Exposition of Job 32-24, Commentary on Job · Chapter 34
JOB. Chap. 34. Verſ. 23, 24, 25.
For he will not lay upon man more then right, that he ſhould enter into judgement with God.
He ſhall break in pieces mighty men without number, and ſet others in their ſtead.
Therefore he knoweth their workes, and he over-turneth them in the night, ſo that they are deſtroyed.
IN the 23d verſe, being the firſt of this context, Elihu further juſtifyeth the ſevereſt proceedings of God with man; He that layeth upon man no more then is right, may be juſtified in whatſoever he layeth upon him; But God layeth upon man no more then is right, Therefore &c. The Aſſumption is expreſſe in the text.
Verſ. 23. For he will not lay upon man more then is right.
The text ſtrictly rendred, is, He will not lay upon man more. Our tranſlaters ſupply the words, then is right to determine what that more is which God will not lay upon man.
The words have a two-fold ſence.
Firſt, Some interpreters render them as a direct deniall of any power ſeated in or liberty given unto man, to plead, capitulate, or to come in judgement with God; Elihu charging it upon Job, that he had not done well in taking or uſing ſuch a liberty to complaine about his condition; addeth here (according to this interpretation) God neither hath nor will indulge man a liberty (as he hath not given him a juſt cauſe) to complain as if he had don him wrong.Quia non ultra unquam ponet deus ſuper virum. i. e. poteſtatem homini nunquam faciet, ut de ſe ille queri poſſir. Merc: Ne que enim ultra in hominis poteſtate eſt, ut veniat cum deo in Judicio, Vulg: And if man when God hath once declared his mind, and publiſhed his ſentence, ſhould make his defence or offer to produce his reaſonings againſt it, the Lord will not ſuffer it, he will not permit man to proceed in ſuch a way, ſeeing the ſentence of God and what he doth upon it is alwayes juſt, and the right ſtands ever on his ſide, as well as the ſoveraignty is ever veſted in him. Maſter Broughton tranſlates the whole verſe to this ſenſe, Therefore it is not for man ever to purpoſe to enter into judgement before the Omnipotent; there is no appeale from God, nor will he admit ſinners by any artifices, or delayes, to interrupt the progreſſe of his juſtice.
Secondly, The words (as we render them) carry both an aſſertion, that God is juſt, and a demonſtration of it; For he will not lay upon man more then is right, that he ſhould enter into judgement with God; that is, man hath no cauſe to enter into judgement with God, if God ſhould give him leave, and let him be at his liberty in that poynt; for God will not lay upon man more then is right.
There is another ſupply of a word which alſo beareth a good ſenſe, and ſuites wel with this expoſition; thus,Non imponet ei amplius quam ferro poſſit. Druſ: God will not lay upon man more then he can beare, (or hath ſtrength to beare) that he ſhould enter into judgement with him; if we reade the text ſo, then that of the Apoſtle (1 Cor: 10.13.) is a cleare expoſition of it, There hath no temptation taken you, but ſuch as is common to man; but God is faithfull, who will not ſuffer you to be tempted, above that you are able, but will with the temptation alſo make a way to eſcape, that ye may be able to beare it. A temptation or affliction common to man, is but ſuch as man may beare; God will not overburden his people, he knoweth what fleſh and blood, as alſo what Grace can beare. As a man would not lay ſuch a weight upon a childe, as would burthen a man, (we lay a childs burthen upon a child, and a mans burthen upon a man) ſo the Lord meaſures and weighs out his judgements in proportion to every mans ſtrength, he will not lay upon him more then he is able to beare. That's a good ſenſe, and hath a cleare reaſon in it, why man ſhould not complaine of what God layeth upon him, it being only proportionate to his ſtrength.
But I ſhall rather proſecute the text according to the ſupply given in our tranſlation, which makes the reaſon why all ſuch complaints ſhould be forborne and ſilenced, to be this, becauſe the ſufferings of man are never proportion'd beyond his deſert.
He will not lay upon man more then right.
That is, more then he hath deſerved, or is equitable in his caſe; whatſoever is layd, or impoſed upon man beyond right, he hath cauſe to complaine of, and may traverſe the Judgement, or deſire another hearing, yea he may appeale to ſome higher Judge if there be any; But if what is awarded againſt him be right according to Law, and ſutable to Juſtice, let the ſentence be what it will (let him be able to beare it or no, much more if he be able alſo to beare it, as in this caſe it is) he hath no cauſe at all to deſire a review of it. Thus it is (ſaith Elihu) in all the dealings of God with man, He will not lay upon man more then is right, that he ſhould enter into judgement with God.
