The lamp despised in the thoughts of the rich, is ready for the time appointed.

“"Did I lose my common sense, by any chance," Job says, "because I fell into misery?" Here he presents himself as a righteous man, not by testifying to his perfect virtue but to the fact that he did not do anything wrong to anyone and that nobody can blame him. "And that my houses should be spoiled by transgressors," it was necessary that this happened, he says. It had been ordained from above. "However," he says, "do not believe that these misfortunes will stop for me. Indeed, if I, who have committed no act of injustice, suffer so, the wicked will suffer even more so."”

“For the upright man's simplicity is laughed to scorn. A lamp is despised in the thought of the rich; prepared for an appointed time. But because the very scoffers at the simple ones are themselves too enrolled under the name of Christians, being overruled by reverence for religion, they are ashamed to make a display of the sin of open scoffing. Whence it happens that full of pride in themselves, and in silence, they scoff at those whom they take to be utterly mean and abject from their simplicity. Therefore it is well expressed, A lamp is despised in the thought of the rich; for all the proud, whereas they are unskilled to estimate the blessings to come, as we have said above, account him almost as nothing whom they do not see to be possessed of that which they are devoted to. For it often happens that each one of the Elect, who is being conducted to eternal bliss, is overwhelmed here with unintermitted calamity, there is no plentifulness of stores that buoys him up, no lustre from titles that makes him conspicuous, no crowd of followers falls to his lot, no pomp of raiment makes him a figure in the eyes of men, but he is regarded as an object of contempt by all men, and accounted unworthy of the regard of this world. Yet in the eyes of the hidden Judge he is bright with virtues, and full of lustre from the merits of his life; he dreads to be honoured, he never shrinks from being despised, he disciplines the body by continence, he is fattened by love alone in the soul, he ever sets his mind to bear with patience, and standing erect on the ground of righteousness, he exults in the insults he receives, he compassionates the distressed from his heart, he rejoices in the successes of the good as in his own, he carefully ruminates the provender of the sacred word in his heart, and when examined he is unskilled to give a double answer; 'a lamp' because he is bright within, 'despised' because he is not luminous without. Inwardly he glows with the flame of charity, without he shines with no gloriousness of luster. Therefore he shines and is despised, who, while he glows with virtue, is accounted vile. Hence it is that his own father looked down upon holy David, when he refused to present him to the eyes of the Prophet Samuel. He, when he had brought out seven sons to receive the grace of anointing, being questioned by the Prophet whether he had gone through the whole number of his children, answered with despair enough, There remaineth yet a little boy that keepeth the sheep; and when he was brought forward and chosen, he heard the words, Man looketh in the face, but the Lord searcheth the heart. Thus David was a lamp by his innocency, but yet a lamp greatly despised, in that he gave no light to those that regard the outside appearance. But be it known that every righteous man is either without temporal glory, or if he has it, he breaks it beneath himself, that he may freely rise on high above his own honour, lest overcome by enjoyment he be brought down beneath it. It is hence that that illustrious Preacher lowered the glory of his Apostleship before the eyes of men, saying, We have not used this power, when we might have been burthensome as the Apostles of Christ, but we made ourselves little children among you. But the swelling of the neck still remained in the heart of the hearers of that same person, when they said, For his letters say they are weighty and powerful, but his bodily presence is weak, and his speech contemptible. For him who they knew could say such things they determined could not live in common with themselves, and when they both saw him lowly in his mode of life and high in his tone of speech, their pride drove them on, that him whose writings had made him to be feared, his words in presence should make an object of little account. What then was Paul, saving 'a lamp despised in the thought of the rich,' who by the same act whereby he set forth a lesson of humility, got the affronts of highmindedness from ill-instructed disciples. For in a dreadful way, the sickness of those so filled with pride was increased by the same means, whereby it ought to have subsided; while the proud mind of carnal persons rejected, as if it were worthy of scorn that which their master set forth as deserving of imitation. Was not he 'a lamp despised,' who when he shone forth with so many virtues, underwent such adverse treatment at the hands of his persecutors? He discharges his mission in chains, and his bonds are made known in all the palace, he is beaten with rods, he is beset with numberless dangers from his own race and from the Gentiles; at Lystra he is battered with stones, he is dragged