he comes, pleasantness (amaenitas). The very beginning of his speech is impassioned. He calls Job’s speech דברים רב, a multitude of words (besides here, Pro 10:19; Ecc 5:2), and asks whether he is to remain unanswered; יענה לא, responsum non feret, from נענה, not the sense of being humbled, but: to be answered (of the suppliant: to be heard = to receive an answer). He calls Job שׂפתים אישׁ, a prater (distinct from דברים איש, a ready speaker, Exo 4:10), who is not in the right, whom one must not allow to have the last word. The questions, Job 11:2, are followed by another which is not denoted by the sign of a question, but is only known by the accent: Shall not thy בּדּים, meaningless speeches (from בדד = בטא, βαττολογεῖν), put men (מתים, like other archaisms, e.g., תּבל, always without the article) to silence, so that thou darest mock without any one making thee ashamed, i.e., leading thee on ad absurdum? Thou darest mock God (Hirzel); better Rosenmüller: nos et Deum. The mockery here meant is that which Zophar has heard in Job’s long speech; mockery at his opponents, in the belief that he is right because they remain silent. The futt. consec., Job 11:3., describe the conduct of Job which results from this absence of contradiction. Zophar, in v. 4, does not take up Job’s own words, but means, that one had better have nothing more to do with Job, as he would some day say and think so and so, he would consider his doctrine blameless, and himself in relation to God pure. לקח occurs only here in this book; it is a word peculiar to the book of Proverbs (also only Deu 32:2; Isa 29:24), and properly signifies the act of appropriating, then that which is presented for appropriation, i.e., for learning: the doctrine (similar to שׁמועה, the hearing, ἀκοή, and then the discourse); we see from the words “my doctrine is pure,” which Zophar puts into the mouth of Job, that the controversy becomes more and more a controversy respecting known principles.

Job 11:7-9   7  Canst thou find out the nature of Eloah,

And penetrate to the foundation of the existence of the Almighty?   8  It is as the heights of heaven-what wilt thou do?

Deeper than Hades-what canst thou know?   9  The measure thereof is longer than the earth,

And broader than the sea.

The majority of modern commentators erroneously translate חקר searching = comprehension, and תּכלית perfection, a meaning which this word never has. The former, indeed, signifies first in an active sense: finding out by search; and then also objectively: the object sought after: “the hidden ground” (Ewald), the depth (here and Job 38:16; also, according to Ew., Job 8:8, of the deep innermost thought). The latter denotes penetrating to the extreme, and then the extreme, πέρας, itself (Job 26:10; Job 28:3). In other words: the nature that underlies that which is visible as an object of search is called חקר; and the extreme of a thing, i.e., the end, without which the beginning and middle cannot be understood, is called תכלית. The nature of God may be sought after, but cannot be found out; and the end of God is unattainable, for He is both: the Perfect One, absolutus; and the Endless One, infinitus.

Job 11:10-12 10  When He passes by and arrests

And calls to judgment, who will oppose Him? 11  For He knoweth the men devoid of principle,

And seeth wickedness without observing it. 12  But before an empty head gaineth understanding,

A wild ass would become a man.

In יחלף God is conceived as one who manifests himself by passing to and fro in the powers of nature (in the whirlwind, Isa 21:1). Should He meet with one who is guilty, and seize and bring him to judgment, who then (waw apod.) will turn Him back, i.e., restrain Him? הקהיל is used of bringing to judgment, with reference to the ancient form of trial which was in public, and in which the carrying out of the sentence was partly incumbent on the people (1Ki 21:9; Eze 16:40; Eze 23:46). One might almost imagine that Zophar looks upon himself and the other two friends as forming such an “assembly:” they cannot justify him in opposition to God, since He accounts him guilty. God’s mode of trial is summary, because infallible: He knows altogether שׁוא מתי, people who hypocritically disguise their moral nothingness (on this idea, vid., on Psa 26:4); and sees (looks through) און (from the root ân, to breathe), otherwise grief, with which one pants, in a moral sense worthlessness, without any trace whatever of worth or substance. He knows and sees this moral wretchedness at once, and need not first of all reflect upon it: non opus habet, as Abenezra has correctly explained, ut diu consideret (comp. the like thought, Job 34:23).

Job 11:12 has been variously misinterpreted. Gesenius in his HandwörterbuchVid., Lexicon, Engl. edition, s.v. לבב Niphal. - Tr. translates: but man is empty and void of understanding; but this is contrary to the accentuation, according to which נבוב אישׁ together form the subject. Olshausen translates better: an empty man, on the other hand, is without heart; but the fut. cannot be exactly so used, and if we consider that Piel has never properly a privative meaning, though sometimes a privative idea (as e.g., סקּל, operam consumere in lapidos, scil. ejiciendos), we must regard a privative Niphal as likewise inadmissible. Stickel translates peculiarly: the man devoid of understanding is enraged against God; but this is opposed to the manifest correlation of נבוב and ילּבב, which does not indicate the antithesis of an empty and sulky person (Böttcher): the former rather signifies empty, and the latter to acquire heart or marrow (Heidenheim, לב יקנה), so that לב fills up the hollow space. Hirzel’s rendering partly bears out the requirement of this correlation: man has understanding like a hollow pate; but this explanation, like that of Gesenius, violates the accentuation, and produces an affected witticism. The explanation which regards Job 11:12 as descriptive of the wholesome effect of the discipline of the divine judgments (comp. Isa 26:9) is far better; it does not violate the accent, and moreover is more in accordance with the future form: the empty one becomes discerning thereby, the rough, humane (thus recently Ewald, Heiligst., Schlottm.); but according to this explanation, Job 11:12 is not connected with what immediately precedes, nor is the peculiarity of the expression fully brought out. Hupfeld opens up another way of interpreting the passage when he remarks, nil dicto facilius et simplicius; he understands Job 11:12 according to Job 11:12: But man is furnished with an empty heart, i.e., receives at his birth an empty undiscerning heart, and man is born as a wild ass’s colt, i.e., as stupid and obstinate. This thought is satisfactorily connected with the preceding; but here also נבוב is taken as predicate in violation of the accentuation, nor is justice done to the correlation above referred to, and the whole sentence is referred to the portion of man at his birth, in opposition to the impression conveyed by the use of the fut. Oehler appears to us to have recognised the right sense: But an empty man is as little endowed with sense, as that a wild ass should ever be born as man - be, so to speak, born again and become a man.Wetzstein explains: “But a man that barks like a dog (i.e., rages shamelessly) can become sensible, and a young wild ass (i.e., the wildest and roughest creature) be born again as a man (i.e., become gentle and civilised),” from נבב = נבח, since נבח is the commoner word for “barking” in the Syrian towns and villages, and נבב, on the other hand, is used among those who dwelt in tents. But we must then point it נבּוּב, and the antithesis ילּבב is more favourable the Hebrew meaning, “hollowed out, empty.”

The waw in ועיר is just like Job 5:7; Job 12:11, and brings into close connection the things that are to be compared, as in the form of emblematic proverbs (vid., Herzog’s Real Encyklopädie, xiv. 696): the one will happen not earlier than, and as little as, the other. The Niphal נולד, which in Pro 17:17 signifies to become manifest, here borders on the notion of regenerari; a regeneration would be necessary if the wild ass should become human, - a regeneration which is inconceivable. It is by nature refractory, and especially when young (ועיר from Arab. ‛âr , fut. i in the signification vagari, huc illuc discurrere, of a young, restless, wild, frisking animal). Just so, says Zophar, the vacuum in an empty man is incapable of being filled up, - a side hit at Job, which rebounds on Zophar himself; for the dogma of the friends, which forms the sole contents of their hollowness, can indeed not fill with brightness and peace a heart that is passing through conflict. The peculiarity of the expression is no longer unintelligible; Zophar is the most impassioned of the three friends.

Job 11:13-15 13  But if thou wilt direct thy heart,

And spread out thy hands to Him - 14  If there is evil in thy hand, put it far away,

And let not wickedness dwell in thy tents - 15  Then indeed canst thou lift up thy face without spot,

And shalt be firm without fearing.

The phrase הכין לב signifies neither to raise the heart (Ewald), nor to establish it (Hirz.), but to direct it, i.e., give it the right direction (Psa 78:8) towards God, 1Sa 7:3; 2Ch 20:33; it has an independent meaning, so that there is no need to supply אל־אל, nor take וּפרשׂתּ to be for לפרושׂ (after the construction in 2Ch 30:19). To spread out the hands in prayer is כּפּים (פּרשׂ) פּרשׂ; ידים is seldom used instead of the more artistic כפים, palmas, h.e. manus supinas. The conditional antecedent clause is immediately followed, Job 11:14, by a similarly conditional parenthetical clause, which inserts the indispensable condition of acceptable prayer; the conclusion might begin with הרהיקהוּ: when thou sendest forth thy heart and spreadest out thy hands to Him, if there is wickedness in thy hand, put it far away; but the antecedent requires a promise for its conclusion, and the more so since the praet. and fut. which follow אם, Job 11:13, have the force of futt. exact.: si disposueris et extenderis, to which the conclusion: put it far away, is not suited, which rather expresses a preliminary condition of acceptable prayer. The conclusion then begins with כּי־אז, then indeed, like Job 8:6; Job 13:19, comp. Job 6:3, with עתּה כּי, now indeed; the causal signification of כי has in both instances passed into the confirmatory (comp. 1Sa 14:44; Psa 118:10-12; Psa 128:2, and on Gen 26:22): then verily wilt thou be able to raise thy countenance (without being forced to make any more bitter complaints, as Job 10:15.), without spot, i.e., not: without bodily infirmity, but: without spot of punishable guilt, sceleris et paenae (Rosenmüller). מן here signifies without (Targ. דּלא), properly: far from, as Job 21:9; 2Sa 1:22; Pro 20:3. Faultless will he then be able to look up and be firm (מצּק from יצק, according to Ges. §71), quasi ex aere fusus (1Ki 7:16), one whom God can no longer get the better of.