To enter (or goe) into judgement (as the word is) is either to begin or renew a ſute, and to deſire the hearing of the cauſe againe. God makes no faulty Judgements, why then ſhould any cauſe determin'd by him come to a ſecond hearing? there may be reaſon enough among men to heare a cauſe againe, but what God reſolves, needs not be reviewed much leſſe reverſed. Here then Elihu meets with thoſe frequent complaints of Job under his afflictions, and likewiſe with thoſe his ſeverall motions, and earneſt petitions, to have his cauſe heard afreſh, as if God had preſt him too ſore, or, at leaſt, had not done him right in ſuffering him to be ſo ſorely preſt by men. Thus Elihu ſeemes to ſay; God never gave any man any juſt cauſe, to plead his cauſe over againe with him, nor hath he given thee (O Job) any cauſe to deſire it of him. 'Tis true, carnall men, yea and ſometimes godly men, when (as Job here) they are greatly afflicted, are ready to thinke and ſay they are over-ſeverely dealt with; But the reaſon of Elihu ſtands good and firme againſt all theſe thoughts and ſayings. For he will not lay upon man more then is right.
Hence note.
God never wronged, nor will wrong any man.
There are two ſpeciall caſes, in which God never did, nor ever will wrong man; Firſt, he will not wrong man by denying him that reward, which he hath freely promiſed, no man ſhall ſerve God for naught; he ſhall not ſay, God hath promiſed, but he hath not performed. The experience of his people ſeale to the truth of his promiſes, as wel as their faith imbraceth it. That hope of man which is anchored in a promiſe of God, never miſcarried not made any man aſhamed. Secondly, God will not wrong man, by laying upon him a greater puniſhment then he hath threatned. The Magiſtrate cannot be charged with laying more puniſhment upon an offender, then is right, if he puniſheth him not more then the Law alloweth. There may be a great deale of ſeverity (I grant) in puniſhing up to the rigor of the Law, but there is no unrighteouſneſs in it. The Moſaical law allowed of forty ſtripes; now if they had layd forty-one upon any offender, they had layd upon him more then was right, becauſe they exceeded the Law; and to have layd full forty ſtripes, which was the utmoſt they could by Law, had been ſevere, therefore they uſually abated one ſtripe at leaſt; Hence the Apoſtle Paul ſaith (2 Cor: 11.24.) Of the Jewes five times received I forty ſtripes ſave one; if they had given Paul forty ſtripes they had done no wrong as to the Law, though one had been too many for and a wrong to him who had not broken their law. Seeing the Lord lays no more upon the worſt of ſinners, then the law alloweth, he doth not lay upon man more then right, Yea not only the chaſtiſements which the Lord layeth upon his owne ſervants, but the greateſt puniſhments which he layeth upon the worſt of the wicked, in this world, are much leſſe then might with Juſtice be inflicted. This was Ezra's humble acknowledgement before the Lord (Ezra 9.13.) And after all that is come upon us, for our evill deeds, and for our great treſpaſſe, ſeeing that thou our God haſt puniſhed us leſſe then our iniquities deſerve. The puniſhment that was upon the people of Iſrael, was exceeding great, in ſo much that Daniel ſaith in his prayer (Chap: 9.11, 12.) Ʋnder the whole heavens, hath not been done, as hath been done upon Jeruſalem, yet Ezra ſpeaking of that very diſpenſation, ſaith, Thou haſt puniſhed us leſſe, then our iniquities deſerve. In this life the greateſt of our puniſhments, are leſſe then the leaſt of our ſins. Every ſin, or tranſgreſſion of the Law, deſerves eternall death; therefore in this life the greateſt puniſhments that fall upon ſinners, are leſſe then their ſins. As the leaſt mercies which God beſtoweth upon them, are greater then the greateſt of their deſervings. (That was Jacobs free confeſſion (Gen: 32.10.) I am not worthy of the leaſt of (or I am leſſe then) all the mercies, and of all the truth which thou haſt ſhewed unto thy ſervant) So the greateſt puniſhments that fall upon them in this life, are leſſe then the leaſt of their ſins: And in the next life, where ſinners ſhall have full meaſure, heaped up, preſſed downe, running over, and that for ever, yet then they ſhall not have one graine more, either of weight or meaſure, then they have deſerved. The Lord layeth upon no man in this life ſo much, nor in that to come more then is right.
Hence it followeth, Secondly. Man hath no cauſe to complaine of God, or God hath not given any man any cauſe to complaine whatſoever his ſufferings are.