by the feet without the city, in that he is taken for dead. But to what point is this 'lamp despised?' Up to what point is it held contemptible? Does it never at any point unveil its lustre? Does it never shew, with what excess of brightness it glows? It does shew clearly. For when it is said that the 'lamp is despised in the thought of the rich,' it is therefore added, Prepared for an appointed time. For the 'appointed time' for 'the despised lamp' is the predestined Day of final Judgment, wherein it is shewn how each one of the righteous, who is now contemned, shines bright in greatness of power. For then they come as judges with God, who now are judged unjustly for God's sake. Then their Light shines over so much the wider space, the more cruelly the persecutor's hand confines and fetters them now. Then it will be made clear to the eyes of the wicked, that they were supported by heavenly power, who forsook all earthly things of their free will. Whence Truth saith to His own Elect; Ye which have followed Me, in the Regeneration when the Son of Man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. Not that the court of the interior Assize will have no more than twelve judges, but, surely, that by the number twelve the amount of the whole is described; for whosoever being urged by the incitement of divine love, has forsaken all that he possessed here, shall doubtless attain there to the height of judicial power; that he may then come as judge in company with the Judge, who now by consideration of the Judgment chastens himself with voluntary poverty. For hence it is that it is said by Solomon concerning the spouse of Holy Church, Her husband is known in the gates, when he sitteth among the elders of the land. Hence Isaiah says, The Lord will come to judgment, with the elders of His people. Hence Truth proclaims these same Elders now no longer servants but friends. Henceforth I call you not servants, but I have called you friends. And the Psalmist regarding these same saith, Honourable also are thy friends unto me, O God. And whilst he beheld their loftiness of mind, and how they trod down with the heel of the foot the glory of the world, he thereupon added, How stablished is their rule! And that we might not think that they be few, who we learn thus advance even to the summit of such high perfection, he thereupon added, If I should count them, they are more in number than the sand. For as many persons, then, as now wittingly abase themselves for the love of the Truth, so many lamps shall then blaze forth in the Judgment. Therefore let it be justly said, A lamp despised in the thought of the rich, prepared for the appointed time; for the soul of every righteous man is despised as abject, when in passing through life he is without glory; but he is beheld as an object to admire, when he shines from on high. Amid these things it is good to lift the eye of the mind to the paths of our Redeemer, and to proceed step by step from the members to the head. For He did Himself prove truly 'a lamp' to us, Who by dying upon the Cross for our redemption, poured light through the wood into our benighted minds. John had attained to see that we are lightened by this Lamp, when he said, That was the true Light, which lighteth every man that cometh into the world. Yet he saw it 'despised in the thought of the rich,' when he soon after brought in, He came unto His own, and His own received Him not. Herod desired to examine into the flames of this Lamp, when he longed to see the miracles of that One, as it is written, For he was desirous to see Him of a long season, because he had heard many things of Him, and he hoped to have seen some miracles done by Him. But this Lamp did not shine forth before his eyes with a single ray of light, in that to him, who sought Him not from piety but from curiosity, He exhibited nothing wonderful concerning Himself. For our Redeemer when He was questioned held His peace, when He was looked for, He scorned to shew forth His miracles, and keeping Himself to Himself in secret, those whom He found looking for outward things He left in their ingratitude without, rather choosing to be openly despised by those who were led by pride, than to be commended with empty voice by those that did not believe. And hence this 'Lamp' is straightway 'despised,' according to what is there added, And Herod with his men of war set Him at nought, and mocked Him, and arrayed Him in a gorgeous robe. Yet the 'despised lamp,' which is subject to scoffings on earth, flashes judgment from heaven. Hence it is justly added here, prepared for an appointed season. Concerning which same season He saith by the Psalmist, When I shall receive the time, I will judge uprightly. Hence in the Gospel 'Truth' declareth, saying, My time is not yet come. Hence Peter saith, Whom the heaven must receive until the times of the restitution of all things. Therefore the 'Lamp' which is now 'despised' is 'prepared' for its coming 'at the appointed season.' For He by Himself judgeth sin on the last Day, Who now bears with the scoffs of sinners, and then He brings out severity the more rigorously, the more mildly He now spreads low His patience in calling sinners. For he that awaits long while for some to be converted, if they be not converted, torments them without revoke.”

