Matthew Poole and continuators on Job 12

2. No doubt, but ye are the people , and wisdom shall die with you .

You three, and you onely are the people; i. e. people of all people for eminency of wisdom, the onely company of reasonable Creatures, all others are but fools or beasts: You have engrossed all the reason of Mankind; and each of you have as much wisdom as an whole people put together. It is an Ironical Expression, as the next Verse sheweth.

All the wisdom and knowledge of divine things which is in the World, lives in you, and will die and be utterly lost when you die. This you think of your selves; and this makes you so confidently and peremptorily deliver your Opinions, and give Laws to me and all mankind, and even to God himself.

3. But I have an understanding as well as ye, I am not inferiour to you : yea, who knoweth not such things as these ?

Heb. an heart; which is oft put for the understanding; as Iob 34. 34 Ier 5. 21. Acts. 8. 22. i. e. God hath given me also the knowledge and ability to judge of these matters.

In these things; which he speaketh, no[illegible: 1+ letters] in a way of vain-glorious boasting, but for the just and [illegible: 1 word] vindication, both of himself and of that cause of God, which for the matter and substance of i[illegible: 1+ letters] he maintained as God himself attests, Iob 42. 7

The truth is, neither you nor I have any re[illegible: 1+ letters]son to be puffed up with our knowledge of these thing[illegible: 1+ letters]: For the most foolish and barbarous Nations know that God is Infinit[illegible: 1+ letters] in Wisdom, and Power, and Justice. But this is not the question between you and me.

Marginal references: C[illegible: 1+ letters]. 1[illegible: 1+ letters]. 2.; [illegible: 1 word].; [illegible: 1 span]; [illegible: 1 span]

4▪ I am as one mocked of his neighbour , who [illegible: 1 word] up in God, and he answereth him : the just upright man is laughed to scorn .

Heb. I am a derision (the Infinitive being put for a Noun, as is usual both in the Hebrew and other Languages) to my neighbour; i. e to th[illegible: 1+ letters]se three who have pretended and would be though[illegible: 1+ letters] to be my Friends and Neighbours; whom therefore such carriage doth very ill become: Instead of supporting & comforting me, they make a sport and scorn of me.

This who belongs either 1. to Iob, who here declares his own practice in this case; when you mock me. I go to God with my Complaints and Prayers, and he hears me, though you will not. But this seems not to agree either with the Context, or with other passages of Iob; in which he constantly complains, that God did not hear nor regard his prayers, nor pity and help him. Or 2. to Iob's Friends; and so this is either 1. an aggravation of their Crime, that they should mock him who made a great profession of Religion, who used [illegible: 1+ letters]uly to call upon God, and to receive answers from him, and therefore should have carried themselves more piously and charitably, and compassionately towards their miserable Brother. Or 2. as the reason of their mockage of Iob, because God who neglected Iob's prayers, heard theirs, and gave them those mercies for which they pra[illegible: 1+ letters]ed; and therefore being themselves well and at ease, they were hard-hearted towards their poor afflicted Brother, as the manner of men is. This seems to suit well with the following Verse. Or 3. as an Argument against their scorning or slighting of him; God hears you when you pray, therefore you should turn your mocks of me into prayers for me; and you should pity me, whom God doth not hear when I pray: and as God hears you, so you should hear and comfort me, when I pour out my Complaints to you. But these words may be brought in mimetically, as being some of their scoffing words: They say of me, Let him call upon God, and God will hear him: For so they had suggested to Iob, Ch. 5. 8. & 8. 5. &c. & 11. 13. But this, saith Iob, I take for a piece of mockery, and insulting over my Miseries: For I know by sad experience, and they see the contrary, that though I call and cry again and again, yet God hath no regard to me.

i. e. I, who, notwithstanding all their hard censures and reproaches, must and dare still own it, that through God's grace I am a just and upright man, am derided by them. This he repeats again because it was very grievous and burdensom to him.

Marginal references: [illegible: 1 span].; [illegible: 1 word] [illegible: 1+ letters]4. 2.

5. He that is ready to slip with his feet , is as a lamp despised in the thought of him that is at [illegible: 1+ letters]ase .

i. e. The just man last mentioned who is upon the brink of the Pit or Grave, ready to fall into mischief, so as never to rise again in this World, which is my case, and the occasion of their scorn and contempt.

i. e. Like a Lamp or Torch, which whilst it shines clearly and in a dark Night is very useful and comfortable, but when it draws towards an end, and is nigh extinct, and in the light, is neglected and despised, as that which is unnecessary and troublesom, and offensive So the same man, who, when his Feet stand fast in a prosperous Condition, is magnified and adored by all: When his feet slip or stumble, as the Phra[illegible: 1+ letters]e is, Psalm 94. 18. Ier. 13. 16. when he is in misery, is commonly forsaken and despised.

