Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 4 · Chapter 22

Commentary on Ezra Nehemiah Ester Job and Psalms · Commentary 4 · Chapter 22

p. 195CHAP. XXII. Verſe 1. Then Eliphaz the Temanite anſwered and ſaid.]

ABruptly, without any Preface he ſets upon Job; (as doth likewiſe Bildad; chap, 25.) acting the part of a ſpiteful Caviller, rather then of an ingenuous Accuſer; reckoning and ranking juſt Job among the wicked, not covertly, as before, but overtly and expreſly: and then thinking to ſalve all by an exhortation to repentance, backed with a faire promiſe of a full reſtauration. Pulcherrima pa…aneſis, ſed quid ad Johum, ſaith Brentius? A very good exhortation, but ill applyed. We ſhall do well to take notice what a dangerous thing it is to give way to unruly paſſions, which like heavy bodies down ſteep hills, once in motion, move themſelves, and know no ground but the bottom.

Verſe 2 Can a man be profitable unto God?] No, neither doth Job ſay he can but the contrary, chap. 21.22. Howbeit the God of glory, (as he is called, Act. 7.2. although his glory is as himſelf, infinite and eternal, and therefore not capable of our addition or detraction (the Sun would ſhine, though all the would were blind;) yet to try how we prize his glory, and what we will do for him, he hath declared that he accounteth himſelf made glorious by us, when we get ſo far as to conceive of him above all creatures.

As he that is wiſe may be profitable to himſelf?] Or, But he that is wiſe. &c. See Prov. 9.12. which Solomon ſeemeth to have taken hence. Natural reaſon taught Plantus to bring in a Countrey-man animating his ſon chearfully to follow his buſineſſe thus, Thou ploweſt, harroweſt, ſoweſt, and reapeſt for thy ſelf,Prudentiam ſelicit as ferè ſequitur. Iſai. 52.13.Isa 52:13 to thee ſhall this labour bring in joy. The word here rendred wiſe, ſometimes ſignifieth proſperous, quòd prudentibus omnia feliciter cedant, becauſe prudent perſons do uſually proſper.

Verſe 3. Is it any pleaſure to the Almighty that thou art righteous?] Num volup… eſt Omnipotenti, &c? Is any thing added to his joy? Or needeth he thy manners and vertues to the making up of his perfection? Nothing leſſe ſurely. True it is, that he ſolliciteth ſuitors, John 4.23. and is well pleaſed with our performances, Pſal. 51.6. But it is for our ſakes, and to our benefit, and not his own. Like as the Sun when he caſteth abroad his beames in the world, ſeemeth to receive light from ſome other creatures; whereas in truth they all receive light from him, and not he from them; ſo it is here: And as the ſame Sun draws up vapours from the earth, not for it ſelf, but to render them again to the earth, to moiſten and fatten it. So God, the true Sun of our ſouls, draweth from us our ſighs and ſervices, not for his own profit, but to rain them down again upon us in ſo many bleſſings.

Verſe 4. Will he reprove thee for fear of thee?] Doth he plague and puniſh thee thus, for fear that in time thou maiſt grow ſo over-good, that he cannot reward thee, or ſo over-great, that he cannot command thee? No ſuch marter. Others p. 196read it thus: Would he reprove thee for thy Religion? Would he come into judgement with thee? q.d. Vox timoris ſive religionis activè ſumitur, &c. Merlin. …Surely God would not deal thus harſhly with thee if thou didſt truly fear him: But thou art a wicked wretch, as verſe 5. Either God puniſheth thee for thy piety or thy ſinfulneſſe. Not for the former, doubtleſſe, (for piety is profitable to all things, &c.) therefore for the latter. This is Eliphaz his Argument here.Vel ad demonſtrationem debitae miſeriae, vel ad emendationem labilis vitae vel ad exercitationem neceſſariae patientiae, &c. But Auſtin makes anſwer (beſides what Job doth in the two following Chapters) Fract. in Joan. 124. God chaſtiſeth his beſt children ſometimes for his own glory, as John 9.3. ſometimes for their good; as namely for prevention, probation, purgation, preparation, either to the performance of ſome ſpecial ſervice; or to the receipt of ſome ſpecial bleſſing, &c.

Will he enter with thee into judgment?] This ſeemeth to be the ſame in ſenſe with the former Hemiſtich: and then it ſhewes Eliphaz his confidence, though he were in an error.

Verſe 5. Is not thy wickedneſſe great?] Why no: God of his grace had kept Job innocent of the great tranſgreſſion, Pſal. 19.13. and that wicked one had not touched him: 1 John 5.18.Tactu qualitativo, Ca…etan. ſcil. with a deadly couch; had not thruſt his ſting into him, or transformed him into ſinnes image. Had Eliphaz ever found Job to be ſuch a one as here he maketh him? Or doth he not by theſe interrogatories, cunningly come over him (in kindneſſe, as we ſay) to make him confeſſe it? Had all been true that is alledged, Jobs wickedneſſe muſt needs have been great, and his iniquity infinite. But to be accuſed is not enough to render a man guilty; for then who ſhould be innocent? Novit ſapiens ſe ad hoc ſcamma productum, u… depugnet cum… i…s qui maledict is aluntur, ut venenis capreae. Cato was two and thirty times accuſed, and as often abſolved.

And thine iniquities infinite?] Heb. There is no end of thine iniquities: and hence it is that thy miſeries are ſo many and ſo long laſting; commerniſt… tanta tuis ſc…leribus. The wicked indeed are eternally tormented; 1. Becauſe being worthleſſe, they cannot ſatisfie Gods Juſtice in any time: 2. Becauſe they have an infinite deſire of ſinning againſt God.Conjecturà duntaxat, non rei veritate nititur. But neither of theſe could be truly affirmed of Job, That ſo grave a man as Eliphaz. (whom the Jew-Doctors account a Prophet) ſhould fall ſo fowle upon his innocent friend: and taking occaſion by his great afflictions onelyonly, conjecture and conclude him ſo hainous an Offendor, cannot poſſibly be excuſed.