Job 11:16-20 16  For thou shalt forget thy grief,

Shalt remember it as waters that flow by. 17  And thy path of life shall be brighter than mid-day;

If it be dark, it shall become as morning. 18  And thou shalt take courage, for now there is hope;

And thou shalt search, thou shalt lie down in safety. 19  And thou liest down without any one making thee afraid;

And many shall caress thy cheeks. 20  But the eyes of the wicked languish,

And refuge vanisheth from them,

And their hope is the breathing forth of the soul.

The grief that has been surmounted will then leave no trace in the memory, like water that flows by (not: water that flows away, as Olshausen explains it, which would be differently expressed; comp. Job 20:28 with 2Sa 14:14). It is not necessary to change אתּה כּי into עתּה כּי (Hirzel); אתה, as in Job 11:13, strengthens the force of the application of this conclusion of his speech. Life (חלד, from חלד to glide away, slip, i.e., pass away unnoticed,Vid., Hupfeld on Psa 17:14, and on the other hand Böttcher, infer. §275 s., who, taking חלד in the sense of rooting into, translates: “the mildew springs up more brilliant than mid-day.” But whatever judgment one may form of the primary idea of חלד, this meaning of חלד is too imaginary. as αἰών, both life-time, Psa 39:6, and the world, Psa 49:2, here in the former sense), at the end of which thou thoughtest thou wert already, and which seemed to thee to run on into dismal darkness, shall be restored to thee (יקום with Munach on the ult. as Job 31:14, not on the penult.) brighter than noon-day (מן, more than, i.e., here: brighter than, as e.g., Mic 7:4, more thorny than); and be it ever so dark, it shall become like morning. Such must be the interpretation of תּעפה. It cannot be a substantive, for it has the accent on the penult.; as a substantive it must have been pointed תּעוּפה (after the form תּקוּדה, תּקוּמה, and the like). It is one of the few examples of the paragogic strengthened voluntative in the third pers., like Psa 20:4; Isa 5:19In other instances, as תּרנּה, Pro 1:20; Pro 8:3, and ותּעגּבה, Eze 23:20, the ah is not the cohortative form, but either paragogic without special meaning or (so that the fut. has a double feminine form) as feminine termination, as is evident in Job 22:21, where the ah is combined with the inflection. (Ges. §48, 3); the cohortative form of the future is used with or without אם (vid., on Psa 73:16) in hypothetical antecedent clauses (Ges. §128, 1). Translate therefore: should it become dark (accordingly correctly accented with Rebia mugrasch), from עוּף, to envelope one’s self, to darken (whence עפתה, Job 10:22), not: shouldst thou become dark (Schlottm.). The feminine forms are instead of the neuter, like תּמטיר, it rains, Amo 4:7; חשׁכה, it becomes dark, Mic 3:6 (Ges. §137, 2).

The fut. is followed by perff. consecutiva in Job 11:18 : And thou shalt take confidence, for there is ground for hope for thee; ישׁ, with the force of real and lasting existence. וחפרתּ is also perf. consec., and is rightly accented as such. If it were to be interpreted et si erubueris pudore tranquille cubabis, it would require the accent on the penult., since it would be a perf. hypotheticum. But although the seeming antithesis of וחפרת and לבטח (comp. Job 6:20) appears to favour this interpretation, it is nevertheless inadmissible, since it introduces a sadness into the promise: granted that thou shouldest be put to shame at this or that prospect; whereas, if חפר be taken in the sense of scrutari, as it is used by our poet (Job 3:21; Job 39:29) (not with Böttch., who comp. Ecc 5:11, in the signification fodere = to labour in the field, in which meaning it is not common), the tone of sadness is removed, and the accentuation is duly observed: and thou shalt search about (i.e., examine the state of thy household, which is expressed by וּפקדתּ in Job 5:24), thou shalt lay thyself down in peace (i.e., because thou findest everything in a prosperous condition, and hast no anxiety). This felling of security against every harm that may befall one’s person or property, gained from trust in God, is expressed (Job 11:19) under the figure of the peaceful situation of a herd when removed from danger, - a figure which is borrowed from Lev 26:6, and is frequently repeated in the prophets (Isa 17:2; Zep 3:13). The promises of Zophar culminate in a future exaltation which shall command reverence and inspire trust: et mulcebunt faciem tuam multi. פּני חלּה, to approach any one in humble entreaty, generally used in reference to God; less frequently, as here and Psa 45:13; Pro 19:6, in reference to men in high positions. The end of the wicked, on the other hand, is told in Job 11:20. Zophar here makes use of the choicest expressions of the style of the prophetic psalms: כּלה, otherwise frequently used of those who pine away with longing, here and Job 17:5 of eyes that languish with unsatisfied longing; מנּהם (Aram. מנּהוןּ), poetic for מהם; נפשׁ מפּח, after the phrase נפשׁ נפח, he breathes forth his soul (Jer 15:9, comp. Job 31:39). The meaning is not that death is their only hope, but that every expectation remains unfulfilled; giving up the ghost is that whither all their disappointed hopes tend.

That Zophar, in the mind of the poet, is the youngest of the three speakers, may be concluded from his introducing him last of all, although he is the most impetuous. Zophar manifests a still greater inability than the other two to bring Job to a right state of mind. His standpoint is the same as that of the others; like them, he regards the retributive justice of God as the principle on which alone the divine government in the world is exercised, and to which every act of this government is to be attributed, and it may indeed be assumed to be at work even when the relation of circumstances is mysterious and impenetrably dark to us. This limited view which the friends take of the matter readily accounts for the brevity of their speeches in comparison with Job's. This one locus communis is their only theme, which they reiterate constantly in some new and modified form; while the mind of Job is an exhaustless fountain of thought, suggested by the direct experiences of the past. Before the present dispensation of suffering came upon Job, he enjoyed the peace of true godliness, and all his thoughts and feelings were under the control of a consciousness, made certain by his experience, that God makes himself known to those who fear Him. Now, however, his nature, hitherto kept in subjection by divine grace, is let loose in him; the powers of doubt, mistrust, impatience, and despondency have risen up; his inner life is fallen into the anarchy of conflict; his mind, hitherto peaceful and well-disciplined, is become a wild chaotic confusion; and hence his speeches, in comparison with those of the friends, are as roaring cataracts to small confined streams. But in this chaos lie the elements of a new creation; the harsh pertinacity with which the friends maintain their one dogma only tends to give an impulse to it. The new truth, the solution of the mystery, springs from this spiritual battle Job has to fight, from which, although not scathless, he still shall come forth as conqueror.

Is the dogma of the friends, then, so pure a doctrine (זך לקח) as that which, according to Zophar’s words, Job claims for himself? On Zophar’s side it is maintained that God always acts in accordance with justice, and Job maintains that God does not always so act. The maxim of the friends is false in the exclusiveness with which they maintain it; the conclusion to which they are urged gives evidence of the fallacy of the premises: they must condemn Job, and consequently become unjust, in order to rescue the justice of God. Job’s maxim, on the other hand, is true; but it is so unconnected as it stands, that it may be turned over any moment and changed into a falsehood. For that God does not act everywhere as the Just One is a truth, but that He sometimes acts unjustly is blasphemy. Between these two Job hangs in suspense. For the stedfast consciousness of his innocence proves to him that God does not always act as the Just One; shall he therefore suppose that God deals unjustly with him? From this blasphemous inversion of his maxim, Job seeks refuge in the absolute power of God, which makes that just which is unjust according to the clearest human consciousness. This is the feeble thread on which Job’s piety hangs. Should this be cut, it would be all over with him. The friends do their best to cut it in twain. Zophar’s speech is like a sword-thrust at it.

For while Eliphaz and Bildad with cautious gentleness describe suffering more as chastisement than as punishment, Zophar proceeds more boldly, and demands of Job that he should humble himself, as one who has incurred punishment from God. Of sin on Job’s part which may have called down the divine judgment, Zophar knows as little as Job himself.  But he wishes that God would grant Job some revelation of His infinite wisdom, since he refuses to humble himself. Then he would confess his folly, and see that God not only does not punish him unjustly, but even allows much of his guilt to go unpunished. Job is therefore to turn penitently to God, and to put away that evil which is the cause of his suffering, in order that he may be heard. Then shall his hopeless condition become bright with hope; whereas, on the other hand, the downfall of the wicked is beyond recovery. Ewald aptly remarks that thus even the concluding words of the speeches of the friends are always somewhat equivocal. “Eliphaz just adds a slight caution, Bildad introduces the contrast in a few words, and Zophar adds but a word; all these seem to be as the forerunners of a multitude of similar harsh threatenings, ch. 15, 18, 20.”

What impression will this harsh treatment of Zophar’s produce on Job? Job is to humble himself as a sinner who is undergoing the punishment of his sin, though the measure of it is far below the degree of his guilt; and while he does not deny his sinful weaknesses, he is nevertheless convinced that he is righteous, and having as such experienced the favour of God, cannot become an object of punishment. Brentius discriminatingly observes here: Videntur et Sophar et reliqui amici Hiob prorsus ignorare quid sit aut efficiat Evangelion et fides in promissionem Dei; sic argumentantur contra Hiobem, quasi nullus unquam possit coram Deo fide justificari. The language is rather too much in accordance with the light of the New Testament; but it is true that the friends know nothing whatever of the condition of a truly righteous man, over whom the law with its curse, or the retributive justice of God, has no power. The interpretation of affliction in accordance with the recognition of this principle is strange to them; and this is just the issue which is developed by the drama in the case of Job - the idea which comes to light in the working out of the plot. Even Job does not perceive the solution of the mystery, but, in the midst of the conflict, is in a state of ignorance which excites compassion; the ignorance of the friends arising from their shallowness of understanding, on the contrary, creates aversion. When Zophar, therefore, wishes that God would grant Job some revelation of His infinite wisdom, it is indeed true that Job is greatly in need of it; but it is self-deceiving pride which leads Zophar to imagine that he has no need of it himself. For this Wisdom which has decreed the suffering of Job is hidden from his also; and yet he does not treat the suffering of his friend as a divine mystery. He explains it as the working of the retributive justice of God; but since he endeavours thus to explain the mystery, he injures his cause, and if possible injures also the slender thread by which Job’s faith hangs. For should Job regard his sufferings as a just divine retribution, he could then no longer believe on God as the Just One.

