Zophar truly calls the triumph of the wicked short. 173 XV. the spirit of my understanding.' For they that disregard the Book words of the teacher, employ his teaching not for an assistance but for an occasion of contention, rather that they may criticise the things heard than to follow them. This then being premised with a sort of restraint, he now springs out into the open reviling of the blessed man, when he adds; Ver. 4, 5. I know this of old, since man was placed upon earth, that the triumphing of the wicked is short, and the joy of the hypocrite but for a moment. 3. Now it is clear to be seen that being puffed up with iii. the spirit of his understanding, he warps the sentences, which he pronounces against the ungodly, to the reproving of blessed Job. For in him whom he first saw following right ways, and afterwards undergoing punishment, he reckons all that he saw to have been but hypocrisy, in that he did not believe it possible for a just servant to be put to distress by a just God. But those same sentences, which, being right, he did not pronounce in a right way, let us go through, weighing them with earnest intentness of mind; and setting at nought what he says untrue against blessed Job, let us consider how true are the things he speaks, if he were speaking them against the ungodly. I know this of old, since man was placed upon earth, that the triumphing of the wicked is short. Going to tell the shortness of the present life, he carried back the eye of the interior to the outset of the commencement, in order to collect from the past how nothing all things are, that while they continue to be, seem to be something. For if we carry the eyes of our imagination from the very commencement of the human race up to the present time in which we now are, we see how short all was that was of a nature to come to an end. Let us imagine a man to have lived from the first day of the world's creation to this present day, yet on this day to end the life, which he seemed to have continued to so great a length, lo, the end is come, the things past are already become nought, in that every thing has passed away. For the future in this world is nought, in that not a moment, or the very shortest particle of time remains to our life. Where then is that long time, which, comprehended between the beginning and the end, is so wasted in substance, just as if it had not ever been even short in duration? JOB 20, 6. 7. LIT. 174 The hypocrite's joy is in things that abide not. 4. Therefore because the wicked have their heart centered in this life, surely they set themselves up therein and seek to win applause. They are lifted up by the flattery of the lips, having no desire to be good, but only to be called so. Which praise they think is of a great length while they receive it, but understand to have been brief when they lose it. Whence it is well said against these wicked persons, This I know of old, since man was placed upon earth, that the triumphing of the wicked is short; and it is well added, And the joy of the hypocrite but for a moment. It often happens that while the hypocrite passes himself off for holy, without a fear of letting himself appear wicked, he is honoured of all men, and the high credit of holiness is awarded to him, by those who can make out the outside, but have no eyes to look into the interior of things. Whence it happens, that he triumphs in having the first seat, is overjoyed in getting the first couch, filled with pride at receiving the first invitation, elevated at the respectful address of his followers, swoln in the pride of his heart at the observance of his dependents, Mat. 23, as is said of such by the voice of Truth Himself. But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, and love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi. But all this joy of theirs, compared with eternity, what will become of it, when, the crisis of death being upon them, it perishes, as though it had never been? Of which same joy the mirth is all gone, the causa, punishment remains, and when the thing is lost, the guilt' endures. And it is well said; The joy of the hypocrite like a point. For in making a point the style is lifted up as soon as set down, and there is no lingering, that it may be drawn along a line to be described. And so the joy of the hypocrite is like a point,' in that it appears for a moment, and is gone for ever; and just as the style, in the case of a point, while set down is lifted up in one, so the hypocrite, whilst he touches, parts with the joys of the present life. Concerning whom it is also added; 5. 1 airía ? Ver. 6, 7. Though his pride mount up unto the heavens, and his head reach unto the clouds: Yet he shall perish at last like the dunghill. The hypocrite's soul shewn at last a dunghill of vices. 175 XV. 5. The pride of the hypocrite is said to mount up unto Book the heavens,' when his high-mindedness has the appearance- iv. of leading a heavenly life; and his head as it were reaches unto the clouds,' when the leading part, i. e. his intellect, is thought to equal the merits of the Saints that have gone before. Yet he perishes at last like the dunghill,' because at his death, when he is led to torments, being full of the dung of evil habits, he is trodden under foot of evil spirits. For the joys of the present life, which the unrighteous account great good, righteous men look upon as dung. Whence it is written; A slothful man is stoned with the Ecclus. dung of oxen. Thus he that will not follow God is made 22, 2. slothful in the love of the life everlasting. And as often as he is stricken with the loss of temporal goods, he is surely troubled on the score of those things, which the righteous look down upon as dung:' what else is it with him, then, that is bruised with the buffeting of things earthly, than that he is stoned with the dung of oxen?' And the hypocrite is justly described like a dunghill, in that