who are thus ruined must be concluded to have been hypocrites, he will not say, but rather suspects and thinks the application is easy.
I. He proves this truth, of the certain destruction of all the hopes and joys of hypocrites, by an appeal to antiquity, and the concurring sentiment and observation of all wise and good men. It is an undoubted truth, if we take in the other world, that, if not in this life, yet in the life to come, hypocrites will be deprived of all their trusts and all their triumphs. Whether Bildad so meant or no, we must so take it.
Let us observe the method of his proof, v. 8··10.
1. He insists not on his own judgment, and that of his companions; We are but of yesterday, and know nothing, v. 9. He perceived that Job had no opinion of their abilities, but thought they knew little; "We will own," says Bildad, "that we know nothing, are as ready to confess our ignorance as thou art to condemn it; for we are but as yesterday in comparison, and our days upon earth are short and transient, and hastening away as a shadow. And therefore," (1.) "We are not so near the fountain-head of divine revelation" (which then, for aught that appears, was conveyed by tradition) "as the former age was; and therefore we must inquire what they said, and recount what we have been told of their sentiments." Blessed be God, now that we have the word of God in writing, and are directed to search that, we need not inquire of the former age, nor prepare ourselves to the search of their fathers; for, though we ourselves are but of yesterday, the word of God in the scripture is as nigh us as them; (Rom. x. 8.) and it is the most sure word of prophecy, to which we must take heed. If we study and keep God's precepts, we may by them understand more than the ancients, Ps. cxix. 99, 100. (2.) "We do not live so long as they of the former age did, to make observations upon the methods of Divine Providence, and therefore cannot be such competent judges as they, in a cause of this nature." Note, The shortness of our lives is a great hindrance to the improvement of our knowledge; and so is the frailty and weakness of our bodies. Vita brevis, ars longa—Life is short, the progress of art boundless.
2. He refers himself to the testimony of the ancients, and to the knowledge which Job himself had of their sentiments. "Do thou inquire of the former age, and let them tell thee, not only their own judgment in this matter, but the judgment also of their fathers; (v. 8.) they will teach thee, and inform thee, (v. 10. ) that, all along, in their time, the judgments of God followed wicked men. This they will utter of their hearts, that is, as that which they firmly believe themselves, which they are greatly affected with, and desirous to acquaint and affect others with." Note, (1.) For the right understanding of Divine Providence, and the unfolding of the difficulties of it, it will be of use to compare the observations and experiences of former ages with the events of our own day; and, in order thereunto, to consult history, especially the sacred history, which is the most ancient, infallibly true, and written designedly for our learning. (2.) They that would fetch knowledge from the former ages, must search diligently, prepare for the search, and take pains in the search. (3.) Those words are most likely to reach to the hearts of the learners, that come from the hearts of the teachers. They shall teach thee best, that utter words out of their heart, that speak by experience, and not by rote, of spiritual and divine things.
The learned Bishop Patrick suggests, that Bildad, being a Shuhite, descended from Shuah, one of Abraham's sons by Keturah, Gen. xxv. 2. In this appeal which he makes to history, he has a particular respect to the rewards which the blessings of God secured to the posterity of faithful Abraham, who hitherto, and long after, continued in his religion; he refers also to the judicial extirpation of those eastern people, neighbours to Job, (in whose country they were settled,) for their wickedness: whence he infers, that it is God's usual way to prosper the just, and root out the wicked, though for a while they may flourish.
II. He illustrates this truth by some similitudes.
1. The hopes and joys of the hypocrites are here compared to a rush or flag, v. 11..13. (1.) It grows up out of the mire and water. The hypocrite cannot gain his hope without some false rotten ground or other, out of which to raise it, and with which to support it and keep it alive, any more than the rush can grow without mire. He grounds it on his worldly prosperity, the plausible profession he makes of religion, the good opinion of his neighbours, and his own good conceit of himself, which are no solid foundation on which to build his confidence. It is all but mire and water; and the hope that grows out of it, is but rush and flag. (2.) It may look green and gay for a while, (the rush outgrows the grass,) but it is light, and hollow, and empty, and good for nothing. It is green for show, but of no use. (3.) It withers presently, before any other herb, v. 12. Even while it is in its greenness, it is dried away, and gone in a little time. Note, The best state of hypocrites and evil-doers borders upon withering; even when it is green, it is going. The grass is cut down, and withers; (Ps. xc. 6.) but the rush is not cut down, and yet withers, withers afore it grows up; (Ps. cxxix. 6.) as it has no use, so it has no continuance. So are the paths of all that forget God; (v. 13.) they take the same way that the rush does, for the hypocrite's hopes shall perish. Note, [1.] Forgetfulness of God is at the bottom of men's hypocrisy, and of the vain hopes with which they flatter and deceive themselves in their hypocrisy. Men would not be hypocrites, if they did not forget that the God with whom they have to do searches the heart, and requires truth there; that he is a Spirit, and has his eye on our spirits. Hypocrites could have no hope, if they did not forget that God is righteous, and will not be mocked with the torn and the lame. [2.] The hope of hypocrites is a great cheat upon themselves, and though it may flourish a while, it will certainly perish at last, and they with it.
2. They are here compared to a spider's web, or a spider's house, as it is in the margin; a cob-web, v. 14, 15. The hope of the hypocrite, (1.) Is woven out of his own bowels; it is the creature of his own fancy, and arises merely from a conceit of his own merit and sufficiency. There is a great deal of difference between the work of the bee and that of the spider; a diligent Christian, like the laborious bee, fetches in all his comfort from the heavenly dews of God's word; but the hypocrite, like the subtle spider, weaves his out of a false hypothesis of his own, concerning God, as if he were altogether such a one as himself. (2.) He is very fond of it, as the spider of her web; pleases himself with it, wraps himself in it, calls it his house, leans upon it, and holds it fast. It is said of the spider, that she takes hold with her hands, and is in king's palaces, Prov. xxx. 28. So does a carnal worldling hug himself in the fulness and firmness of his outward prosperity; he prides himself in that house as his palace, and fortifies himself in it as his castle, and makes use of it as the spider of her web, to insnare those he has a mind to prey upon. So does a formal professor; he flatters himself in his own eyes, doubts not of his salvation, is secure of heaven, and cheats the world with his vain confidences. (3.) It will easily and certainly be swept away, as the cob-web with the besom, when God shall come to purge his house.
