| Barnes' Notes on the Bible Behold, this is the joy of his way - This is evidently sarcastic. "Lo! such is the joy of his course! He boasts of joy, as all hypocrites do, but his joy endures only for a little time. This is the end of it. He is cut down and removed, and the earth and the heavens disown him!" And out of the earth shall others grow - This image is still derived from the tree or plant. The meaning is, that such a plant would be taken away, and that others would spring up in its place which the earth would not be ashamed of. So the hypocrite is removed to make way for others who will be sincere, and who will be useful. Hypocrites and useless people in the church are removed to make way for others who will be active and devoted to the cause of the Redeemer. A similar sentiment occurs in Job 27:16-17. This closes, as I suppose, the quotation which Bildad makes from the poets of the former age, and in the remainder of the chapter he states another truth pertaining to the righteous. This fragment is one of the most interesting that can be found any where. As a relic of the earliest times it is exceedingly valuable; as an illustration of the argument in hand; and of the course of events in this world, it is eminently beautiful. It is as true now as it was when uttered before the flood, and may be used now as describing the doom of the hypocrite, with as much propriety as then, and it may be regarded as one of the way-marks in human affairs, showing that the government of God, and the manner of his dispensations, are always substantially the same.
Clarke's Commentary on the BibleBehold this is the joy of his way - A strong irony. Here is the issue of all his mirth, of his sports, games, and pastimes! See the unfeeling, domineering, polluting and polluted scape-grace, levelled with those whom he had despised, a servant of servants, or unable to work through his debaucheries, cringing for a morsel of bread, or ingloriously ending his days in that bane of any well-ordered and civilized state, a parish workhouse. This also I have most literally witnessed. Out of the earth shall others gross - As in the preceding case, when one plant or tree is blasted or cut down, another may be planted in the same place; so, when a spendthrift has run through his property, another possesses his inheritance, and grows up from that soil in which he himself might have continued to flourish, had it not been for his extravagance and folly. This verse Mr. Good applies to God himself, with no advantage to the argument, nor elucidation of the sense, that I can see. I shall give his translation, and refer to his learned notes for his vindication of the version he has given: - "Behold the Eternal (הוא) exulting in his course; Even over his dust shall raise up another." In this way none of the ancient versions have understood the passage. I believe it to be a strong irony, similar to that which some think flowed from the pen of the same writer: Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth; and walk in the ways of thine heart, and in the sight of thine eyes. But know thou, that for all these God will bring thee into judgment; Ecclesiastes 11:9. These two places illustrate each other.
Gill's Exposition of the Entire BibleBehold, this is the joy of his way,.... Of the state and condition of the hypocrite, who, while he is in outward prosperity, exults and rejoices, but his joy is but short, it is but for a moment, Job 20:5; and this is what it comes to at last, and issues in, even entire destruction from his place; which, because it may seem strange and wonderful, and is worthy of notice and consideration, as well as to express a certainty of it, the word "behold" is prefixed; though this also is understood, by some, of good men who have much spiritual joy in their present state and condition, be it what it will; they have joy and peace in believing, even joy unspeakable, and full of glory; they have joy in the Lord, and in his ways in which they walk, when they have trouble in the world; they rejoice and even glory in tribulation, and are cheerful be they where they will, though removed from their native place and country; and especially this will be their case when they are transplanted from earth to heaven, the better and heavenly country: and out of the earth shall others grow; in their room and stead; where the tall flourishing tree once stood, but now utterly destroyed, other trees should grow; signifying, either the children of the hypocrites and wicked men, that should spring up in their place and imitate them, and come to the same end; or rather such as were strangers to them, that should inherit their substance and estates; and it may be good men that should succeed them, and come into the possession of all their wealth, even such as were before in mean circumstances, and so may be said to come "out of the earth": it may be rendered, "out of another dust" or "earth shall they grow" (q); signifying, that the wicked should be utterly destroyed, they and theirs; and that such as were of another family, and as it were of another earth and country, should stand in their place; see Job 27:16; this may be interpreted of good men, who, though they die, others are raised up in their stead; God will have a seed to serve him as long as the sun and moon endure; though they are forced to fly from their native place, being persecuted, to strange cities, or removed into the heavenly regions, yet God raises up others to till up their places, and oftentimes out of other families, even of the ungodly, to support his cause and interest; and understanding the whole of truly righteous persons seems best to connect the sense with the following words. (q) "de pulvere alio", Montanus, Bolducius, Cocceius; so the Targum; "de terra alia", Pagninus, Mercerus.
Geneva Study BibleBehold, this is the joy {l} of his way, and out of the earth shall others grow. (l) To be planted in another place, where it may grow as it pleases.
Wesley's Notes 8:19 Behold - This is the issue of the flourishing state. This all his joy comes to. And, and c. - Out of the same earth or place shall another tree grow.
Jamieson-Fausset-Brown Bible Commentary19. Bitter irony. The hypocrite boasts of joy. This then is his "joy" at the last. and out of the earth-others immediately, who take the place of the man thus punished; not godly men (Mt 3:9). For the place of the weeds is among stones, where the gardener wishes no plants. But, ungodly; a fresh crop of weeds always springs up in the place of those torn up: there is no end of hypocrites on earth [Umbreit].
