Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 4 · Chapter 34

Commentary on Ezra Nehemiah Ester Job and Psalms · Commentary 4 · Chapter 34

p. 296CHAP. XXXIV. Verſe 1. Furthermore Elihu anſwered and ſaid.]

i. e. HE proſecuted his former Diſcourſe,Pronunci…ns itaque Eliu. Elihu going on ſtill in his anger and ſpeech. he thus pronounced (as the Vulgar hath it) in anſwer to ſome of Jobs former ſpeeches, which he here reciteth, but not ſo candidly; and refelleth, but not ſo mildly, as was meet. True it is, that Job in his heat had let fall very many laviſh and inconſiderate ſpeeches, as is to be ſeen almoſt throughout the tenth Chapter. But yet it was far from him ever to ſay either that himſelf was without ſin, or that God was unjuſt, as Elihu would bear him downe; very odiouſly taking up certain ſayings of his, that way ſounding, and very gravely calling forth the reſt there preſent to give ſentence with him againſt Job. Yet is not Elihu to be cenſured for a proud, arrogant perſon (as ſome make him) but to be eſteemed, Sapiens & egregius vir, as Lavater here ſtileth him, a wiſe and excellent man: though he ſhould have conſidered, That the Spirit of God is neque mendax, neque mordax, a Spirit of truth and of meekneſſe.

Verſe 2. Hear my words, O ye wiſe men] And thoſe are not many, Hoſ. 14.9. He excludeth poor Job, whom yet he had promiſed to teach wiſdome, chap. 33.33. And that he ſpoke not to the many, it is probable, for they have not thoſe aures perpurgatas, that he calleth for in the next verſe. foreign ferè ſunt, they are heavy eared for moſt part, and of dull apprehenſion: Baeôtum in patria, craſſoque ſub aere nati. To the other three then of Jobs friends he applyeth himſelf: whom becauſe he had ſharply reproved before, and that they may not think that he held himſelf the only wiſe man amongſt them, he thus beſpeaketh to get audience, and makes them Judges of his diſcourſe.foreign Theog. Men may be wiſe in ſome things, that have carried the matter fooliſhly enough in other.

And give ear unto me, ye that have knowledg] It is an happineſs to have ſuch hearers. I ſpeak as to wiſe men, judge ye what I ſay, 1 Cor. 10.15. Jovianus the Emperor was wont to wiſh, That he might govern wiſe men, and that wiſe men might govern him. But as it was once ſaid, That there was never leſſe wiſdom in Greece then p. 297in the dayes of the ſeven wiſe men: So may we now well complain, that there is a very great want of ſound and ſaving knowledg in this great abundance of helps thereunto: So that we may cry out with the Prophet Iſaiah, Whom ſhall we teach knowledg, and whom ſhall we make to underſtand the hearing? Them that are weaned from the milk, and drawn from the breſts; q.d. We have to do with very babies, children in underſtanding, but not in malice.

Verſe 3. For the ear tryeth words] And for that end we have that excellent ſenſe of hearing given us, that we may hear with judgment, and trying all things, hold faſt that which is good, 1 Theſ. 5.21. taking heed what we hear, Mark 4.24. as by the taſte we may take heed what we let down; for elſe a man may eaſily eat his own bane, drink his poyſon: So here, for the ſoul hath her ſenſes alſo, Phil. 1.9. and theſe habitually exerciſed to diſcern good and evil, Hebr. 5. ult. Which whileſt carnal people want, they are carried away as they are led, 1 Cor. 12.2. Plucked away with the error of the wicked, 2 Pet. 3 17, wherried about with every wind of Doctrine, Heb. 13.9. &c. See the Note on chap. 12.1.

Verſe 4. Let us chuſe to us judgment] Let us ſummon the ſobriety of our ſenſes before our judgments; laying aſide all prejudice: for, Omne judicium à ſe aufert qui praejudicium affert; He can never judg aright, who comes to a Cauſe foreſtalled or prepoſſeſſed.