Verſe 6. For thou haſt taken a pledge, &c.] Bona verba, quaeſo, Eliphaz. How well might Job have cryed out, as David afterwards did, Pſal. 35.11. Falſe witneſſes roſe up, they laid to my charge things that I knew not. Here he ſtands accuſed, 1. Of inhumanitie and crueltie; 2. of Irreligion and Impiety. But he fully cleareth himſelf of both,Ruffin. lib. 10. c. 15. chap. 30. and 31. Athanaſius in like ſort was falſely accuſed of Adultery in the Counſel of Tyre, Anno 3.43. Euſtathius Biſhop of Entioch, was injuriouſly deprived for the ſame cauſe, about the latter end of Conſtantine the Great. Adultery,Acts & Mon. Hereſie and Treaſon were objected to Archbiſhop Cranmer. Parricide to Mr. Philpot, Sedition to Father Latimer; to which he anſwereth. As for Sedition, for ought that I know, me thinks I ſhould not need Chriſt, if I might ſo ſay.

For nought] Or, unconſcionably, as one rendreth it: and herein lay the fault. See Deut. 24.6, 10.

And ſtripped the naked of their cloathing] If naked, how could he ſtrip them, hilde them, as the word ſignifieth? Chryſoſtom uſeth this Proverb, Nudus nec a c…tum viris ſpoiliatur, He that is naked cannot be ſtripped by an hundred men. We alſo have a Proverb, Where nothing can be had the King muſt loſe his right. And again,

He is like to get little

Who robbeth a Spittle.

In the late Germane Wars, the Crabats, at Altroff an Univerſity, plundered the Scholars,Life of the King of Sweden. and put poor Genus and Species to their Ranſome. Micah inveyeth againſt ſuch Canibal Princes, as pluckt the skin from the fleſh, and the fleſh from the bones of the poor oppreſſed, chap. 3.2, 3. See the Note there. That which Eliphaz here chargeth Job with, but without truth, is that he ſcript off the cloathing of the naked; p. 197that is, that finding them poor enough, he left them yet poorer: hardly having a rag to hang on their backs, through his extortion.

Verſe 7. Thou haſt not given water to the weary to drink] But haſt ſlain him with thirſt; when thou mighteſt have ſaved him with a cup of cold water. Qui non, cum poteſt, ſervat, occidit: Not to do good (when it is in the power of a mans hand) is to do evil; and not to ſave a life is to deſtroy it, Mark. 3.4. Not robbing only, but not relieving of the beggar, was the rich mans ruine, Luk. 16. who for a cup of cold water, duely given, might have had heaven, Matth. 10.42. But, what meant Eliphaz to charge innocent and munificent Job with ſuch a cruelty? 1 The man was angry; and Imp…dit ira animum nè poſſit cernere verum.Horat. 2: He ſeems not directly to charge him with theſe crimes;Neceſſe eſt, ut fatcaris t… aut hoc, aut illud, aut omnia commifiſſe, &c. Junius. but to urge him to conſider and confeſs, that he could not be but a grievous ſinner, who was ſo great a ſufferer. Surely God would never handle thee ſo hardly, unleſs thou wert deeply guilty of theſe or the like enormities.

Thou haſt with-holden Bread from the hungry.] Bread thou hadſt enough and to ſpare: but, like a greedy-gut Pamphagus, thou wouldſt part with none, though it were to ſave the life, not of thine enemy (which yet thou ſhouldeſt have done, Prov. 25.21. Eliſha feaſted his Perſecutors, 2 Kings 6. Iſaac his wrong-doers, Gen. 26.39. by a noble revenge) but of thy fellow-friend and brother by race, place, and grace. Thou haſt hidden thine eyes from thine own fleſh, when thou ſhouldeſt have dealt thy Bread to the hungry, Eſa. 58.7. Yea, drawn, out thy ſoul (and not thy ſheafe only) famelic…, to the hunger-ſtarved, and ſatisfied the afflicted ſoul, verſ. 10.

Verſe 8. But as for the mighty man, he had the Earth.] Heb. But as for the man of Arm, he had the Land. This the vulgar applieth to Job: as if by his power he had wrought all others out, and ſeated himſelf alone in the Land;Pauperes non dignaris pane: at potentibu… poſſeſſiones … offers, &c. Vatab. ſuffering none to dwell by him, but thoſe that he could not over-match. Others by the mighty man underſtand the ſtrong and wealthy; who are ſaid to be gracious with Job, ſharing with him in his Poſſeſſions, and partaking of his Priviledges, when the poor were ſlighted and could not have Juſtice, much leſs Mercy. Here then Eliphaz accuſeth Job of Pride and Partiality.

And the honorable man dwel… in it.] Heb. Eminent, or accepted for countenance: that is, he who came commended by his wealth, friends, great alliances, honours, &c. was in great requeſt with Job, and might eaſily carry any cauſe with him. Hac ſunt peccate graviſſima, quae non reputant homines, ſaith Vatablus, Theſe are very great ſins, though men little think of it.