“Job answering said, and so forth. In the preceding words Sophar had tried to show that man cannot comprehend the secrets of God's wisdom, in order to humiliate Job, who seemed to be demanding a disputation as it were with God. And as can be gathered from his words and those of the other friends, their whole intention turned about three things: first, they were eager to say certain magnificent things about God, extolling his wisdom and power and justice, so that from this their own cause might appear more favorable; second, they applied these magnificent things assumed about God to certain false doctrines, namely that on account of justice men prosper in this world and on account of sins are afflicted, and that after this life nothing is to be expected; third, from assertions of this kind, on account of the adversity which Job was suffering, they accused him as though he were wicked, and promised him certain empty things if he would abandon iniquity, namely that buried he would sleep secure and that at evening the brightness of noonday would rise for him — which Job reckoned as mockeries. And around these three points Job's whole response turns. First, therefore, he speaks against them concerning the fact that they exalted themselves, proposing certain great things about God as though they alone knew them and Job was ignorant of them; and so it is said, "Job answering said: Are you then the only men?" What follows is: if you reckon that you alone know these things about the greatness of God which all men know; and since wisdom consists in the knowledge of the greatness of God, it follows that, if you alone know these things, wisdom is in you alone, and so when you cease, wisdom ceases — and therefore he adds, "and wisdom shall die with you?" As if he were saying: it is unfitting either that you alone should be men, or that you alone should be wise. But because they might say, "It is not that we alone know, but rather that you do not know," he replies, adding, "I also have a heart," namely for knowing these things, as you do, "nor am I inferior to you," namely as regards this knowledge. And lest this be ascribed to arrogance, he adds, "for who is ignorant of these things which you know?" As if he were saying: it is no great thing if I say that I know what you know, because it is no great thing to know it, since anyone knows it; but in that you reckon me ignorant of these things, you seem to hold me in contempt, as though I were ignorant of what everyone knows. Hence he adds, "He that is mocked by his friend as I am" — namely by you, while you reckon me foolish — "shall call upon God, and he will hear him," because where human help is lacking, there divine help is most present, according to that word of the Psalm: "For my father and my mother have left me, but the Lord hath taken me up" (Psalm 26:10). And in this he seems to answer what Sophar had said above, "Then thou mayest lift up thy face" (Job 11:15), as if to say: I need not wait any longer to pray with confidence, because from this very fact, that I am mocked by friends, hope is given me of having recourse to God. But why one mocked by a friend should be heard by God, he shows, adding, "for the simplicity of the just is laughed to scorn," where he shows both who they are who are mocked and why, and also by whom, when he adds, "a lamp despised in the thoughts of the rich." For to be mocked belongs to one who is deficient, but to mock belongs to one who abounds; now those who abound in virtues do not mock those who are deficient in virtues, but rather have compassion on them and help them if they can; but those who abound in temporal things are especially wont to mock those who are deficient in temporal things, and especially when these apply no effort to acquiring temporal things; but the effort of the just is directed not to acquiring temporal things but to pursuing rectitude, hence they abstain from the frauds and deceits by which riches are for the most part acquired, and from this they are reckoned simple; therefore the just are for the most part mocked. Now the cause of the mockery is simplicity, but it is mocked not as an evident evil but as a hidden good, and so here simplicity is called a lamp on account of the brightness of justice, but "despised in the thoughts of the rich," namely of those who place their end in riches — for whoever places his supreme good in riches must think that things are good in proportion as they serve more to acquire riches — hence the simplicity of the just, by which the multiplication of riches is impeded, must be contemptible to them. But although the simplicity itself of the just is held in contempt in the thoughts of the rich, nevertheless in its own time it is not defrauded of its due end; hence he says, "it is ready for the appointed time." He does not say this as though at some time in the present life earthly prosperity ought to be rendered to the just for their simplicity, but leaves undetermined what this appointed time is and to what end the simplicity