1 But Job answered and said,   2 Hear diligently my speech, and let this be your consolations.   3 Suffer me that I may speak; and after that I have spoken, mock on.   4 As for me, is my complaint to man? and if it were so, why should not my spirit be troubled?   5 Mark me, and be astonished, and lay your hand upon your mouth.   6 Even when I remember I am afraid, and trembling taketh hold on my flesh.

      Job here recommends himself, both his case and his discourse, both what he suffered and what he said, to the compassionate consideration of his friends. 1. That which he entreats of them is very fair, that they would suffer him to speak (v. 3) and not break in upon him, as Zophar had done, in the midst of his discourse. Losers, of all men, may have leave to speak; and, if those that are accused and censured are not allowed to speak for themselves, they are wronged without remedy, and have no way to come at their right. He entreats that they would hear diligently his speech (v. 2) as those that were willing to understand him, and, if they were under a mistake, to have it rectified; and that they would mark him (v. 5), for we may as well not hear as not heed and observe what we hear. 2. That which he urges for this is very reasonable. (1.) They came to comfort him. "No," says he, "let this be your consolations (v. 2); if you have no other comforts to administer to me, yet deny me not this; be so kind, so just, as to give me a patient hearing, and that shall pass for your consolations of me." Nay, they could not know how to comfort him if they would not give him leave to open his case and tell his own story. Or, "It will be a consolation to yourselves, in reflection, to have dealt tenderly with your afflicted friend, and not harshly." (2.) He would hear them speak when it came to their turn. "After I have spoken you may go on with what you have to say, and I will not hinder you, no, though you go on to mock me." Those that engage in controversy must reckon upon having hard words given them, and resolve to bear reproach patiently; for, generally, those that mock will mock on, whatever is said to them. (3.) He hoped to convince them. "If you will but give me a fair hearing, mock on if you can, but I believe I shall say that which will change your note and make you pity me rather than mock me." (4.) They were not his judges (v. 4): "Is my complaint to man? No, if it were I see it would be to little purpose to complain. But my complaint is to God, and to him do I appeal. Let him be Judge between you and me. Before him we stand upon even terms, and therefore I have the privilege of being heard as well as you. If my complaint were to men, my spirit would be troubled, for they would not regard me, nor rightly understand me; but my complaint is to God, who will suffer me to speak, though you will not." It would be sad if God should deal as unkindly with us as our friends sometimes do. (5.) There was that in his case which was very surprising and astonishing, and therefore both needed and deserved their most serious consideration. It was not a common case, but a very extraordinary one. [1.] He himself was amazed at it, at the troubles God had laid upon him and the censures of his friends concerning him (v. 6): "When I remember that terrible day in which I was on a sudden stripped of all my comforts, that day in which I was stricken with sore boils,--when I remember all the hard speeches with which you have grieved me,--I confess I am afraid, and trembling takes hold of my flesh, especially when I compare this with the prosperous condition of many wicked people, and the applauses of their neighbours, with which they pass through the world." Note, The providences of God, in the government of the world, are sometimes very astonishing even to wise and good men, and bring them to their wits' end. [2.] He would have them wonder at it (v. 5): "Mark me, and be astonished. Instead of expounding my troubles, you should awfully adore the unsearchable mysteries of Providence in afflicting one thus of whom you know no evil; you should therefore lay your hand upon your mouth, silently wait the issue, and judge nothing before the time. God's way is in the sea, and his path in the great waters. When we cannot account for what he does, in suffering the wicked to prosper and the godly to be afflicted, nor fathom the depth of those proceedings, it becomes us to sit down and admire them. Upright men shall be astonished at this, ch. xvii. 8. Be you so."

      7 Wherefore do the wicked live, become old, yea, are mighty in power?   8 Their seed is established in their sight with them, and their offspring before their eyes.   9 Their houses are safe from fear, neither is the rod of God upon them.   10 Their bull gendereth, and faileth not; their cow calveth, and casteth not her calf.   11 They send forth their little ones like a flock, and their children dance.   12 They take the timbrel and harp, and rejoice at the sound of the organ.   13 They spend their days in wealth, and in a moment go down to the grave.   14 Therefore they say unto God, Depart from us; for we desire not the knowledge of thy ways.   15 What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him?   16 Lo, their good is not in their hand: the counsel of the wicked is far from me.

      All Job's three friends, in their last discourses, had been very copious in describing the miserable condition of a wicked man in this world. "It is true," says Job, "remarkable judgments are sometimes brought upon notorious sinners, but not always; for we have many instances of the great and long prosperity of those that are openly and avowedly wicked; though they are hardened in their wickedness by their prosperity, yet they are still suffered to prosper."

      I. He here describes their prosperity in the height, and breadth, and length of it. "If this be true, as you say, pray tell me wherefore do the wicked live?" v. 7.

      1. The matter of fact is taken for granted, for we see instances of it every day. (1.) They live, and are not suddenly cut off by the strokes of divine vengeance. Those yet speak who have set their mouths against the heavens. Those yet act who have stretched out their hands against God. Not only they live (that is, they are reprieved), but they live in prosperity, 1 Sam. xxv. 6. Nay, (2.) They become old; they have the honour, satisfaction, and advantage of living long, long enough to raise their families and estates. We read of a sinner a hundred years old, Isa. lxv. 20. But this is not all. (3.) They are mighty in power, are preferred to places of authority and trust, and not only make a great figure, but bear a great sway. Vivit imo, et in senatum venit--He not only lives, but appears in the senate. Now wherefore is it so? Note, It is worth while to enquire into the reasons of the outward prosperity of wicked people. It is not because God has forsaken the earth, because he does not see, or does not hate, or cannot punish their wickedness; but it is because the measure of their iniquities is not full. This is the day of God's patience, and, in some way or other, he makes use of them and their prosperity to serve his own counsels, while it ripens them for ruin; but the chief reason is because he will make it to appear there is another world which is the world of retribution, and not this.