Verſe 9. Thou haſt ſont Widows away empty.] A Widow is a calamitous name,Vi…u… … et de…elict… nihil eſt humiliu…: ex p…oinde peculiariter viduarum …udex et vindex eſt Deus. Bain. in Prov. 15.Prov 152 Sam. 14.5. I am indeed a Widow-woman and my Husband is dead. As a Tree whoſe root is uncovered thriveth not: ſo it fareth with a widow. R. Jon… obſerveth, That in Hebrew ſhe hath her name from dumbneſs, quòd m…rit… mortuo reſpondere non poſſit adverſariis, et ſe adverſus eos tueri, becauſe now that her Husband is dead, ſhe cannot anſwer her adverſaries, or defend her ſelf againſt them. God therefore hath taken them and their Orphans into his tuition, owning them as his Clients, and commanding all men to be good to them. Theſe if Job had indeed ſent away empty, not only not releiving their neceſſities, but raviſhing their eſtates, adding the miſery of poverty to that of their condition, he had ſurely ſubjected himſelf to the feirce wrath of God, their P…tro… by a ſpecialty.

And the arms of the fatherleſs have been broken.] Immanis injuria, ſi ita res haberet, ſed calumnia erat, ſaith Mercer. This had been a crying crime, if it could have been proved againſt Job; but he was not the man: Some from theſe words conclude him a Judge; others a King. Doubtleſs he was a porent perſon, and by his greatneſs could have borne out his ſouleſt outrages, breaking through the lattice of the Laws, as the bigger Flyes do through a Spider-web. Sed alia de ſe infrà profi…bi…ur, ſaith Mercer here: But Job ſhall clear himſelf in the following Chapters: where we ſhall finde him deſcribed and charactered to have been the Oracle of Wiſdom, the Guardian of Juſtice, the Refuge of Innocency, the comet of the Guilty, the patron of Peace, and pattern of Piety, to Magiſtrates eſpecially, in the wiſe managing p. 198of all publick Affairs, both of Judgement and Mercy.

Verſe 10. Therefore ſnares are round about thee.] Flagitium & flagellum ſunt ſicut acus et filam. Sin and Puniſhment are tyed together with chains of Adamant. Eliphaz having with more earneſtneſs than truth ſet forth Jobs ſins, now diſcourſeth of his ſnares. Four puniſhments he aſſureth him of, and every one worſe than other. 1. He ſhall be Inſnared. 2. Frighted. 3. Benighted. 4. Overwhelmed, if Repentance ſtep not in and take up the matter, as verſ 22. And tis as if he ſhould ſay, Seek not after any other cauſe of thy Calamities than thy forementioned wickedneſſes: neither ſeek any other way to get off, than by confeſſing and forſaking them, that thou mayſt have mercy.

And ſudden fear troubleth thee:] Fear is a troubleſome Paſſion: and ſudden evils are very terrible, becauſe they expectorate a mans abilities, and render him helpleſs, ſhiftleſs, comfortleſs. See this in Saul, who ſurprized with ſudden horrour at his deſtiny read him by the Devil, fell ſtraightway all along on the earth like an Ox, and was ſore afraid, and there was no ſtrength in him, 1 Sam. 28.20. Job alſo had his fears, but then he had his cordials too, that kept him from falling under them.

Verſe 11. Or darkneſs, that thou canſt not ſee.] Sunt tenebrae ſupplicia, et damnatorum deſperationes, ſaith Brentius here; By darkneſs are meant puniſhments temporal, and eternal. Others underſtand the text of blindneſs and confuſion of minde, that can neither ſee the cauſe of trouble, nor finde an iſſue.

And abundance of waters cover thee] So that although thou ſhouldeſt eſcape the ſnares, out-live the fears, run away in the dark, yet how wilt thou avoid the Deluge of Deſtruction, the over-flowing ſcourge that carrieth all before it?

Verſe 12. Is not God in the height of Heaven?] Some adde out of the next verſe, theſe words, Sayeſt thou; making Jobs Atheiſtical ſpeeches (here mimetically fathered upon him by Eliphaz) an argument of his great wickedneſs; as if Job ſhould ſay, and ſo diſcover himſelf (for out of the abundance of the heart the mouth ſpeaketh, Matth. De Dii…, utrum ſint, non auſim affirmare. Prot.12.) to be of Protagoras his opinion, who doubted of a Deity: Or of Diagoras his, who flatly denied it: Or at leaſt of Ariſtotles, who pent up God in heaven; and taught that he took little or no care of things done on earth. But what ſaith the Pſalmiſt? (and Job was of the ſame minde, whatever the Jew-Doctors affirm of him to the contrary,)Pſal. 115.3. Pſal. 113.4, 5, 6, 7.Ps 115:3Ps 113:4Ps 113:5Ps 113:6Ps 113:7 Our God is in the Heavens: he hath done whatſoever he pleaſed in heaven and in earth. The Lord is high above all Nations: and his glory above the Heavens. Who is like unto the Lord our God, who dwelleth on high: who humbleth himſelf to behold the things that are in heaven and in the earth? He raiſeth up the poor out of the duſt,2 Chron, 16.9. &c. The eyes of the Lord run to and fro through the whole earth to ſhew himſelf ſtrong,Rom. 1.18.Rom 1:18 &c. His wrath is revealed from heaven againſt all ungodlineſs and unrighteouſneſs of men. Job had frequently acknowledged and celebrated the power and providence of God, his judgements upon the wicked, his fatherly chaſtiſements upon himſelf; deeply deteſting all ſuch thoughts and ſpeeches as he is here wrongfully made the Author of.

And behold the height of the Stars.] Heb. The head of the ſtars; thoſe that are the very higheſt, and at the top of the viſible heaven, the eighth heaven, beyond which ſome of the Ancients acknowledged not any other. Ariſtotle ſaith, That beyond the aſpectable and moveable heavens,Decoel. Text. 99. there is neither body, nor time, nor place, nor vacuum. But the ſcripture teacheth us, That there is beyond the Stars (how high ſet ſoever) a third heaven, a heaven of heavens, the Throne of God, and habitation of the Bleſſed: The ſtarry sky is but as the brick-wall encompaſſing this lofty Palace, the glorious and glittering rough-caſt thereof.