of the just is being prepared: for the disputation has not yet arrived at this point, but it will be shown in what follows. Thus, then, Job covertly hints why he was mocked by his friends, whom he calls "rich," because they set the prosperity of this world as man's end, as though it were the reward of man's justice; but he by his simplicity was not seeking this reward but another at the appointed time, and therefore had confidence that if he called upon the Lord he would be heard by him. And because the rich who mock the simplicity of the just do not stop there but proceed even to contempt of God, hence it is added, "the tabernacles of robbers abound." For it follows that, since some place their end in riches, they seek out all ways to attain this ultimate end, whether by fraud or by any other means, and thus they become robbers, and while they rob, they abound in riches; and from this abundance follows contempt of God, hence it is added, "and they provoke God boldly." For then does one do something boldly when he believes that what he does is good; for when conscience gnaws at him about evil, a man does not commit evil without fear, because, as it is said in Wisdom 17:11, "wickedness, being fearful, hath given testimony of her condemnation"; but those who place their ultimate end in riches, from this very fact reckon all things good by which they attain this end; but it is manifest that when they acquire riches by robbery, they provoke God, acting against his justice; hence it follows that they provoke God boldly. Or otherwise: from riches a man is lifted up into pride, reckoning that by them he is sufficient for himself, and from this he contemns God, boldly trusting in his riches, according to that word of Deuteronomy 32:15, "the beloved grew fat, and kicked." But because he had said that the tabernacles of robbers who provoke God abound, lest perhaps it be answered that such abundance is not from God, he adds, "seeing he hath given all things into their hands," that is, into their power, because the power of harming anyone is only from God, but the will to do evil is only from oneself; and therefore in that they rob they provoke God, but the abundance consequent upon it is from God. And this he consequently proves when he adds, "But ask now the beasts, and they shall teach thee: and the birds of the air, and they shall tell thee. Speak to the earth, and it shall answer thee: and the fishes of the sea shall tell." What all these, when asked, would answer, he shows, adding, "Who is ignorant that the hand of the Lord hath made all these things?" This, then, is what all confess, that they were made by God; but a man questions creatures when he considers them diligently, but when questioned they answer inasmuch as, through the consideration of them, man perceives that so great an ordering as is found in the disposition of their parts, in the order of their actions, could in no way exist except through the dispensing of some higher wisdom. But if creatures of this kind were made by God, it is manifest that they are in God's power just as artifacts are in the power of the artificer, and therefore he adds, "in whose hand," that is, in whose power, "is the soul of every living thing," and not only of the other animals but also "the spirit of all mankind" (literally: of all flesh of man). But if they are in his power, it is manifest that no one can have them except from him, according to that word of Daniel 4:14, "the most High ruleth in the kingdom of men, and he will give it to whomsoever it shall please him." It is manifest, therefore, that neither the earth nor the animals of which he had spoken above, in which human riches consist, can any man have unless God gives it into his hand; and thus if robbers abound, God has given it into their hands. By this, then, is refuted the opinion of those who held that riches are given by God as a reward of justice, since even to robbers they are given by God. "Doth not the ear discern words," and so forth. Because above Job had set down that the things which Sophar had said about the excellence of divine greatness are manifest to all, he here intends to show that this can come to the knowledge of men through experience of divine power and wisdom in human affairs. Hence first he shows how men come to the knowledge of things through experience, saying, "Doth not the ear discern words," namely when it hears them? "And doth not the palate of him that eateth judge of the taste?" Because experience is from sense, he fittingly manifests the power of experience through the judgment of the senses, and especially through hearing and taste, because hearing among all the senses is the most disciplinable, hence it avails most for the contemplative sciences; but taste is perceptive of foods which are necessary to man for life, hence through the judgment of taste is signified the experience which is had concerning things of the active life. And for this reason, from the judgment of two senses, he shows the power of experience both