Why ſhould he complaine who hath but his right? As God hath not given any man a liberty to complaine, ſo he hath not given any man juſt occaſion, or a true reaſon to complaine. If the burden of puniſhment be heavy upon any man, let him thanke his own ſin, or ſelfe for it, he hath but his due from God. We are often cruel to and wrong our ſelves, God is uſually mercifull, and never but juſt to us; yea how great ſoever any affliction is, 'tis a mercy that 'tis no greater; and God can quickly make it greater, how great ſoever it is, and ſtill be juſt. As he never doth more then he may, ſo he never doth ſo much as he can in puniſhing us. The Lord hath more in the treaſures of his wrath, then yet he hath powred upon the worſt of ſinners. Nor indeed can the moſt capacious veſſels of wrath, hold all his wrath; 'tis, as himſelfe is, infinite. Cain ſayd, My puniſhment is greater then I can beare (Gen: 4.13.) yet God could have made his puniſhment greater then it was. Therefore Jeremy confeſſed (Lam: 3.22.) It is of the Lords mercies that we are not conſumed, becauſe his compaſſions faile not. Whatſoever is leſſe then utter conſumption, hath ſome mixture of compaſſion in it, every puniſhment hath ſomewhat of compaſſion in it, except that of everlaſting damnation. O then let all fleſh feare and tremble to enter into Judgement with God, to complaine or take offence at any of his proceedings with them.
There are foure things conſiderable in God, which ſhould ſtop all mens mouths, from daring to doe ſo.
Firſt, He is moſt powerfull; there is no eſcaping out of his hands.
Secondly, He is moſt wiſe and ſeeth quite through all that man hath done with his hand, yea all that hath been contrived in his heart.
Thirdly, He is moſt juſt, and will not be taken off from doing leſs, neither can he be provoked to do more then is right to any man.
Fourthly, How ſhould man fear to enter into judgement with God; ſeeing his judgments are paſt finding out; they are, as the Scripture ſaith, a great deep, we are not able to fathome them; therefore wo unto thoſe that complain of, or murmure againſt them: we ſhould alwayes pray with David, (Pſal. 143.2.) Lord, enter not into judgement with thy ſervant, for in thy ſight ſhall no man living be juſtified: and we ſhould alwayes be afraid to enter into judgement with God, for he will not only juſtifie, but magnifie himſelf and his works in the ſight of all men living. We ſhould be ſo far from entring into judgement with God (which many do when they think they do it not) that we ſhould continually beg him, not to enter into judgement with us; for we are not only unable to ſtand before him, but muſt certainly be broken before him; as it followeth,
Verſ. 24. He ſhall break in pieces mighty men without number, and ſet others in their ſtead.
As Job had often complained of his own troubles, ſo he had ſomtimes of the proſperity of wicked men, or that God ſuffered them who were not worthy to live, yet to live in pomp, power, and pleaſure. Thus he expoſtulated the matter, (chap. 21.7.) Wherefore do the wicked live, become old, yea, are mighty in power? &c. We may conceive Elihu removing that ſtumbling ſtone, and anſwering him in theſe words, while he telleth us what work the Lord often maketh in the world in thoſe his leſſer and particular dayes of judgement, among the mighty of the world. He not only ſtriketh and woundeth, troubleth and vexeth them, but breaketh them, yea, breaketh them in pieces. foreign eſt ictibus ſubigere & mollire.The words are a compariſon between the mighty, & a potters veſſel, of whom David ſaith (Pſal. 2.9.) Thou ſhalt break them with a rod of iron, thou ſhalt (not only give them a knock, or a crack, but) daſh them in pieces as a potters veſſel; and he can break them ſo ſmall, that there ſhall not be found in the burſting of them (as the Prophet ſpeaks, Iſa. 30.14.) a ſh…rd to take fire from the hearth, or to take water withal out of the pit. Thus the Lord ſhall break in pieces, not the poor, and weak, and mean, but M…ghty men.
Or as ſome render, He ſhall break in pieces many men; Hieronymus interpretatur multos.the Hebrew word refers to both quantities, to great in bigneſs, and great in number; but becauſe we have their innumerableneſs mentioned diſtinctly in the next clauſe,foreign ad utramque quantitatem refertur, ſed malo fortes. Merc. it is beſt to render the word by greatneſs in power or might here. For leaſt any ſhould think God could break only a few mighty men, therefore it is ſaid, he ſhall break in pieces mighty men, in all the notions of might, the mighty in corporal ſtrength, the mighty in civil ſtrength, power, or authority, yea martial mighty men, if they ſtand in his way, and hinder his work, Without number.
All theſe God breaketh in pieces like a Potters veſſel, as if they were but a ſwarm of flies, and ſweeps them away in a moment: As if he had ſaid,foreign pro foreign, ita ut numerus eorum inveſtigari non poſſit, Piſc. Certo numero contineri non poſſunt, quos propter peccata Dei juſtitia conteret, Aqui. God will give innumerable examples of his infinite power and unbyaſs'd juſtice in deſtroying the wicked, he hath and will deſtroy ſo many of them, that no man knoweth how many he hath deſtroyed, or will deſtroy.