      2. The prosperity of the wicked is here described to be,

      (1.) Complete and consummate. [1.] They are multiplied, and their family is built up, and they have the satisfaction of seeing it (v. 8): Their seed is established in their sight. This is put first, as that which gives both a pleasant enjoyment and a pleasing prospect. [2.] They are easy and quiet, v. 9. Whereas Zophar had spoken of their continual frights and terrors, Job says, Their houses are safe both from danger and from the fear of it (v. 9), and so far are they from the killing wounds of God's sword or arrows that they do not feel the smart of so much as the rod of God upon them. [3.] They are rich and thrive in their estates. Of this he gives only one instance, v. 10. Their cattle increase, and they meet with no disappointment in them; not so much as a cow casts her calf, and then their much must needs grow more. This is promised, Exod. xxiii. 26; Deut. vii. 14. [4.] They are merry and live a jovial life (v. 11, 12): They send forth their little ones abroad among their neighbours, like a flock, in great numbers, to sport themselves. They have their balls and music-meetings, at which their children dance; and dancing is fittest for children, who know not better how to spend their time and whose innocency guards them against the mischiefs that commonly attend it. Though the parents are not so very youthful and frolicsome as to dance themselves, yet they take the timbrel and harp; they pipe, and their children dance after their pipe, and they know no grief to put their instruments out of tune or to withhold their hearts from any joy. Some observe that this is an instance of their vanity, as well as of their prosperity. Here is none of that care taken of their children which Abraham took of his, to teach them the way of the Lord, Gen. xviii. 19. Their children do not pray, or say their catechism, but dance, and sing, and rejoice at the sound of the organ. Sensual pleasures are all the delights of carnal people, and as men are themselves so they breed their children.

      (2.) Continuing and constant (v. 13): They spend their days, all their days, in wealth, and never know what it is to want--in mirth, and never know what sadness means; and at last, without any previous alarms to frighten them, without any anguish or agony, in a moment they go down to the grave, and there are no bands in their death. If there were not another life after this, it were most desirable to die by the quickest shortest strokes of death. Since we must go down to the grave, if that were the furthest of our journey, we should wish to go down in a moment, to swallow the bitter pill, and not chew it.

      II. He shows how they abuse their prosperity and are confirmed and hardened by it in their impiety, v. 14, 15.

      1. Their gold and silver serve to steel them, to make them more insolent, and more impudent, in their wickedness. Now he mentions this either, (1.) To increase the difficulty. It is strange that any wicked people should prosper thus, but especially that those should prosper who have arrived at such a pitch of wickedness as openly to bid defiance to God himself, and tell him to his face that they care not for him; nay, and that their prosperity should be continued, though they bear up themselves upon that, in their opposition to God; with that weapon they fight against him, and yet are not disarmed. Or, (2.) To lessen the difficulty. God suffers them to prosper; but let us not wonder at it, for the prosperity of fools destroys them, by hardening them in sin, Prov. i. 32; Ps. lxxiii. 7-9.

      2. See how light these prospering sinners make of God and religion, as if because they have so much of this world they had no need to look after another.

      (1.) See how ill affected they are to God and religion; they abandon them, and cast off the thoughts of them. [1.] They dread the presence of God; they say unto him, "Depart from us; let us never be troubled with the apprehension of our being under God's eye nor be restrained by the fear of him." Or they bid him depart as one they do not need, nor have any occasion to make use of. The world is the portion they have chosen, and take up with, and think themselves happy in; while they have that they can live without God. Justly will God say Depart (Matt. xxv. 41) to those who have bidden him depart; and justly does he now take them at their word. [2.] They dread the knowledge of God, and of his will, and of their duty to him: We desire not the knowledge of thy ways. Those that are resolved not to walk in God's ways desire not to know them, because their knowledge will be a continual reproach to their disobedience, John iii. 19.

      (2.) See how they argue against God and religion (v. 15): What is the Almighty? Strange that ever creatures should speak so insolently, that ever reasonable creatures should speak so absurdly and unreasonably. The two great bonds by which we are drawn and held to religion are those of duty and interest; now they here endeavour to break both these bonds asunder. [1.] They will not believe it is their duty to be religious: What is the Almighty, that we should serve him? Like Pharaoh (Exod. v. 2), Who is the Lord, that I should obey his voice? Observe, First, How slightly they speak of God: What is the Almighty? As if he were a mere name, a mere cipher, or one they have nothing to do with and that has nothing to do with them. Secondly, How hardly they speak of religion. They call it a service, and mean a hard service. Is it not enough, they think, to keep up a fair correspondence with the Almighty, but they must serve him, which they look upon as a task and drudgery. Thirdly, How highly they speak of themselves: "That we should serve him; we who are rich and mighty in power, shall we be subject and accountable to him? No, we are lords," Jer. ii. 31. [2.] They will not believe it is their interest to be religious: What profit shall we have if we pray unto him? All the world are for what they can get, and therefore wisdom's merchandise is neglected, because they think there is nothing to be got by it. It is vain to serve God, Mal. iii. 13, 14. Praying will not pay debts nor portion children; nay, perhaps serious godliness may hinder a man's preferment and expose him to losses; and what then? Is nothing to be called gain but the wealth and honour of this world? If we obtain the favour of God, and spiritual and eternal blessings, we have no reason to complain of losing by our religion. But, if we have not profit by prayer, it is our own fault (Isa. lviii. 3, 4), it is because we ask amiss, Jam. iv. 3. Religion itself is not a vain thing; if it be so to us, we may thank ourselves for resting in the outside of it, Jam. i. 26.