in speculative and in operative matters, when he adds, "In the ancient is wisdom," which pertains to contemplation, because, namely, the ancients have heard many things; "and in length of days prudence," which pertains to action, because, namely, in a long time men taste many things, useful or harmful. Thus, then, the power of experience having been shown, he adds what men can experience concerning God, when he says, "With him is wisdom and strength, he hath counsel and understanding." Here he attributes to God four things which stand in an order to one another: for the first indeed is to know hidden things, which pertains to understanding; the second is, from those things which a man understands, to find in active matters ways suited to some end, which pertains to counsel — just as also in speculative matters, through the things a man understands, reason deduces to the knowing of certain conclusions; the third is that concerning the things a man has discovered he have a right judgment, which pertains to wisdom; the fourth is that the things which one judges are to be done, he powerfully carry out — and to this pertains strength. But because experience proceeds from things sensible, which although they are prior with respect to us are nevertheless simply and according to nature posterior, he therefore begins to show how men can experience the divine strength, and first indeed in human affairs themselves. For we see that some men are utterly destroyed, either through death as regards the being of nature, or through utter abasement as regards civil being, even though they have many supporters; hence, since they cannot be helped by men so as not to come to destruction, it is manifest that this happens from some hidden cause, both divine and surpassing human power, since human power cannot resist it — and this is what he says: "If he pull down, there is no man that can build up." Likewise we see some men impeded in their undertakings, even if they are not utterly destroyed, though they have very many directors; hence it is manifest that this too comes about from some more excellent power, hence it is added, "and if he shut up a man, there is none that can open," that is, who can extricate him — hence it is said in Ecclesiastes 7:14, "No man can correct whom he hath despised." Then he shows how men can experience the divine power in things of nature, especially as regards rains and droughts, hence he says, "If he withhold the waters," namely so that they do not fall by raining, "all things shall be dried up," namely those which spring from the earth; "and if he send them out," in great abundance, "they shall overturn the earth," as happens in floods. And although this comes about from certain natural causes, that sometimes rains cease even to utter dryness, and sometimes abound even to the overturning of the earth, nevertheless this is not withdrawn from the divine power, which also ordered these very natural causes to their proper effects; thus, then, as if concluding from the foregoing, he adds, "With him is strength." Then, beginning to proceed to the second member, he joins, "and wisdom," as though setting forth what he intends to manifest. Now it is proper to wisdom that through it right judgment be had concerning things; and he judges rightly concerning the truth of things who can discern how someone may be deceived, declining from the truth; and therefore, to show that wisdom is in God, he adds, "he knoweth both the deceiver, and him that is deceived," that is, he discerns by right judgment the deceptions by which someone departs from the truth, distinguishing them from the right knowledge of the truth. And this indeed he supposes from the point on which he and his friends commonly agree, that human affairs are subject to divine judgment — of which he could not judge unless he knew sins, among which deceptions and frauds hold a great place. Then he shows, through the things which appear in human affairs, that counsel is with God. Concerning which, however, it must be considered that just as God knows both the principles of the speculative sciences and the conclusions and their order to one another, yet he does not receive knowledge of the conclusions through the principles but knows all things at once and by a simple glance, so also in operative matters he knows both the ends and the things that are means to the end, and which ways are suited for attaining certain ends, yet he does not seek out the ways from the ends as we do when we take counsel; therefore, just as reason is said to be in God inasmuch as he knows the order of principles to what follows, yet it does not belong to him to investigate anything by way of reasoning as reasoning does, so with him counsel is said to be not by way of inquiry but by way of simple and absolute knowledge. Now the depth of someone in counsels can be gauged from two things: first, when by the subtlety of his counsel he leads adversaries — even if they seem practiced in counsels — to this, that, all their ways