There is another reading of the words, Our Tranſlators put it in the margin of our Bibles, He ſhall break in pieces mighty men without ſearching out, which may have a two-fold interpretation.
Firſt, He ſhall break them in pieces, and no man ought to ſearch or enquire into his doings, or ſay unto him (as that mighty Monarch confeſſed, Dan. 4.35.) What doest thou? And thus it anſwers what was ſaid in the former verſe, They ſhall not enter into judgement with God. Some have a priviledge at Sea to paſs without ſearching, no man muſt enquire what they carry, or what their lading is; ſurely when the Lord breaketh mighty men, no man may ſearch into his doings, or enquire into his actions, further then for his own inſtruction and admonition, that he may anſwer the purpoſe of God in them, and give him glory.
Secondly, He will break them in pieces without ſearching; that is,Deus cui omnia nota ſunt, non opus habet, in facta hominum inquirere, Druſ. without any formal examination or uſual wayes of Proceſs, at leaſt without any known to us. The Lord needs not to ſtand ſearching as men do, to finde out matters againſt the mighty, to frame articles, or to bring in his Bill of Attainder againſt them; God needeth not ſearch to know, becauſe he knoweth all things without ſearching, and therefore may juſtly break men in pieces without this kinde of ſearching; or, He will break them in pieces without inquiſition; that is, without ſhewing cauſe why. God doth not alwayes publiſh the reaſons of his proceedings, his judgements are often ſecret, though never unjuſt. We render well, He will break in pieces mighty men.
Without number.
That is, how many ſoever they are, or though they are innumerable, yet he will break them in pieces as one man: Thus the word is uſed (chap. 5.9. chap. 9.11. In both which places the Reader may finde the extent and emphaſis of this expreſſion, without number, further explained) only conſider, that theſe mighty men without number, may be taken two wayes.
Firſt, Collectively, as combined by leagues, or as marſhall'd by orders into an Hoſt: as if he had ſaid, though an Army of them be gathered together, even a numberles Army, yet the Lord can break them in pieces, (Iſa. 8.9.) Aſſociate your ſelves, and ye ſhall be broken in pieces; gird your ſelves, and ye ſhall be broken in pieces.
Secondly, We may take theſe mighty men ſingly or perſonally; Thus the Lord breaketh in pieces mighty men without number, one after another, one at this time, and another at that time; how many of them ſoever ariſe up one after another to oppoſe him, to oppreſs his people, or to do wickedly, they ſhall ſurely be broken. Mr Broughton renders to this ſence, He bruiſeth, mighty men without end, he doth not break them without end, as having no end in breaking them, but as without end, notes his breaking them endleſly, or for ever. If men will ſin without end, he can break them without end; he can renew deſtruction, as faſt as they renew tranſgreſſion.
Hence Obſerve, Firſt, God can eaſily ruine the mightiest men of the world.
He can break them in pieces, as an earthen veſſel, with an iron rod, and how ſoon is that done? Both the holy Scriptures, and humane Hiſtories abound with ſuch examples. What a number of mighty men inhabited the old world? There were Giants in the earth in thoſe days, (Gen. 6.4.) yet God overthrew them all by a flood, they ſank like lead in thoſe mighty waters. What mighty men inhabited Canaan, before the children of Iſrael came to poſſeſs it? The ſearchers of the land brought in a report, that they were but as Graſhoppers to them, & they had Cities walled up to heaven, yet the Lord broke in pieces all thoſe mighty men, Sihon the King of the Amorites, and Og the King of Baſhan; and when David came to the Crown, he (in Gods ſtrength) deſtroyed the reſt of them. What mighty men were they that ſate upon the Throne of the four Monarchies? They had in their dayes the rule of the whole world, yet the Lord brake them in pieces. Firſt, the Aſſyrian, then the Perſian; the Grecian, and the Roman Monarchs were alſo broken in pieces: This was revealed to the golden head in a dream, (Dan. 2.35.) Then was the Iron, the Clay, the Braſſe, the Silver, and the Gold broken in pieces, and became like the chaffe of the Summer threſhing floor. The mighty men of Iſrael, (when they ſinned mightily) the mighty men of the ten Tribes, yea the mighty men of the two Tribes of Judah and Benjamin, God brake in pieces; his own mighty people could not ſtand before him, when they corrupted themſelves, and would not be made clean. God breaketh mighty men, as eaſily as they break his commandments: And uſually when mighty men come to that height of ſinning, to ſin, or break his Commandments with eaſe, he commands them (for his own eaſe, as he is pleaſed to ſpeak Iſa. 1.24.) to be broken in pieces. To ſin with eaſe, is a ſure ſigne of a hard heart, yea of a prophane heart. He was a mighty man of this temper, whoſe breaking in pieces the Lord threatned in ſuch wrathful Rhetorick by his holy Prophet, (Ezek. 21.25, 26, 27.) And thou prophane wicked Prince of Iſrael, whoſe day is come, when iniquity ſhall have an end; thus ſaith the Lord God, Remove the Diadem, and take off the Crown: this ſhall not be the ſame, Exalt him that is low, and abaſe him that is high. I will overturn, overturn, overturn, and it ſhall be no more, until he come whoſe right it is, and I will give it him. What breaking words are here! Even a treble overturn denounc'd againſt the mighty. Thus ſaid the bleſſed Virgin while her ſoul was magnifying the Lord, and her Spirit rejoycing in God her Saviour, (Luke 1.52.) He hath put down the mighty from their ſeats, and exalted them of low degree.
