Annotations Upon the Books of Poetry, Job · Chapter 34
CHAP. XXXIV.
Verſ. 1. FVrthermore Elihu anſwered.] That is, when he perceived that Job made no reply, (for it may well be that he began now to be convinced) he proceeded to anſwer what Iob had formerly ſpoken.
Verſ. 2. Hear my words, O ye wiſe men, &c.] Hereby Elihu ſought to imply, firſt, that what he had to ſay, the wiſeſt of them might with profit hear: and ſecondly, that he would not be his own judge, but was willing to appeal to the ſtanders by, at leaſt to thoſe that were wiſe amongſt them, concerning the truth of that which he ſhould ſay.
Verſ. 3. For the ear tryeth words, &c.] As if he had ſaid, For that which Iob formerly ſaid is true, that the ear tryeth words, as the mouth taſteth meat: ſee the Note chap. 12.11.
Verſ. 4. Let us chuſe to us judgement, &c.] That is, Let us not judge raſhly; but let us ſtate the queſtion rightly, and then argue the cauſe: not with angry language, nor by alledging any thing, wherein our conſciences may tell us we do miſinterpret Iobs words, or merely cavill with him, or build upon uncertain conjectures; but by clear and certain truths; and ſo let us chuſe and upon good deliberation reſolve upon that which is juſt and equall: Let us know among our ſelves what is good, namely, whether Iob or I be in the right.
Verſ. 5. For Iob hath ſaid, I am righteous, &c.] The ſame in effect he objected againſt Iob in the foregoing chapter verſ. 9. (concerning which ſee the Note there.) As for the following clauſe, and God hath taken away my judgement, this we find Iob ſpake in expreſſe tearms chap. 27.2. But yet, neither did Iob intend thereby to charge God with puniſhing him unjuſtly, (concerning which ſee alſo the Note there;) for then he had directly blaſphemed, and the Devil had gotten his will of him: nor do I think that Elihu intended to charge him with this blaſphemy, as his friends had done, as we may ſee chap. 8.2, 3. and elſewhere. For Elihu judged more favourably of him, and had profeſſed before, chap. 32.14, that he would not anſwer him as they had done. No; all that Elihu chargeth him with is, that by his pleading the innocency of his life with ſuch vehemency, and by his impatient complaints of his ſufferings, and of the Lords not diſcovering to him the reaſon thereof, he did in a manner imply, that God had dealt unjuſtly with him.
Verſ. 6. Should I lie againſt my right? &c.] Some Expoſitours ſay, that Elihu in theſe words chargeth Job with ſaying, that God would have had him lie againſt his right, or that unleſſe he would doe ſo he might not be ſuffered to ſpeak. But methinks he doth plainly allude to that which Job had ſaid, chap. 27.4, 5, 6, where he proteſted that he would not againſt his conſcience condemn himſelf. As for the next clauſe, my wound is incurable without tranſgreſsion, that Elihu ſeems to have gathered from that which Job ſaid, chap. 6.4, and 9.17; concerning which ſee the ſeverall Notes there.
Verſ. 7. What man is like Iob, who drinketh up ſcorning like water?] That is, who ſcorneth and reproacheth not man only, but God too, with as much greedineſſe and delight, as thirſty men drink water, which neither for the coſtlineſſe of it, nor for the ſtrength of it, they need drink ſparingly. The like expreſſion we had before chap. 15.16. concerning which ſee the Note there. Yet I know there are divers learned Expoſitours that underſtand this otherwiſe; to wit, that there was never man like Iob, of ſuch wiſedome, and gravity, &c. that by ſpeaking ſuch abſurd and ridiculous things, did ſo expoſe himſelf to the ſcorn and deriſion of all men, as if he were glad to ſwallow down all the reproaches and ſcorn that could be caſt upon him.
Verſ. 8. Which goeth in company with the workers of iniquity, &c.] That is, Who carrieth himſelf ſo, as if he would be numbred amongſt wicked men; becauſe he treads in their ſteps, and uſeth their language, whilſt in the mean ſeaſon he ſtands ſo much upon his innocency and righteouſneſſe.