Let us know amongſt our ſelves what is good] Let us go knowingly to work, according to apparant truth; and not uſe cunningly deviſed Arguments, as many (Mataeologi rather then Theologi) do now adayes in the greateſt Controverſies of Religion: and hereunto let us all contribute our beſt help, for the finding out of truth, and convincing of Job.

Verſe 5. For Job hath ſaid, I am righteous] So he was with a two fold righteouſneſs; imputed, or the righteouſneſſe of Juſtification; and imparted, or the righteouſneſſe of Sanctification. But Elihu underſtood him as if he had ſaid, I am ſinleſs: This Job never ſaid; only he cleared himſelf of foul offences wherewith his friends falſely charged him: and aſſerted his own integrity, whereof he ſeemed to be more ſollicitous, than of giving God the glory of his juſtice: and therein he was to be blamed, as here he is to ſome purpoſe.

And God hath taken away my judgement] ſc. By handling me like a wicked man, and not ſhewing me why: ſee chap. 27.2. where Job had uſed theſe very words, but not in the ſenſe that Elihu urgeth them againſt him.

Verſe 6. Should I lye againſt my right?] Ʋt meam cauſam prodam, R. Levi.ſo as to betray my cauſe, and yield my ſelf guilty, when I know my ſelf innocent? This I will never do, ſaid Job: no more would that peerleſs Lady Elizabeth, when as a traytour ſhe was laid up in the Tower, and preſſed to appeach her ſelf. Better die, than lye.

My wound is incurable without tranſgreſſion] Theſe laſt words, without tranſgreſſion, Elihu ſpitefully thruſteth in, ſaith Beza. Others think they may be gathered out of chap. 9.17. & 16.17. Without preſumtuous ſin, (which David calleth the great tranſgreſſion, the wickedneſs with a witneſs) Job might truly ſay, it may be: for all men are ſinners, yet not all alike; though all have a dyſcraſie, yet every man hath not a feaver; and though none are without ill humors, yet ſome have not a leproſie upon them.

Verſe 7. What man is like Job?] This Elihu ſpeaketh by way of angry admiration,Exclamatio admirativa. Piſc. as if he would make Job a very Non-ſuch, a match-leſs offendor; and that he much wondred with what face he could ſpeak in that ſort. What, ſuch a man as Job do thus? O ſhameful! what? upbraid and reproach Almighty God? who would ever have expected ſuch words from ſuch a mouth? Is the man in his right minde, wot you, that he thus maketh himſelf a common laughing-ſtock, and by-word, and yet maketh nothing of any thing, but doth with as great facility and readineſs ſwallow up mens ſcoffs and taunts, as if he were drinking cold water, and no more is he troubled at them? Why, but is this Job? and is it poſſible that he ſhould have ſo far loſt all fear of God, and ſhame of the world, that he ſhould ſet his mouth againſt heaven, as if he would ſpet in Gods face, and not care though he drink up ſcorning and affronts like water, quaſi maledictis aleretur ut venenis capreae, as if he were much taken and tickled with them? True it is, that Nemo pluris aſti…vit virtutem, p. 298as Seneca ſaith, No man ſetteth a better price upon vertue, than he who will rather part with his good name, than part with his honeſty. But it is alſo as true, that to neglect altogether what others think and ſay of us,Cic. non ſolùm arrogantis eſt, ſed & diſſoluti, is the part not of a proud only, but of a forlorn perſon, ſaith the Oratour.

Verſe 8. Which goeth in company with the workers of iniquity] Strange if he ſhould: for the wicked is abomination to the righteous, Prov. 29. ult. Lord gather not my ſoul with ſinners, nor my life with bloody men, ſaith David, Pſal. 26.9. Lord, ſend me not to hell among the wicked, (ſaid a certain good woman upon her death-bed) for thou knoweſt I never liked their company here on earth. But how proveth Elihu this Charge againſt Job, who was ever a terrour to graceleſs Belialiſts? Forſooth he gathereth it from a certain ſpeech of his, if he could tell what, or when it was uttered.