How high they are.] Ʋt vix …ò noſter poſſit aſpectus pertingere, ſo high that our eyes can hardly reach them.Mercer. It is a wonder, that we can look up to ſo admirable a height, and that the very eye is not tyred in the way. Now God is far, far above the ſtars, omnium ſupremus, altiſſimorum altiſſ…mus, The high and lofty One that inhabiteth Eternity,Propterea quod tantum Chaos ſit in…er nos et De…. Vat. Iſa. 57.17. dwelleth in light inacceſſible, 1 Tim. 6.16. ſuch as whereof no natural knowledge can be had, nor any help by humane Arts, Geometry, Opticks, &c. How then can he ſee from ſuch a diſtance what is here done on earth, ſaith the Atheiſt? who thinks to hide himſelf from God, becauſe he hath hidden p. 199God from himſelf? Hear him elſe in the next verſe. See alſo Ezek. 8.12. and 9.9.

Verſe 13. And thou ſayeſt, How doth God know?] A bruitiſh queſtion, Pſal. 94.7, 8. and never of Jobs making. There are a fort of ſuch miſcreants as believe nothing but what they ſee with their bodily eyes: and indeed, for a finite creature to believe the infinite Attributes of God, he is not able to do it throughly, without ſupernatural grace; which therefore muſt be begged of God, Jam. 1.5. that he would give us the ſpirit of wiſdom and revelation in the knowledge of him, the eyes of our underſtanding being enlightened, &c. Epheſ. 1.17, 18. For want whereof, the wicked, blinded with ſin, ask ſuch ſenſeleſs and blaſphemous queſtions as this in the text, and thoſe like this, Pſal. 10.11. Zeph. 1.12. See the Note there.Plin. 1.2. c. 7. It is a ridiculous thing, ſaith Pliny, to think that the higheſt Majeſty taketh care of humane affaires, a ſervice (doubtleſs) far below him, and unworthy of his greatneſs.

Can he judge through the dark cloud?] Can he diſcern through ſuch a dark medium? Sicut pueri vultum obvelant, putantes ſeſe tum non conſpici. Lavat.Men cannot ſee God; and therefore ſome fools are apt to think that neither can he ſee them. But that Job was far from any ſuch thought, ſee chap. 21.16.22. To blame therefore was Eliphaz to charge him with ſuch a wickedneſs: and all becauſe he had ſaid, that in this life bad men oft proſper, and better men ſuffer, which yet is verum tanquam ex tripode, very true; and not at all derogatory to the divine providence.

Verſe 14. Thick clouds are a covering to him.] He lyeth cloſe hid among the clouds, and ſeeth nothing. But be the clouds never ſo thick, Chriſt's eyes are a flaming fire, Rev. 1.14. And the School of Nature teacheth, That the fiery eye needeth no outward light, but ſeech extra-mittendo, by ſending out a ray, &c. He will freely blot out the ſins of his people as a cloud, and their tranſgreſſions as a thick cloud, Eſa. 44.22. & 43.25. but the clouds cannot hinder him from ſight of their ſins; for he is All-eye: and darkneſs and light are both alike to him, Pſal. 139.12.foreign. A cloud may come between the body of the Sun and us: and the whole. Hemiſphere may be masked and over-caſt as we call it, but nothing can keep God from eying and ordering all things.

And he walke h in the circuit of heaven.] Where it ſeemeth thou thinkeſt he only manageth matters and beareth rule, and not below. So indeed the Peripateticks thought, and taught. Agreeably whereunto Lyſippus made Alexanders picture looking up to heaven, with this Poſie, Juppiter, aſſerui terram mihi, tu aſſere coelum.

With which picture Alexander was ſo delighted,Plin. l. 6. c. 16. that he proclaimed that none ſhould take his picture but Lyſippus.

Auguſtus alſo heard with delight, Diviſum imperium cum Jove Caeſar habet.Virgil. vita.

And the Great Turk, vexed at his great loſs in the laſt Aſſault of Scodra, moſt horribly blaſphemed againſt God, ſaying,Turk. Hiſt. fol, 423. That it were enough for him to have care of heavenly things, and not to croſs him in his worldly actions. The Atheiſt here taketh it for granted, That God hath enough to do to walk from place to place in Heaven, (as Princes do in their Progreſs) and to order thoſe heavenly bodies how they ſhall affect theſe lower bodies, by their light, heat, and influence, &c. Fain they would confine him to that circuit or circle (the heavens are ſuppoſed to be ſphaerical and circular) that he might meddle no further. Fain they would perſwade themſelves and others, That God hath caſt off the care of earthly buſineſs, and committed all to Fate and Fortune: that many might live far more comfortable, if they were leſs conſciencious: that it dothing concerneth God, whether men do or not do this or that, &c. Such duſt-heap…s as theſe may be eaſily found in every corner; for all places are full of them, and ſo is hell too. As for Job, the Counſel of theſe wicked ones was far from him, chap. 21.16. he was the worſe to think of them: whatever Eliphaz (by miſtake of his meaning at the leaſt) thought of him.

Verſe 15. Haſt thou marked the old way?] Heb. The way of old. Broughton p. 200rendreth it, the way of the old world: of thoſe ungodly ones before the Flood. Hereby it appeareth, ſay our Learned Annotatours, that Job lived before the deliverance out of Egypt, becauſe he mentioneth the Creation and the Flood, but not that deliverance; which had he knowne, it would have affo…ded him an excellent Argument to prove that godly men might be in great afflict on, as the Iſraelites were in Egypt; and his friends a plauſible argument that God uſeth to deſtroy wicked men for their ſin, as he did the Egyptians in the red ſea.

