Annotations Upon the Books of Poetry, Job · Chapter 12
CHAP. XII.
Verſ. 2. NO doubt but ye are the people, and wiſedome shall die with you.] Becauſe Zophar had interrupted Iob when he was ſpeaking, charging him with babling forth a multitude of words to no purpoſe, yea with uttering many lies and falſehoods, chap. 11.2, 3. and had in effect, though covertly verſ. 12. compared Iob to a wild aſſes colt, Iob therefore undertaking here to reply upon him upbraids Zophar, and together with him his other two friends alſo, who had all run on in the ſame ſtrain, with the high conceit which they had of themſelves, and their contempt of others; and this he doth not out of hatred or envy, not as ſcorning or diſdaining his friends, but merely to reproove them for their vain-glorious exalting of themſelves and deſpiſing of him: No doubt but ye are the people, &c. It is ironically ſpoken; and that which he upbraids them with is, either that they carried themſelves, as if they thought that what they ſaid was in effect as much, as if all the people in the world, or the whole people where they lived had ſaid it, and that becauſe they were the great Oracles for wiſedome, to whoſe ſayings all the people would be ready to ſubſcribe; or elſe rather that they thought themſelves the men, that is, the only wiſe men in the world, that no body knew any thing but they, all were fools yea bruit beaſts in compariſon of them; inſomuch that if they died, all wiſedome muſt needs die with them, there would be nothing but darkneſſe where their Sun ſhined not; and thus it is much to the ſame purpoſe, as is that ironicall expreſſion of the Apoſtle, 1 Cor. 4.10. We are fools for Chriſts ſake, but ye are wiſe in Chriſt; we are weak but ye are ſtrong, &c.
Verſ. 3. But I have underſtanding as well as you, I am not inferiour to you, &c.] As if he had ſaid, I ſee not but that through the grace of God, I am able to underſtand and judge of things as well as you, nor am, at leaſt in this cauſe that I have pleaded againſt you, one whit inferiour to you. Now this he adds alſo, not in a way of bragging and boaſting, as vain-glorious men are wont to doe, but only to plead ſo farre for himſelf, that his friends might not ſlight what he ſaid out of an overweening conceit of their own ſurpaſſing wiſedome. And indeed the following clauſe ſhews that it was not from any high conceit of himſelf that he had ſpoken this; for therein he makes ſo little of that which they had ſpoken, that it could not ſeem pride in him to equall himſelf with them, yea, ſaith he, who knoweth not ſuch things as theſe? that is, ſuch things as theſe that you have uttered, and which you magnifie as ſuch high points of wiſedome, namely that God is infinitely wiſe and juſt, and is wont to doe good to the godly and to puniſh the wicked; every one, man or woman, that is but of ordinary underſtanding is able to ſay as much as this; and therefore there is no reaſon why you ſhould ſo exceedingly exalt your ſelves for the profound wiſedome of that which you have ſpoken.