Verſe 9. For he hath ſaid, It profiteth a man not] Did Job ever ſay ſo, or think ſo? Where? and when? He ſaid indeed (and truly) that in this life it is oft ſeen, that bad men proſper, and good men ſuffer. But muſt it needs follow therefore, that it is a courſe of no profit to walk with God? Knoweth not Elihu, that there is nothing that may not be taken with either hand? and that it is a ſpiritual unmannerlineſs to take it with the left? Indeed it is not amiſs to admoniſh good men, what abſurdities may be gathered out of their words: and 'tis fit that they ſhould prevent it, as much as may be. Elihu alſo was the more to be born with (and that made Job let him go on, likely, without a reply) becauſe he pleaded for God, and the glory of his juſtice, which Job had ſomewhat wronged, as cannot be denied, whiles he gave too much way to his grief and other paſſions, and now beginneth to be ſenſible of his out-burſts: But truly, if he ſhould have ſaid as here he is taxed, (and yet David and Jeremy ſaid little leſs) he would have gone in company with thoſe workers of iniquity, Iſai. 58.3. Mal. 3.14, 15. and have lifted at the very foundation of all true Religion, Heb. 11.6. and thence it was, that Elihu was ſo hot. But men muſt take heed of drawing odious conſequences out of other mens ſpeeches; and of forcing them to go two miles, when they would go but one. Surely the churning of milk bringeth forth butter, and the wringing of the noſe bringeth forth blood, &c. Prov. 30.33.

That he ſhould delight himſelf with God] Or, When he runneth with God. Tremellius,… Ezek. 1.14Ezek 1:14 When he ſhall be willing to walk with God. as Gen. 5.22. The Tigurines render the whole verſe thus, Dixit enim, vir non faciet paria, ſi cum Deo curſu contendat. Sure it is n…c volentis, n…c volantis, (as a Noble man gave it for his Motto) It is not in him that willeth, nor in him that runneth; no though he could run as faſt as a bird can flye, but in God that ſheweth mercy.

Verſe 16. Therefore hearken unto me ye men of underſtanding] Heb. Ye men of heart; Egregiè cordati Viri.Cor eſt ſedes ſapicuti….

Mentemque habere qu…is bonam

Et eſſe corculis datum eſt.

Having recited Jobs evil ſpeeches, he truneth away from him as it were in great diſpleaſure, and directeth his ſpeech to others. See the like done by Jacob, Geneſ. 49.4. We ſhould abhor that which is evil; and ſhew our deteſtation thereof.

Far be it from God that he ſhould do wickedneſſe, &c.] ſcil. By puniſhing any without a cauſe; and this he double-denyeth for better aſſurance. Cauſe enough there may be found in the very beſt, as well by reaſon of their actual abominations (their omiſſions, commiſſions, and failings in the manner) as of their birth-blot, which ever abideth with them while they are here, and is a ſeed-plot of all ſin. How then can God wrong any one? Surely it is inconſiſtent with Gods 1. Nature, here: 2. Actions, v. 11. 3. Will, v. 12. And although he might, to ſhew his Soveraignty, puniſh men for his pleaſure, Rom. 9.20. yet far be it from us to imagine that he will abuſe his might and power to do any thing unjuſt or unbeſeeming his goodneſſe.

Verſe 11. For the work of a man ſhall he render unto him] This is both his p. 299Covenant and his cuſtome: ſo far is he from doing wrong to any, that every man ſhall be ſure to reap as he ſowes, to drink as he brewes, to receive according to that he hath done in the fleſh, whether good or evil, 2 Cor. 5.10. And albeit this is not done forthwith, yet we may write upon it, and reckon that nondum omnium dierum ſoles occiderunt; as ſure as the night followeth the day, a day of account will come, and God will render unto each man reward or puniſhment according to his works.