failing, they must of necessity arrive at an unfitting end; and as to this he says, "He bringeth counsellors to a foolish end," namely by impeding, through the depth of his counsel, the ways which they devise to avoid an end of this kind. Second, the depth of someone in counsels is shown when he can lead adversaries, by the subtlety of his counsel, to this, that they do not know what they ought to do; and as to this he adds, "and judges to stupidity" — and he calls "judges" the wise, who are accustomed to have right judgment concerning things to be done. Just as also in speculative disputations it happens that someone is held to be an efficacious disputant, who can lead an adversary to something unfitting, or can so establish his own position that nothing can be said against it — so also does God act against his adversaries, because both he leads them to perdition through the very ways which they themselves choose, and he so establishes his own truth and works that they cannot be shaken by adversaries. And because he had said this in general, he consequently manifests it through particular examples, showing how all the things which seem to excel in human affairs are brought, by the depth of divine counsel, to a foolish end and to stupidity. Now in human affairs kings excel in power, and as to these he says he "looseth the belt of kings" — that is, the military girdle — for in their girdle their power is designated, according to that word of the Psalm, "Gird thy sword upon thy thigh, O thou most mighty" (Psalm 44:4); "and girdeth their loins with a rope," while they are dragged into captivity, in which the greatest defect of power is denoted. Priests, however, excel as regards the reverence in which they are held, of whom he adds, "he leadeth priests away inglorious." The chief men and counsellors of a city or kingdom seem to excel according to prudence in counsels, and of these he adds, "and supplanteth the great," that is, deceives them. Philosophers excel in the consideration of truth, and of these he says, "changing the lip of the truthful," that is, of those who are zealous to speak the truth: for sometimes God beclouds their mind by withdrawing his grace, so that they cannot find the truth and consequently cannot speak it, according to that word of Romans 1:22, "professing themselves to be wise, they became fools." The aged also excel in directing the young, and of these he adds, "and taking away the doctrine of the ancients" — either because the aged are made foolish, or because they are wholly removed from the midst, according to that word of Isaiah 3:2, "the Lord will take away from Jerusalem the judge and the prophet, and the diviner, and the ancient." Princes, however, excel in the authority they have of commanding others, and of these he adds, "he poureth contempt upon princes," namely so that they are despised by those who ought to have obeyed them. All these things, then, seem to pertain to what he had said, "he bringeth counsellors to a foolish end"; but that sometimes certain persons are raised from the lowest estate to the highest seems to pertain to what he had said, "and judges to stupidity," and as to this he adds, "and relieveth them that had been oppressed" — so that this refers to the powerless who were oppressed by the power of the greater, who, their oppressors being cast down, are sometimes raised to a state of power. But as to those who are of no glory but lie hidden in the lowest estate, he adds, "who discovereth deep things out of darkness," that is, men placed in the lowest estate, and on this account unknown, as it were existing in darkness — he brings them into glory, revealing them to others. But as to those who are reckoned ignorant and foolish, he adds, "and bringeth up to light the shadow of death"; for the shadow of death seems to be ignorance or foolishness, since it is especially through knowledge that living things are distinguished from non-living things; he brings up to light, then, the shadow of death when he either grants wisdom to the ignorant, or shows that those who were wise are wise, whose wisdom was previously unknown. So that what was said, "he relieveth them that had been oppressed," may be said as it were the opposite of what he had said, "he looseth the belt of kings"; and what is added, "who discovereth deep things out of darkness," against what he had said, "he leadeth priests away inglorious"; and what is added, "and bringeth up to light the shadow of death," against all that follows. And just as he had said that this alternation of exaltation and abasement occurs by God with regard to individual persons, he shows this same thing occurring also with regard to a whole nation, adding, "who multiplieth nations," namely so that they increase in number of men, "and destroyeth them," that is, ruins them either by wars or by pestilences, "and restoreth them being overthrown into their former state" — that is, brings back to a good state those overthrown, whether by these mischances, or by the oppression of some