Verſ. 4. I am as one mocked of his neighbour, who calleth upon God and he anſwereth him, &c.] The greateſt difficulty in theſe words is, whereto that clauſe muſt be referred, who calleth upon God and he anſwereth him: Some referre it to the man that is mocked of his neighbour, and accordingly they conceive that thoſe words who calleth upon God and he anſwereth him are added, 1. To imply that he means a holy righteous man that is mocked of his neighbour, one who though he be ſcorned and deſpiſed by thoſe amongſt whom he lives, yet God makes precious account of him, and is alwaies ready to hear and anſwer him when he calls upon him; and hence thoſe words are added in the following clauſe, the juſt upright man is laughed to ſcorn. 2. To imply the danger of thoſe that do mock ſuch a man, and that becauſe if the good man that is thus deſpiſed of his neighbour doe call upon God and make his complaint to him, God will anſwer his prayers and take his part againſt his neighbour that mocketh him. But then again others referre thoſe words to the mocking neighbour, I am as one mocked of his neighbour, who, that is, which mocking neighbour, calleth upon God and he anſwereth him; and accordingly alſo they conceive that theſe words are added to imply the proſperity of ſuch a mocker, as if it had been ſaid, I am as one mocked of his neighbour who lives in plenty and proſperity, God affording him whatever his own heart can deſire: let him but ask or wiſh for any thing God anſwers him and grants him his deſire, yea and many times more then he deſires, and ſo being in a proſperous condition himſelf he can mock and deſpiſe him that is in miſery. And indeed though wicked men do never truly pray and call upon God, nor doth God ever regard ſuch prayers as they make, yet even of ſuch it may be ſaid, that they call upon God and he anſwereth them, becauſe the light of nature teacheth them to wiſh as it were, and in ſome kind to ſeek the good they deſire of God, and commonly it is ſaid of ſuch proſperous men, that they are heavens favourites, and that God doth for them whatever they will. But however, the drift of Iob in theſe words is manifeſt, to wit, covertly to blame them, for deſpiſing him as they had done. He had told them that he had underſtanding as well as they; but, ſaith he, it fares with me as with many other good men that being in affliction are deſpiſed even of their neareſt neighbours and friends, that live in a high and proſperous condition.
Verſ. 5. He that is ready to ſlip with his feet is as a lamp deſpiſed in the thought of him that is at eaſe.] The drift of theſe words is the ſame with thoſe in the foregoing verſe. By a man ready to ſlip with his feet is meant one that is ready to ſink under heavy calamities that lye upon him, one that is like to be utterly ruined and undone, in ſuch deſperate danger that there ſeems to be but a ſtep betwixt him and death, he is every moment ready to fall under the heavy hand of God that is upon him; this is evident by many other places, as Deut. 32.35. To me belongeth vengeance and recompence, their foot shall ſlide in due time. Pſal. 38.16, 17. When my foot ſlippeth they magnifie themſelves againſt me, for I am ready to halt and my ſorrow is continually before me ▪ and Pſal. 94.18. when I ſaid, My foot ſlippeth; thy mercy, O Lord, held me up. Again on the other ſide that man is ſaid to be at eaſe that lives in proſperity, and is not diſquieted with the leaſt affliction and ſorrow, as we ſee Pſal. 123.4. Our ſoul is exceedingly filled with the ſcorning of thoſe that are at eaſe, and with the contempt of the proud, and thereto agrees that of the rich man, Luk. 12.19. I will ſay to my ſoul, Soul, thou hast much goods laid up for many years, take thine eaſe, &c. And laſtly therefore whereas it is ſaid here that he that is ready to ſlip with his feet, is as a lamp deſpiſed in the thought of him that is at eaſe, the meaning of this expreſſion is, that men brought low by affliction are ſlighted and deſpiſed by thoſe that are inproſperity, as poor, baſe, and worthleſſe things. When a link or torch is burnt ſo farre away that we can hold it no longer, when a candle is ſpent to the very ſnuff, though before they did us very good ſervice, yet then they are of no farther uſe, but are like to be noyſome, and therefore we caſt them away and tread them under foot, and ſo when men formerly of great eſteem come to ſink in affliction, thoſe that are themſelves in proſperity mind them no more then the ſnuff of a candle. And thus Iob ſhews the reaſon why his friends did ſo deſpiſe him and regard his words ſo little; it was becauſe he was brought ſo low, and they were at eaſe and felt not the leaſt of that which he ſuffered. But yet withall too there is in theſe words a tranſition to that which next follows, to wit, the diſprooving of that which his friends had joyntly affirmed, concerning the certain proſperity of the righteous, and the miſery of the wicked: Zophar had told Iob that if he would repent and turn unto God, his age ſhould be clearer then the Sun at noonday, chap. 11.17. but Iob here tells him, that ſo farre are the righteous from being alwaies in ſuch a glorious condition, that they are many times as a deſpiſed lamp, &c.