Verſ. 9. For he hath ſaid, It profiteth a man nothing that he should delight himſelf in God.] This Elihu would gather from thoſe words of Iob, wherein he maintained that God doth often afflict the righteous as ſorely as the wicked, and proſper the wicked as much or more then the righteous, as we may ſee chap. 9.22, and 21.7, &c. as likewiſe from thoſe complaints of his, that God had dealt ſo ſeverely with him, who had yet endeavoured in all things to approve himſelf to God. Yet I conceive the utmoſt that Elihu intended here to charge upon Iob was, that by uttering theſe things in ſuch an impatient manner, he ſeemed to think that it was no advantage to a man to live holily and righteouſly; not that he did indeed think ſo, or had in expreſſe tearms ſaid ſo. Many things Iob had ſpoken, wherein he had ſo clearly expreſſed his hope and confidence in God, that Elihu could not have ſo hard an opinion of him: only God would have Iob reproved thus ſharply, that he might ſee how much evil there was in his murmuring againſt God.
Verſ. 13. Who hath given him a charge over the earth? or who hath diſpoſed the whole world?] This is added, to prove what he had ſaid in the foregoing verſes, namely, that there was no poſſibility that God ſhould deal unjuſtly with any man. Who hath given him a charge over the earth? &c. as if he ſhould have ſaid, God is of himſelf the ſupreme Iudge and Governour of the whole world, as being the ſole Creatour of it; he is not appointed thereto by any other Power that is above him, who ſhould give him in charge how he ſhould govern the earth, nor hath he any counſeller; but as in making he alone diſpoſed all things as they are, ſo he only diſpoſeth of them by way of Providence and government, and therefore he cannot judge unjuſtly. And indeed the inference is unqueſtionable, upon theſe three grounds. Firſt, becauſe there being none above him, there is no danger leſt he ſhould deal unjuſtly, through being conſtrained or overawed by any higher power, as amongſt men inferiour magiſtrates often doe. Secondly, becauſe if there were none to give him a charge over the earth, there was none whom he could offend in not following his charge; he was abſolute in his power, and might doe with his own creatures what he pleaſed, there being none that could ſay, Why have you done thus? I gave you no ſuch command. And thirdly, becauſe the ſupreme Iudge of the world, from whom there can be no appeal, muſt needs be juſt by his nature and eſſence; or elſe there were no aſſurance but that all things might be brought into utter confuſion.
Verſ. 14. If he ſet his heart upon man, &c.] To wit, to obſerve exactly all that he doth amiſſe, or, to deſtroy and cut him off: if he gather unto himſelf his ſpirit and his breath, that is, if he call back to himſelf that ſoul, life and breath, which he, as the fountain of life, hath ſeverally imparted to the ſons of men; (the phraſe here uſed is much like that Pſal. 26.9. Gather not my ſoul with ſinners, nor my life with bloudy men;) all mankind muſt needs then periſh at once, and turn to duſt, as it follows in the next verſe, All flesh shall perish together, &c. But why is this here alledged, how eaſily God can in an inſtant deſtroy all mankind? I anſwer, farther to clear what was implyed in the foregoing verſe, by affirming that God had no power above him, that had committed to his charge the government of the world, but that the abſolute ſoveraignty thereof as he was the Creatour of it was ſolely in himſelf, namely, that God is moſt juſt, and cannot do wrong to any man whatſoever; (and that upon the three grounds alledged in the foregoing Note,) as likewiſe alſo that he is infinitely good and gracious, and cannot be cruell and tyrannicall, as is evident by his gracious ſupporting and continuing all things in their being ſo long as he hath done, whereas he could ſo eaſily in a moment bring all to nothing.
Verſ. 16. If now thou hast underſtanding, hear this; hearken to the voice of my words.] As if he had ſaid, As thou art therefore an underſtanding man, Iob, obſerve this that I have ſpoken, and hearken to what I ſhall farther ſay.