      III. He shows their folly herein, and utterly disclaims all concurrence with them (v. 19): Lo, their good is not in their hand, that is, they did not get it without God, and therefore they are very ungrateful to slight him thus. It was not their might, nor the power of their hand, that got them this wealth, and therefore they ought to remember God who gave it them. Nor can they keep it without God, and therefore they are very unwise to lose their interest in him and bid him to depart from them. Some give this sense of it: "Their good is in their barns and their bags, hoarded up there; it is not in their hand, to do good to others with it; and then what good does it do them?" "Therefore," says Job, "the counsel of the wicked is far from me. Far be it from me that I should be of their mind, say as they say, do as they do, and take my measures from them. Their posterity approve their sayings, though their way be their folly ( Ps. xlix. 13); but I know better things than to walk in their counsel."

      17 How oft is the candle of the wicked put out! and how oft cometh their destruction upon them! God distributeth sorrows in his anger.   18 They are as stubble before the wind, and as chaff that the storm carrieth away.   19 God layeth up his iniquity for his children: he rewardeth him, and he shall know it.   20 His eyes shall see his destruction, and he shall drink of the wrath of the Almighty.   21 For what pleasure hath he in his house after him, when the number of his months is cut off in the midst?   22 Shall any teach God knowledge? seeing he judgeth those that are high.   23 One dieth in his full strength, being wholly at ease and quiet.   24 His breasts are full of milk, and his bones are moistened with marrow.   25 And another dieth in the bitterness of his soul, and never eateth with pleasure.   26 They shall lie down alike in the dust, and the worms shall cover them.

      Job had largely described the prosperity of wicked people; now, in these verses,

      I. He opposes this to what his friends had maintained concerning their certain ruin in this life. "Tell me how often do you see the candle of the wicked put out? Do you not as often see it burnt down to the socket, until it goes out of itself? v. 17. How often do you see their destruction come upon them, or God distributing sorrows in his anger among them? Do you not as often see their mirth and prosperity continuing to the last?" Perhaps there are as many instances of notorious sinners ending their days in pomp as ending them in misery, which observation is sufficient to invalidate their arguments against Job and to show that no certain judgment can be made of men's character by their outward condition.

      II. He reconciles this to the holiness and justice of God. Though wicked people prosper thus all their days, yet we are not therefore to think that God will let their wickedness always go unpunished. No, 1. Even while they prosper thus they are as stubble and chaff before the stormy wind, v. 18. They are light and worthless, and of no account either with God or with wise and good men. They are fitted to destruction, and continually lie exposed to it, and in the height of their pomp and power there is but a step between them and ruin. 2. Though they spend all their days in wealth God is laying up their iniquity for their children (v. 19), and he will visit it upon their posterity when they are gone. The oppressor lays up his goods for his children, to make them gentlemen, but God lays up his iniquity for them, to make them beggars. He keeps an exact account of the fathers' sins, seals them up among his treasures (Deut. xxxii. 34), and will justly punish the children, while the riches, to which the curse cleaves, are found as assets in their hands. 3. Though they prosper in this world, yet they shall be reckoned with in another world. God rewards him according to his deeds at last (v. 19), though the sentence passed against his evil works be not executed speedily. Perhaps he may not now be made to fear the wrath to come, but he may flatter himself with hopes that he shall have peace though he go on; but he shall be made to feel it in the day of the revelation of the righteous judgment of God. He shall know it (v. 20): His eyes shall see his destruction which he would not be persuaded to believe. They will not see, but they shall see, Isa. xxvi. 11. The eyes that have been wilfully shut against the grace of God shall be opened to see his destruction. He shall drink of the wrath of the Almighty; that shall be the portion of his cup. Compare Ps. xi. 6 with Rev. xiv. 10. The misery of damned sinners is here set forth in a few words, but very terrible ones. They lie under the wrath of an Almighty God, who, in their destruction, both shows his wrath and makes known his power; and, if this will be his condition in the other world, what good will his prosperity in this world do him? What pleasure has he in his house after him? v. 21. Our Saviour has let us know how little pleasure the rich man in hell had in his house after him, when the remembrance of the good things he had received in his life-time would not cool his tongue, but added much to his misery, as did also the sorrow he was in lest his five brethren, whom he left in his house after him, should follow him to that place of torment, Luke xvi. 25-28. So little will the gain of the world profit him that has lost his soul.

      III. He resolves this difference which Providence makes between one wicked man and another into the wisdom and sovereignty of God (v. 22): Shall any pretend to teach God knowledge? Dare we arraign God's proceedings or blame his conduct? Shall we take upon us to tell God how he should govern the world, what sinner he should spare and whom he should punish? He has both authority and ability to judge those that are high. Angels in heaven, princes and magistrates on earth, are accountable to God, and must receive their doom from him. He manages them, and makes what use he pleases of them. Shall he then be accountable to us, or receive advice from us? He is the Judge of all the earth, and therefore no doubt he will do right (Gen. xviii. 25, Rom. iii. 6), and those proceedings of his providence which seem to contradict one another he can make, not only mutually to agree, but jointly to serve his own purposes. The little difference there is between one wicked man's dying so in pain and misery, when both will at last meet in hell, he illustrates by the little difference there is between one man's dying suddenly and another's dying slowly, when they will both meet shortly in the grave. So vast is the disproportion between time and eternity that, if hell be the lot of every sinner at last, it makes little difference if one goes singing thither and another sighing. See,