i. e. In the Opinion of a man that lives in great case and outward happiness; which generally makes persons to forget and despise those who are in affliction. But these words are a little otherwise rendred, and that agreeably to the order of the words in the Hebrew Text, He (which is easily understood out of verse 4. the just and upright man) is as a T[illegible: 1+ letters] despised in the opnion or thought, (as this or the like words coming from the same Hebrew Root are used, Psalm 146. 4. Dan 6. 3. I[illegible: 1+ letters]n. 1. 6. Or because of the splendor; for so this Root and its Derivatives elsewhere signifie, as Cant. 5. 14. Ier. 5. 28. Ezek. 27. 19 And either of these significations agree well with the place. Or, compared with the splendor, or greater luster and glory) of him that li[illegible: 1+ letters]s in tranquillity; [illegible: 1+ letters]e, (i. e. the just man) is (or, [illegible: 1 word] he is: for this may be the reason of the contempt) ready to slip with his foot; i. e. ready to perish.

6. The tabernacles of robbers prosper , and they that provoke God are secure ; into whose hand God bringeth abundantly .

Thy Opinion delivered Chap. 11. 14, &c. is confuted by daily experience; which shews that the most wicked and injurious, and impudent Oppressors, Tyrants and Robbers, are so far from meeting with those Disappointments and Miseries, wherewith thou didst threaten them▪ that they commonly succeed in their cursed Enterprizes, and flourish in Wealth and Glory, and fill their Houses with the Goods of others which they violently took away; whereof the Chaldeans and Sabeans, ch. 1. 15. 17. are a present and pregnant Evidence.

They whose common practice it is to despise and provoke God, are confident and secure, live without danger or fear.

So far is God from crushing such persons, that he seems to favour them with wonderful success, and by his special and more than common Providence, puts into their hands the opportunities which they seek, and the persons and goods of other more righteous men which they lie in wait for.

Marginal references: Ch. 21. 7. Psal. 37. 1. 35. & 92. 7. Jer. 12. 1. Mal. 3. 15.

7. But ask now the beasts, and they shall teach thee ; and the fowls of the air, and they shall tell thee.

To wit, objectively; i. e. If thou observest the Beasts and their Properties and Actions▪ and Events,▪ from them thou mayst learn this Lesson: What Lesson? I answer, Either 1. that which was last mentioned, v. 5. God's Providence doth order things in the like manner among the very Beasts, and Fowls and Fishes; of which the most ravenous and mischievous fare the best, whilest those which are more harmless, and serviceable, and beneficial to men, meet with the hardest usage. Or 2. That which Zophar had uttered with so much pomp and gravity, Chap. 11. 7, 8, 9. concerning God's Infinite Wisdom, which, saith Iob, thou needest not go into Heaven or Hell to know, but thou mayst learn it even from the Beasts, &c.

9. Who knoweth not in all these , that the hand of the LORD hath wrought this ?

Or, by all these Brute-creatures.

That God by his power and wisdom hath created and ordered all this which is in them, or is done by and among them.

10. In whose hand is the soul of every living thing , and the breath of all mankind.

i. e. At whose absolute disposal it is to give it, or take it away when and how it seemeth good to him.

The Life, or the Soul the Principle of Life.

i. e. Of all unreasonable Creatures, of which he spoke v. 7. opposed to man in the last words.

Or, the spirit, as that word is commonly used; i. e. the Immortal Soul; which is no less a Creature, and in Gods power to dispose of it, than the Animal Soul of unreasonable Creatures.

Marginal references: Num. 16. 22.; Or, life.; Heb. all flesh of man.

11. Doth not the ear try words? and the mouth tast his meat

As the Mouth tasteth and thereby judgeth of Meats, and as it liketh or disliketh, so it receiveth or rejecteth what is put into it; so it is the Office of the Ear, or rather of the Mind, which hears and receives the Opinions and Discourses of others by the Ear, not rashly to approve or condemn every thing which it hears, but diligently and thoroughly to search and try whether it be true, and so to be embraced; or false, and to be rejected. Interpreters are much puzzled about the connexion and design of these words: But they seem to be either 1. An Apology for himself, why he did not comply with their Opinion and Arguments, because they did not suit with his Ear or Mind; and though he had considered and tried them, he could not discern any weight in them. Or, rather 2. a Reproof to his Friends, that they did so hastily condemn his Person and his Doctrine without a strict and serious enquiry. Or, 3. a Preface to his following Discourse; whereby he invites them to hear and judge of his Words and Arguments more candidly and impartially; and not to scorn all that he said because of his present poverty and misery, as men a[illegible: 1+ letters] [illegible: 1+ letters]ase use to do; nor to cast away the good for any mixture, of bad with it; but calmly to weigh and debate things both within and among themselves and with him, that they and he too might all agree in disallowing whatsoever should appear to be false, and owning of every truth.