The Address of Zophar. (b. c. 1520.)

1 Then answered Zophar the Naamathite, and said, 2 Should not the multitude of words be answered? and should a man full of talk be justified? 3 Should thy lies make men hold their peace? and when thou mockest, shall no man make thee ashamed? 4 For thou hast said, My doctrine is pure, and I am clean in thine eyes. 5 But oh that God would speak, and open his lips against thee; 6 And that he would show thee the secrets of wisdom, that they are double to that which is! Know therefore that God exacteth of thee less than thine iniquity deserveth.

It is sad to see what intemperate passions even wise and good men are sometimes betrayed into by the heat of disputation, of which Zophar here is an instance. Eliphaz began with a very modest preface, ch. iv. 2. Bildad was a little more rough upon Job, ch. viii. 2. But Zophar falls upon him without mercy, and gives him very bad language: Should a man full of talk be justified? And should thy lies make men hold their peace? Is this the way to comfort Job? No, nor to convince him neither. Does this become one that appears as an advocate for God and his justice? Tantæne animis coelestibus iræ?—In heavenly breasts can such resentment dwell? Those that engage in controversy will find it very hard to keep their temper. All the wisdom, caution, and resolution they have will be little enough to prevent their breaking out into such indecencies as we here find Zophar guilty of.

I. He represents Job otherwise than what he was, v. 2, 3. He would have him thought idle and impertinent in his discourse, and one that loved to hear himself talk; he gives him the lie, and calls him a mocker; and all this that it might be looked upon as a piece of justice to chastise him. Those that have a mind to fall out with their brethren, and to fall foul upon them, find it necessary to put the worst colours they can upon them and their performances, and, right or wrong, to make them odious. We have read and considered Job's discourses in the foregoing chapters, and have found them full of good sense and much to the purpose, that his principles are right, his reasonings strong, many of his expressions weighty and very considerable, and that what there is in them of heat and passion a little candour and charity will excuse and overlook; and yet Zophar here invidiously represents him, 1. As a man that never considered what he said, but uttered what came uppermost, only to make a noise with the multitude of words, hoping by that means to carry his cause and run down his reprovers: Should not the multitude of words be answered? Truly, sometimes it is no great matter whether it be or no; silence perhaps is the best confutation of impertinence and puts the greatest contempt upon it. Answer not a fool according to his folly. But, if it be answered, let reason and grace have the answering of it, not pride and passion. Should a man full of talk (margin, a man of lips, that is all tongue, vox et præterea nihil—mere voice) be justified? Should he be justified in his loquacity, as in effect he is if he be not reproved for it? No, for in the multitude of words there wanteth not sin. Should he be justified by it? Shall many words pass for valid pleas? Shall he carry the day with the flourishes of language? No, he shall not be accepted with God, or any wise men, for his much speaking, Matt. vi. 7. 2. As a man that made no conscience of what he said—a liar, and one that hoped by the impudence of lies to silence his adversaries (should thy lies make men hold their peace?)—a mocker, one that bantered all mankind, and knew how to put false colours upon any thing, and was not ashamed to impose upon every one that talked with him: When thou mockest shall no man make thee ashamed? Is it not time to speak, to stem such a violent tide as this? Job was not mad, but spoke the words of truth and soberness, and yet was thus misrepresented. Eliphaz and Bildad had answered him, and said what they could to make him ashamed; it was therefore no instance of Zophar's generosity to set upon a man so violently who was already thus harassed. Here were three matched against one.

II. He charges Job with saying that which he had not said (v. 4): Thou hast said, My doctrine is pure. And what if he had said so? It was true that Job was sound in the faith, and orthodox in his judgment, and spoke better of God than his friends did. If he had expressed himself unwarily, yet it did not therefore follow but that his doctrine was true. But he charges him with saying, I am clean in thy eyes. Job had not said so: he had indeed said, Thou knowest that I am not wicked (ch. x. 7); but he had also said, I have sinned, and never pretended to a spotless perfection. He had indeed maintained that he was not a hypocrite as they charged him; but to infer thence that he would not own himself a sinner was an unfair insinuation. We ought to put the best construction on the words and actions of our brethren that they will bear; but contenders are tempted to put the worst.

III. He appeals to God, and wishes him to appear against Job. So very confident is he that Job is in the wrong that nothing will serve him but that God must immediately appear to silence and condemn him. We are commonly ready with too much assurance to interest God in our quarrels, and to conclude that, if he would but speak, he would take our part and speak for us, as Zophar here: O that God would speak! for he would certainly open his lips against thee; whereas, when God did speak, he opened his lips for Job against his three friends. We ought indeed to leave all controversies to be determined by the judgment of God, which we are sure is according to truth; but those are not always in the right who are most forward to appeal to that judgment and prejudge it against their antagonists. Zophar despairs to convince Job himself, and therefore desires God would convince him of two things which it is good for every one of us duly to consider, and under all our afflictions cheerfully to confess:—

1. The unsearchable depth of God's counsels. Zophar cannot pretend to do it, but he desires that God himself would show Job so much of the secrets of the divine wisdom as might convince him that they are at least double to that which is, v. 6. Note, (1.) There are secrets in the divine wisdom, arcana imperii—state-secrets. God's way is in the sea. Clouds and darkness are round about him. He has reasons of state which we cannot fathom and must not pry into. (2.) What we know of God is nothing to what we cannot know. What is hidden is more than double to what appears, Eph. iii. 9. (3.) By employing ourselves in adoring the depth of those divine counsels of which we cannot find the bottom we shall very much tranquilize our minds under the afflicting hand of God. (4.) God knows a great deal more evil of us than we do of ourselves; so some understand it. When God gave David a sight and sense of sin he said that he had in the hidden part made him to know wisdom, Ps. li. 6.

2. The unexceptionable justice of his proceedings. "Know therefore that, how sore soever the correction is that thou art under, God exacteth of thee less than thy iniquity deserves," or (as some read it), "he remits thee part of thy iniquity, and does not deal with thee according to the full demerit of it." Note, (1.) When the debt of duty is not paid it is justice to insist upon the debt of punishment. (2.) Whatever punishment is inflicted upon us in this world we must own that it is less than our iniquities deserve, and therefore, instead of complaining of our troubles, we must be thankful that we are out of hell, Lam. iii. 39; Ps. ciii. 10.

7 Canst thou by searching find out God? canst thou find out the Almighty unto perfection? 8 It is as high as heaven; what canst thou do? deeper than hell; what canst thou know? 9 The measure thereof is longer than the earth, and broader than the sea. 10 If he cut off, and shut up, or gather together, then who can hinder him? 11 For he knoweth vain men: he seeth wickedness also; will he not then consider it? 12 For vain man would be wise, though man be born like a wild ass's colt.

Zophar here speaks very good things concerning God and his greatness and glory, concerning man and his vanity and folly: these two compared together, and duly considered, will have a powerful influence upon our submission to all the dispensations of the divine Providence.

I. See here what God is, and let him be adored.

1. He is an incomprehensible Being, infinite and immense, whose nature and perfections our finite understandings cannot possibly form any adequate conceptions of, and whose counsels and actings we cannot therefore, without the greatest presumption, pass a judgment upon. We that are so little acquainted with the divine nature are incompetent judges of the divine providence; and, when we censure the dispensations of it, we talk of things that we do not understand. We cannot find out God; how dare we then find fault with him? Zophar here shows, (1.) That God's nature infinitely exceeds the capacities of our understandings: "Canst thou find out God, find him out to perfection? No, What canst thou do? What canst thou know?" v. 7, 8. Thou, a poor, weak, short-sighted creature, a worm of the earth, that art but of yesterday? Thou, though ever so inquisitive after him, ever so desirous and industrious to find him out, yet darest thou attempt the search, or canst thou hope to speed in it? We may, by searching find God (Acts xvii. 27), but we cannot find him out in any thing he is pleased to conceal; we may apprehend him, but we cannot comprehend him; we may know that he is, but cannot know what he is. The eye can see the ocean but not see over it. We may, by a humble, diligent, and believing search, find out something of God, but cannot find him out to perfection; we may know, but cannot know fully, what God is, nor find out his work from the beginning to the end, Eccl. iii. 11. Note, God is unsearchable. The ages of his eternity cannot be numbered, nor the spaces of his immensity measured; the depths of his wisdom cannot be fathomed, nor the reaches of his power bounded; the brightness of his glory can never be described, nor the treasures of his goodness reckoned up. This is a good reason why we should always speak of God with humility and caution and never prescribe to him nor quarrel with him, why we should be thankful for what he has revealed of himself and long to be where we shall see him as he is, 1 Cor. xiii. 9, 10. (2.) That it infinitely exceeds the limits of the whole creation: It is higher than heaven (so some read it), deeper than hell, the great abyss, longer than the earth, and broader than the sea, many parts of which are to this day undiscovered, and more were then. It is quite out of our reach to comprehend God's nature. Such knowledge is too wonderful for us, Ps. cxxxix. 6. We cannot fathom God's designs, nor find out the reasons of his proceedings. His judgments are a great deep. Paul attributes such immeasurable dimensions to the divine love as Zophar here attributes to the divine wisdom, and yet recommends it to our acquaintance. Eph. iii. 18, 19, That you may know the breadth, and length, and depth, and height, of the love of Christ.

2. God is a sovereign Lord (v. 10): If he cut off by death (margin, If he make a change, for death is a change; if he make a change in nations, in families, in the posture of our affairs),—if he shut up in prison, or in the net of affliction (Ps. lxvi. 11),—if he seize any creature as a hunter his prey, he will gather it (so bishop Patrick) and who shall force him to restore? or if he gather together, as tares for the fire, or if he gather to himself man's spirit and breath (ch. xxxiv. 14), then who can hinder him? Who can either arrest the sentence or oppose the execution? Who can control his power or arraign his wisdom and justice? If he that made all out of nothing think fit to reduce all to nothing, or to their first chaos again,—if he that separated between light and darkness, dry land and sea, at first, please to gather them together again,—if he that made unmakes, who can turn him away, alter his mind or stay his hand, impede or impeach his proceedings?