      1. How various the circumstances of people's dying are. There is one way into the world, we say, but many out; yet, as some are born by quick and easy labour, others by that which is hard and lingering, so dying is to some much more terrible than to others; and, since the death of the body is the birth of the soul into another world, death-bed agonies may not unfitly be compared to child-bed throes. Observe the difference. (1.) One dies suddenly, in his full strength, not weakened by age or sickness (v. 23), being wholly at ease and quiet, under no apprehension at all of the approach of death, nor in any fear of it; but, on the contrary, because his breasts are full of milk and his bones moistened with marrow (v. 24), that is, he is healthful and vigorous, and of a good constitution (like a milch cow that is fat and in good liking), he counts upon nothing but to live many years in mirth and pleasure. Thus fair does he bid for life, and yet he is cut off in a moment by the stroke of death. Note, It is a common thing for persons to be taken away by death when they are in their full strength, in the highest degree of health, when they least expect death, and think themselves best armed against it, and are ready not only to set death at a distance, but to set it at defiance. Let us therefore never be secure; for we have known many well and dead in the same week, the same day, the same hour, nay, perhaps, the same minute. Let us therefore be always ready. (2.) Another dies slowly, and with a great deal of previous pain and misery (v. 25), in the betterness of his soul, such as poor Job was himself now in, and never eats with pleasure, has no appetite to his food nor any relish of it, through sickness, or age, or sorrow of mind. What great reason have those to be thankful that are in health and always eat with pleasure! And what little reason have those to complain who sometimes do not eat thus, when they hear of many that never do!

      2. How undiscernible this difference is in the grave. As rich and poor, so healthful and unhealthful, meet there (v. 26): They shall lie down alike in the dust, and the worms shall cover them, and feed sweetly on them. Thus, if one wicked man die in a palace and another in a dungeon, they will meet in the congregation of the dead and damned, and the worm that dies not, and the fire that is not quenched, will be the same to them, which makes those differences inconsiderable and not worth perplexing ourselves about.

      27 Behold, I know your thoughts, and the devices which ye wrongfully imagine against me.   28 For ye say, Where is the house of the prince? and where are the dwelling places of the wicked?   29 Have ye not asked them that go by the way? and do ye not know their tokens,   30 That the wicked is reserved to the day of destruction? they shall be brought forth to the day of wrath.   31 Who shall declare his way to his face? and who shall repay him what he hath done?   32 Yet shall he be brought to the grave, and shall remain in the tomb.   33 The clods of the valley shall be sweet unto him, and every man shall draw after him, as there are innumerable before him.   34 How then comfort ye me in vain, seeing in your answers there remaineth falsehood?

      In these verses,

      I. Job opposes the opinion of his friends, which he saw they still adhered to, that the wicked are sure to fall into such visible and remarkable ruin as Job had now fallen into, and none but the wicked, upon which principle they condemned Job as a wicked man. "I know your thoughts," says Job (v. 27); "I know you will not agree with me; for your judgments are tinctured and biassed by your piques and prejudices against me, and the devices which you wrongfully imagine against my comfort and honour: and how can such men be convinced?" Job's friends were ready to say, in answer to his discourse concerning the prosperity of the wicked, "Where is the house of the prince? v. 28. Where is Job's house, or the house of his eldest son, in which his children were feasting? Enquire into the circumstances of Job's house and family, and then ask, Where are the dwelling-places of the wicked? and compare them together, and you will soon see that Job's house is in the same predicament with the houses of tyrants and oppressors, and may therefore conclude that doubtless he was such a one."

      II. He lays down his own judgment to the contrary, and, for proof of it, appeals to the sentiments and observations of all mankind. So confident is he that he is in the right that he is willing to refer the cause to the next man that comes by (v. 29): "Have you not asked those that go by the way--any indifferent person, any that will answer you? I say not, as Eliphaz (ch. v. 1), to which of the saints, but to which of the children of men will you turn? Turn to which you will, and you will find them all of my mind, that the punishment of sinners is designed more for the other world than for this, according to the prophecy of Enoch, the seventh from Adam, Jude 14. Do you not know the tokens of this truth, which all that have made any observations upon the providences of God concerning mankind in this world can furnish you with?" Now,

      1. What is it that Job here asserts? Two things:-- (1.) That impenitent sinners will certainly be punished in the other world, and, usually, their punishment is put off until then. (2.) That therefore we are not to think it strange if they prosper greatly in this world and fall under no visible token of God's wrath. Therefore they are spared now, because they are to be punished then; therefore the workers of iniquity flourish, that they may be destroyed for ever, Ps. xcii. 7. The sinner is here supposed, [1.] To live in a great deal of power, so as to be not only the terror of the mighty in the land of the living (Ezek. xxxii. 27), but the terror of the wise and good too, whom he keeps in such awe that none dares declare his way to his face, v. 31. None will take the liberty to reprove him, to tell him of the wickedness of his way, and what will be in the end thereof; so that he sins securely, and is not made to know either shame or fear. The prosperity of fools destroys them, by setting them (in their own conceit) above reproofs, by which they might be brought to that repentance which alone will prevent their ruin. Those are marked for destruction that are let alone in sin, Hos. iv. 17. And, if none dares declare his way to his face, much less dare any repay him what he has done and make him refund what he has obtained by injustice. He is one of those great flies which break through the cobwebs of the law, that hold only the little ones. This emboldens sinners in their sinful ways that they can brow-beat justice and make it afraid to meddle with them. But there is a day coming when those shall be told of their faults who now would not bear to hear of them, those shall have their sins set in order before them, and their way declared to their face, to their everlasting confusion, who would not have it done here, to their conviction, and those who would not repay the wrongs they had done shall have them repaid to them. [2.] To die, and be buried in a great deal of pomp and magnificence, v. 32, 33. There is no remedy; he must die; that is the lot of all men; but every thing you can think of shall be done to take off the reproach of death. First, He shall have a splendid funeral--a poor thing for any man to be proud of the prospect of; yet with some it passes for a mighty thing. Well, he shall be brought to the grave in state, surrounded with all the honours of the heralds' office and all the respect his friends can then pay to his remains. The rich man died, and was buried, but no mention is made of the poor man's burial, Luke xvi. 22. Secondly, He shall have a stately monument erected over him. He shall remain in the tomb with a Hic jacet--Here lies, over him, and a large encomium. Perhaps it is meant of the embalming of his body to preserve it, which was a piece of honour anciently done by the Egyptians to their great men. He shall watch in the tomb (so the word is), shall abide solitary and quiet there, as a watchman in his tower. Thirdly, The clods of the valley shall be sweet to him; there shall be as much done as can be with rich odours to take off the noisomeness of the grave, as by lamps to set aside the darkness of it, which perhaps was referred to in the foregoing phrase of watching in the tomb. But it is all a jest; what is the light, or what the perfume, to a man that is dead? Fourthly, It shall be alleged, for the lessening of the disgrace of death, that it is the common lot: He has only yielded to fate, and every man shall draw after him, as there are innumerable before him. Note, Death is the way of all the earth: when we are to cross that darksome valley we must consider, 1. That there are innumerable before us; it is a tracked road, which may help to take off the terror of it. To die is ire ad plures--to go to the great majority. 2. That every man shall draw after us. As there is a plain track before, so there is a long train behind; we are neither the first nor the last that pass through that dark entry. Every one must go in his own order, the order appointed of God.