Secondly, In that, he breaketh in pieces the mighty without nmuber,
Obſerve.
'Tis no matter to God either how mighty or how many the wicked are.
I have heretofore ſpoken of the multiplyed acts of Divine Juſtice, and of the unwearied out-goings of his powerful providence to abate the pride of man, and therefore I ſhall not ſtay upon it, but only caution the mighty ones of the earth, in the words of the Pſalmiſt upon this point, expreſt in the very words of this Text; for, God having ſaid to his Son, to whom he had given the Nations for an inheritance, (Pſal. 2.9.) Thou ſhalt break them with a rod of iron, and (in caſe of their non-ſubmiſſion to his Scepter) daſh them in pieces like a Potters veſſel, he preſently adds, (ver. 10.) Be wiſe now therefore, O ye Kings, be inſtructed ye Judges of the earth; ſerve the Lord with fear, and rejoyce with trembling; Kiſs the Son, lest he be angry, and ye periſh from the way.
Yet though God be often at breaking work, he is not alwayes at it; for when he hath broken in pieces mighty men without number, he (as it followeth in the Text) will Set others in their ſtead.
We may ſuppoſe theſe words given in upon a two-fold account.
Firſt, To ſhew the abſoluteneſs of the power of God, as well in ſetting up, as in caſting down:
Secondly, To ſhew that we need not be diſmayed nor diſcouraged, when we ſee God breaking in pieces ſome or many mighty men, for he can finde out others to ſupply their room,Ne ex hoc credatur deperire humani generis ſtatus, addit & ſtare facit alios, Aquin. and fill up the breaches which he hath made. He ſets others in their ſtead. The force of the Hebrew is, He ſhall make others to ſtand; and that's more then barely to ſet another in the ſtead or place of thoſe that are removed and broken. God is able not only when many fall to raiſe up others, but he can alſo eſtabliſh and ſettle thoſe whom he raiſeth up. That's the meaning of Elihu, when he ſaith And ſet others in their ſtead.
Elihu doth not determine who or what theſe others are; God may make his choice where and of whom he pleaſeth, in what family or tribe he pleaſeth, to ſet up in the place of thoſe mighty men, whom he, at any time, is provoked to break in pieces. The words are plain; Note only two things from them.
Firſt, God hath as abſolute a power to ſet up, as to pull down when and whom he pleaſeth.
(Pſal. 75.6, 7.) Promotion cometh neither from the East, nor from the West, Nor from the South, but God is the Judge, he putteth down one, and ſetteth up another. The ſame Soveraignty of God is aſſerted (Dan. 4.17.) To the intent that the living may know, that the most high ruleth in the Kingdom of men, and giveth it to whomſoever he will, and ſetteth up over it the baſest of men. God ſomtimes ſetteth up thoſe that are baſe in their conditions or manners for a ſcourge or puniſhment; ſomtimes he ſetteth up thoſe that are baſe in their ſtate or condition, being either men of meaneſt birth, or men laid loweſt by affliction, (Pſal. 113.7, 8.) He raiſeth up the poor out of the dust, and lifteth the needy out of the dunghil; that he may ſet him with Princes, even with the Princes of his people. No man is ſo poor, but the Lord can enrich him; no man ſo low, but he can raiſe him up. He can bring a man from a dunghil to a Palace, and from the duſt to a Throne. Saul was caſt down, God broke him in pieces, though a mighty man, and ſet up David in his ſtead; He choſe David his ſervant, and took him from the ſheepfolds, from following the Ewes great with young, he brought him to feed Jacob his people, and Iſrael his Inheritance: (Pſal. 78.70.71.) When God pull'd down Haman (the great favourite of Ahaſuerus) who had plotted to advance Mordecai to the gallows, and ruine the whole ſeed of the Jewes, God did not only break him and his plot, but really advanced Mordecai into greater favour and confidence with his Prince then ever Haman had before.