Verſ. 6. The tabernacles of robbers proſper, and they that provoke God are ſecure, &c.] Having reprooved Zophar and the reſt of his friends for ſcorning him as they had done, and deſpiſing what he had ſpoken, here he undertakes to diſproove that which they had all ſo ſtiffly maintained, to wit, that the righteous do alwaies proſper for outward things, and that the wicked are ever outwardly puniſhed, and particularly that wherewith Zophar had concluded his ſpeech, chap. 11.20. The eyes of the wicked shall fail, and they shall not eſcape, &c. alledging that none have uſually ſuch abundance of all outward things as the worſt of men that carry themſelves moſt inſolently both towards God and man; and it is like that he inſtanceth the rather in the tabernacles of robbers as in relation to the Sabeans and Chaldeans that had robbed him of his cattle.
Verſ. 7. But ask now the beaſts and they shall teach thee &c.] That which is moſt queſtionable in theſe words and that which follows in the two next verſes is, how they have dependance upon that which went before. Some conceive that herein alſo Iob ſtill proceeds to prove that God doth nor allwayes either bleſſe the righteous with outward bleſſings, or elſe cut off and deſtroy the wiched; and two wayes there are which Iob might intend, whereby this might be learnt, even from the unreaſonable and ſenſeleſſe creatures: for 1. This may be clearly gathered from hence, that even amongſt beaſts, and foul, and fiſhes, none fare better then thoſe that are moſt fierce and ravenous, and live altogether by rapine and devouring thoſe that are not ſo ſtrong as themſelves, and on the other ſide none fare worſe then thoſe that are beſt and gentleſt, and leaſt harmfull to others, thoſe that live upon prey will be fat and in good liking, when others it may be are ready to famiſh for want of food, and we ſee in daily experience that the pheaſant and partridge the fowler looks after, when the kite and vulture are never minded; and thus it is too with beaſts and fiſhes, there are multitudes more killed daily of thoſe that are gentle and harmleſſe, then of thoſe that are moſt miſchievous and feed altogether upon the bloud of others, yea and amongſt the plants of the earth, we uſe to obſerve that ill weeds grow apace, and poyſonous plants do often flouriſh and ſpread faſter then thoſe that are moſt uſefull and moſt acceptable amongſt men. Now ſince we may conclude with Iob that none can be ignorant, but that theſe things are done thus by the ſpeciall Providence of God, verſ. 9. who knoweth not in all theſe that the hand of the Lord hath wrought this? we may gather from thence, that if God by his providence, doth for the glory of his own Name order it thus amongſt the other creatures, why may he not alſo order it ſo amongſt men, they being alſo the work of his own hand, and made for his glory as well as the reſt. And again 2. It may be gathered from hence, that none have ſuch plenty of the creatures, beaſts, foul or fiſh, none have ſo great a portion of the earth as the wicked uſually have; ſo that all the creatures do proclaim the certainty of this truth. But then others again conceive, that becauſe Zophar had ſuch high thoughts of that which he had ſpoken concerning the incomprehenſible wiſedome and power of God, therefore Iob ſhews him, that every ordinary man might learn as much as that concerning God, though he had no other inſtructers then the dumb unreaſonable and ſenſeleſſe creatures; Zophar had ſaid, to ſet forth the tranſcendent wiſedome of God, that it was as high as heaven, and deeper then hell, &c. chap. 11.8. Iob here anſwers him that there was no need to climb up into heaven, or to deſcend down into hell to find out this, ſince we may learn it from every creature that we behold with our eyes; by every beaſt, bird, fiſh or plant we may eaſily learn this, that the God that made them muſt needs be a God of infinite and incomprehenſible both wiſedome and might.