      2. From all this Job infers the impertinency of their discourses, v. 34. (1.) Their foundation is rotten, and they went upon a wrong hypothesis: "In your answers there remains falsehood; what you have said stands not only unproved but disproved, and lies under such an imputation of falsehood as you cannot clear it from." (2.) Their building was therefore weak and tottering: "You comfort me in vain. All you have said gives me no relief; you tell me that I shall prosper again if I turn to God, but you go upon this presumption, that piety shall certainly be crowned with prosperity, which is false; and therefore how can your inference from it yield me any comfort?" Note, Where there is not truth there is little comfort to be expected.

      1 Why, seeing times are not hidden from the Almighty, do they that know him not see his days?   2 Some remove the landmarks; they violently take away flocks, and feed thereof.   3 They drive away the ass of the fatherless, they take the widow's ox for a pledge.   4 They turn the needy out of the way: the poor of the earth hide themselves together.   5 Behold, as wild asses in the desert, go they forth to their work; rising betimes for a prey: the wilderness yieldeth food for them and for their children.   6 They reap every one his corn in the field: and they gather the vintage of the wicked.   7 They cause the naked to lodge without clothing, that they have no covering in the cold.   8 They are wet with the showers of the mountains, and embrace the rock for want of a shelter.   9 They pluck the fatherless from the breast, and take a pledge of the poor.   10 They cause him to go naked without clothing, and they take away the sheaf from the hungry;   11 Which make oil within their walls, and tread their winepresses, and suffer thirst.   12 Men groan from out of the city, and the soul of the wounded crieth out: yet God layeth not folly to them.

      Job's friends had been very positive in it that they should soon see the fall of wicked people, how much soever they might prosper for a while. By no means, says Job; though times are not hidden from the Almighty, yet those that know him do not presently see his day, v. 1. 1. He takes it for granted that times are not hidden from the Almighty; past times are not hidden from his judgment (Eccl. iii. 15), present times are not hidden from his providence (Matt. x. 29), future times are not hidden from his prescience, Acts xv. 18. God governs the world, and therefore we may be sure he takes cognizance of it. Bad times are not hidden from him, though the bad men that make the times bad say one to another, He has forsaken the earth, Ps. xciv. 6, 7. Every man's times are in his hand, and under his eye, and therefore it is in his power to make the times of wicked men in this world miserable. He foresees the time of every man's death, and therefore, if wicked men die before they are punished for their wickedness, we cannot say, "They escaped him by surprise;" he foresaw it, nay, he ordered it. Before Job will enquire into the reasons of the prosperity of wicked men he asserts God's omniscience, as one prophet, in a similar case, asserts his righteousness (Jer. xii. 1), another his holiness (Hab. i. 13), another his goodness to his own people, Ps. lxxiii. 1. General truths must be held fast, though we may find it difficult to reconcile them to particular events. 2. He yet asserts that those who know him (that is, wise and good people who are acquainted with him, and with whom his secret is) do not see his day,--the day of his judging for them; this was the thing he complained of in his own case (ch. xxiii. 8), that he could not see God appearing on his behalf to plead his cause,--the day of his judging against open and notorious sinners, that is called his day, Ps. xxxvii. 13. We believe that day will come, but we do not see it, because it is future, and its presages are secret. 3. Though this is a mystery of Providence, yet there is a reason for it, and we shall shortly know why the judgment is deferred; even the wisest, and those who know God best, do not yet see it. God will exercise their faith and patience, and excite their prayers for the coming of his kingdom, for which they are to cry day and night to him, Luke xviii. 7.

      For the proof of this, that wicked people prosper, Job specifies two sorts of unrighteous ones, whom all the world saw thriving in their iniquity:--