3. God is a strict and just observer of the children of men (v. 11): He knows vain men. We know little of him, but he knows us perfectly: He sees wickedness also, not to approve it (Hab. i. 13), but to animadvert upon it. (1.) He observes vain men. Such all are (every man, at his best estate, is altogether vanity), and he considers it in his dealings with them. He knows what the projects and hopes of vain men are, and can blast and defeat them, the workings of their foolish fancies; he sits in heaven, and laughs at them. He takes knowledge of the vanity of men (that is, their little sins; so some) their vain thoughts and vain words, and unsteadiness in that which is good. (2.) He observes bad men: He sees gross wickedness also, though committed ever so secretly and ever so artfully palliated and disguised. All the wickedness of the wicked is naked and open before the all-seeing eye of God: Will he not then consider it? Yes, certainly he will, and will reckon for it, though for a time he seem to keep silence.

II. See here what man is, and let him be humbled, v. 12. God sees this concerning vain man that he would be wise, would be thought so, though he is born like a wild ass's colt, so sottish and foolish, unteachable and untameable. See what man is. 1. He is a vain creature—empty; so the word is. God made him full, but he emptied himself, impoverished himself, and now he is raca, a creature that has nothing in him. 2. He is a foolish creature, has become like the beasts that perish (Ps. xlix. 20, lxxiii. 22), an idiot, born like an ass, the most stupid animal, an ass's colt, not yet brought to any service. If ever he come to be good for any thing, it is owing to the grace of Christ, who once, in the day of his triumph, served himself by an ass's colt. 3. He is a wilful ungovernable creature. An ass's colt may be made good for something, but the wild ass's colt will never be reclaimed, nor regards the crying of the driver. See Job xxxix. 5-7. Man thinks himself as much at liberty, and his own master, as the wild ass's colt does, that is used to the wilderness (Jer. ii. 24), eager to gratify his own appetites and passions. 4. Yet he is a proud creature and self-conceited. He would be wise, would he thought so, values himself upon the honour of wisdom, though he will not submit to the laws of wisdom. He would be wise, that is, he reaches after forbidden wisdom, and, like his first parents, aiming to be wise above what is written, loses the tree of life for the tree of knowledge. Now is such a creature as this fit to contend with God or call him to an account? Did we but better know God and ourselves, we should better know how to conduct ourselves towards God.

13 If thou prepare thine heart, and stretch out thine hands toward him; 14 If iniquity be in thine hand, put it far away, and let not wickedness dwell in thy tabernacles. 15 For then shalt thou lift up thy face without spot; yea, thou shalt be stedfast, and shalt not fear: 16 Because thou shalt forget thy misery, and remember it as waters that pass away: 17 And thine age shall be clearer than the noonday; thou shalt shine forth, thou shalt be as the morning. 18 And thou shalt be secure, because there is hope; yea, thou shalt dig about thee, and thou shalt take thy rest in safety. 19 Also thou shalt lie down, and none shall make thee afraid; yea, many shall make suit unto thee. 20 But the eyes of the wicked shall fail, and they shall not escape, and their hope shall be as the giving up of the ghost.

Zophar, as the other two, here encourages Job to hope for better times if he would but come to a better temper.

I. He gives him good counsel (v. 13, 14), as Eliphaz did (ch. v. 8), and Bildad, ch. viii. 5. He would have him repent and return to God. Observe the steps of that return. 1. He must look within, and get his mind changed and the tree made good. He must prepare his heart; there the work of conversion and reformation must begin. The heart that wandered from God must be reduced—that was defiled with sin and put into disorder must be cleansed and put in order again—that was wavering and unfixed must be settled and established; so the word here signifies. The heart is then prepared to seek God when it is determined and fully resolved to make a business of it and to go through with it. 2. He must look up, and stretch out his hands towards God, that is, must stir up himself to take hold on God, must pray to him with earnestness and importunity, striving in prayer, and with expectation to receive mercy and grace from him. To give the hand to the Lord signifies to yield ourselves to him and to covenant with him, 2 Chron. xxx. 8. This Job must do, and, for the doing of it, must prepare his heart. Job had prayed, but Zophar would have him to pray in a better manner, not as an appellant, but as a petitioner and humble suppliant. 3. He must amend what was amiss in his own conversation, else his prayers would be ineffectual (v. 14): "If iniquity be in thy hand (that is, if there be any sin which thou dost yet live in the practice of) put it far away, forsake it with detestation and a holy indignation, stedfastly resolving not to return to it, nor ever to have any thing more to do with it. Ezek. xviii. 31; Hos. xiv. 9; Isa. xxx. 22. If any of the gains of iniquity, any goods gotten by fraud or oppression, be in thy hand, make restitution thereof" (as Zaccheus, Luke xix. 8), "and shake thy hands from holding them," Isa. xxxiii. 15. The guilt of sin is not removed if the gain of sin be not restored. 4. He must do his utmost to reform his family too: "Let not wickedness dwell in thy tabernacles; let not thy house harbour or shelter any wicked persons, any wicked practices, or any wealth gotten by wickedness." He suspected that Job's great household had been ill-governed, and that, where there were many, there were many wicked, and the ruin of his family was the punishment of the wickedness of it; and therefore, if he expected God should return to him, he must reform what was amiss there, and, though wickedness might come into his tabernacles, he must not suffer it to dwell there, Ps. ci. 3, &c.

II. He assures him of comfort if he took this counsel, v. 15, &c. If he would repent and reform, he should, without doubt, be easy and happy, and all would be well. Perhaps Zophar might insinuate that, unless God did speedily make such a change as this in his condition, he and his friends would be confirmed in their opinion of him as a hypocrite and a dissembler with God. A great truth, however, is conveyed, That, the work of righteousness will be peace, and the effect of righteousness quietness and assurance for ever, Isa. xxxii. 17. Those that sincerely turn to God may expect,

1. A holy confidence towards God: "Then shalt thou lift up thy face towards heaven without spot; thou mayest come boldly to the throne of grace, and not with that terror and amazement expressed," ch. ix. 34. If our hearts condemn us not for hypocrisy and impenitency, then have we confidence in our approaches to God and expectations from him, 1 John iii. 21. If we are looked upon in the face of the anointed, our faces, that were dejected, may be lifted up—that were polluted, being washed with the blood of Christ, may be lifted up without spot. We may draw near in full assurance of faith when we are sprinkled from an evil conscience, Heb. x. 22. Some understand this of the clearing up of his credit before men, Ps. xxxvii. 6. If we make our peace with God, we may with cheerfulness look our friends in the face.

2. A holy composedness in themselves: Thou shalt be stedfast, and shalt not fear, not be afraid of evil tidings, thy heart being fixed, Ps. cxii. 7. Job was now full of confusion (ch. x. 15), while he looked upon God as his enemy and quarrelled with him; but Zophar assures him that, if he would submit and humble himself, his mind would be composed, and he would be freed from those frightful apprehensions he had of God, which put him into such an agitation. The less we are frightened the more we are fixed, and consequently the more fit we are for our services and for our sufferings.

3. A comfortable reflection upon their past troubles (v. 16): "Thou shalt forget thy misery, as the mother forgets her travailing pains, for joy that the child is born; thou shalt be perfectly freed from the impressions it makes upon thee, and thou shalt remember it as waters that pass away, or are poured out of a vessel, which leave no taste or tincture behind them, as other liquors do. The wounds of thy present affliction shall be perfectly healed, not only without a remaining scar, but without a remaining pain." Job had endeavoured to forget his complaint (ch. ix. 27), but found he could not; his soul had still in remembrance the wormwood and the gall: but here Zophar puts him in a way to forget it; let him by faith and prayer bring his griefs and cares to God, an leave them with him, and then he shall forget them. Where sin sits heavily affliction sits lightly. If we duly remember our sins, we shall, in comparison with them, forget our misery, much more if we obtain the comfort of a sealed pardon and a settled peace. He whose iniquity is forgiven shall not say, I am sick, but shall forget his sickness, Isa. xxxiii. 24.

4. A comfortable prospect of their future peace. This Zophar here thinks to please Job with, in answer to the many despairing expressions he had used, as if it were to no purpose for him to hope ever to see good days again in this world: "Yea, but thou mayest" (says Zophar) "and good nights too." A blessed change he here puts him in hopes of.

(1.) That though now his light was eclipsed it should shine out again, and more brightly than ever (v. 17),—that even his setting sun should out-shine his noon-day sun, and his evening be fair and clear as the morning, in respect both of honour and pleasure.—that his light should shine out of obscurity (Isa. lviii. 10), and the thick and dark cloud, from behind which his sun should break forth, would serve as a foil to its lustre,—that it should shine even in old age, and those evil days should be good days to him. Note, Those that truly turn to God then begin to shine forth; their path is as the shining light which increases, the period of their day will be the perfection of it, and their evening to this world will be their morning to a better.

(2.) That, though now he was in a continual fear and terror, he should live in a holy rest and security, and find himself continually safe and easy (v. 18): Thou shalt be secure, because there is hope. Note, Those who have a good hope, through grace, in God, and of heaven, are certainly safe, and have reason to be secure, how difficult soever the times are through which they pass in this world. He that walks uprightly may thus walk surely, because, though there are trouble and danger, yet there is hope that all will be well at last. Hope is an anchor of the soul, Heb. vi. 19. "Thou shalt dig about thee," that is, "Thou shalt be as safe as an army in its entrenchments." Those that submit to God's government shall be taken under his protection, and then they are safe both day and night. [1.] By day, when they employ themselves abroad: "Thou shalt dig in safety, thou and thy servants for thee, and not be again set upon by the plunderers, who fell upon thy servants at plough," ch. i. 14, 15. It is no part of the promised prosperity that he should live in idleness, but that he should have a calling and follow it, and, when he was about the business of it, should be under the divine protection. Thou shalt dig and be safe, not rob and be safe, revel and be safe. The way of duty is the way of safety. [2.] By night, when they repose themselves at home: Thou shalt take thy rest (and the sleep of the labouring man is sweet) in safety, notwithstanding the dangers of the darkness. The pillar of cloud by day shall be a pillar of fire by night: "Thou shalt lie down (v. 19), not forced to wander where there is no place to lay thy head on, nor forced to watch and sit up in expectation of assaults; but thou shalt go to bed at bedtime, and not only shall non hurt thee, but none shall make thee afraid nor so much as give thee an alarm." Note, It is a great mercy to have quiet nights and undisturbed sleeps; those say so that are within the hearing of the noise of war. And the way to be quiet is to seek unto God and keep ourselves in his love. Nothing needs make those afraid who return to God as their rest and take him for their habitation.