Verſ. 11. Doth not the ear try words? and the mouth taſt his meat?] As if he ſhould have ſaid, and ſo likewiſe doth the mind of man diſcern theſe ſpirituall truths concerning God, which are taught by the Creatures; that which the dumb creatures proclaim concerning the wiſedome, power, and providence of God, the reaſonable ſoul of man may as plainly and eaſily diſcern, as the ear diſcerns words, or the mouth taſts meats; Theſe are not ſuch hidden myſteries as you would pretend, they may be eaſily diſcovered even by the outward ſenſes. Thus very many Expoſitours underſtand this clauſe, and ſo take it as added by way of amplifying what is ſaid in the foregoing verſes, concerning the clear diſcovery that is made of Gods incomprehenſible wiſedome and power in every one of the creatures. But yet there is another expoſition that is given of theſe words, which is judged by many better then the former. Doth not the ear try words? and the mouth taſt his meat? that is, as the mouth doth diſcern the taſt of meats, what is ſweet and what is ſowre, what hath a pleaſant, what an unpleaſant reliſh, ſo is the ear to judge of words we hear ſpoken, to wit, whether they be true or falſe, what is wiſely and what is fooliſhly ſpoken. And if we thus underſtand the words, then the drift of Iob therein muſt be, either to ſhew the reaſon why he did not immediately embrace all for truth which they had ſpoken (which it ſeems they expected he ſhould have done, and therefore were offended that he did oppoſe them) it was becauſe his ears were given him to hear what was ſpoken, that then he might judge of it, even as his mouth was to judge of the taſt of his meat: or elſe to anſwer that which Bildad had ſaid, chap. 8.8, 9. Enquire I pray thee of the former age, and prepare thy ſelf to the ſearch of their fathers; for we are but of yeſterday and know nothing, &c. ſhewing that we are not to be carried away merely with the learning or age of the ſpeaker, but by the eare muſt judge of what is ſpoken, even as by the mouth we judge of the taſt of meats that are ſet before us; or elſe rather by way of reprooving his friends, becauſe they ſlighted and diſregarded his words, yea becauſe they miſconſtrued what he had ſpoken, and that for want of due pondering and conſidering his words, Doth not the eare try words? and the mouth taſt his meat? as if he had ſaid, ought you not to let your ears doe their office, which is to attend to that which I ſpeak, and not thus to ſlight what I ſay, and ſo for want of well weighing my words to miſunderſtand and pervert what I have ſpoken? And indeed becauſe Elihu uſeth the ſame expreſſion, thereby to perſwade Iob and his friends well to mind what he would ſay, chap. 34.2, 3. Hear my words, O ye wiſe men, and give ear unto me ye that have knowledge; for the ear tryeth words, as the mouth taſteth meat, this is that I conceive which Iob alſo chiefly intended in theſe words.
Verſ. 12. With the ancient is wiſedome and in length of daies underſtanding.] Either this is added, as a farther illuſtration of that which he had ſaid concerning the knowledge of God which may be learnt from the creatures, namely that hence it comes to paſſe that ancient men, that have many years obſerved what God hath diſcovered in the works of creation, are therefore better able to judge of theſe things then young men are; and ſome are of opinion, that Iob might herein covertly ſtrike at ſome of his friends that were younger then he, and yet inſulted over him, as if he were not worthy to ſpeak to them. But yet becauſe elſewhere it ſeems evident that theſe friends of Iob were very aged men, chap. 15.10. With us are both the gray-headed and very aged men, much elder then thy father, ſaith Eliphaz; and Elihu ſpeaking to theſe friends of Iob, chap. 32.6, 7. I am, ſaith he, young and ye are very old; wherefore I was afraid, and durſt not shew mine opinion, I ſaid, Daies should ſpeak and multitude of years should teach wiſedome, I ſhould rather think that this is added, either in anſwer to that which Bildad had ſaid, chap. 8.8, 9. concerning enquiring of the aged (of which mention is made above in the foregoing Note) or at leaſt in anſwer to the high opinion, which his friends might have of their great wiſedome becauſe of their years, wherein he firſt yields, that it is true indeed that with the ancient is wiſedome, that is, they have had a fair advantage for the gaining of wiſedome; but then adds in the following verſe what doth plainly imply, that yet all the wiſedome in man, however it is to be eſteemed in it ſelf, is no better then vanity if it come to be compared with the wiſedome of God; and that therefore we ought not ſo to prize the judgement of men of great years, as therefore to reject any truth which God hath taught us.