      I. Tyrants, and those that do wrong under pretence of law and authority. It is a melancholy sight which has often been seen under the sun, wickedness in the place of judgment (Eccl. iii. 16), the unregarded tears of the oppressed, while on the side of the oppressors there was power (Eccl. iv. 1), the violent perverting of justice and judgment, Eccl. v. 8. 1. They disseize their neighbours of their real estates, which came to them by descent from their ancestors. They remove the land-marks, under pretence that they were misplaced (v. 2), and so they encroach upon their neighbours' rights and think they effectually secure that to their posterity which they have got wrongfully, by making that to be an evidence for them which should have been an evidence for the rightful owner. This was forbidden by the law of Moses (Deut. xix. 14), under a curse, Deut. xxvii. 17. Forging or destroying deeds is now a crime equivalent to this. 2. They dispossess them of their personal estates, under colour of justice. They violently take away flocks, pretending they are forfeited, and feed thereof; as the rich man took the poor man's ewe lamb, 2 Sam. xii. 4. If a poor fatherless child has but an ass of his own to get a little money with, they find some colour or other to take it away, because the owner is not able to contest with them. It is all one if a widow has but an ox for what little husbandry she has; under pretence of distraining for some small debt, or arrears of rent, this ox shall be taken for a pledge, though perhaps it is the widow's all. God has taken it among the titles of his honour to be a Father of the fatherless and a judge of the widows; and therefore those will not be reckoned his friends that do not to their utmost protect and help them; but those he will certainly reckon with as his enemies that vex and oppress them. 3. They take all occasions to offer personal abuses to them, v. 4. They will mislead them if they can when they meet them on the high-way, so that the poor and needy are forced to hide themselves from them, having no other way to secure themselves from them. They love in their hearts to banter people, and to make fools of them, and do them a mischief if they can, especially to triumph over poor people, whom they turn out of the way of getting relief, threaten to punish them as vagabonds, and so force them to abscond, and laugh at them when they have done. Some understand those barbarous actions (v. 9, 10) to be done by those oppressors that pretend law for what they do: They pluck the fatherless from the breast; that is, having made poor infants fatherless, they make them motherless too; having taken away the father's life, they break the mother's heart, and so starve the children and leave them to perish. Pharaoh and Herod plucked children from the breast to the sword; and we read of children brought forth to the murderers, Hos. ix. 13. Those are inhuman murderers indeed that can with so much pleasure suck innocent blood. They take a pledge of the poor, and so they rob the spital; nay, they take the poor themselves for a pledge (as some read it), and probably it was under this pretence that they plucked the fatherless from the breast, distraining them for slaves, as Neh. v. 5. Cruelty to the poor is great wickedness and cries aloud for vengeance. Those who show no mercy to such as lie at their mercy shall themselves have judgment without mercy. Another instance of their barbarous treatment of those they have advantage against is that they take from them even their necessary food and raiment; they squeeze them so with their extortion that they cause them to go naked without clothing (v. 10) and so catch their death. And if a poor hungry family has gleaned a sheaf of corn, to make a little cake of, that they may eat it and die, even that they take away from them, being well pleased to see them perish for want, while they themselves are fed to the full. 4. They are very oppressive to the labourers they employ in their service. They not only give them no wages, though the labourer is worthy of his hire (and this is a crying sin, Jam. v. 4), but they will not so much as give them meat and drink: Those that carry their sheaves are hungry; so some read it (v. 10), and it agrees with v. 11, that those who make oil within their walls, and with a great deal of toil labour at the wine-presses, yet suffer thirst, which was worse than muzzling the mouth of the ox that treads out the corn. Those masters forget that they have a Master in heaven who will not allow the necessary supports of life to their servants and labourers, not caring whether they can live by their labour or no. 5. It is not only among the poor country people, but in the cities also, that we see the tears of the oppressed (v. 12): Men groan from out of the city, where the rich merchants and traders are as cruel with their poor debtors as the landlords in the country are with their poor tenants. In cities such cruel actions as these are more observed than in obscure corners of the country and the wronged have easier access to justice to right themselves; and yet the oppressors there fear neither the restraints of the law nor the just censures of their neighbours, but the oppressed groan and cry out like wounded men, and can no more ease and help themselves, for the oppressors are inexorable and deaf to their groans.

      II. He speaks of robbers, and those that do wrong by downright force, as the bands of the Sabeans and Chaldeans, which had lately plundered him. He does not mention them particularly, lest he should seem partial to his own cause, and to judge of men (as we are apt to do) by what they are to us; but among the Arabians, the children of the east (Job's country), there were those that lived by spoil and rapine, making incursions upon their neighbours, and robbing travellers. See how they are described here, and what mischief they do, v. 5-8. 1. Their character is that they are as wild asses in the desert, untamed, untractable, unreasonable, Ishmael's character (Gen. xvi. 12), fierce and furious, and under no restraint of law or government, Jer. ii. 23, 24. They choose the deserts for their dwelling, that they may be lawless and unsociable, and that they may have opportunity of doing the more mischief. The desert is indeed the fittest place for such wild people, ch. xxxix. 6. But no desert can set men out of the reach of God's eye and hand. 2. Their trade is to steal, and to make a prey of all about them. They have chosen it as their trade; it is their work, because there is more to be got by it, and it is got more easily, than by an honest calling. They follow it as their trade; they follow it closely; they go forth to it as their work, as man goes forth to his labour, Ps. civ. 23. They are diligent and take pains at it: They rise betimes for a prey. If a traveller be out early, they will be out as soon to rob him. They live by it as a man lives by his trade: The wilderness (not the grounds there but the roads there) yieldeth food for them and for their children; they maintain themselves and their families by robbing on the high-way, and bless themselves in it without any remorse of compassion or conscience, and with as much security as if it were honestly got; as Ephraim, Hos. xii. 7, 8. 3. See the mischief they do to the country. They not only rob travellers, but they make incursions upon their neighbours, and reap every one his corn in the field (v. 6), that is, they enter upon other people's ground, cut their corn, and carry it away as freely as if it were their own. Even the wicked gather the vintage, and it is their wickedness; or, as we read it, They gather the vintage of the wicked, and so one wicked man is made a scourge to another. What the wicked got by extortion (which is their way of stealing) these robbers get from them in their way of stealing; thus oftentimes are the spoilers spoiled, Isa. xxxiii. 1. 4. The misery of those that fall into their hands (v. 7, 8): They cause the naked, whom they have stripped, not leaving them the clothes to their backs, to lodge, in the cold nights, without clothing, so that they are wet with the showers of the mountains, and, for want of a better shelter, embrace the rock, and are glad of a cave or den in it to preserve them from the injuries of the weather. Eliphaz had charged Job with such inhumanity as this, concluding that Providence would not thus have stripped him if he had not first stripped the naked of their clothing, ch. xxii. 6. Job here tells him there were those that were really guilty of those crimes with which he was unjustly charged and yet prospered and had success in their villanies, the curse they laid themselves under working invisibly; and Job thinks it more just to argue as he did, from an open notorious course of wickedness inferring a secret and future punishment, than to argue as Eliphaz did, who from nothing but present trouble inferred a course of past secret iniquity. The impunity of these oppressors and spoilers is expressed in one word (v. 12): Yet God layeth not folly to them, that is, he does not immediately prosecute them with his judgments for these crimes, nor make them examples, and so evince their folly to all the world. He that gets riches, and not by right, at his end shall be a fool, Jer. xvii. 11. But while he prospers he passes for a wise man, and God lays not folly to him until he saith, Thou fool, this night thy soul shall be required of thee, Luke xii. 20.