(3.) That, though now he was slighted, yet he should be courted: "Many shall make suit to thee, and think it their interest to secure thy friendship." Suit is made to those that are eminently wise or reputed to be so, that are very rich or in power. Zophar knew Job so well that he foresaw that, how low soever this present ebb was, if once the tide turned, it would flow as high as ever; and he would be again the darling of his country. Those that rightly make suit to God will probably see the day when others will make suit to them, as the foolish virgins to the wise, Give us of your oil.

III. Zophar concludes with a brief account of the doom of wicked people (v. 20): But the eyes of the wicked shall fail. It should seem, he suspected that Job would not take his counsel, and here tells him what would then come of it, setting death as well as life before him. See what will become of those who persist in their wickedness, and will not be reformed. 1. They shall not reach the good they flatter themselves with the hopes of in this world and in the other. Disappointments will be their doom, their shame, their endless torment. Their eyes shall fail with expecting that which will never come. When a wicked man dies his expectation perishes, Prov. xi. 7. Their hope shall be as a puff of breath (margin), vanished and gone past recall. Or their hope will perish and expire as a man does when he gives up the ghost; it will fail them when they have most need of it and when they expected the accomplishment of it; it will die away, and leave them in utter confusion. 2. They shall not avoid the evil which sometimes they frighten themselves with the apprehensions of. They shall not escape the execution of the sentence passed upon them, can neither out-brave it nor outrun it. Those that will not fly to God will find it in vain to think of flying from him.

CHAP. XI. Verſe 1. Then anſwered Zophar the Naamathite.

WIth a moſt bitter invective, ſavouring more of paſſion, then charity; Zophar rejoyneth, or rather revileth innocent Job, miſ-interpreting his meaning, verſe 4. and laying to his charge, 1. Loquacity or talkativeneſſe. 2. Lying. 3. Scoffing at Gods good providence, and mens good counſel. 4. Self-conceitedneſſe and arrogancy, beſides raſhneſſe, boldneſſe, &c. For want of better arguments againſt him, he falls foul upon him in this ſort. And if the adverſaries of the truth do the like by us (as our Saviour ſaith they will, Matth. 5.11. and as himſelf, after Job and many other of his members, had the experience of it) we muſt not be over-troubled. Zophar ſignifieth a watcher, he watched for Jobs halting, and took him up before he was down: he is ſtiled the Naamathite from Naamah (a city in the land of Ʋz, eighteen miles from Jobs Pyramis, ſaith Adricomius) which ſignifieth [illegible: 1 letter]air. But he dealeth not ſo fair with his friend, as had been fit, for he giveth him no honour or reſpect at all, but treateth him with ſingular ſharpneſſe and violence, or rather virulence of ſpeech: hear him[illegible: 1 letter]elfe.

Verſe 2. Should not the multitude of words be anſwered] Should not he who ſpeaketh what he will,Nunquid qui multa loquitur, non & audiet? Vulg. hear what he would not? yes, Job ſhall now, or you'l want of your will: but if Job have talked more then his part came to (the truth is, his ſpeeches are longer then any of thoſe his three friends, which are all, except that firſt made by Eliphaz, chap. 4. and 5. comprehended in one chapter, whereas his take up two, three, or more) he may well be excuſed, conſidering the ſharpneſſe of his diſeaſe, the ungentleneſſe of his friends, and the ſenſe of Gods diſpleaſure, which his ſoul laboured under. Zophar and the reſt looked upon him as a wretched hypocrite, and were angry that he would not yeild himſelf ſo; they accuſed his former converſation as wicked; what way had he therefore to defend and aſſert his own integrity, but by words? and muſt he yet paſſe for a pratling fellow, a man of lips, a very wordy man, one that loveth to hear himſelf talk, becauſe he will not be by them out-talked, and over-born by their falſe charges? Moſt ſure it is, that profane and profuſe babblings are to be avoided, and to bring fulneſſe of matter in fewneſſe of words, it is very commendable. Quàm multa quàm paucis! ſaid Tully of Bru[illegible: 2 letters]s his Laconical Epiſtle; how much is here in a little! but 1. Every man cannot be a ſhort-ſpoken Spartan: It is reported that in Luthers houſe was found written, Melancthou hath both matter and words: Luther hath matter, but wants words; Eraſmus hath words at will, but wants matter. Every one hath his own ſhare: all are not alike-gifted. 2. He is to be accounted talkative, who uttereth unprofitable words, and far from the purpoſe, beſide the point: and ſo Zophar himſelf was to be blamed in this whole diſcourſe of his, wherein he talketh much, but ſpeaketh little. Concerning the infinite and unſearchable wiſedom of God, he argueth truly and gravely, but yet nothing fitly to convince Job, who himſelf had ſaid as much and more of the ſame ſubject. The counſel alſo that therehence he giveth Job, doth little or nothing concern him: it being the ſame in effect that Eliphaz and Bildad had ſaid before him: Zophar therfore was the locutuleius, the talkative man here mentioned, rather then Job, the lip[illegible: 1 letter]-man, adverſus ſua ipſius vitia facundus ſatis: and as Bion was wont to ſay, that the Grammarians of his time could diſcourſe wel of the errors of Ʋlyſſes, but not at all ſee their own; ſo it befell Zophar.

And ſhould a man full of talk be justified?] Heb. a man of lips, ſo called, as if he were made all of lips, and had no other members. Shall ſuch an one be ever a whit the better thought of? Not among wiſe men ſurely, what ever he may amongſt his fellow fools: for in multiloquio ſtultiloquium: Some gravel and mud paſſeth away with much water; ſome vanity with much talk: it is no wiſedom for a man to lay on more words then the matter will well bear. A good Orator, ſaith Plutarch, will ſee that his words and his matter be matches. And Heſiod ſaith, that words, as a precious treaſure, ſhould be thriftily husbanded, and warily waſted: eſpecially ſith an account is to be rendred, as our Saviour aſſureth us, Matth. 12.36. yea, by thy words (he ſaith not, for thy words) thou ſhalt be justified, and by thy words (if ſuperfluous and ſinful, waſt and wicked) thou ſhalt be condemned, verſe 37.

Verſ. 3. Should thy lyes make men hold their peace?] Or, Thy toyes, toilſome toyes, hammered in thine own head, hatcht in thine own heart, which is deceitful above all things, and ſo a fit ſhop to frame lies in: but ſhould we be ſilent at the hearing of them, and ſo become guilty of thy ſin by a tacit conſent? Can any mortall wight hear what thou haſt ſaid in behalf of thine own imaginary innocency? chap. 6.29, 30. And how bold an appeal thou haſt made to God as a witneſſe thereof chap. 10.7. and not reply upon thee, and reprove thee? The truth is, had Job been a liar, as Zophar would make of him, (even mendaciorum loquaciſſimum, as Tertullian ſaith of Tacitus, one that fearing his many words would not carry his cauſe, had intermixed divers untruths the better to grace the buſineſſe) he ought not to have been forborn by Zophar or any elſe, that wiſhed well to his ſoul: But it was far from good Job to be guilty of this foul ſin, ſo hated of God, ſo like the divel, ſo inconſiſtent with religion. Christianus eſt, non mentietur, he is a Chriſtian, you may be ſure he will not lie, was the old argument; he will rather die then lie; Davia indeed in a diſtreſs, roundly told two or three lies together to Abimelech the high-prieſt, who ſuſpected that he fled as a proſcribed perſon 1 Sam. 21.2, 8. So 1 Sam 27.10. But that he allowed not this ſin in himſelf it appeareth in that 1. He had choſen the way of truth, his election was truth Pſalm 119.30. And 2. He prayed againſt the contrary evil, Remove from me the way of lying, Pſalm 119.29. He was not one of thoſe that took faſt hold of deceit, as Jeremiah phraſeth it chap. 8.5. Much leſſe was Job; however Zophar was miſtaken in him, as he was much more in his next charge, wherein he maketh him a ſcoffer of God and good people.

And when thou mockeſt, ſhall no man make thee aſhamed?] Job is made a mocker here; yea, a ſcorner, and derider, as the word ſignifieth, ſuch as David deſcribeth, Pſalm 22.6. and the Author to the Hebrewes, chap. 11.36. where he ſpeaks of cruel mockings, ſuch as the Scripture every where (but eſpecially in the Proverbs) brandeth for the worſt ſort of ſinners: See Pſalm 1.1. where the Septuagint tranſlate for ſcorners, [non-Latin text not transcribed]. Peſts: as elſewhere Incorrigible, Prov. 21.1. Naught, Prov. 9.12. Proud, Prov. 3.34. Workers of iniquity Pſalm 119.51. But where did Job mock in Zophars judgment? Firſt, he ſpoke contemptuouſly (as he thought) of God, as chap. 10.3. Is it good unto thee that thou ſhouldſt oppreſſe? &c. And whereas he ſpake better ſometimes of Gods wiſdom and righteouſneſſe, Zophar thought it was but from the teeth-outward: but poor Job had little lift or leiſure to mock and jear: next, he mocked his friends for ſaying that he was juſtly afflicted; ſaying, that they were cold comforters, void of Gods fear, mercileſſe men &c. This they took in very ill part, and Zophar thinks to make him aſhamed of it: for ſaith he,

Shall no man make thee aſhamed?] ſc. By refuting thee, and by bringing thee to a due ſight of thine error: this good office he that ſhall undertake to do for another, muſt be ſure that he be able to do it effectually, elſe better not to attempt it. When Carolostadius oppoſed Luthers Conſubſtantiation but weakly and inſufficiently, Zuinglius ſaid,Non ſatis humerorum haberet. he was ſorry, that ſo good a cauſe wanted ſhoulders.