Marginal references: Chap. 34. 3.; Heb. p[illegible: 1+ letters]late. Chap. 6. 30.

12. With the ancient is Wisdom, and in length of days Understanding .

These words contain a concession of what Bildad had said, ch. 8. 8, 9. and a joining with him in that appeal; but withal, an intimation, that this Wisdom was but sinite, and imperfect, and liable to many mistakes; and indeed meer Ignorance and Folly, if compared with the divine Wisdom, of which he speaks in the next and following Verses. And therefore that antiquity which they pretended for their Opinion, ought not to be received against the Oracles or Truths of the eternal and most wise God.

13. With him is Wisdom and strength, he hath Counsel and Understanding .

i. e. With God; the Relative being put for the Antecedent, which is easily and necessarily understood out of the scope of the place, and all the following Verses.

Perfect Wisdom is only in him, and all Wisdom in the World cometh from him, who giveth to old or young as i[illegible: 1+ letters] pleaseth him: The ancient are not wise without his Gi[illegible: 1+ letters] and G[illegible: 1+ letters]ce, and with that a younger Man may be wiser than the Ancients, [illegible: 1 word] David was, Psal. 119. 100.

Counsel, i. e. Practical Wisdom to guide all the Affairs of the World, and Understanding, or a speculative knowledge of all persons and things.

Marginal references: That is, with God.; Chap. 36. 5.

14. Behold, he breaketh down , and it cannot be built again: he shutteth up a man, and there can be no opening .

To wit▪ Houses, Castles, Cities, which God designeth to destroy utterly.

If he will shut up a man in Prison, or in any straits or troubles.

Without Gods Permission and Providence.

Marginal references: Chap. 11. 10.; [illegible: 1 word]. 22. 22. Rev. 3. 7.; Heb. upon.

15. Behold, he withholdeth the waters , and they dry up: also he sendeth them out, and they overturn the Earth.

Which are reserved in the Clouds, that they may not fall upon the Earth.

i. e. The Waters upon the Earth, Ponds, and Springs, and Brooks, and Rivers.

16. With him is strength and Wisdom : the deceived and the deceiver are his .

He doth the things here mentioned in the foregoing and succeeding Verses, and that both powerfully, so as no Creature can resist and hinder him, and wisely so as none can prevent and overreach him. The same thing he had said before, v. 13. but he repeats it here to prepare the way for the following events, which are eminent Instances, both of his Power and Wisdom

i. e. From or by him, and wholly subject to his disposal. That one man deceiveth another, and that the other is deceived by him, either in Divine, or Civil and Worldly things, (which seem to be principally intended here by comparing the following Verses;) this is from God, and by the conduct of his wise and powerful Providence. God giveth to the deceiver more Wit, and Knowledge, and Art, and withal opportunity, and all favourable Circumstances for his deceit. He also gives less Understanding to the deceived, and withdraws from him either wholly, or in part, that common light of discretion, which is his free Gift, and he may justly give, or take away as he pleaseth, and leaves him to his own Ignorance and Errour, Pride and Self-conceit, and to all those Prejudices, Passions, and Lusts, which commonly corrupt mens Minds, and to the Power and Crafts of Satan, that grand deceiver. He governs the Deceiver, and sets bounds to his Deceits, to whom, and when, and how far they shall extend, as is manifest from Deut. 13. 1. 1 King. 22. 20. Isa. 19. 14. Ezek. 14. 9. Mat. 24. 24. 2 Thes. 2. 11. Rev. 20. 3, 8. He also over-rules all this to his own Glory, and the accomplishment of his righteous Designs of trying the good, and punishing wicked men, by giving them up to believe Lies. Yet God is not the cause or Author of any error or sin, but only the wise and holy Governour and Disposer of it.

17. He leadeth Counsellors away spoiled , and maketh the Judges Fools

The wise Counsellors or Statesmen, by whom the affairs of Kings and Kingdoms are ordered, he leadeth away as Captives in triumph, being s[illegible: 1+ letters]oiled either of that Wisdom which they had, or seemed or pretended to have; or of that Power and dignity which they had enjoyed.

Partly by discovering their Folly; and partly by infatuating their Minds and turning their own Counsels to their ruine: Of which see 2 Sam. 15. 31. & 17. 14, 23. Isa. 19. 11. 1 Cor. 1. 19.