Secondly, Note from the force of the word, to make to ſtand.
The Lord can eſtabliſh thoſe whom he ſetteth up.
The Lord doth not only ſet up, but keep up whom he pleaſeth. Though they are weak whom he ſetteth up, yet he can keep them up; though they whom he ſetteth up, are oppoſed by the ſtrong, yet he can keep them up. He can make a ſhrub ſtand faſt, though oppoſed by a Cedar; and a reed to ſtand firm like a rock, though oppoſed by an Oak.
Thirdly, Note.
The Lord taketh care of the Government of the world.
He is not for breaking work only, he is for ſetting and ſetling too. God will not let the body of a people periſh for want of a head; but when in judgement he hath broken one in pieces, he in mercy ſets up another. Mighty men are like pillars, which bear the weight of a whole Commonwealth or Kingdom. God rarely deals with Nations, as Sampſon did with the houſe wherein the Philiſtims were aſſembled, who at once pull'd away the pillar, and pull'd down the houſe; but if he pulleth away one pillar, he puts in another, that the houſe may ſtand. God will not leave the world without rule or rulers: when he takes with one hand; he gives with another; when Judas the Traytor was broken, Chriſt found out (a better man) Matthias to ſet in his ſtead. And when the whole Nation or Church of the Jewes was broken and rejected, God called in the Gentiles, and ſet them up for a Church and people to himſelf in their ſtead; and (which is the greateſt inſtance of all) when Jeſus Chriſt was taken from the earth, when he left the world, who was the mighty one (he was firſt broken in pieces for our ſins, and afterwards taken away) yet he gave a ſupply, and left us another in his ſtead; I will not leave you comfortleſs, (ſaith he John 14.18.) I will come unto you, though not till the great day in perſon, yet every day in the gifts and graces of my Spirit. I will pray the Father and he ſhall give you another Comforter, that he may abide with you for ever; (John 14.16.) Again, (John 16.13.) When he the Spirit of Truth is come, he will guide you into all truth. God ſent the Spirit in Chriſt's ſtead; he doth that for us which Chriſt did for us while he abode on the earth: and therefore the holy Spirit is not unfitly call'd the Vicar of Chriſt here on earth, he feeds the flock of Chriſt, he looks to his people, he teacheth, he comforteth them in Chriſt's ſtead. And thus in Nations, when God breaketh one Governour, he ſets up an other in his ſtead; he will not leave Nations without guides and leaders, nor ſuffer the ſtaff of Government to be utterly broken, which is the greateſt plague that can come upon any people. From the whole verſe take theſe tree deductions.
Firſt, There is a vanity and an uncertainty, at least the vanity of uncertainty in all worldly greatneſs and powers.
God blaſts and breaks them as he pleaſeth: The moſt ſubſtantial things on earth are but as a ſhaddow; or like the Land-ſea's continually flowing and ebbing. One is caſt down, and another is exalted; one is broken, and another is ſet up; yea, the ſame man who was lately exalted and ſet up, may quickly be caſt down and broken. There is no aſſurance to be had of the beſt things here below, but only this, that we cannot be ſure of them: and 'tis good for us, that we cannot be ſure of the beſt things here below, both becauſe we are ſo apt to ſay, It is good for us to be here, where yet our beſt things are not to be had, as alſo becauſe by this conſideration we may be provoked to look after, and make ſure of better things then any are here enjoyed, even thoſe beſt things which are under hope.
Secondly, Great examples of God's judgements, are to be eyed and marked.
Why doth Elihu call Job to this conſideration, but that he might be humbled, and give God glory; it is not for nought that God breaks in pieces the mighty ones of the earth, (1 Cor. 10.11.) All theſe things have hapned unto them for enſamples; and they are written for our admonition, upon whom the ends of the world are come. As all thoſe things among the Jewes were Types; ſo all that God doth to this day upon the Princes, and Powers of the world,Nunquam culpam ſuam reprobi niſi in poena agnoſcunt. Greg. lib. 25. Moral. cap. 9. are but as types and enſamples; they are for admonition, that we ſhould conſider thoſe ſins which have brought ſuch judgments upon men, ſuch breaking judgements, and avoid them▪ ſome will never ſee ſin in it ſelf, but in the judgments of God all may ſee what ſin is; when mighty men are broken in pieces, what will God do with the reſt, if they ſin againſt him, and provoke the eyes of his glory? Zenacharib that proud Prince, who invaded the land of Iſrael in the time of Hezekiah, being broken in pieces by his own bowels (his ſons ſlew him) it was ordered to be writ upon his Tomb,In me intuens pius eſto. Herod. lib. 2. Let every one that ſeeth me, learn to fear God, and not to defie him, as I have done. The breaking of the powers of the earth, ſhould exceedingly exalt the fear of God in our hearts.Quicunque celſa dominatur aula me videat & tu Troja, nunquam documenta dedit ſors majora, quam frogili loco ſtarent ſuperbi. Senec. in Troad. de Hecuba, Act: 1. Sc. 1. It is better to learn wiſdome by the puniſhment of others, then by our own.