Verſ. 4. For thou haſt ſaid.] Thou haſt confidently affirmed; and this he makes to be a loud lie, and not an idle word only. But where and when had Job ſaid it? Did not Zophar openly play the Sophiſter, ſo interpreting what Job had ſpoken chap. 6.10. and 9.22. and 10.7. in defence of his innocency, as if Job had maintained that he was free from all ſin; whereas notwithſtanding, he had very often witneſſed and confeſſed himſelf to be a ſinner, inſomuch, as that albeit he were without ſin, yet he could not be accounted clear and pure in the ſight of God? But Zophar took theſe for good words only, and was therfore ſo ſharp-ſet againſt him. So Cyril and Theodoret miſtook one another, and objected hereſie mutually: when as afterwards it appeared, that they were both of one judgment. Charity would have taught Zophar to have taken Job in a better ſenſe, and to have ſaid of him as Cruciger did of Luther, eum commodiùs ſentire quàm loquitur, dum efferveſcit, that he held right, though in his heat he ſpake not ſo fitly as might be wiſhed; good mens words are reverenter gloſſanda (as one ſaid of the Lawes) to have a reverent gloſſe put upon them, and not by a ſpiritual unmannerlineſſe, to be taken with the left hand; when they might and ought to be taken with the right.

My doctrine is pure] Clear as chryſtal, tranſparent as a chryſtal glaſſe with a light in the midſt; you may ſee through it, and find no flaw or filth in it: Job was no profeſſed preacher, yet he had not concealed the words of the Holy One, chap. 6.10. As he had received the knowledg of the truth from parents and teachers (the word here rendred doctrine, comes from a root that ſignifieth to receive) ſo he had freely and purely imparted it to others, commending it unto them as ſound and ſincere, and therefore well worthy of all acceptation. But that which troubled Zophar and his two fellows was, that Job ſhould affirm that God did afflict good men in this world as heavily as bad men, which yet was an irrefragable truth, ſuch as Job reſolved to live and die in.

And I am clean in thine eyes] i. e. I am not ſinleſſe, but ſincere and upright, no hypocrite (as you have charged me) no worker of iniquity, but one that would be cleanſed from all filthineſſe of fleſh and ſpirit, and do by the daily practice of mortification, purifie my ſelf as God is pure: more then this Job ſaid not, though Zophar thought he did, and therefore wiſheth in the next words that God himſelf would convince him of his errour.

Verſe 5. But oh that God would ſpeak &c.] For we do but loſe our ſweet words upon thee, ſith thou art ſet, and ſo wedded and wedged to thine own will and way, that thou canſt not be removed and rectified, but by an extraordinary touch from the hand of heaven; O therefore that God would ſpeak and open his lips againſt thee, and for us: for ſo Zophar doubts not but he would do; but if it proved otherwiſe chap. 42. Job was juſtified, and theſe three condemned, becauſe they had not ſpoken of God, (or to God, as in this text) the thing that was right, verſe 7. but had been Satans inſtruments to diſcourage Job[illegible: 1 letter] and to drive that good man to many paſſionate ſpeeches. Some men (and women too, as Sarah, Gen. 16.5.) are over-haſty to ſend for God, as it were, by a poſt, to decide their controverſies: who, if he ſhould come at their call, would certainly pronounce againſt them.Pſal. 37. Eccleſ. 5.2. Fret not thy ſelf therefore to do evil: be not raſh with thy mouth, and let not thine heart be haſty to utter any thing in this kind before God, or to intereſt him in thy quarrels and controverſies, for he will ſurely paſſe an impartial ſentence, [illegible: 1 letter]either is there any iniquity with the Lord our God, nor reſpecting of perſons, nor rec[illegible: 1 letter]iving of gifts, 1 Chron. 19.7. One Interpreter from this wiſh of Zophar noteth, that it is an ordinary practice of hereticks (Satans factors) to mention God, as approving of their errors, if by ſpeaking he would from heaven declare himſelf plainly; and that therfore we ſhould take heed of thoſe that labour to work upon us this way, when by right reaſon they are able to evince nothing that they ſay.

Verſ. 6. And that he would ſhew thee the ſecrets of wiſedome] This may be underſtood of Gods law (ſaith Diodate) or of the hidden wayes of his providence; which if God would ſhew Job, he ſhould at once ſee that he miſtook much, and knew little of thoſe many myſteries that are both in the word and works of God, in all divine diſpenſations, which are ſuch as none can unriddle but God himſelf; neither can we ſee them till he ſhew them. It is well obſerved, that the word here rendred [ſhew] ſignifieth to interpret and expound that which is dark, myſterious and enigmatical; and till God ſhew us in this ſort, we remain ignorant both in the book of the creatures, and in the book of the Scriptures. Oh pray that ye may be all taught of God, that he would ſhow you great and mighty things which you know not, Jer 33.3. that he would ſo open your eyes, that ye may behold wondrous things out of his Law, Pſalm 119.18. &c.

That they are double to that which is] Sunt enim Deo judiciorum duo genera, ſo the Tigurines tranſlate the words, for God hath judgments of two ſeveral ſorts, viz. open and ſecret, ſuch as thou with all thy skill canſt not dive into. The Hebrew is, dovbles to the being; that is, ſaith one, manifold more then is by thee apprehended; and although God hath afflicted thee according to what he hath revealed, yet he might afflict thee more, if he ſhould proceed according to the height of his ſecret wiſedome: thy plagues ſhould be double to that which is, if God ſhould deal rigorouſly with thee: there is reaſon therefore thou ſhouldſt be patient, ſith thy ſins are far more then thy ſufferings.

Know then that God exacteth of thee leſſe then thine iniquity deſerveth] This is a meditation that may be of ſpecial uſe, as to humble us, ſo to ſtanch murmuring, and to ſtrengthen patience under preſent preſſures. See Ezra 9.13. with the Note. Junius rendreth it acknowledg at leaſt that God exacteth ſomewhat of thee for thine iniquity: ſomewhat it is, and but ſomewhat, ſith hell is the juſt hire of the leaſt ſin, and it is the Lords mercy that we are not conſumed Lament. 3.22.

Verſe 7. Canſt thou by ſearching find out God?] i. e. The nature of God, or the courſe of his providence, and the reaſon of his proceedings? thou canſt never do it: Neither did Job ever take upon him to do it, but had excellently and accurately ſet out the ſame things chap. 9.4. &c. that Zophar here doth; ſo that he might well have ſpared his pains in this diſcourſe as to Job; but that being too pertinacious in his evil opinion of him, he choſe rather to thwart him, then to cloſe with him, as contentious people uſe to do.

Canſt thou find out the Almighty unto perfection?] No nor the brighteſt Angel in heaven, the higheſt graduate in glory. Find him we may poſſibly, but not find him out, much leſſe find him out to perfection. Tantum recedit, quantum capitur, Orat. 1. ſaith Nazianzen. The nearer you draw unto God, the further off he is from you,De mirabil. auſcult. and you are as much to ſeek as ever: he is indeed like the pool Polycritus writeth of (cited by Aristotle) which in compaſſe at the firſt ſcarce ſeemed to exceed the breadth of a ſhield, but if any went in to waſh, it extended it ſelf more and more. A Country fellow thinks, if he were upon ſuch a mountain, he could touch heaven, and take a ſtar in his hand; but when he comes thither, heaven is as far off as it was &c. So it is here; eye hath not ſeen, nor ear heard &c. 1 Cor. 2.9. Chryſostome ſpeaking of Gods love in Chriſt, ſaith, I am like a man digging in a deep ſpring: I ſtand here, and the water riſeth up upon me, and I ſtand there, and ſtill the water riſeth upon me. What the Apoſtle ſaith of this infinite love of God, that it paſſeth knowledge, as having all the dimenſions Epheſ. 3.18, 19. the ſame is true of the wiſedome of God, as Zophar ſetteth forth in the following verſes.

Verſe 8. It is as high as heaven, what canſt thou doe?] And much higher; it is as the highneſſes of heaven (ſo the Hebrew hath it) which is ſo high, that one would wonder we ſhould be able to behold the ſtarry skie (which yet is but as the marble wall round about the palace) and the very eye not be tired in the way. See the Note on Prov 25.3. How high that ſecond heaven is, may hereby be gathered, in that the ſtars (whereof thoſe of the firſt magnitude are ſaid to be every one above 107. times as big again as the whole earth) do yet ſeem to us but as ſo many ſmall ſparks or ſpangles: but how high the third heaven is above them, cannot be conjectured Epheſ 4.10. And yet the wiſdom of the Almighty is far above that. But what meaneth Zophar by theſe cutted queſtions of his, What canſt thou doe? and what canſt thou know? He thought belike, that either Job conſidered not what he had ſaid, when he ſo ſet forth Gods wiſedom, and his own ſhallowneſſe: or elſe that he contradicted himſelf, when he nevertheleſs ſtood ſo much upon his own integrity, and complained ſo greatly of his miſery, as of an injury

Deeper then hell] Which where-ever it is, appeareth by this and other texts of Scripture, as Revel. 14.11. Deut. 32.22. Pſalm 55.15. Prov. 15.24. &c. To be [illegible: 1 word], Ʋbi ſit, ſe[illegible: 1 letter]tient, qui curi[illegible: 1 letter]ſiùs quae[illegible: 2 letters]nt, ſaith one; where it is, they ſhall find one day, who ever curiouſly enquire. The word here rendred hell; ſignifieth the lower and more remote parts of the earth: and David telleth us, that the wicked ſhall be turned into hell, into the loweſt part of it, as the He licale there implieth Pſalm 9 17.

Verſe 9. The meaſure thereof is longer then the earth:] Wherein, ſome kingdomes are of a very great length, as thoſe of the Turks, and of the Tartars at this day. How long then in the earth it ſelf? Some have undertaken to tell in how many dayes a nimble footman might meaſure it, but that's but a conjecture. It muſt be remembred, that theſe things are ſpoken after the manner of men; for the wiſedom of God can neither be meaſured nor numbred: of his understanding there is no number, ſaith the Prophet, Pſalm 147.5. Archimedes the Mathematician vaunted, that he by his skill in Arithmetick, could number up all the ſand or duſt that is in the whole world habitable and inhabitable. But who can caſt up the extent of the Divine wiſedom.