Which wicked men have trodden.] Heb. Mortals of iniquity, or vanity. Viri nequam & nequaquam, vel nibili; Men of wickedneſſe with a witneſſe. The face of the old world was grown ſo fowle, that God was fain to waſh it with a flood. All was out of order in family, State and Church. In the Family was found Luxury, and unlawful Marriages. In the State, Tyranny, violence, rapacity and injuſtice. In the Church, contempt of Gods Word, and a fond opinion that God did not order all by his Providence. but that a man might do well enough without him. Now that this was the Opinion of thoſe Antediluvian Belialiſts, ſome have gathered from this Text, which they read thus, Wilt thou follow the old way; that is, the Tenet of thoſe old ſinners againſt their own ſouls, whom God for their damnable ſecurity and licentiouſneſs (the products of ſuch a portentous opinion) buried all together in one univerſal grave of waters?

Verſe 16.Intempeſta morte abrepti. Jun. Which were cut down out of time] Or, Which grew full of wrinkles (as thoſe that have long lien in the water are apt to do) and not time; that is, before that time of life that they had promiſed themſelves on earth; or before they had fulfilled the dayes of their forefathers, who though wicked above meaſure many of them, yet the flood could not come, till Methuſelah (the laſt liver of the ten Patriarks) were laid up. God cuts off ſome notoriouſly wicked betime, when in the courſe of Nature they might have lived longer, that they may do no more hurt, as the Gardener deſtroyeth young Henbane, and the Country man young Vermins.

Whoſe foundation was overflown with a flood] Heb. A river was powred upon their foundation. This ſome underſtand of that River of Brimſtone and fire powred from heaven upon Sodom and her ſiſters: But better take it of thoſe in Noahs dayes, whoſe foundation (that is, the earth, that foundation of mankind: or their wealth and proſperity, whereon they thought themſelves firmely founded, or their lives, &c.) were everſlowne with a flood; which came ruſhing in upon them with mighty force, and drowned the Univerſe. And here the Hebrewes make to be the middle of this Book of Job, wherein they reckon in all One thouſand and ſeventy verſes.

Verſe 17. Which ſaid unto God, Depart from us] Atheiſts, thoſe Antediluvians were; if not Dogmatical, yet practical, ſuch as Job had deſcribed, ſpeaking the like language of hell, chap. 21.14. Et malicioſe eum Eliphazus talium atheorum numero accenſet, ſaith Mercer, And maliciouſly doth Eliphaz reckon Job among thoſe odious Atheiſts, ſo thinking to cut his throat with his owne ſword, and confute him with his own words. Malice cares not how truly things are ſet forth, ſo it may gall or kill.

And what can the Almighty do for them?] that is, They asked, what can the Almighty do for them? As if God neither could nor would reward their ſervices: as if he would do them neither good nor evil. The Seventy render it, foreign What will he bring upon us? q.d. He threatneth us with a flood, but when trow, and how? Let the day of the Lord come? Iſai. 5 19. Where is the promiſe of his coming, &c? 2 Pet 2. Thus they jeered when it was fitter they ſhould have feared? but what was the iſſue?

Verſe 18 Yet he filled their houſes with good things] Heb. With good; that is, with all precious and pleaſant riches, whereof he gave them both plenty and propriety, but no otherwiſe then as Joſeph cauſed his cup to he conveyed into Benjamins ſack the better to furniſh out an Indictment againſt him. And as Benjamins pretended theft was held more hainous, by how much his welcome was the greater, for he had a five-fold portion: ſo ſhall it one day fare with ſuch rich wretches, as whoſe bellies God filleth with his hid treaſure, and whoſe houſes he filleth top full with good things.

p. 201—Eutrapelus cuicunque nocere volebat.

Veſtiment a d…bat pretioſa—Horat.

Well might Eliphaz add, all things reckoned.

But (or yet) the counſel of the wicked is (or be it) far from me] See theſe words expounded, chap 21.16. where Job hath the very ſame. Sed ea vult illi eripere Eliphaz. ſaith a learned Interpreter. But Eliphaz will needs take them away from him: and it is as if he ſhould ſay, Thou, O Job, ſeemeſt by thy words, and with thy mouth to deteſt the counſel of the wicked; but thy doings declare the contrary. Whilſt thou ſo many wayes celebrateſt the proſperity of the ungodly. To me therefore, and to all righteous men, who do heartily hare the wicked, and do ſeriouſly ſet forth Gods juſt judgments againſt them, doth this ſpeech better agree, and more truly appertaine, &c. And as for theſe righteous men, let me tell thee further,

Verſe 19. The righteous ſee it, and are glad] And as for my ſelf, The counſel of the wicked is far from me: I do therefore abominate their preſent proſperity, becauſe they ſhall ſhortly be for a laughing ſtock to all good men: The upright ſhall ſee it and be glad, and all iniquity ſhall ſtop her mouth, as ſelf-condemned, and therefore by the Saints (ſwallowed up with a zeal of Gods glory) rightly derided, Pſal. 52 6. and 58.11.