Thirdly, If God will break the mighty, though many, yea though innumerable; This is comfort to the people of God when they are oppreſt, and broken by oppreſſors, let them remember God is able to break their oppreſſors, though they riſe up like Hydra's heads one after another; read the whole fifty and ſecond Pſalm, as alſo the 39th and 40th verſes of the 107th Pſalm, as a clear proof of this. Elihu having ſhewed what ſad breaches God makes upon mighty men, makes a fourth inference in the words following.
Verſ. 25. Therefore he knoweth their works, and he overturneth them in the night, ſo that they are deſtroyed.
For as much as God breaketh them, it is an argument that he knoweth what they are, and what they have been doing; There is a threefold reading of theſe words.
Firſt, Some read them as implying God's making others to know their works, God maketh the ſecret ſins of men viſible,Propterea facit ut nota ſint facta ipſorum. Bez. foreign cognoſcit aliqui exponunt faci, cognoſcere, ſc. facit ut ab omnibus eorum ſcelera cognoſcantur. Merc. by his viſible judgements. Wrath ſeen, may give us a ſight of ſin. Some inſiſt much upon this expoſition; and 'tis a truth, the Lord by his judgments brings to light, and doth as it were ſpread open, as in the face of the Sun, the wickedneſs and wicked deeds of mighty men: that all may know his judgements are deſerved by their works, he makes their works known.
Secondly, Others render, He maketh them know or acknowledge their works; The Lord at laſt by ſore, and ſevere judgements, will extort confeſſions from the worſt of them, he will make the mighty acknowledge that their works have been nought, and their wayes perverſe. In Scripture the ſame word ſignifies to know, or to confeſs and acknowledg. Thus here, he makes them to know or to acknowledge what their works have been.
Thirdly, Rather take it, as we render,foreign non ſignificat notum facio quod ſciam, ſed tantum cognoſco, ideo tranſtuli cognoſcit. Druſ. of Gods act in taking notice of all they had done; Therefore he knoweth their works: As if Elihu had ſaid, theſe mighty men of the earth, thought themſelves under covert, or that the Lord took no notice of them, nor of their works, their works were done in the dark, and they ſuppoſed the Lord could not pierce into them; but he will make it appear, that he knew their works, when he maketh his juſtice appear in puniſhing them for their works.
Hence Note.
We have an aſſurance that God knoweth the works of all mon, becauſe he puniſheth all wicked works, or the works of the wicked ſo punctually and exactly.
He puniſheth many of them here, and will puniſh them all hereafter: when we ſee him breaking the mighty men of the world, 'tis a proof that God was in their Cabinet counſels, and ſaw what was done there, we may conclude he knew their works, though men knew them not; he could never lay his judgements ſo exactly upon them as he doth, if he did not know their works: That God knows the works of all men, is a point I have met with before, and therefore paſs from it here.
And he overturneth them in the night.
There are ſeveral readings of this clauſe.
Firſt, Some thus, Therefore the Lord knoweth their works, and turneth into night; that is, he turneth their proſperity into adverſity, he bringeth trouble and affliction upon them; they lived before in a day of proſperity, in a day of power and worldly greatneſs, but he turneth them into night.
Secondly, Or, as others thus, He turneth the night, that is, he changeth the night into day,Simul atque mutavit noctum &c. Jun. i. e. Lucem protulit, qua revelantur omnia in judicio ejus. Id. he takes away the dark and cloſe covers of their ſins, and makes them as manifeſt as the light; Now, as the Apoſtle ſaith (Eph. 5.13.) That which maketh manifest, is light; If God were not light, he could not bring to light the hidden things of darkneſs, nor manifest the counſels of the heart.
Thirdly thus, Therefore he knoweth their works, and when the night is turned, he deſtroyeth them; that is, they are deſtroyed and periſh as ſoon and as eaſily as the day takes place of the night; or as ſoon as the night is turned into day, ſo ſoon doth the Lord deſtroy them, he can quickly make an end of them, he can deſtroy them with the morning light.