18. He looseth the Bond of Kings , and girdeth their Loins with a Girdle .

Either 1. Passively, whereby they are bound. He freeth them from Prison or restraint. Or rather 2. Actively, that wherewith they bind their Subjects to Obedience, to wit, their Power and Authority, and that Majesty which God stamps upon Kings, to keep their People in awe: All which God can, and oft doth take away from them, and freeth the People from their Bonds, when it pleaseth him: Of which all Histories give Instances. See Da[illegible: 1+ letters]. 2. 21.

Either 1. With a Girdle of Dignity and Glory, which was put upon the Loins of men in great Honour and Authority, as Isa. 11. 5. and 22. 21. Ier. 13. 1, 2. So this Member of the Verse is opposite to the former, and the sense of the whole is, he either casteth down Kings or raiseth them up, as he pleaseth. But the Scripture no where mentions this Girdle as one of the Ornaments of Kings. Or rather, 2. With a servile Girdle: For seeing all, both the foregoing and succeeding passages do evidently nore acts of Judgment or punishments, in[illegible: 1+ letters]icted upon them, it seems improper to understand this alone of an act of Gods favour to them. So the sense is, He reduceth them into a mean and servile condition; which is thus expressed because Servants did use to gird up their Garments (which after the manner of those parts and time were loose and long) that they might be fitter for attendance upon their Masters; of which see Luk. 12. 37. & 17. 8. And so this is an amplification of the former sentence. He not onely deposeth them from their Thrones, but brings them into Bondage and Slavery.

19. He leadeth Princes away spoiled, and overthroweth the mighty.

So this word, which usually signifies Priests, is oft used, as Gen. 41. 45. & 47. 22, 26. Exod. 2. 16. 2 Sam. 8. 18. Compared with 1 Chron. 18. 17.

20. He removeth away the Speech of the trusty , and taketh away the Understanding of the aged.

Either 1. By taking away or restraining the Gift of utterance from them that they should not be able to express their thoughts with such clearness and Power, as they used to do; which God oft doth to wise and eloquent men. Or 2. By bringing them into such straits and troubles that they know not what to say or advise. Or 3. By taking away their Understanding which should suggest and direct their Speech, as it here follows. Or, 4. By permitting them to betray their trust, and either not to speak when they should, or to speak otherwise than they should, and to use their Wit and Rhetorick, not to direct, but to deceive, and so destroy a Prince.

i. e. Of those wise and eloquent Counsellors, that were, and for their great abilities might be trusted by the greatest Princes with all their affairs.

Marginal references: Chap. 32. [illegible: 1+ letters] ▪ Isa. 3. 2. 3.; Heb. [illegible: 1 word] [illegible: 1 word] of the [illegible: 1 word] ▪

21. He poureth contempt upon Princes , and weakneth the strength of the Mighty.

i. e. He makes them contemptible to their Subjects and others.

Heb. He looseth the Girdle. Which Phrase signifies weakness, as Isa. 5. 27. as the girding of the Girdle notes strength and Power, as Isa. 22. 21. & 45. 5. Both these Phrases being taken from the quality of their Garments, which being loose and long, did disenable, a man for Travel or Work.

Marginal references: [illegible: 1 span]; Or, [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] of the [illegible: 1 word].

22. He discovereth deep things out of Darkness and bringeth out to light the shadow of death.

i. e. The most secret and crafty Counsels of Princes, which are contrived and carried on in the dark.

Marginal references: Chap. 23. 3. Dan. 2. 22. Mat. 10. 26. 1 Cor. 4. 5.

23. He encreaseth the Nations, and destroyeth them : he enlargeth the Nations and straitneth them again .

What hitherto he said of Princes, he now applies to Nations and People, whom God doth either increase or diminish, as he pleaseth.

He multiplies them so that they are forced to send forth Colonies into other Lands.

Or, leadeth them in: or, bringeth them back into their own Land, and confineth them there.

Marginal references: Psa. 107. 23.; Heb. [illegible: 1 word] [illegible: 1 word].

24. He taketh away the Heart of the chief of the People of the Earth, and causeth them to wander in a Wilderness where there is no way .

Which signifies either 1. Their Courage, as Psal. 76. 12. or rather 2. Their Wisdom and Counsel, as Iob 5. 13 Isa. 3. 4. as the following words shew.

Either for place and Power: or for Wisdom and Conduct.

i. e. Fills them with confusion, and uncertainty, and perplexity of mind, so that they know not how to govern themselves or their People.

Marginal references: Heb. [illegible: 1 word]; Psa. 107. 40.

25. They grope in the dark without light , and he maketh them to stagger like a drunken man .

Like men that cannot see their way.

Two Phrases expressing the same thing, emphatically to express their pro[illegible: 1+ letters]ound darkness.

Who reels hither and thither without any certainty. So they sometimes take one course and sometimes another, as resolving to try all experiments, and indeed not knowing what to do.

Marginal references: Heb. [illegible: 1 word].