Verſ. 13. With him is wiſedome and ſtrength, he hath counſell and underſtanding.] Some indeed conceive that Iob here expreſſeth what it is that men learn concerning God from the creatures; to wit, that with him, (that is, with God) is wiſedome and ſtrength, &c. But rather, as is noted on the former verſe, this is added as by way of correcting or oppoſing what was ſaid there concerning the wiſedome of the aged; Nay, ſaith he, with him, that is, with God, is both wiſedome and power too, and that in ſuch a tranſcendent manner, that the wiſedome that is in the wiſeſt of men is not worthy the name of wiſedome in compariſon of that which is in God; he is eſſentially, infinitely, incomprehenſibly wiſe and mighty; and this unſearchable wiſedome he daily exerciſeth in diſpoſing all things that are done in the world.
Verſ. 14. He shutteth up a man and there can be no opening.] That is, if he undertake to ſhut up a man for ever, either in priſon or in any ſtreights of diſtreſſe, or under the power of any ſickneſſe or calamity whatever, there is no poſſibility ever to find out any way to ſet ſuch a man free.
Verſ. 15. Behold, he withholdeth the waters and they dry up, &c.] That is, he withholdeth the waters from above, the rain, and then the waters beneath in ponds, lakes, brooks and rivers do ſoon dry up: or it may be underſtood without any ſuch diſtinction of the waters above and the waters beneath, to wit, that if God commands that there ſhall be a drought and forbears to give a ſupply of water either by rain from above, or ſprings and fountains beneath, there will ſoon be no water left, which agreeth fully with that of the prophet Nahum, chap. 1.4. He rebuketh the ſea and maketh it dry, and dryeth up all the rivers; yea and then all things growing in ſuch places are dryed and parched up too; alſo he ſendeth them out and they overturn the earth, that is, the fruits and inhabitants of the earth where theſe flouds of water come.
Verſ. 16. With him is strength and wiſedome, &c.] This is the very ſame that Iob had ſaid before verſ. 13. (for though in the originall there be not the ſame words here and there, yet they are to the ſame purpoſe and meaning, and therefore are rendered by our Tranſlatours with the ſame words) and two probable reaſons may be given, why here he ſhould ſo immediately repeat the ſame thing again; as 1. Becauſe that verſ. 13. might be only intended to ſhew what God is in himſelf, to wit, that he is a God of infinite wiſedome and might; and then this here he might adde, either to ſhew that this wiſedome and might of God is every moment diſcovered in his wiſe and wonderfull ordering of all things that are, and that are done in the world, or elſe that all the ſtrength and wiſedome that is in the creature comes from him and is at his diſpoſing, ſo that he gives and takes it away as ſeems good in his own eyes, and 2. Becauſe being now to inſtance in works of providence, that are farre more above the reach of mans reaſon, then any thing he had yet ſpoken of, he repeats again here that which he ſaid before concerning the wonderfull power and wiſedome of God, thereby as it were, to curb men from quarrelling and contending with God about ſuch things, which is moſt clear in the firſt particular he alledgeth in the words that immediately follow, The deceived and the deceiver are his, that is, they are both alike under Gods all-ordering power and command, who is the Sovereign Lord of the whole world, and are herein guided by his providence, and made to ſerve his counſels and glory; when one man ſeduceth another into any errour, or any other way gulls and deceives him, there is a hand of God herein, it is by the decree, and appointment, and providence of God, that the one attempts to deceive and that the other is deceived by him. At this and ſuch like truths naturally men are ready to ſtartle, queſtioning how it can ſtand with the juſtice and holineſſe of God, that he ſhould have any hand in the ordering of ſuch things as this, (and yet we ſee the Scripture doth often expreſſely affirm it, as Ezek. 14.9. If the prophet be deceived when he hath ſpoken a thing, I the Lord have deceived that prophet, and 2 Theſſ. 2.11. God shall ſend them ſtrong deluſion that they should believe a lie) To prevent therefore mens cavilling at ſuch truths as this, this clauſe is here prefixed again, with him is ſtrength and wiſedome, intimating that even theſe things could not be done without the concurrence of Gods almighty and all-ruling power, and that all that he doth he doth with great wiſedome, though we cannot comprehend how it ſhould be.