And cauſe every man to find according to his wayes] According to the courſe of his life, and not according to this or that particular action. A Doeg may ſet his foot as far within the Sanctuary as a David; and a David may in ſome particular out-ſin a fire brand of hell. But the wayes of a man are before the eyes of the Lord, and he pondereth all his goings, Prov. 5.21. He conſidereth the bent, frame, and tendency of the heart, and proceeds accordingly.

Verſe 12. Yea ſurely God will not do wickedly] This muſt be laid down for a certain truth, and is therefore ſo reiterated. Job had ſaid as much to this purpoſe as Elihu could do; but then he had ſeemingly daſhed all againe with his inconſiderate complaints and murmurings. This Elihu could not bear, but again and again celebrateth the rithteouſneſſe of God; and when he hath ſaid his utmoſt, ſeemeth to ſay as Cicero once did of Craſſus and Antonius the Roman Orators,Cic. de Orat. l. 3 That if any man think he had ſaid too much in commendation of them, he muſt needs be ſuch an one as either knew them not, or was not able to judge of their worth. As for Job, whom he here confuteth, he ſeemes to ſay of him, as Calvin ſomewhere doth of Luther, That as he excelled with great vertues, ſo he was not without his great failings. Atque utinam recognoſcendis ſuis vitiis plus operae dediſſet; and I would, ſaith he,Calv. ep. Bulling that he had ſpent leſſe time in declaiming againſt others, and more in recognizing his own faults.

Neither will the Almighty pervert judgment] For ſhall not the Judge of all the earth do right? See the Note on chap. 7.3.

Verſe 13. Who hath given him a charge over all the earth?] ſcil. To govern it; Is not he the Maker and Monarch of all men? Who is his Superiour? and to whom ſhall he give account? and who ſhall expoſtulate with him about injuſtice? Or, for fear of whom ſhould he warp or writh? The Emperor cannot do right, ſaith One,Theophil. Inſt. becauſe he hath none to over-awe him, or queſtion him. It is ſaid to Trajan, that he neither feared nor hated any man living. What then ſhall we think of him,Mercer. who is Moderator & Dominator ſupremus ac ſolus,

Or who hath diſpoſed the whole world?] The habitable world: and eſpecially that habitable part of Gods earth, as man is called, Prov. 8.31.

Verſe 14. If he ſet his heart upon man] Viz. For evil, and not for good, and have a purpoſe to unmake him again, which he can as eaſily do, as will it to be done.

If he gather unto himſelf his Spirit and his breath] If he take away his life, which what is it elſe, but a puffe of wind, a vapour, &c. who can ſay he is unjuſt? May not the Potter do with his pot as he pleaſeth? We ſubſiſt meerly by his Manutenſion; and if he but pull back his hand only, we are gone immediately. This is to be ſeen in thoſe that ſwoon ſuddenly away. See Pſal. 104.29. and conſider how little this is conſidered by the moſt. Elihu thought, that Job was wanting herein: for he had heard him chap. 12. diſputing concerning the ſoveraigne and abſolute power of God, almoſt in the very ſame words, which himſelf here uſeth, from ver. 13. to 31.

Verſe 15. All fleſh ſhall periſh together] i. e. All men, called here All fleſh, as Mark 16.16. they are called every creature, a little world. If God command it to be ſo, they ſhall all breath out together.

And man ſhall turn to his duſt again] The body to the duſt whence it was taken, but the Spirit to God who gave it, Eccleſ. 12.

Verſe 16. If now thou haſt underſtanding, hear this] Hear it, and know it for thy good, as chap. 4.27. if at leaſt thou haſt any wit for thy ſelfe, or care of thine own well doing. This is a ſtinging Apoſtrophe to Job. Si vel …ica eſt in te bonae mentis; unleſſe thou haſt buried thy braines, and loſt thy …enſes, liſten as for life.

p. 300Verſe 17. Shall even he that hateth right govern?] Heb. Bind; ſc. Malefactors, whom Magiſtrates uſe to hamper? Others take it of binding up the wounded after the manner of Chirurgeons. An qui odit judicium, Chirurgos imitaretur? ſo the Tigurines tranſlate: Would he who hateth right, do as Chirurgeons uſe to do? Would God, if he were unrighteous, bind up the broken hearted, or receive into favour (as he doth) a ſinner that repenteth, doing him good again, as if there never had been a breach betwixt them? It hath been noted, That a King hath his name in the Greek tongue from healing; and that Iſai. 3.7. a Governor is called a Healer, or Binder up; the ſame word there as here in the Text.foreign Medela. But how unfit for ſuch an Office muſt he needs be, who not only doth not right, but hateth it, as did Nero, Caligula, Commodus, &c?