      13 They are of those that rebel against the light; they know not the ways thereof, nor abide in the paths thereof.   14 The murderer rising with the light killeth the poor and needy, and in the night is as a thief.   15 The eye also of the adulterer waiteth for the twilight, saying, No eye shall see me: and disguiseth his face.   16 In the dark they dig through houses, which they had marked for themselves in the daytime: they know not the light.   17 For the morning is to them even as the shadow of death: if one know them, they are in the terrors of the shadow of death.

      These verses describe another sort of sinners who therefore go unpunished, because they go undiscovered. They rebel against the light, v. 13. Some understand it figuratively: they sin against the light of nature, the light of God's law, and that of their own consciences; they profess to know God, but they rebel against the knowledge they have of him, and will not be guided and governed, commanded and controlled, by it. Others understand it literally: they have the day-light and choose the night as the most advantageous season for their wickedness. Sinful works are therefore called works of darkness, because he that does evil hates the light (John iii. 20), knows not the ways thereof, that is, keeps out of the way of it, or, if he happen to be seen, abides not where he thinks he is known. So that he here describes the worst of sinners,--those that sin wilfully, and against the convictions of their own consciences, whereby they add rebellion to their sin,--those that sin deliberately, and with a great deal of plot and contrivance, using a thousand arts to conceal their villanies, fondly imagining that, if they can but hide them from the eye of men, they are safe, but forgetting that there is no darkness or shadow of death in which the workers of iniquity can hide themselves from God's eye, ch. xxxiv. 22. In this paragraph Job specifies three sorts of sinners that shun the light:-- 1. Murderers, v. 14. They rise with the light, as soon as ever the day breaks, to kill the poor travellers that are up early and abroad about their business, going to market with a little money or goods; and though it is so little that they are really to be called poor and needy, who with much ado get a sorry livelihood by their marketings, yet, to get it, the murderer will both take his neighbour's life and venture his own, will rather play at such small game than not play at all; nay, he kills for killing sake, thirsting more for blood than for booty. See what care and pains wicked men take to compass their wicked designs, and let the sight shame us out of our negligence and slothfulness in doing good.

      2. Adulterers. The eyes that are full of adultery (2 Pet. ii. 14), the unclean and wanton eyes, wait for the twilight, v. 15. The eye of the adulteress did so, Prov. vii. 9. Adultery hides its head for shame. The sinners themselves, even the most impudent, do what they can to hide their sin: si non caste, tamen caute--if not chastely, yet cautiously; and after all the wretched endeavours of the factors for hell to take away the reproach of it, it is and ever will be a shame even to speak of those things which are done of them in secret, Eph. v. 12. It hides its head also for fear, knowing that jealousy is the rage of a husband, who will not spare in the day of vengeance, Prov. vi. 24, 25. See what pains those take that make provision for the flesh to fulfil the lusts of it, pains to compass, and then to conceal, that provision which, after all, will be death and hell at last. Less pains would serve to mortify and crucify the flesh, which would be life and heaven at last. Let the sinner change his heart, and then he needs not disguise his face, but may lift it up without spot. 3. House-breakers, v. 16. These mark houses in the day-time, mark the avenues of a house, and on which side they can most easily force their entrance, and then, in the night, dig through them, either to kill, or steal, or commit adultery. The night favours the assault, and makes the defence the more difficult; for the good man of the house knows not what hour the thief will come and therefore is asleep (Luke xii. 39) and he and his lie exposed. For this reason our law makes burglary, which is the breaking and entering of a dwelling-house in the night time with a felonious intent, to be felony without benefit of clergy.

      And, lastly, Job observes (and perhaps observes it as part of the present, though secret, punishment of such sinners as these) that they are in a continual terror for fear of being discovered (v. 17): The morning is to them even as the shadow of death. The light of the day, which is welcome to honest people, is a terror to bad people. They curse the sun, not as the Moors, because it scorches them, but because it discovers them. If one know them, their consciences fly in their faces, and they are ready to become their own accusers; for they are in the terrors of the shadow of death. Shame came in with sin, and everlasting shame is at the end of it. See the misery of sinners--they are exposed to continual frights; and yet see their folly--they are afraid of coming under the eye of men, but have no dread of God's eye, which is always upon them: they are not afraid of doing that which yet they are so terribly afraid of being known to do.

      18 He is swift as the waters; their portion is cursed in the earth: he beholdeth not the way of the vineyards.   19 Drought and heat consume the snow waters: so doth the grave those which have sinned.   20 The womb shall forget him; the worm shall feed sweetly on him; he shall be no more remembered; and wickedness shall be broken as a tree.   21 He evil entreateth the barren that beareth not: and doeth not good to the widow.   22 He draweth also the mighty with his power: he riseth up, and no man is sure of life.   23 Though it be given him to be in safety, whereon he resteth; yet his eyes are upon their ways.   24 They are exalted for a little while, but are gone and brought low; they are taken out of the way as all other, and cut off as the tops of the ears of corn.   25 And if it be not so now, who will make me a liar, and make my speech nothing worth?