Verſ. 17. He leadeth counſellers away ſpoyled, and maketh the judges fools,.] The meaning of theſe words is plainly this, that God many times makes fools of the wiſeſt of men, ſuch as are counſellers and judges, who are uſually eſteemed the great Oracles of wiſedome in the ſeverall places and times wherein they live, according to that prayer of David, when he heard that Ahithophel that great Politician ſided with his ſon Abſalom, 2 Sam. 15.31. O Lord, I pray thee, turn the counſell of Ahithophel into foolishneſſe, to wit, either by a reall depriving them of their wiſedome and underſtanding (and in that ſenſe ſome Expoſitours conceive that they are here ſaid to be ſpoyled, that is, ſtripped of thoſe abilities of mind, which formerly they had) or elſe by infatuating them ſo that they ſpeak and doe thoſe things, which one would think none but fools or mad men ſhould ſpeak or doe, or elſe by croſſing them ſo in all their ſubtile plots and devices, that all their wiſedome prooves no better then folly; & indeed thus ſome underſtand the word (ſpoyled) in the firſt clauſe, namely that he cauſeth counſellers notwithſtanding their great wiſedome to be carried into captivity, ſpoyled and ſtripped of all their riches and dignity and power, whence it is that the vanquiſhing and captivity of Egypt is expreſſed thus, Eſa. 19.11, 13. Surely the Princes of Zoan are fools, the counſell of the wiſe counſellers of Pharaoh is become bruitish. However becauſe God is manifeſted by his vanquiſhing and ruining the great Politicians of the world, eſpecially when they proudly oppoſed him and his kingdome, it may well be ſaid that he leads them away ſpoyled, as Princes are wont to doe thoſe they have vanquiſhed in a way of tryumph.
Verſ. 18. He loſeth the bond of kings and girdeth their loins with a girdle.] Three ſeverall wayes this may be underſtood, to wit, 1. That when kings are in bonds, the Lord many times freeth them from their captivity and bondage (as he did Manaſſeh, 2 Chron. 33.13.) and reſtores them to the Regall dignity again; for the girdle about the loines is ſometimes mentioned in the Scripture as an ornament of princes, and therefore in alluſion thereto it is ſaid of Chriſt, Iſa. 11.5. Righteouſneſſe shall be the girdle of his loins, and faithfulneſſe the girdle of his reins. See Ier. 13.1, &c. or 2. That he many times degradeth kings and depoſeth them from the Regall ſtate (for by the bond of kings may be meant the Regall or military Belt wherewith they are girded, and ſo the looſing thereof may well ſignifie their being deprived of their Sovereignty) and that they are brought to the mean condition of other ordinary men, he girdeth their loins with a girdle; or 3. (which I like the beſt) that he often ſets ſubjects free from the bondage of kings (for by the bond of kings may be meant that authority and power, whereby the people are held as bond-ſlaves in ſubjection to them) and then bringeth thoſe kings to be themſelves in a very low and mean, yea a ſervile and captivated condition; for becauſe in the Eaſtern countries, where they wore long garments, in all preparations for travell or labour they uſed to gird themſelves; therefore girding with a girdle is often mentioned in the Scripture as the poſture and habit of ſervants, according to that of the Lord to his ſervant, Luke. 17.8. Make ready wherewith I may ſup and gird thy ſelf and ſerve me, and ſo alſo Luk. 12.37.