And wilt thou condemn him that is moſt juſt?] Or, That is ſtrong and juſt; illúmne impietatis ſugillabis? None in his right wits would ever do ſo: for what elſe were this,Tigur. but to exalt a mans ſelf above the divine Majeſty? And yet what do they leſſe then this, who grudge at Gods proceedings, and are ready to think that if they had the ordering of things in their hands, they could diſpoſe of them a fair deal better? How abſurd and unſeemely this is in any one, is aptly ſet forth in the next verſe, Is it fit, &c?

Verſe 18. Is it fit to ſay to a King, Thou art wicked?] Heb. Belial; that is, Thou yoakleſſe,Qui dicit regi Apoſtata, Vulg. lawleſſe, maſterleſſe Monſter. Kings are not wont to be ſo accoaſted and aviled, nor is it lawful, Exod 22.28. It is blaſphemy in the ſecond Table, to ſpeak evil of dignities, Jude 8. It was ſome diſadvantage to Saint Paul, that (although provoked and unjuſtly ſmitten) he called the High Prieſt whited wall, Act. 23.3 he was glad to excuſe it by his ignorance. And Luther cryed our Henry 8 mercy, for his uncivil language to him, ſuch as was that, Audi, Domine Rex, edocebo ie, in a jeer.Dan. Hiſt. H…nry 6. indeed was courſely handled in a tumult, and wounded, but then he was at an under; and being reſtored he freely pardoned the Offendor, ſaying, Alaſs poor ſoul, he ſtruck me more to win favour with others, then of any ill will he bare me: But this was a rare example of patience in a King. Alexander the Great dealt more harſhly with his friends Clitus and Calliſthenes, for their plain-dealing.Se…. Tiberius put to death a Poet for uttering ſome free words againſt him, though under the perſon of Agamemnon, quem in iragoedia probris laceſſiſſet. Savanarola ſuffered deeply for telling the Pope his own. And Bajazet the ſecond took great revenge upon his Janizaries,Turk hiſt. fol. 444. who, for his caſting Achmetes Baſſa into priſon, they in an uproar inſolently cryed out, that they would by and by teach him as a drunkard, a beaſt, and a Raſcal, to uſe his great Place and Calling with more ſobriety and diſcretion.Plut. Kings muſt be ſpoken to with ſoft and ſilken words, as ſhe ſaid, foreign. If Elias, or Eliſha, or Iſaiah, or the Baptiſt do otherwiſe that is not a copy for every man to write after. Is it ſafe to take a Lion by the beard, or a Bear by the tooth? Naboth ſuffered, though falſly accuſed to curſe the King: and Shimei had at length his payment for reviling David. If Ezekiel called the King of Judah, Thou wicked and profane Prince, chap. 21.25. that was by an extraordinary ſpirit, and by a ſpecial command of God.

And to Princes▪ ye are ungodly?] Ingenuis. Theſe, as they muſt not be flattered, ſo neither may they be unmannerly advertized of their duty or danger. It is probable, that Joſeph uſed ſome kind of preface to Pharaohs chief Baker in reading him that hard deſtiny, Gen 40.19. ſuch haply as was that of Daniel to Nebuchadnezzar; chap 4.19. My Lord, the dream be to them that hate thee, &c. Or ad Philo brings him in with a Ʋ …inam tale ſomnium non videſſes, I would I had no ſuch dream to interpret unto you. But for the matter he giveth, him a ſound, though a ſharp interpretation.