And broader then the ſea] Which yet David calleth the great and wide ſea, Pſalm 104.25. Breadth is aſcribed to the ſea, becauſe of its huge extenſion, marriners for many dayes together whiles they ſail upon the main, ſee no land, but only sky and water. Gods wiſedom goes beyond all theſe: neither muſt we think to lade this Ocean with our cockle-ſhell. We may ſooner drain the ſea with a ſpoon; then the perfections of God with our largeſt underſtandings.

Verſe 10. If he cut off and ſhut up] Heb. If he change, viz. his courſe or way of proceedings toward men, either to ſhut them up cloſe priſoners, or otherwiſe to put them to ſuch ſtraits that (Job-like) they know not what to do, or which way to turn themſelves.

Or gather together] viz. His witneſſes, ſay ſome, againſt an offender, his armies and military forces, ſaith the Chaldee paraphraſt, to ruine his enemies: his outcaſts, ſay ſome interpreters, according to that Pſalm 147.2. The Lord doth build up Jeruſalem, he gathereth together the out-caſts of Iſrael. If he do any or all of theſe to ſhew his ſoveraignty, as well he may;

Then who can hinder him] Heb. turn him away, or put a ſtop to him? If God ſhould do and undo, confound all things, turn the world upſide down, who ſhall contradict him or queſtion him? May he not do with his own as he pleaſeth?Atqui non erat neceſſe haec à Zophar dici, quum de his jam & eadem dixiſſet Job. Merc. And might not Zophar have ſpared thus to have ſpoken to Job; ſith Job had ſaid the ſame to him in effect before? But Zophars deſign was to prove hereby that he who is by God brought into ſtraits, is a wicked liver. He therefore in the two following verſes glanceth at him as vain, wicked, bruitiſh, and not unlike to a wilde aſſe-colt, ſuch as God would ſurely tame and tutor to better things by afflictions, and ſo bring him to hand.

Verſe 11. He knoweth vain man, he ſeeth wickedneſſe alſo] Doubtleſſe he beholdeth faithleſſe men, mortals of vanity, head-long and head-ſtrong wights; homines falſitatis (ſo Cajetan rendreth it) men of falſe-hood; homines mendaces (ſo Pagnine) lying perſons, ſuch as thou Job art preſumed to be by thy impious words, and grievous puniſhments: He ſeeth wickedneſſe, inanitatem & iniquitatem, vanity and villany: God ſeeth all, how cloſely and cleanly ſoever hypocrites think to carry the matter; firſt, hiding God from themſelves, and then vainly hoping to hide themſelves alſo from God; but his eyes behold, his eye-lids try the children of men; Pſalm 11.4. He ſeeth their wickedneſſe or unreaſonableneſs (as the word properly ſignifieth) for wicked men are abſurd men, 2 Theſ. 3.2. they are compact of meer incongruities, ſolecizing in opinion, ſpeeches, actions, all.

Will he not then conſider it?] ſc. To judg and puniſh it? Man maketh no great matter of ſin, but God doth. He will bring every work into judgment, with every ſecret thing, whether it be good, or whether it be evil, Eccleſ. 12.14. he will ſee that every tranſgreſſion and diſobedience ſhall receive a juſt recompence of reward, Heb. 2.2. This Zophar doth not only affirm, but puts i[illegible: 1 letter] home ſtrongly by a queſtion (wherein he cloſely taxeth Job of hypocriſie) Will he not conſider it? Some read it without a queſtion thus, But he (that is man) conſidereth not, is without underſtanding of Gods wiſedom and juſtice, being dull and ſtupid like a wild aſſe-colt, as it followeth.

Verſe 12. For vain man would be wiſe] Heb. Hollow man, that is, as void of grace, as an hollow tree is of heart of oak. Would be wiſe.] Heb. would be hearty, [illegible: 1 letter]gregiè cordatus home, there is an elegancy in the Original that cannot be Engliſhed. Wilt thou know, O vain man, [non-Latin text not transcribed]. ſaith St. James chap. 2.20. The Greek is, thou empty man, thou that haſt nothing in thee, and yet art highly conceited: thou that art (Ephraim-like) a ſilly dove without an heart, Hoſ. 7.11. and yet in ſuperbiam erect[illegible: 2 letters] (as the Vulgar here hath it) raiſed up to pride: that little knowledge he hath, puffeth him up, 1 Cor. 8.1. So hollows-like is the natural ſoul, or rather ſo bladder-like, like, that filled with earthly vanities, it growes great, and ſwelleth in pride: but prick'd with the leaſt pin of piercing grief, it ſhriveleth to nothing. The Prophet Iſaiah fitly compareth it to a bul-ruſh, chap. 58.5. the colour whereof is freſh, the skin ſmooth: but if you pill it, what is under but a kind of ſpongious, unſubſtantial ſubſtance, of no uſe in the world worth the ſpeaking of? Formalliſts and pretenders to holineſſe, are flat nothing, worſe then nothing, iniquity, Matth. 23.28.

Though man he born as a wilde aſſes colt] Take him in his pure naturals, he is no wiſer;Eph. 4. created he was in Gods image, which conſiſted in knowledg, righteouſneſſe and holineſſe: knowledg in his underſtanding, rightneſſe or ſtraightneſſe in his will, and holineſſe in his affections. But ſince the fall, all this is loſt and gone quite: he hath principium laeſum, neither can he know the things of God, no though he be [non-Latin text not transcribed], a ſouly man, one that doth excolere animam, ſuch as Tully and Aristotle: yet is he in ſpirituals, as blind as a beetle, a meer aſſe-colt: a colt is none of the wiſeſt creature, much leſſe an aſſe-colt, leaſt of all a wilde aſſe-colt; and yet ſuch is man, ſenſual man, Judg. 19. ſapleſſe man, Pſalm 14.1. he is as an aſſes foale for rudeneſſe, a wilde aſſes for unrulineſſe, untamed, and untractable. Surely, as a wilde aſſe-colt, (ſaith Gregory upon this text) not uſed to the yoak, runneth up and down the large fields and woods at his pleaſure, and when he is weary, lieth down, and thus doth from day to day: So man by nature is licentious, running as his luſts carry him, to all manner of ſin, and giveth not overrunning till he is weary: he will not be held in by any reins, or kept to do the work he ſhould by any yoak which the Lord by teaching ſeeks to put upon him. Surely (ſaith another) God is fain to deal with ſuch,Marbury. as men do with frisking jades in a paſture, that cannot take them up, till they get them to a gate:Theatr. hiſt. pag 127.128. ſo till the hour of death &c. Thomas Blaverus chief counſellour ſometime to the King of Scots, believed not that there was God or divel, heaven or hell, till he came to die, and then cryed out, he was damned: ſo alſo died one Arthur Miller: Sword againſt ſwear. pag. 34. Hiſt. of world. and before him, a deſperate Dean of Pauls. When death comes (ſaith Sir Walter Raleigh) which hates and deſtroys men, that is believed. But God that loveth and maketh men, he is not regarded. O eloquent death! O mighty death! whom none could adviſe, thou art able to perſwade &c.

Verſe 13. If thou prepare thine heart] viz. to meet God, Amos 4.12. humbly ſubmitting to his juſtice, and heartily imploring his mercy. The ſumme of what Zophar ſaith in the following verſes, is this; if thou truely repent, thou ſhalt proſper: as if not, thou ſhalt periſh: this he might have ſaid more fitly to moſt of us, who are deeply guilty (ſaith Lavater) then to Job, who was nothing ſo ſinful as we are, and yet much more penitent. But Zophar calls upon him to quarrel with his faults, and not with his friends, and to break off his ſins by repentance; without which, if he ſhould have peace, it would be but like thoſe ſhort interims between the Egyptian plagues.

And ſtretch out thine hands towards him] Heb. And ſpread thy palmes to him: ſo in prayer for pardon of ſin, and power againſt ſin: for this ſtretching out, or ſpreading of the hands, is a prayer-geſture, wherein Gods people come formâ pauperis, holding out the hand to receive mercy, as beggars do an alms: or as men beg quarter for their lives with hands held up: or laſtly, as he that is faln into a ditch, or deep pit, and cannot get out, lifteth up his hands, and cryeth out for help. See Exod. 17.11, 12. and 19.29. 1 Kings 8.22. Pſalm 141.2. It appeareth that the Ancients prayed not with their hands joyned together, or a little way lifted up, but with their arms ſtretcht abroad, and the palms of their hands turned up towards heaven.

Verſe 14. If iniquity be in thine hand, put it far away] Caſt away all thy tranſgreſſions, and throw thy luſts out of ſervice. Hands lifted up in prayer muſt be pure, 1 Tim. 2.8. for the fountain of goodneſſe will not be laden at with foul hands Iſai. 1.15, 16. Good therefore is the counſel of Jeremiah, chap. 4.14. and of St. James, chap. 4.8. The Prieſts had their laver to waſh in before they ſacrificed, and their brazen altar to offer on before they burnt incenſe. He that comes to pray, having not firſt purged himſelf of all filthineſſe of fleſh and ſpirit, doth (ſay the Jew-doctors) as he that cometh to offer a clean beaſt, but holds an unclean one in his hand. By iniquity in the hand here, Beza and others underſtand wrong-dealing, either by fraud or force, by ſtrength or ſlight of hand: and then Zophar preſſeth Job to restitution: away with it, ſaith he, ſend it home to the right owner: elſe you will cough in hell, and the divels will laugh at you, ſaith Latimer.

And let not wickedneſſe dwell in thy Tabernacles] i. e. In thy family,Joſh. 24.15. [illegible: 1 letter]ſth. 4.16. and whereever elſe thou haſt to do; I and my houſe will ſerve the Lord, ſaith Joſhuah: I and my maids, ſaith Eſther. Davids care for the reforming and well-ordering of his houſhold, and of his whole kingdom, See Pſalm 101. throughout. Such a man is really as he is relatively. Thoſe Governors of families and countries ſhew themſelves perfect ſtrangers to the practice of repentance, who make no other uſe of their ſervants and ſubjects, then they do of their beaſts; whiles they may have their bodies to do their ſervice, they care not if their ſouls ſerve the divel. This will lye heavy one day.