Verſ. 17. Shall even he that hateth right, govern?] That is, If God be not juſt, how can he govern the world? It is not poſſible that God ſhould be unjuſt, who is by his Nature and Eſſence the Iudge of all the world, and hath abſolute ſoveraignty over all things, and is to puniſh thoſe that deal unjuſtly with others. See the foregoing Notes, verſ. 13, 14.
Verſ. 18. Is it fit to ſay to a king, Thou art wicked? &c.] That is, It is a thing both unſeemly and unſafe to revile Kings and Princes, though men as our ſelves, becauſe God hath made them his Vicegerents, and they are armed with ſuch power to take vengeance on them that do it; and muſt it not needs be then an act of much more boldneſſe & danger to ſpeak evil of God himſelf? This doth not therefore prove, that thoſe that are lawfully called thereto, may not in a decent manner tell the greateſt of princes of their faults: for the prophets of God have done ſo to kings, Hoſ. 5.1; and there is a woe denounced againſt them, that in a way of flattery do call evil good, Eſa. 5.20. All that can be rightly inferred from hence is, that it is dangerous to tax earthly kings of the evil they have done, or at moſt that it is not lawfull to revile them, which indeed the law of God forbids, Exod. 22.28.
Verſ. 20. In a moment shall they die, &c.] To wit, the Princes and rich men, of whom he had ſaid, in the foregoing verſe, that God accepteth not their perſons, nor regardeth them any more then the poor; God deſtroyes them both alike: and therefore it follows, and the people shall be troubled at midnight, and paſſe away; that is, troubles ſhall come upon them, and ſo they ſhall be ſurprized with terrours, when they are ſecure, and think nothing of any danger; and shall paſſe away, to wit, into captivity, or rather into the grave; (for ſo this phraſe is uſed before, chap. 14.20.) and the mighty shall be taken away without hand, that is, eaſily or without any humane help. God needeth not raiſe any armies, or imploy his ſervants to deſtroy his enemies, as earthly princes muſt doe; he can doe it by the miniſtry of angels; or if he doth but blow upon them, or withdraw the ſpirit that he hath given them, it is enough.
Verſ. 23. For he will not lay upon man more then right.] That is, he will not lay to their charge any evil they are not guilty of, or rather, he will not lay upon them any heavier puniſhment then their iniquities deſerve.
Verſ. 24. He shall break in pieces mighty men without number.] This is added to ſhew, that when God reſolves to deſtroy men, he fears their number no more then their greatneſſe.
Verſ. 25. Therefore he knows their work, and he overturneth them in the night, &c.] That is, Hereby it is evident that he knows their works, and conſequently, that according to their deſerts he cuts them off on a ſudden, when they think not of it, without any warning given, and without trying them after the manner of earthly Judges.
Verſ. 26. He ſtriketh them as wicked men in the open ſight of others.] As if he ſhould have ſaid, Be they never ſo great, and in place of magiſtracy, the Lords Vicegerents, yet being wicked men, and he knowing them to be ſo, (whatever they may ſay, or others may think to the contrary) he accordingly proceedeth againſt them as wicked men, and puniſheth them openly, that others may take warning.
Verſ. 29. When he giveth quietneſſe, who then can make trouble? and when he hideth his face, who then can behold him? &c.] Some underſtand the firſt clauſe of Gods giving quietneſſe to the oppreſſed, to wit, that if God will give them reſt by cutting off their oppreſſours, no power of man is able to withſtand it: and others again underſtand it of the Lords giving quietneſſe to the oppreſſours, to wit, that as long as God will have them run on in thoſe waies without moleſtation, no man ſhall be able to raiſe any trouble againſt them. But I think it is better to underſtand it generally, that it is not poſſible to trouble thoſe whom God will have to be quiet, whether it be meant of inward peace of conſcience, or of outward peace and tranquillity; as on the contrary, if God hides his countenance in diſpleaſure, it is not poſſible to turn away his diſpleaſure, that ſo his face may be beheld with peace and favour: whether it be done againſt a nation, or againſt a man only; that is, and herein it fares alike, whether it be againſt one particular perſon, or againſt a whole nation. I know that there are ſome Expoſitours that do otherwiſe underſtand that clauſe, and when he hideth his face, who then can behold him? namely, that it is not to be expected, that any man will with a favourable countenance behold him, from whom God hides his face; or, that if God will not diſcover why he puniſheth men, no man can find out the reaſon of it. But the firſt Expoſition I conceive is the beſt.