Verſe 19 How much leſſe to him that accepteth not the perſon of Princes?] How much more both dangerous and undecent muſt it needs be, wrongfully to accuſe God of injuſtice and partiality, which is far below him: ſith he neither doth, nor needeth prefer great ones before meaner men in judgement? See on chap. 13.7. and 52.21.

N… regardeth the rich more then the poor] The word rendred rich, opulent, or potent,foreign comes either from a root that ſignifieth to ſave; becauſe it is in the power of ſuch to ſave others from hurt and damage: or elſe from another root, that ſignifieth p. 301to cry aloud; becauſe ſuch men uſe to ſpeak their minds more freely and boldly, as having that which can bear them out.foreign But God acknowledgeth them not as ſuch: only of them to whom much is given, much ſhall be required.

For they are all the work of his hands] Both for their perſons, for they are all equally his creatures; and for their conditions, which God alſo hath cut them out, and apportioned. Thus he is ſaid to have made Moſes and Aaron, that is, to have advanced them, 1 Sam. 12.6. and Chriſt is ſaid to have made the twelve, when he ordained them to the Apoſtleſhip, Mar. 3.14.

Verſe 20. In a moment ſhall they die] Be they mean or mighty, they are, when God pleaſeth, ſuddenly ſwept away by the hand of death: as Cheſſe-men are into the bag, without diſtinction of Kings, Dukes, Biſhops, or Common people.

And the people ſhall be troubled at midnight] as were the Egyptians, when their firſt-born were ſlain in their dead ſleep, Exod. 12.29. not without much terrour and tumult: and as were the Army of Sennacherib, 2 King. 19.35. and Belſhazzar with his Babylon, Dan. 5.30, 31. The people ſhall be troubled, they ſhall be ſhaken as leaves in a great wind, or be carried away as by a mighty torent; when they were moſt ſecure, and dreamt of no ſuch danger. Neither in all theſe alterations and various occurrences is God unrighteous, ſith he is debtour to none, neither doth he any thing without reaſon and right.

And paſſe away] Praeteribunt, id eſt peribunt: they ſhall paſſe into the grave, as Eccleſ. 1.4. One generation paſſeth, and another cometh: or they ſhall periſh, as when it is ſaid, Heaven and earth ſhall paſs away. The Vulgar hath it, Pertranſibunt. It is not tranſibunt, they ſhall paſſe, ſaith Gregory; but pertranſibunt, they ſhall paſs thorow, becauſe the wicked are alwayes paſſing on to perdition, throughout all their lives.

And the mighty ſhall be taken away without hand] That is, without ſeeing the hand that ſmiteth them; which is, ſaith One, a divine force, inviſibly cutting aſunder the thred of their lives in a moment, Pſal. 76.12. The Lord cutteth off the ſpirit of Princes. The Hebrew importeth, that he ſlips them off, as one ſhould ſlip of a flower betwixt his finger; or as one ſhould ſlip of a bunch of grapes, &c. The Original here is, They ſhall take away the mighty, that is, the Angels ſhall (as Luk. 12.20.) hurry them out of the world without hand, that is without mans help, without humane violence.

Verſe 21. For his eyes are upon the wayes of man] Gods Providence (like a well-drawn picture that eyeth each one in the room) obſerveth all things: he ſeeth cauſe enough thus to proceed in judgement againſt a perſon or people, though we ſee it not. And although one man knoweth not another; nor doth any man well know himſelf; yet God, following, as it were, all men hard at the heels; doth with his eyes narrowly obſerve and mark what way every one walketh in, he ſeeth all his goings: Let not men therefore pleaſe themſelves in their ſinful practiſes, as if God ſaw them not, becauſe for a time they ſcape unpuniſhed; Saculi laetitia eſt impunita nequitia; but ſin and puniſhment are tyed together with chains of Adamant, and cannot long be aſunder.