while he aims to obtain temporal glory, at one time in the imagination of his heart he swells within himself, at another time he grudges that same glory to some, and laughs at others having it really. For all the evil qualities then that he is full of, his breast as it were is defiled with so much dung, in the eye of the Eternal Judge. Therefore it may be said, Though his pride mount up unto the heavens, and his head reach unto the clouds, yet he shall perish at last like the dunghill. Which same, though he feign to lead a heavenly life, though he shew his view of truth to accord with the true preachers, yet he' perishes like a dunghill in the end,' in that his soul is damned for the stench of his evil qualities. It goes on; They which had seen him shall say, Where is he? 6. It generally happens that the life of the hypocrite is even by all men discovered at the end to be damnable, for it to be made appear by plainer marks now what sort they were of. They then that saw him elate at this present time shall say of him when dead, Where is he? For neither is he seen here where he was elated, nor yet in the rest of eternity, which he was supposed to be of. Concerning the shortness of whose life it is yet further added with fitness; V. JOB 20, 176 The hypocrite's life a dream of false glory. Ver. 8. He shall fly away as a dream, and shall not be 8. -found: yea, he shall be chased away as a vision of the night. LIT. vi. 7. What else is the life of the hypocrite but the vision of a phantom, which exhibits that in semblance which it does not possess in truth? Whence too it is justly likened to a dream,' in that all praise and glory is, as it were, gone from him whilst it is being held. For oftentimes in a vision of the night,' some that are poor are full of wonder that they are made rich, they see honours awarded to them, they behold heaps of riches, a multitude of attendants, the most beautiful garments, abundance of food presented to them. They are delighted to have escaped poverty, which they bore with a grieved spirit; but on a sudden, when they wake, they find how false all the joy was which they felt, and they are sad that they have awoke, in that real want gripes them awake. Thus the minds of hypocrites, whilst what they do is one thing, and what they exhibit to men another, win applause by the mere exhibiting of holy living; in the esteem of men they are set before numbers that are better, and whilst they are highminded with the secret thought within, they exhibit themselves without as humble. And whereas they are excessively commended by men, they imagine that in the eyes of God also they are such, as they delight to make themselves known to be to their fellow-creatures. Hence it comes to pass that they assume that they will likewise obtain the rewards of eternal life, and they who triumph here below, upon the commendations of their fellow-creatures, doubt not for a moment that they will have rest there; but in the midst of this the secret hour of their call creeps upon them, and while they shut the eyes of the flesh they open those of the spirit, and so soon as they have gotten eternal punishments, they there see, that they were rich in the repute for virtues only in sleep. Well then is it said of such a hypocrite, Yea, he shall be chased away as a vision of the night. For this, that he sees himself for a brief space rich in man's esteem, is of the show of a phantasm, not of the 1 al. of substance of virtue'. For when his soul wakes up at the reality.' dissolution of the flesh, it learns, assuredly, that it was in a sleeping state that it saw the partial regards of men about it. It goes on; The hypocrite's flatterers fail him. His imitators poor. 177 Ver. 9. The eye also which saw him shall see him no Book more: neither shall his place any more behold him. XV. 8. What is the place' of the hypocrite, saving the heart vii. of his flatterers? For there he rests, where he finds partialities towards him. Therefore the eye that saw him shall see him no more,' because being removed by death, he is hidden from his foolish lovers, who were wont to behold him, admiring him. Neither shall his place any more behold him,' because the tongues of his flatterers do not follow him with their partialities to the Judgment. Yet so long as he lives he does not cease to teach his followers likewise the things that he practises himself; and through the frowardness of his erring way he begets others also in a likeness to that false pretension which he shews forth. Concerning whom it is fitly added in this place, Ver. 10. His children shall be wasted with poverty. 4. 10. 9. It is written, For into a malicious soul wisdom shall viii. not enter; and it is declared by the Psalmist, The rich have Wisd. 1, lacked and been a hungred. For if their want and hunger Ps. 34, were spoken of outward starving, then surely they would be any thing but rich, who were in want of the bread of the body. But forasmuch as whilst they are increased without, they are rendered void within, they are described as rich and needy at one and the same time, in that they never entitle themselves to be filled with the bread of wisdom. And so the children of this hypocrite are worn down with want,' because they that are born in hypocrisy in mimicry of him, whilst they do not hold the substance of truth, are brought to nought in the penury of the heart. And his hands shall repay him his own grief. 6 10. What is denoted by hands,' saving works? Thus ix. ' his hands will repay him grief,' because he will reap just damnation from his wicked course of life. Now it is well said, not' give,' but repay,' in that his froward deeds shall pay him back eternal punishment like a kind of debt. But before he is brought to eternal punishment, let him add more fully the sort of character that he shews himself here. It goes on, His bones shall be full of the sin of his youth, and shall sleep with him in the dust. |