Verſ. 30. That the hypocrite reign not, lest the people be inſnared.] By the hypocrite here is meant the oppreſſing King or ruler; and he is ſo called, becauſe ſuch Princes do uſually pretend that they ſeek only the good and ſafety of the people, whereas indeed they mind themſelves only, and the advancing of their own covetous and ambitious deſigns, and make uſe of laws only as ſnares to entangle the people. Having ſpoken in the foregoing verſe of the unavoidableneſſe of Gods indignation, whether it be done againſt a nation, or againſt a man only, here he inſtanceth how and why God is offended, and proceeds accordingly, ſometimes againſt one particular perſon, namely, when he cutteth off ſome tyrannizing king; That, ſaith he, the hypocrite reign not, leſt the people be inſnared: that is, leſt the people ſhould be ſtill continually inſnared, injured and oppreſſed, as they had too long before been; or, leſt the people ſhould be inſnared with a thought that God regards not the wickedneſſe of men, by ſeeing ſuch hypocriticall oppreſſours run on in their baſe courſes without being puniſhed: for ſo ſome underſtand the laſt clauſe.
Verſ. 33. Should it be according to thy mind? &c.] That is, muſt not God doe any thing, but as you will adviſe him? muſt you preſcribe God when, in what manner, and how long he ſhall afflict you? He will recompence it, whether thou refuſe, or whether thou chuſe, and not I: that is, he will render to thee according to the evil thou haſt done, whether thou beeſt pleaſed or diſpleaſed; whether thou doſt refuſe the puniſhment he inflicteth, or whether thou doſt accept of it, it is all one for that, he will doe what he liſts himſelf; nor muſt I think of preſcribing him what courſe he ſhall take with thee: for ſo thoſe words and not I muſt be underſtood. Therefore, ſaith he, ſpeak what thou knoweſt; if thou haſt any thing to reply, ſpeak freely.
Verſ. 36. My deſire is that Iob may be tryed unto the end, becauſe of his anſwers for wicked men.] That is, becauſe of his anſwers whereby he hath as it were juſtified wicked men, to wit, by murmuring againſt God as they do, or by affirming that good and bad fare alike, and God proſpers the one as much as the other. But what is meant by this deſire of his, that Iob may be tryed unto the end? I anſwer, that either his deſire was, that God would continue his afflictions upon him, till he had gotten the day of him, till he had attained the end for which he afflicted him, namely, till he had brought him upon his knees, and made him confeſſe his fault, and yield under his hand, (and if we underſtand it ſo, the words may well be read, as in the margin, ſpeaking to God, My father, let Iob be tryed unto the end, &c.) or elſe rather, (becauſe it ſeems ſomewhat hard that Elihu ſhould tell Job, that his judgement was, that his afflictions ſhould be continued ſtill upon him) that his deſire was that Jobs cauſe ſhould be argued to the utmoſt, till he had not a word more to ſay for himſelf.
Verſ. 37. For he addeth rebellion unto his ſin, &c.] To wit, by murmuring and quarrelling againſt God, when he puniſheth him for his ſin, and by juſtifying himſelf in the evil he hath ſpoken: he clappeth his hands amongſt us, to wit, as ſome expound it, by way of anger and impatience at Gods dealing ſo hardly with him, or rather, as by way of rejoycing and triumphing; and ſo the meaning is, that he did openly before all their faces carry himſelf, as if he had prevailed both againſt God and his friends in point of juſtifying himſelf.