Verſ. 20. He remooveth away the ſpeech of the truſty.] By the truſty underſtand men of ſure credit, men of ſuch ſufficiency and faithfulneſſe for inſtruction or advice, that princes and others may ſafely reſt and rely upon them, men actually truſted or worthy to be truſted with publick affairs; and it is ſaid that God remooveth away the ſpeech of ſuch truſty men, either when he takes away ſuch men, and perhaps ſends in their room either flatterers or fools, according to that, Iſa. 3.1, 2, 3. For behold, the Lord, the Lord of hoſts doth take away from Ieruſalem and from Iudah—The judge, and the prophet, and the prudent, and the ancient, &c. or elſe when ſuch as were truſty before become weak or faithleſſe, and ſo are unable to inſtruct or adviſe, or elſe teach falſehoods or give ill counſell; or when he cauſeth men not to give any credit to their advice, which he often doth in a way of puniſhment for the ſins of a people.
Verſ. 21. He poureth contempt upon Princes, and weakneth the ſtrength of the mighty.] To wit, either by depriving them of their ſtrength, or by croſſing them ſo in all their enterpriſes that they are as men that have no power to effect any thing they go about. This laſt clauſe is in the Originall and looſeth the girdle of the ſtrong; for becauſe girding cauſeth ſtrength, and men are the more ſteady and nimble when their armour or garments are girt cloſe about them, eſpecially in thoſe countries where they wore long garments, hence this phraſe of looſening the girdle of the ſtrong is uſed for making the ſtrong weak, or oppoſing them ſo that they are not able to doe what they endeavour, but are as men that are clogged and hampered with their long looſe garments.
Verſ. 22. He diſcovereth deep things out of darkneſſe and bringeth out to light the shadow of death] Some referre this to Gods revealing to his prophets the interpretation of dreams and viſions, and diſcovering things that ſhould long after come to paſſe; others to his bringing to light the moſt hidden things, which ſeemed to be buried in perpetuall darkneſſe, ſuch as are the ſecret plots and conſpiracies of enemies, (which may alſo be called the shadow of death, becauſe the dangers thereof are terrible and horrible as death;) yea ſome referre it to Gods rending aſunder the earth with earth-quakes, whereby thoſe inward depths of the earth are diſcovered, which otherwiſe would never have been ſeen. But doubtleſſe the meaning of the words is generall, to wit, that there is nothing ſo ſecret but God doth many times bring it to light; and it may well be too which ſome conceive, that this particular is added the rather to intimate that by ſuch diſcovering of the helliſh ſecrets of many men, he maketh it evident that he doth not execute the judgements before mentioned merely to exerciſe a tyrannicall power over his creatures, but that he hath juſt cauſe to doe as he doth, though we know it not.
Verſ. 23. He increaſeth the nations and deſtroyeth them; he enlargeth the nations and ſtreighteneth them again.] That is, he mightily increaſeth the number of a people and then deſtroyeth them, and brings them to a handfull again; and ſo likewiſe he many times enlargeth their territories, dominion, power and wealth, and then bringeth them again into as great ſtreights and as low a condition as ever before.
Verſ. 24. He taketh away the heart of the chief of the people of the earth, &c.] By the chief of the people of the earth may be meant either the Princes and Rulers of each nation, or thoſe that are the chief and choiceſt amongſt a people for wiſedome and courage, &c. and it is ſaid that God taketh away the heart of theſe men, and cauſeth them to wander in a wilderneſſe, &c. becauſe he many times deprives them of their wiſedome and underſtanding, & brings them into unavoidable ſtreights, into a deſperate loſt condition, ſo that they are as men in a wood or wilderneſſe not knowing which way to turn themſelves, yea as blind and drunken men that grope at noon-day as if it were night, and thereupon enter upon waies which no wiſe man ever trod, and take up reſolutions and counſells that are moſt pernicious to themſelves and others. This I conceive is the true meaning of the words, yet ſome underſtand it literally that God takes away all heart and courage from them, and ſo cauſeth them to goe into deſolate wilderneſſes to hide themſelves.