Matthew Henry's Concise Commentary8:8-19 Bildad discourses well of hypocrites and evil-doers, and the fatal end of all their hopes and joys. He proves this truth of the destruction of the hopes and joys of hypocrites, by an appeal to former times. Bildad refers to the testimony of the ancients. Those teach best that utter words out of their heart, that speak from an experience of spiritual and divine things. A rush growing in fenny ground, looking very green, but withering in dry weather, represents the hypocrite's profession, which is maintained only in times of prosperity. The spider's web, spun with great skill, but easily swept away, represents a man's pretensions to religion when without the grace of God in his heart. A formal professor flatters himself in his own eyes, doubts not of his salvation, is secure, and cheats the world with his vain confidences. The flourishing of the tree, planted in the garden, striking root to the rock, yet after a time cut down and thrown aside, represents wicked men, when most firmly established, suddenly thrown down and forgotten. This doctrine of the vanity of a hypocrite's confidence, or the prosperity of a wicked man, is sound; but it was not applicable to the case of Job, if confined to the present world.
Matthew Henry's Whole Bible CommentaryVerses 8-19 Bildad here discourses very well on the sad catastrophe of hypocrites and evil-doers and the fatal period of all their hopes and joys. He will not be so bold as to say with Eliphaz that none that were righteous were ever cut off thus (ch. 4:7); yet he takes it for granted that God, in the course of his providence, does ordinarily bring wicked men, who seemed pious and were prosperous, to shame and ruin in this world, and that, by making their prosperity short, he discovers their piety to be counterfeit. Whether this will certainly prove that all who are thus ruined must be concluded to have been hypocrites he will not say, but rather suspect, 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; and an undoubted truth it is, 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 of yesterday in comparison, and our days upon earth are short and transient, and hastening away as a shadow. And hence," (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 enquire 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 enquire 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 to us as it was to them (Rom. 10:8), and it is the more 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. 119:99, 100. (2.) "We do not live so long as those 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 are the frailty and weakness of our bodies. Vita brevis, ars longa-life is short, the progress of art boundless. 2. He refers to the testimony of the ancients and to the knowledge which Job himself had of their sentiments. "Do thou enquire 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 out 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 thereto, to consult history, especially the sacred history, which is the most ancient, infallibly true, and written designedly for our learning. (2.) Those that would fetch knowledge from the former ages must search diligently, prepare for the search, and take pains for the search. (3.) Those words are most likely to reach to the hearts of the learners that come from the hearts of the teachers. Those 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. 25:2), in this appeal which he makes to history he has a particular respect to the rewards which the blessing of God secured to the posterity of faithful Abraham (who hitherto, and long after, continued in his religion) and to the 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 hypocrite 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. 90:6); but the rush is not cut down and yet withers, withers before it grows up (Ps. 129:6): 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 hope 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; and hypocrites would 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 for 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 cobweb, 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 kings' palaces, Prov. 30:28. 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, fortifies himself in it as his castle, and makes use of it as the spider of her web, to ensnare 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 cobweb with the besom, when God shall come to purge his house. The prosperity of worldly people will fail them when they expect to find safety and happiness in it. They seek to hold fast their estates, but God is plucking them out of their hands; and whose shall all those things be, which they have provided? or what the better they will be for them? The confidences of hypocrites will fail them. I tell you, I know you not. The house built on the sand will fall in the storm, when the builder most needs it and promised himself the benefit of it. When a wicked man dies his expectation perishes. The ground of his hopes will prove false; he will be disappointed of the thing he hoped for, and his foolish hope with which he buoyed himself up will be turned into endless despair; and thus his hope will be cut off, his web, that refuge of lies, swept away, and he crushed in it. 3. The hypocrite is here compared to a flourishing and well-rooted tree, which, though it do not wither of itself, yet will easily be cut down and its place no it no more. The secure and prosperous sinner may think himself wronged when he is compared to a rush and a flag; he thinks he has a better root. "We will allow him his conceit," says Bildad, "and give him all the advantage he can desire, and bring him in suddenly cut off." He is here represented as Nebuchadnezzar was in his own dream (Dan. 4:10) by a great tree. (1.) See this tree fair and flourishing (v. 16) like a green bay-tree (Ps. 37:35), green before the sun, it keeps its greenness in defiance of the scorching sun-beams, and his branch shoots forth under the protection of his garden-wall and with the benefit of his garden-soil. See it fixed, and taking deep root, never likely to be overthrown by stormy winds, for his roots are interwoven with the stones (v. 17); it grows in firm ground, not, as the rush, of mire and water. Thus does a wicked man, when he prospers in the world, think himself secure; his wealth is a high wall in his own conceit. (2.) See this tree felled and forgotten notwithstanding, destroyed from his place (v. 18), and so entirely extirpated that there shall remain no sign or token where it grew. The very place say, I have not seen thee; and the standers by shall say the same. I sought him, but he could not be found, Ps. 36:36. He made a great show and a great noise for a time, but he is gone of a sudden, and neither root nor branch is left him, Mal. 4:1. This is the joy (that is, this is the end and conclusion) of the wicked man's way (v. 19); this is that which all his joy comes to. The way of the ungodly shall perish, Ps. 1:6. His hope, he thought, would in the issue be turned into joy; but this is the issue, this is the joy. The harvest shall be a heap in the day of grief and of desperate sorrow, Isa. 17:11. This is the best of it; and what then is the worst of it? But shall he not leave a family behind him to enjoy what he has? No, out of the earth (not out of his roots) shall others grow, that are nothing akin to him, and shall fill up his place, and rule over that for which he labored. Others (that is, others of the same spirit and disposition) shall grow up in his place, and be as secure as ever he was, not warned by his fall. The way of worldlings is their folly, and yet there is a race of those that approve their sayings, Ps. 49:13. |
