Thirdly, Which is more plain and clear, we may expound these words not only as spoken by Eliphaz, but as therein speaking of himself; The counsel of the wicked is far from me; that is, I am a man of another strain, of another grain then they, I am a man of another mould and make then they. Therefore O Job, what you spake before I speak again, and I speak it upon better grounds, with a better heart then you; you spake with your lips,1 or from the teeth outward, that the counsel of the wicked was far from you, but I have proved that you approach too near them both in course and counsel. I say, what you said, but I say it (which you did not) in sincerity, I profess, and what I profess is true, that the counsel of the wicked is far from me. The same truth may be professed by different persons, upon different grounds and to different ends: the same premises do not always yield the same conclusions in the minds of mens, though in themselves they do. Eliphaz thought his counsel as far from Jobs, as Job had professed himself to be from the counsel of the wicked. When Job said, The counsel of the wicked is far from me; his purpose was to show that though he was afflicted like wicked men, yea, that though he was afflicted while many wicked men were prospered, that yet he was not at all spirited or principled like wicked men. And that therefore his friends assertion must needs be false, who numbered him with the wicked because he was afflicted. Eliphaz seems to retort this upon Job, and to say, if this be so, as thou affirmest, surely then God hath laid aside the care of this world, and lets all things run at six and sevens; for surely if he took notice of men, either what they were, or what they were doing, he would never suffer the wicked to prosper, no nor to escape unpunished. And seeing thou continuest so stiff in thy opinion, that thou doest not suffer these grievous calamities for thy sin, thou seemest to me plainly to comply with their blasphemy, who query, how doth God know? can be judge through the dark cloud? This counsel of the wicked is far from me. And seeing as Job before, so Eliphaz here ascribes counsel (which is the most deliberate act) to the wicked. We may observe.
Thirdly, Which is more plaine and cleare, wee may expound these words not onely as spoken by Eliphaz, but as therein speaking of himselfe; The counsell of the wicked is farre from me; that is, I am a man of another straine, of another graine then they, I am a man of another mould and make then they. Therefore O Job, what you spake before I speake againe, and I speake it upon better grounds, with a better heart then you; you spake with your lips,1 or from the teeth outward, that the counsell of the wicked was farre from you, but I have proved that you approach too neere them both in course and councel. I say, what you sayd, but I say it (which you did not) in sincerity, I professe, and what I professe is true, that the counsell of the wicked is farre from me. The same truth may be professed by different persons, upon different grounds and to different ends: the same premises doe not alwayes yeeld the same conclusions in the minds of mens, though in themselves they doe. Eliphaz thought his counsel as farre from Jobs, as Job had professed himselfe to be from the councel of the wicked. When Job sayd, The counsel of the wicked is farre from me; his purpose was to shew that though he was afflicted like wicked men, yea, that though he was afflicted while many wicked men were prospered, that yet he was not at all spirited or principl'd like wicked men. And that therefore his friends assertion must needs be false, who numbred him with the wicked because he was afflicted. Eliphaz seemes to retort this upon Job, and to say, if this be so, as thou affirmest, surely then God hath layd aside the care of this world, and lets all things run at six and sevens; for surely if he tooke notice of men, eyther what they were, or what they were doing, he would never suffer the wicked to prosper, no nor to escape unpunished. And seing thou continuest so stiffe in thy opinion, that thou doest not suffer these grievous calamities for thy sinne, thou seemest to me plainly to comply with their blasphemy, who querie, how doth God know? can be judge through the darke cloud? This counsel of the wicked is farre from me. And seeing as Job before, so Eliphaz here ascribes counsel (which is the most deliberate act) to the wicked. We may observe.
- 1Haec sunt ipsius Eliphasi verba, quibus seipsum commendat; ut qui potiori jure quam Job, & multo verius possit asserere se toto coelo ab impiorum sententia dissidare. Jun: Pisc. Eliphaz vult ex uno cum Jobo principio ijsdemque praemissis, contrariam elicere conclusionem. Bold.