      Job here, in the conclusion of his discourse,

      I. Gives some further instances of the wickedness of these cruel bloody men. 1. Some are pirates and robbers at sea. To this many learned interpreters apply those difficult expressions (v. 18), He is swift upon the waters. Privateers choose those ships that are the best sailors. In these swift ships they cruise from one channel to another, to pick up prizes; and this brings them in so much wealth that their portion is cursed in the earth, and they behold not the way of the vineyards, that is (as bishop Patrick explains it), they despise the employment of those who till the ground and plant vineyards as poor and unprofitable. But others make this a further description of the conduct of those sinners that are afraid of the light: if they be discovered, they get away as fast as they can, and choose to lurk, not in the vineyards, for fear of being discovered, but in some cursed portion, a lonely and desolate place, which nobody looks after. 2. Some are abusive to those that are in trouble, and add affliction to the afflicted. Barrenness was looked upon as a great reproach, and those that fall under that affliction they upbraid with it, as Peninnah did Hannah, on purpose to vex them and make them to fret, which is a barbarous thing. This is evil entreating the barren that beareth not (v. 21), or those that are childless, and so want the arrows others have in their quiver, which enable them to deal with their enemy in the gate, Ps. cxxvii. 5. They take that advantage against and are oppressive to them. As the fatherless, so the childless, are in some degree helpless. For the same reason it is a cruel thing to hurt the widow, to whom we ought to do good; and not doing good, when it is in our power, is doing hurt. 3. There are those who, by inuring themselves to cruelty, come at last to be so exceedingly boisterous that they are the terror of the mighty in the land of the living (v. 22): "He draws the mighty into a snare with his power; even the greatest are not able to stand before him when he is in his mad fits: he rises up in his passion, and lays about him with so much fury that no man is sure of his life; nor can he at the same time be sure of his own, for his hand is against every man and every man's hand against him," Gen. xvi. 12. One would wonder how any man can take pleasure in making all about him afraid of him, yet there are those that do.

      II. He shows that these daring sinners prosper, and are at ease for a while, nay, and often end their days in peace, as Ishmael, who, though he was a man of such a character as is here given, yet both lived and died in the presence of all his brethren, as we are told, Gen. xvi. 12; xxv. 18: Of these sinners here it is said, 1. That it is given them to be in safety, v. 23. They seem to be under the special protection of the divine Providence; and one would wonder how they escape with life through so many dangers as they run themselves into. 2. That they rest upon this, that is, they rely upon this as sufficient to warrant all their violences. Because sentence against their evil works is not executed speedily they think that there is no great evil in them, and that God is not displeased with them, nor will ever call them to an account. Their prosperity is their security. 3. That they are exalted for a while. They seem to be the favourites of heaven, and value themselves as making the best figure on earth. They are set up in honour, set up (as they think) out of the reach of danger, and lifted up in the pride of their own spirits. 4. That, at length, they are carried out of the world very silently and gently, and without any remarkable disgrace or terror. "They go down to the grave as easily as snow-water sinks into the dry ground when it is melted by the sun;" so bishop Patrick explains v. 19. To the same purport he paraphrases v. 20, The womb shall forget him, &c. "God sets no such mark of his displeasure upon him but that his mother may soon forget him. The hand of justice does not hang him on a gibbet for the birds to feed on; but he is carried to his grave like other men, to be the sweet food of worms. There he lies quietly, and neither he nor his wickedness is any more remembered than a tree which is broken to shivers." And v. 24, They are taken out of the way as all others, that is, "they are shut up in their graves like all other men; nay, they die as easily (without those tedious pains which some endure) as an ear of corn is cropped with your hand." Compare this with Solomon's observation (Eccl. viii. 10), I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten.

      III. He foresees their fall however, and that their death, though they die in ease and honour, will be their ruin. God's eyes are upon their ways, v. 23. Though he keep silence, and seem to connive at them, yet he takes notice, and keeps account of all their wickedness, and will make it to appear shortly that their most secret sins, which they thought no eye should see (v. 15), were under his eye and will be called over again. Here is no mention of the punishment of these sinners in the other world, but it is intimated in the particular notice taken of the consequences of their death. 1. The consumption of the body in the grave, though common to all, yet to them is in the nature of a punishment for their sin. The grave shall consume those that have sinned; that land of darkness will be the lot of those that love darkness rather than light. The bodies they pampered shall be a feast for worms, which shall feed as sweetly on them as ever they fed on the pleasures and gains of their sins. 2. Though they thought to make themselves a great name by their wealth, and power, and mighty achievements, yet their memorial perished with them, Ps. ix. 6. He that made himself so much talked of shall, when he is dead, be no more remembered with honour; his name shall rot, Prov. x. 7. Those that durst not give him his due character while he lived shall not spare him when he is dead; so that the womb that bore him, his own mother, shall forget him, that is, shall avoid making mention of him, and shall think that the greatest kindness she can do him, since no good can be said of him. That honour which is got by sin will soon turn into shame. 3. The wickedness they thought to establish in their families shall be broken as a tree; all their wicked projects shall be blasted, and all their wicked hopes dashed and buried with them. 4. Their pride shall be brought down and laid in the dust (v. 24); and, in mercy to the world, they shall be taken out of the way, and all their power and prosperity shall be cut off. You may seek them, and they shall not be found. Job owns that wicked people will be miserable at last, miserable on the other side death, but utterly denies what his friends asserted, that ordinarily they are miserable in this life.

      IV. He concludes with a bold challenge to all that were present to disprove what he had said if they could (v. 25): "If it be not so now, as I have declared, and if it do not thence follow that I am unjustly condemned and censured, let those that can undertake to prove that my discourse is either, 1. False in itself, and then they prove me a liar; or, 2. Foreign, and nothing to the purpose, and then they prove my speech frivolous and nothing worth." That indeed which is false is nothing worth; where there is not truth, how can there be goodness? But those that speak the words of truth and soberness need not fear having what they say brought to the test, but can cheerfully submit it to a fair examination, as Job does here.