And the Innocent laugh them to ſcorn] Not out of ill will, or envy, or other corrupt affection: But 1. For the glory of God, whoſe Power, Juſtice and Goodneſſe is hereby evinced and evidenced. 2. For the good of others, who ſtumble at the proſperity of the ungodly, or elſe are eaſed of their cruelty. 3. And hereunto, That it is never the worſe for the wicked themſelves, that God taketh them off. For if they be Elect, they repent ere they dye: as if Reprobates, they are kept hereby from adding to their ſin, and ſo to their torments, which ſhall be proportionable thereunto. Thoſe that underſtand this verſe of Noah and his ſons, rejoycing when they ſaw the reſt drowned, and themſelves preſerved, render the words thus, The righteous ſaw it and were glad, and the innocent laughed them to ſcorn. A late reverend man of God amongſt us,Mr. Jeremy Dyke p 183. in a Diſcourſe of his about the benefit of a good conſcience in times of common calamity, brings in Noah and thoſe with him in the Ark, inſulting over the periſhing old world thus: Now Jubal let us hear one of your merry ſongs, pipe now, and make your ſelf merry, as you were wont in gybing at Noahs folly in making a Ship to ſaile on dry land. What aileſt thou Jubal, to howle and wring thine hands thus? Where is thy Harp and Organs now? Now the flood is come, now Noah is in his Cabbin, and the water begins to be chin-deep, tell me, O Jubal, whether building of Tents, or building of an Ark be the wiſer work? Would you not give all the ſhooes in your ſhop, all the tools in your tents, all the cattel in your flocks, to be but where Noahs dog lies? And now Sirs, you that were ſuch men of Renown, Gen. 6.4. you that were the brave Gallants of the earth, now tell me who is the fool, and who is the wiſe man now. Thus he. Piſcator takes the next verſe, Where as (or, though) our ſubſtance is not cut down, but (or, yet) the remnant of them the fire conſumeth, to be ſpoken in the perſon of Noah, whom he makes the innocent man here mentioned; and adds, Saying, in the beginning of the next verſe; As if Noah coming out of the Ark ſhould waſh his feet in the blood of thoſe wicked; and ſay. God hath preſerved me and mine, (our ſincerity hath prevailed for our ſafety) and in his wrath deſtroyed the ungodly. But I rather concur with Tremellius, and Merlin, and others, who make this verſe coherent with, and preparatory to the following famous Exhortation to Repentance, Verſe 21, 22, 23, &c. Acquaint thy ſelf now with him, and be at peace, &c. But be ſure thou do it now, that is ſpeedily and timouſly.

Verſe 20. When as our ſubſtance is not cut down] that is, Whiles life laſteth, and whiles it is called to day; before death cometh: and after death, judgement: when the remnant of the wicked fire ſhall conſume. Where we have a forcible motive to repent, becauſe we muſt either …urn or burn, Aut poenitendum, aut pereundum, See Acts 17.31. 2 Cor. 5.10, 11. Heb. 12.28, 29. Eliphaz ſeemeth here on purpoſe to have mentioned that fire wherewith wicked men ſhall be tormented at the laſt day, p. 202and before (for every mans deaths-day is his doom-day) and to have changed the perſon.

The remnant (or excellency) of them the fire conſumeth] That it might the more effectually move men to repent, that they may be delivered from the wrath to come. And here I could willingly take up Chryſoſtomes wiſh, Vtinam ubique de Gehenna diſſereretur! Oh that men would talk more every where of hell fire unquenchable, intolerable, and the fuel thereof made of the moſt tormenting temper, Iſai. 30.33. It was a ſpeech of Gregory Nyſſen, He that does but hear of hell, is without any further labour or ſtudy taken off from ſinful pleaſures, and ſet upon the practice of mortification. But mens hearts are grown harder now adayes, and he that ſhall obſerve their impiety and impenitency, may well ſay to them, as Cato once did to Ceſar, Credo quae de inferis dicuntur falſa exiſtimas, I believe thou thinkeſt all but a fable that is ſaid concerning hell.

Eſſe aliquos Manes, &c.

Nec pueri credunt niſi qui nondum aere lavantur.Juven. Sat. 2.

Verſe 21. Acquaint now thy ſelf with him] Accommoda … nune illi… aſſ…eſce cum illo. Converſe with God in an humble familiarity; ſet him at the right hand, Pſal 16.8. be ever at his hand, Ʋt famulus ſon accenſus, as Attendant upon his perſon. In all thy wayes acknowledge him, and let him direct thy paths, Prov. 3.6. Ask counſel at his mouth, aime at his glory, be thou in his fear all the day long, Prov. 23.17. Account it thine happineſſe to be in communion with him, and conformity to him, in all parts and points of duty. The Lord is with you, if you be with him, 2 Chron. 15.3.

And be at peace,] Return to him by repentance, from whom thou haſt ſo deeply revolted, and againſt whom thou haſt ſo ſhamefully rebelled. For Eliphaz here takes it for granted,Acquieſce ei. that Job had eſtranged himſelf from God, and therefore could not poſſibly be at peace till better acquainted with him, and acquieſcing in him, as the Vulgar here hath it. No creature is more fearful then a fiſh, flying at the ſhadow of a man; yet it feareth not the roaring Ocean, (which yet Lions, and other fierce creatures feare) becauſe it is of its own nature and acquaintance. A ſheep feareth not his ſhepherd; nor ſhall we God, if once acquainted with him: Pe…e ſhall be within thy walls, and proſperity within thy Tabernacles.

Thereby good ſhall come unto thee] Happy ſhalt thou be, and it ſhall be well with thee, Pſal. 128.2. A Coruncopia, a confluence of all manner of comforts and contentments ſhall betide thee: but then thou muſt humble thy ſelf to walk with thy God, Mi…. 6.8. by faith walk with God, and by reflection walk with thy ſelfe: Compone, & emenda vias tu… coram Domino, and then thou needeſt not ſay with the worldling, Who will ſhew us any good? Pſal. 4.6. for God himſelf will ſay unto thee, as once he did to Moſes, when he gave him but a glimpſe of himſelf and his glory, Oſtendam tibiomne bonum, I will make all my goodneſſe paſſe before thee, Ex…d. 33.19.