Verſe 15. For then ſhalt thou lift up thy face without ſpot &c.] Repentance muſt be performed in faith, or elſe it will prove to be poenitentia Iſcariotica, a Judas-like repentance. Lord (ſaid that dying Saint) caſt me down as low as hell in repentance, and lift me up by faith into the higheſt heavens in confidence of thy ſalvation. Zophar, that he may move Job kindly and rightly to repent, promiſeth him thereupon malorum ademptionem, bonorum adeptionem, freedome from evil, and fruition of good. And firſt, thou ſhalt lift up thy face without ſpot, i. e. Thou ſhalt be full of comfort and of confidence, not caſting down thy countenance, as guilty Cain but looking up boldly and cheerfully, as St. Steven did, Acts 7.15. they ſaw his face as it had been the face of an Angel.

Ibat ovans animis & ſpe ſua damna levabat.

Yea, thou ſhalt be ſtedfaſt] Or durable and compact as a molten pillar; thine heart ſhall be eſtabliſhed with grace, thy mind with peace: thine outward eſtate with a laſting felicity.

And ſhall not fear] ſc. The loſſe of thoſe enjoyments. To be freed from the fear of evil, is better then to be freed from evil: and a great part of the Saints portion both on earth and in heaven, lies in their deliverance from fear, Luke 1.74. Pſalm 112.7. See Zepb. 3.13. Iſa. 17.2. Repent, and thou ſhalt fear no more a revolution of any thy troubles.

Verſe 16. Becauſe thou ſhalt forget thy miſery] There being no fear left, or foot ſtep thereof remaining to renew thy grief, Gen. 41.30. Remember thy former trouble thou ſhalt, with thankfulneſſe for a better condition now, but no otherwiſe: all the marks of former affliction ſhall be worn out. See Iſa. 65.16.13. ſo that thou ſhalt diſcount all the evil thou haſt endured.

And remember it as waters that paſſe away] As a land-flood, ſoon gone, as a light cloud quickly over: or as Noahs flood which that good man thought upon: when it was paſt, with thankfulneſſe to God, offering ſacrifice for his ſafety. So ſhalt thou Job: and as a man ſeldome thinketh how much water paſſeth by his habitation by day and by night; or if he do; yet its no trouble to his mind, no more ſhall the remembrance of by-paſt miſeries be to thine.

Verſe 17. And thine age ſhall be clearer then the noon-day] The reſt of thy life which thou giveſt for loſt, ſhall be the very prime part of thy time for glory. Solid glory ſpringeth out of innocency of life, beneficence toward all men, acts done valiantly and ſucceſfully with juſtice and moderation of mind: whereunto is added the conſtant applauſe of good men, proceeding from an admiration of ſo great vertue. This Zophar promiſeth Job upon his true repentance, with a daily increaſe thereof, as the Sun ſhineth more and more unto the perfect day. Fame followeth vertue, as the ſhadow doth the body at the very heels. If there be any vertue, if any praiſe, ſaith the Apoſtle Philip. 4.8. Where the one is, the other will be. Abel for his faith and righteouſneſſe is yet ſpoken of (as ſome render Hebr. 11.4.) though dead long agoe. The Righteous ſhall be had in everlaſting remembrance, Pſalm 112.6.

Thou ſhalt ſhine forth, thou ſhalt be as the morning] Iſai. 58.8. Or, If thou doſt wax obſcure, yet thou ſhalt match the morning which diſperſeth darkneſſe, and conquers it by the approaching light. Look how the Moon wadeth out of a cloud, ſo ſhall thine over-caſt righteouſneſſe break, forth as the light, and thy judgment as the noon-day, Pſalm 37.6.

Verſe 18. And thou ſhalt be ſecure, becauſe there is hope] It's a ſpiritual ſecurity that's here promiſed, which is a fruit of faith, quelling and killing diſtracting and diſtruſtful fears; faith, I ſay, unfaigned 1 Tim. 1.5. which produceth hope unfailable Rom. 5.5. Hope is the daughter of faith, but ſuch as is a ſtaffe to her aged mother.

Yea, thou ſhalt dig about thee] That is (ſaith one Interpreter) by ſearching to find out how to do all things for the beſt, thou ſhalt proſper in all. Others ſenſe it thus,Eugub. Tigur. thou ſhalt be ſecure as they that lye in trenches. Rabbi David, Thou ſhalt dig only about thy city, and not need to make any walls about it for thy ſecurity. Others,Lavater. thou ſhalt labour hard, and ſleep ſoundly thereupon. Or thus, God ſhall ſo encompaſſe thee with his ſafe protection, as if thou doſt but dig a place to pitch thy tent in, thou ſhalt enjoy thy ſelf ſafelier therein then otherwiſe thou wouldſt do in a walled city.

And thou ſhalt take thy reſt] God will keep off thoſe gnats of cares and fears, that might diſquiet thee. We read of ſome great Princes that could not ſleep; as Ahaſuerus Esth. 6.1.Daniel Thulin. Richard the third of England; and Charls the ninth of Franc, after that barbarous Maſſacre at Paris: but David could Pſalm 3. and 4. becauſe God was his keeper. No marvel that Philip ſleepeth ſoundly, when Antipater (his faſt friend) watched by him the while. Job and all Gods beloved ones ſhall ſleep on both ears, Pſalm 127.2. reſt ſecurely and comfortably. What ſhould hinder,In utramvis aurem. when the keeper of Iſrael, who neither ſlumbreth nor ſleepeth, ſhall watch over them for good?

Verſe 19. Thou ſhalt lie down, and none ſhall make thee afraid] Thou ſhalt walk about the world like a conquerour, being ever under a double guard, the Peace of God within thee, Philip. 4.7. and the Power of God without thee 1 Pet. 1.5. neither ſhall any enemy come upon thee in the night to fright and to diſturb thee, which is a great mercy. It is not long ſince we of this Nation did eat the bread of our ſouls in peril of our lives, neither could we reſt in our beds for the ſound of the trumpet, the alarm of warre: Destruction upon deſtruction was cryed &c. Jer. 4.19, 20. Should this ever be forgotten?

Yea, many ſhall make ſuit unto thee] Heb. Shall intreat thy face: yea, they ſhall tire thee out with their intreaties. Many ſeek the Rulers favour, Prov. 29.26. he is even thronged with ſuitors, ſo that he cannot be without a Maſter of Requeſts. Hence the Poet Orpheus faineth that Litae or Supplications and Petitions are Joves daughters: [non-Latin text not transcribed] Orph. in Arg. and that they are ever attending at his throne. Here then Zophar promiſeth Job, that upon his return to God he ſhall be as great a man as ever; and that many, yea, that his very enemies ſhall not only not moleſt him, but fear his power,Jer. 30.17. and beg his favour. And whereas once it was, this is Job whom no man feeketh, after, then the rich among the people ſhall intreat thy favour, Pſalm 45.12. and all that deſpiſed thee ſhall bow themſelves down at the foals of thy ſeet, Iſai 60.14. See Iſai 45.14. Rev. 3.9. Prov. 19.6. Lo this is the honour God putteth upon holineſſe, Holy and reverend is his name; and therefore reverend becauſe holy: ſo alſo is ours,Pſalm 111.9. Iſai. 43.4. Howbeit we have cauſe to complain, that in theſe laſt and worſt times,Omnes quodammodo mali eſſe coguntur, ne viles habeantur. Sal. lib 4. as the Turks count all fools to be Saints, ſo men with us account all Saints to be fools; and not a few turn to unholineſſe, leſt they ſhould be deſpiſed.

Verſe 20. But the eyes of the wicked ſhall fail] Contraries illuſtrate one another: and Zophar willing his words ſhould ſtick and work, thinks to leave a ſting in Jobs mind by telling him what he muſt truſt to if he perſiſt in his ſin. And firſt, his eyes ſhall ſaile: Ʋt vehementiùs vellicet & fodiat inopinatum, ut putabat Job[illegible: 1 letter] animum. Merl. Speed. The eye is a principal part of the body: and the failing of the eyes followeth either upon ſome ſudden fright, or upon much weeping, Damen. 2. Pſalm 88. and 38. (we read of one Faustus ſon of Vortiger King of Britain, who wept out his eyes) or too long looking after the ſame thing, or on the ſame object. The wicked, ſaith Zophar, ſhall never want frights and griefs; they ſhall alſo look many a long look after help, but none ſhall appear Lam. 4.17. their hopes ſhall be fruitleſſe their projects ſucceſſeleſſe.

And they ſhall not eſcape] Heb. refuge or flight ſhall periſh from them[illegible: 1 letter] miſeries and miſchiefs they ſhall never be able to avert or avoid; many ſorrows ſhall be to the wicked Pſalm 32.10. and although they may think to get off, of out-run them, yet it will not be, Amos 2.14. Pſalm 142.4. Saul for inſtance. God hath forſaken me, ſaith he, and the Philiſtims are upon me, 1 Sam. 28.15.

Their hope ſhall be as the giving up of the Ghoſt] Broughton rendreth it, Their hope is nought but pangs of the ſoul. Of that which yeildeth but cold comfort, we uſe to ſay, It comforteth a man like the pangs of death: the Vulgar hath it, Their hope ſhall be the abomination of their ſoul: the Tigurine, Their hope ſhall be moſt vain, even as a puffe of breath which preſently paſſeth away, and cometh to nothing. Some Rabbines make this the ſenſe, Their hope ſhall be as the ſnuffing of the breath: that is, they ſhall be ſo angry at their diſappointments, that they ſhall vex and ſnuffe at it. According to our tranſlation, the wicked mans hope is ſet forth as utterly forlorn, and at an end for any good ever to befall him. The godly mans hope is lively, 1 Pet. 1.3. and the righteous hath hope in his death, Prov. 14.32. Cum expiro ſpero is his motto: whereas the wickeds word when he dieth is, or may be, ſpes & fortuna valete, my life and hope endeth together; Spes eorùm expiratione animae, ſo Tremellius rendreth the text: Death cauſeth in the wicked a total deſpair, and a moſt dreadful ſchreek giveth the guilty ſoul, when it ſeeth it ſelf launching into an infinite ocean of ſcalding lead, and conſidereth that therein it muſt ſwim naked for ever.