one or several who preside unjustly. Having shown, then, that in God is strength, wisdom, and counsel, he last shows that in him is understanding, which we said pertains to the knowledge of hidden things, which seem especially to be those things that lie hidden in the heart. That God knows these things he shows through the fact that he operates in the hearts of men, and thus knows the hidden things of hearts as it were his own effects. He says, then, "who changeth the heart of the princes of the people of the earth," namely as regards the will, hence it is also said in Proverbs 21:1, "the heart of the king is in the hand of the Lord, whithersoever he will he shall turn it." And although God inclines the wills of all men, nevertheless special mention is made of kings and princes, because their wills carry greater weight, inasmuch as many follow their will. But as to the intellect he adds, "and deceiveth them" — which indeed is said not because he leads them into falsity, but because he withdraws his light from them lest they know the truth, and beclouds their reason lest they be able to find fitting ways to attain the evils they propose; hence it follows, "that they may walk in vain where there is no way," that is, that they may proceed by ways unsuited, by which they cannot attain their end. Now it happens that someone errs in what he does in two ways: in one way through ignorance, and as to this he says, "they shall grope as in the dark, and not in light," so that by darkness ignorance is designated, by light knowledge; some grope through ignorance after the manner of the blind, while they consider only what they sense presently, as it were by touching; in another way some err in what they do on account of passions, by which their reason is bound with regard to particulars, so that it does not apply universal knowledge to what is to be done, and as to this he adds, "and he shall make them stagger like men that are drunk" — for thus reason is bound by passion as by a kind of drunkenness.”

“The tabernacles of robbers prosper,.... Such as the Chaldeans and Sabeans, who had robbed Job of his substance, and filled their houses with the spoils of others, and lived in the greatest fulness and prosperity, and whom he might have in his view; and the like is what has been since observed by good men, and has been a trial and temptation to them, not knowing well how to reconcile this to the justice and wisdom of God in providence, yet so it is, a fact that cannot be denied, see Psa 73:2; and they that provoke God are secure; all sin is abominable to God, contrary to his nature, will, and law, and so provoking; yet there are some sins that are more provoking than others, as idolatry, blasphemy, murder, theft, robbery, rapine, and oppression, and the like, as well as attended with more aggravating circumstances; and yet many who are guilty of such enormous crimes, and God provoking iniquities, are "secure", live in the greatest tranquillity and safety, free from the incursions, invasions, and insults of others: "their houses", as Job elsewhere says, "are safe from fear", Job 21:9; into whose hand God bringeth abundantly; an abundance of the good things of this world, who have as much or more than heart can wish; whose belly is filled with hid treasure, whose grounds and fields bring forth plentifully, that they have no room to bestow their fruits; this, as it is an aggravation of their sin in provoking the God of their mercies, who is so liberal and bountiful to them, so it is the more full and express for the point in hand Job is confuting. Some, as Aben Ezra and Ben Gersom, understand this of idol makers and idol worshippers, and render the words, "who makes a god with his hand", or "carries a god in his hand" (l), and worships it; which others interpret of his doing what he will with God, having him, as it were, in his hand, or reckoning his hands his god, and thinks to do what he pleases (m). (l) "quique deum portant vel portat in manu sua", Tigurine version, Munster; so Bolducius, De Dieu, Schultens. (m) Schmidt, &c.”

“The meaning of V. is, that the just man, who is oompared to a lamp dimly shining, in the estimate of the rich, is reserved to shine with increased lustre at a time divinely appointed. P. "He that is ready to slip with hit feet is as a lamp despised in the thought of him that is at ease." A man ready to totter and foil in business pursuits, is compared, by the prosperous, to a lamp that is dying out”

“Rather, "a torch" (lamp) is an object of contempt in the thoughts of him who rests securely (is at ease), though it was prepared for the falterings of the feet [UMBREIT] (Pro 25:19). "Thoughts" and "feet" are in contrast; also rests "securely," and "falterings." The wanderer, arrived at his night-quarters, contemptuously throws aside the torch which had guided his uncertain steps through the darkness. As the torch is to the wanderer, so Job to his friends. Once they gladly used his aid in their need; now they in prosperity mock him in his need.”