Verſe 22, Receive, I pray thee, the Law from his mouth] Now he ſpeaks Job fair, whom before he had ſufficiently rippled up, and rough-hewed, without mercy, or ſo much as truth. That which he here perſwadeth him to, is to depend upon God for direction and ſucceſſe in all his enterprizes: to conſult with him upon all occaſions, and not to do ought without his warranty and approbation. Gods teſtimonies were Davids delight, and his Counſellors, Pſalm 119.24. All that adviſe not with theſe, muſt needs be without underſtanding, a Nation void of counſel, Deut. 32.28.

And lay up his words in thine heart.] Heb. Put his word, as the Tables were put in the Ark; mingle Gods Word with faith in thine heart, as in a veſſel: Cor autem ſit carnen… fide; the flinty heart is made flaſhly by faith, and capable of divine impreſſions.

Verſe 23. If thou return to the Almighty, thou ſhalt be built up.] By ſin men run from God, by repentance they return to him. Break off thy ſins by repentance, and put away iniquity far from thy Tabernacle (for iniquity and repentance cannot cohabit, and he is no true Penitentiary, that reformeth not his family, that ſetteth not p. 203up God, wherever he hath to do) ſo ſhalt thou be built up; that is, thou ſhalt be reſtored, and all thy loſſes in wealth and Children ſhall be made up again: prorſus erigeris qui …am collapſus es: thou, who art now down on all four, ſhalt be new ſet up, and made to ſtand in thy former ſtrength. Only thou muſt return uſque ad Om…potentem, all out as far as to the Almighty, thou muſt not give the half-turn only as hypocrites do, but with thy whole heart; and as Joel 2.12. ſee the Note there. Thus Eliphaz diſcourſeth very well, and handſomly of the buſineſs in hand: Only he was out in this, That he looked upon Job as an impenitent perſon, and upon his family as ill-ordered, As alſo, in that he conceived that true repentance is ever rewarded with outward and inward proſperity: whereas a penitent perſon may continue under croſſes, though God will ſurely ſave the humble, as he ſaith afterwards, verſe 29. and, repentance can turn croſſes into comforts: and like the Philoſophers ſtone, make golden afflictions, 1 Pet. 1.7. As ſcarlet pulls out the teeth of a Serpent, ſo this takes away the ſting of a judgement. As wine draweth a nouriſhing vertue from the fleſh of Vipers, &c.

Verſe 24. Then ſhalt thou lay up gold as duſt] Which is as much as to ſay (ſaith One) thou ſhalt make pavements of gold; ſee 2 Chron. 1.15. Pſal. 68.30. Then ſhalt thou have thy deſire; for thou ſhall be rich with content, which is worth a million, as another paraphraſeth it. Beza rendreth it thus, Caſt thy gold on the ground, (even that worldly pelf, whereto thou haſt been wholly addicted) and let the gold of Op…ir beunt thee as the peeble-ſtonts of the brooks, (make no more account of it than of thoſe ſmall ſtones) and let the Almighty be thy tower, let him be unto thee as plenty of ſilver. The Spaniards are ſaid to have found in the Mines of America, more Gold than Earth. Perhaps Eliphaz here promiſeth Job, that upon his return to God, his Land ſhould have many rich veines of Gold: And ſo One paraphraſeth this text thus; Then ſhall you acquit your ſelf of all your loſſes,Senault. and you ſhall recover with uſury what was taken from you: for, for barren lands which could being forth nothing, you ſhall have ſuch as in their intrails ſhall produce Porphyry: and in ſtead of thoſe unprofitable Rocks which made a part of your Eſtate, you ſhall have fertile Mines, from whence ſhall iſſue Rivers of Gold. Agreeable whereunto is that Expoſition of Bren…ius, Repo…etur pro pul…er… aurum, pro vili precioſum… pro fluv…is ar… nam trabentibus, terrentes a…eis lapillis impleti; Thou ſhalt have for Duſt Gold: for vile things thoſe that are precious: for ſandy rivers, golden torrents. An byperbolical expreſſion.

And the Gold of Ophir.] Where the beſt Gold grew: poſſibly the ſame with Peru, the letters only tranſpoſed. Ophir, Gen. 10. was one of the ſons of …oktan, who came of Shem, from whom, ſaith Joſephus, a Country in India abounding with Gold, had its name. Him aurum obrizune dictum, quaſe Ophirizum: Ophir, is here put for the Gold of Ophir: for the word Gold is not in the original.

Verſe 25. Yea, the Almighty ſhall be thy defence.] Or, thy Gold, for the ſame word ſignifieth both: chap. 36.19. becauſe Gold is the worldly mans defence, Prov. 18.11. though but a …o…y one, Zeph. 1.18. Prov. 11.4. Ezek. 7.19. It is as if he ſhould ſay, Either thou ſhalt have gold Gods plenty; or elſe, then ſhalt have that which is better than gold, viz. God the Maker and Maſter of all the world, ſaith …, who rendreth the …; And the Almighty: ſhall be thy choiceſt gold, and ſilver, and ſtrenght to … He ſhall be all that heart can wiſh, or need require. A friend of Cyrus, in …eno p…on, being asked where him Treaſure was? Anſwered, foreign Where Cyrus is my friend: Let us anſwer, foreign Where God is my friend. When David had ſaid, The Lord is my portion, he ſubjoyned in the next verſe, The … pleaſant places; yea, I have a goodly heritage, Pſal. 10.5, 6. When God had ſaid to Abraham, Law thy ſ…i…, he eaſily ſlighted the King of Sol…o…ith offers.

And whom … have … ] Heb. Silver of ſtrengths, or of heights … that is, at the rulgar interp…epe…h it; … coacer…abit… tibi; thou ſhalt have high heapt of ſilver, ſtore of money … hath the promiſes of both lives: and if godly men are not …, it is, that godlineſs may he adtmired for it ſelf? And they muſt know… … in remporals, ſhall be made up in ſpirituals; according to … which folleweth.

