The eyes of the wicked shall fail— i.e. "Their hope shall be deferred and utterly disappointed." The latter clause נפשׁ מפח ותקותם מנהם אבד ומנוס umanos abad minnehem, vethikvatham mappach napesh, is literally, flight perisheth from them, and their hope, the expiation of life. There is the utmost virulence in this conclusion. Job had expressed his earnest desire that God would put an end to his life: this Zophar objects against him, as a certain proof his being a bad man; supposing it to proceed from a consciousness of guilt, which would not permit him to hope for any favour from God. Heath.
REFLECTIONS.—With eyes sparkling with indignation, at seeing all the former arguments slighted and ineffectual, Zophar, the third, replies.
1. He opens his speech with much insolence and abuse. Far from admitting any part of Job's vindication of himself to be either true or pertinent, he treats him as a mere babbler, who pretended by a multitude of words to make a shew of wisdom; gives the lie to his assertions of his integrity, and brands him as mocking God in such appeals to his omniscience. Note; (1.) Controversy of every kind usually produces unbecoming warmth; but, in religious controversy, to be abusive and passionate is, though too common, particularly indecent and sinful. (2.) When there is a disposition to find fault, the most inoffensive words, the most reasonable discourse, will afford a handle for malevolence. (3.) We need not account it strange to be treated unmercifully, when we see so good a man thus abused by his nearest friends. (4.) Though some may be so rude as to give us the lie, and others so wicked as to brand those with meanness who do not shew their resentment, the grace of God teaches a different lesson, and bids us overcome evil with good.
2. Zophar had called Job liar, and, lo! his first charge against him appears to be itself a falsehood; so sure it is, that the first to give the lie is usually the most guilty, and abuse is a sad symptom of a bad cause. Job had maintained his integrity; but had acknowledged withal, that, though no hypocrite, or wicked man, he was a sinner, and therefore in God's sight worthy of condemnation.
3. He wishes God to take up the controversy, since their arguments seemed fruitless, concluding that he must be on their side; though, alas! they who most solemnly appeal to him are often very far from being most in the right. Of two things Zophar wished God to convince Job 1. The unsearchable depths of his wisdom, that they are double to that which is in man, who shews only his own weakness and wickedness when he attempts to arraign what he cannot comprehend. 2. The unexceptionable equity of his procedure; far from exacting more than our iniquity deserves, his chastisements are less than our provocations. Note; (1.) Men may speak great truths, though they may draw very wrong inferences from them. (2.) A sense of our own blindness should ever make us silent under God's afflictive dispensations; though we know not how, there is wisdom, yea, and mercy in them. (3.) It is certain, that every man, while he is out of hell, has less than his iniquities deserve; and has cause, therefore, to praise God for his mercy, and cheerfully to submit to whatever burden is laid upon him.
2nd, In our present fallen state we can comprehend so little either of the Divine perfections or providence, that to pretend to find fault with them were the extreme of arrogance and folly. Zophar here,
1. Displays God's incomprehensibility, sovereignty, and omniscience, as arguments to silence Job's plea before him. His infinite perfections are beyond our most enlarged and persevering researches; the more we labour to comprehend his immensity, eternity, &c. the more shall we be lost in the contemplation, and forced to cry, O the depth, &c. Romans 11:33. His Sovereignty who shall control: if he cut off by death and judgments, or make a change in his dealings with any person or family, (as in Job's case) yea, should he reduce to its primitive nothing the whole created universe, who can say unto him, What dost thou? not that God, to display his sovereignty, makes his creatures miserable: infinite wisdom and justice mark all his ways. He knoweth vain men, he seeth wickedness; however closely covered or concealed, he detects the vain pretence; Will he not then consider it? yes, and visit such persons with the judgments which they have provoked. Note; (1.) Every view of the divine perfections should humble us before God. (2.) From him nothing is hidden: how should this consideration engage our watchfulness against the most secret desire of evil within our hearts!
2. He represents man as vain in his imaginations, affecting to be wise, though born stupid as the wild ass's colt, and like that animal stubborn and untractable. Note; (1.) Man is by nature proud, and wise in his own conceits; ever since the first man, by affecting forbidden wisdom, fell, all his posterity have imitated his sin. (2.) Pride ever makes a man untractable; they who have a high opinion of themselves are usually above advice.
3rdly, Zophar concludes his speech with sound advice; but evidently intimates his conviction that Job's afflictions proceed from his secret sins, which, if not parted with, must provoke his utter ruin.
1. His advice is, to prepare his heart by serious reflection, and, setting before himself the humbling views of his sin, to stretch out his hands in penitent prayer for mercy, to put away iniquity from his hand, allowed sin, and to purge out wickedness from his tabernacles, which he seems to intimate he had allowed or connived at. Note; The sins of his houshold are chargeable on the negligent master, and God will more or less require them at his hands.
2. He supports his counsel by a variety of considerations evincing the comfort that would accrue to Job from following it: For then shalt thou lift up thy face without spot before God and man, who would regard him with favour; thou shalt be steadfast, fixed in prosperity, and shalt not fear such aweful changes as of late he had beheld. Because thou shalt forget thy misery; the comforts restored will obliterate the remembrance of past calamities; and remember it as waters that pass away; if they are reflected upon, they will vanish as the brook dried up in summer; and thine age shall be clearer than the noon-day, thou shalt shine forth, thou shalt be as the morning; though clouds and darkness of affliction had covered him, these in his age should be dispelled; comfort and joy, as the light at noon, should cheer his future day, and his evening sun shine bright as the splendour of the morning. And thou shalt be secure, confident in the mercy of God, because there is hope of God's returning favour. Yea, thou shalt dig about thee, and fix a durable mansion, or find wells of water for his cattle, or be secured as in an intrenchment; and thou shalt take thy rest in safety, no danger being near to terrify or disturb: thou shalt lie down, and none shall make thee afraid; yea, many shall make suit to thee; thou shalt be more honoured and courted than now thou art slighted and despised. Note; (1.) When we have returned to God in faith and humble prayer, we may be confident of his favour. (2.) If God establishes us, we need not fear what all the powers of evil can do against us.
3. He describes the miserable end of the ungodly: The eyes of the wicked shall fail, while looking after relief in vain, and they shall not escape from the hand of God's judgments, and their hope shall be desperate, and the disappointment terrible, as the giving up of the ghost. And such he seems to insinuate would be Job's case, if, rejecting the admonitions of his friends, he continued proudly and falsely to vindicate himself, while his sins remained. Note; (1.) If not before, in death at least, the vain confidence of the wicked and self-righteous expires. (2.) There is no escaping God's judgments; they who will not turn must burn.