We render, and I judge that beſt, He overturneth them (their perſons) in the night; and ſo Elihu points at the ſeaſon, or time, of Gods breaking and overthrowing them, he doth it in the night. We may take it ſtrictly, as in the caſe of Pharaoh and the Egyptians, (Exod. 12.29.) as alſo in that of Belſhazzer, (Dan. 5.30.) or, in the night, that is, ſuddenly, unexpectedly; Though a man be deſtroyed in the day, yet if it be done ſuddenly, he looking for no ſuch matter, we may ſay it was done in the night; becauſe then men are moſt ſecure: This way of expreſſing an unlookt for evil, the coming of in the night, was opened at the twentieth verſe, therefore I ſhall not ſtay upon it, He overturneth them in the night.
So that they are deſtroyed.
Elihu ſaid before He ſhall break in pieces mighty men; Here he ſaith, they are deſtroyed; that is, they ſhall be broken to purpoſe, or throughly; God doth not break them in pieces for correction, but for deſtruction; there are great breakings upon the perſons and eſtates of ſome men, and yet it is but for correction; others the Lord breaketh for utter ruine, (as here) ſo that they are deſtroyed. The Original word ſignifieth to deſtroy as it were by pounding in a Morter;foreign contrivit, atirivit, contudit. and the ſame word is uſed to ſignifie a contrite heart, a heart broken by godly ſorrow under the ſenſe of ſin. They are deſtroyed, or, as it were ground to powder; you may break a thing into many pieces, yet not grinde it to powder or duſt, as corn in a Mill; or ſpice in a Morter; but theſe (ſaith Elihu) are not only broken to pieces, but beaten to duſt, that's the ſtrength of the word which we render, they are deſtroyed.
Hence Note.
What God hath a mind to do, he can do it certainly, and will do it throughly.
He breaks men in pieces, ſo that they are deſtroyed and brought to dust; When the Prophet declares the breaking of the four Monarchies, it is ſaid (Dan. 2.35.) They ſhall be as the chaffe of the Summer threſhing upon the Mountains; if the Lord will deſtroy the mightieſt, they ſhall certainly be deſtroyed; as Balak ſaid to Balaam; I wo… that whom thou curſest are curſed; as if he had ſaid, thou canſt curſe effectually, if thou wilt ſet thy ſelf to it; 'tis not in the power of all the Balaams in the world to effect a curſe, though they pronounce a curſe, 'tis only in the power of the Lord to curſe effectually; he can bleſs whom he pleaſeth, and they are bleſſed; he can curſe whom he pleaſeth, and they are curſed. Thus as Ephraim lamenting his ſin and ſorrow confeſſed, (Jer. 31.18.) Lord, thou hast chaſtiſed me, and I was chaſtiſed; God paid him home (as we ſpeak) if we chaſtiſe a childe, he is chaſtiſed, but) when Ephraim ſaith, thou hast chaſtiſed me, and I was chaſtiſed; his meaning is, I was greatly and effectually chaſtiſed; that is, firſt, In a literal ſence, I found thy hand heavie upon me, it was a ſore affliction that I was under. Secondly, In a ſpiritual ſence; Thou hast chaſtiſed me, and I was chaſtiſed; that is, my heart was humbled and broken under thy chaſtiſements; in either notion we ſee the effectualneſs of the Lords work; Thou hast chaſtiſed me, and I was chaſtiſed. And therefore Ephraim invited the Lord to another work; Turn me, O Lord, and I ſhall be turned; if thou wilt but turn thy Spirit upon this hard heart of mine, it will be effectually turned, it will be not only broken for ſin, but from ſin: As if he had ſaid, I have received reproofs and counſels from men, and they have not turned me, but Lord, if thou wilt reprove and counſel me, I ſhall be turned; thus the Lord carrieth his work home to converſion, in his ſpiritual dealings with ſome, and to confuſion in his temporal puniſhments upon others. Thus he threatned his owne people for their confidence in Egypt, and contempt of his holy word (Iſa: 30.13.) This iniquity ſhall be unto you as a breach ready to fall, ſwelling out in a high wall, whoſe breaking cometh ſuddenly at an inſtant. And he ſhall breake it as the breaking of a potters veſſel, that is broken in pieces, he ſhall not ſpare; ſo that there ſhall not be found in the burſting of it, a ſherd to take fire from the hearth, or to take water withall out of the pit; that is, ye ſhall be made utterly uſeleſſe and unſerviceable. That piece of a veſſel is of no uſe, which will not ſerve for either of thoſe little uſes, the taking of a little fire from the hearth, or a little water out of the pit. And if God ſometime breake his owne profeſſing people thus ſmall for their ſins, how ſmall will he breake his profeſſed enemies! read for this the laſt breaking and down-fall of Babylon (Rev: 18.21, 22, 23.) Therefore take heed how you fall into the Lords hand; for he can not only break you in pieces, but break you to powder, he can break you to deſtruction: The Lords purpoſes, and the effects of them, his works, are never without effect, for good or evil, for the better or for the worſe.