Verſe 26. For then ſhalt thou have thy delight in the Almighty.] As in thine onelyonly p. 204Portion. Thou ſhalt enjoy him which is the top of humane happineſs: ſolace thy ſelf in the fruition of him, ta…e and ſee how good the Lord is, and thereupon love him dearly, Pſal. 18.1. not only with a love of deſire, as Pſal. 42.1, 2. but of complacency, as Pſal. 73.25, 26. affecting not only an union, but an unity with him: and converſing with him, as we may, in the mean while, in a fruitful and chearful uſe of his holy Ordinances.

And ſhalt lift up thy face unto God.] Wrapping thy ſelf in Chriſts righteouſneſs, thou ſhalt draw nigh to God with an humble boldneſs in duty, and not doubt but he will draw nigh to thee in mercy.Melch. Ad. in vita. It is ſaid of Luther, that he pray'd with ſo great reverence as unto God; and yet with ſo great confidence, as to his friend.

Verſe 27. Then ſhalt make thy prayer unto him, and he ſhall he…r thee.] Yea, though thou multiply prayer and intorceſſion for thy ſelf and others (as the word ſignifieth,Multiplicabis verba tua. Mer. and as afterwards Job did for Eliphaz and his fellows, or elſe it bad gone worſe with them) yet he ſhall hear thee in all: Thou ſhalt as his favourite, have the royalty of his eare, and he ſhall ſay unto thee ſeriouſly as Z…kiah did once to his Courtiers ſoothingly, The King can deny you nothing. Iſte viz potuit ap…d D…um quod …oluit, ſaid One concerning Luther, That man could have of God whatſoever he lifted. This David took (as well he might) for a ſingular mercy, Pſal. 13. ult. Pſal. 66. ult.

And thou ſhalt pay thy vows.] i.e. Thou ſhalt return thy thanks, and ſo ſhalt drive an holy trade, as it were, betwixt heaven and earth. Nulla tibi a Deo niſi gratias agendi accaſio dabitur. Thou ſhalt have unmiſcarrying returns of thy ſuits; ſo that thou muſt be ready with thy praiſes …ter their prayers; for that is all thou ſhalt have to do.Pſal. 65.1, 2.Ps 65:1Ps 65:2 Praiſe wai…th for thee, O God, in Zion; and unto thee ſhall all the vow be performed. O thou that heaveſt prayers, note thee ſhall all flaſh come, with their thanks in their hands as it were.

Verſe 28. Thou ſhalt alſo de…es a thing and it ſhall be eſtabliſhed unto thee.] God will be better to thee than thy Prayers: and proſper all thy Counſels, effect thy deſignes. The ungodly are not ſo, as is to be ſeen in thoſe revolted Iſraelites, Judg. 2. in King Saul, and in our King Jobs. O… if they have their deſignes, it is for a further miſchief to them: As, if the godly he croſſed, it is in mercy: like as it is ſtoried of our Queen Iſabel, that being to repaſs from Z…land into Eagland with an Army, they hath … been utterly caſt away, had ſhe … being there expected by her enemies. But providence, againſt her will, brought her to another pla…,Mr. Clark in his Life p. 262. where ſhe ſafely …. The like is reported of Biſhop Jo…el, that being ſought for by the Popiſh Perſecutors, he had been caught, but that going to London, he …ſt his way.

And the light ſhall … upon thy wa… ] That is to ſay, God will inſpire thee with good counſel and direction in all thine affairs;Diod. and turn thin… ill counſels into good unto thee (as the Heathens thought Minerva did to her Athenians, and as the Romans fancied of their God …eſ… Vibilia, that ſhe ſet them in their right way when they were wandering) or will ſhine over them with his bleſſing, contrary to thy complaint, chap. 19.8.

Verſe 20. When me… are … ] And that by the … of thy Faith; the … out of another, … diſtreſſes, … 32.36.) and to believe God upon his … and that againſt … things … in … thou … and ſaving of … eyes down: whereof ſome makes this to be the ſenſe; … be able out of his own experience to … who likewiſe humble themſelves. Junius rendreth this, and the following verſe, … and … upon … they be … and 18.24. And hence Jobs interceſſion …

p. 205And he ſhall ſave the humble perſon.] Heb. Him that is low of eyes, as was Job at this time and the Publican, Luk. 18.13. An high look, and a proud heart go together, Pſal. 101.5. And as God reſiſteth ſuch, Jam. 4.4. 1 Pet. 5.5. ſo he giveth grace to the humble; and not grace only, but glory too; as here; ſafety here, and ſalvation hereafter.

Verſe 30. He ſhall deliver the Iſland of the innocent.] Or. He ſhall deliver th… not innocent; him that i… not guiltleſs: and even ſuch ſhall be delivered for the purity of thine handi. Thus God gave Z…ar to Lot, and all the ſouls in the ſhip to Paul, and the guilty Iſraelites to Moſes. See Jer. 5.1. Or, the innocent ſhall deliver the Iſland: Or, Liberabitur v… innocentis, The innocent ſhall be freed from affliction: ſo Brentius.

And it is delivered by the pureneſs of thine hands.] i. Of thy works, or by the pure hands liſted up in Prayer. Semen ſanctum ſtatu… terra, the Saints bear up the ſtate, Iſa. 6.13. they uphold the pillars of the earth by their Piety and Prayers: and therefore when God is unchangeably reſolved to ruin a people, he ſilenceth his Saints, as Jer. 7.16. or removeth them out of the world; as he did Methuſelah the year before the Flood. And as one Sinner may deſtroy much good, Eccl. 9.18. So one Praying Saint may ſave an Iſland, a whole Country: it is delivered by the pureneſs of thy hands. It may be, the work ſticks at thee: why then is not thy ſhoulder at the wheel, when the cart is ſtalled?