Verſe 22. There is no darkneſs, nor ſhadow of death, &c.] Sinners would fain ſhroud and ſecret themſelves from Gods all-ſeeing eye: for which end they ſearch all corners, with Adam, and hope that their evil pranks and practiſes ſhall never come to light: but that cannot be, for not only darkneſs and the ſhadow of death, but Hell alſo is naked before him, and deſtruction hath no covering, Job 26.6. See the Note there. See alſo Pſal. 139.12. and Amos 9.2, 3. Heb. 4.13. with the Notes.

Where the workers of iniquity may hide themſelves] Either from Gods all-ſeeing eye, or puniſhing hand; Adam is pulled out of the thicket: Manaſſeth from among the thorns: Zedekiah, and his family, from between the two walls: many Jews out of the privies and other lurking-holes where they lay hid, at the laſt deſtruction of Jeruſalem.

Verſe 23. For he will not lay upon man more then right] Plus quàm par eſt. Nam non ſ… virum ponc… trà.He cannot over-do likely: no, though he ſhould inflict upon him all the torments here, and tortures in hell, ſith death, in the utmoſt e…tent of it, is p. 302the juſt hire of the leaſt ſin, Romans, 6.23. See Ezr. 9.13. with the Note.

That he ſhould enter into judgement with God] Commence a ſuit againſt him, or challenge him into the ſchools to argue it out with him, as thou Job haſt offered to do: but unadviſedly; ſith God hath juſtice on his ſide; as the very Heathens alſo ſaw, when they ſet Themis their goddeſſe of Juſtice foreign next of all to Jupiter, their chief god.

Verſe 24. He ſhall break in pieces mighty men, &c.] Infinitè conterit validos, ſo Tremellius rendreth it. He infinitely mawleth the mighty; and breaketh them in pieces like a potters veſſel, Pſal. 2.9.

Without number] Or, Without inquiſition: as knowing all things afore-hand, and not needing any evidences or examination of witneſſes: Or, without end, becauſe their ruine is endleſſe. Ruina majorum ſit cantela minorum.

And ſet others in their ſtead] As is to be ſeen in the riſe, reign, and ruine of the four mighty Monarchies, and others not a few, that had their times, and their turns: as the Kingdom of the ten Tribes, which in a few years fell into nine ſeveral Families: and few of thoſe Kings died a natural death: No more did the Emperours of Rome, till Conſtantine. See Dan. 2.21. Pſal. 113.7, 8.

Verſe 25. Therefore he knoweth their works] It appeareth by their puniſhment, that God took notice of their wicked works; though they thought otherwiſe: yea, when they know not, or are not aware of it, he overthroweth them therefore. This he doth in the night, i. e. ſuddenly and unexpectedly. Others render it, Aſſoon as he hath changed the night, they are cruſhed; that is, as ſoon as he hath brought forth the light which revealeth all things, Epheſ. 5.13. and layeth them open to publick view, who before were taken for better men, they are deſtroyed, as publick Peſts.

Verſe 26. He ſtriketh them as wicked men, &c.] Complodit eos, ſaith Junius, ſcilicet ut inflatas veſical in ſun ipſorum ſede, he ſtriketh upon them, as blown bladders in their own ſeat. This is an elegant ſimilitude, ſetting forth the ſudden overthrow of graceleſs great Ones, as with a kind of noiſe, and not without publick notice; for it followeth,

In the open ſight of others] Heb. In the place of beholders, in proſcenio, as upon a Stage, or Scaffold, Diſcant juſtitiam moniti, & non temnere …imen: others may hear and fear, and do no more ſo. God is pleaſed for this purpoſe to hang up ſome notorious offendors as it were in gibbets; as Pharaoh, Sennacherib, Antiochus, Herod, Julian, &c. See thoſe Writs of Execution, 1 Cor. 10.5, 6, 7, &c. and be wiſe by others woes: enjoy their follies, and gather, with the Bee, ſweet honey out of thoſe bitter weeds. Poena ad pancos, metus ad omnes.

Verſe 27. Becauſe they have turned back from him] To purſue after lying vanities, broken ciſterns; which whoſoever do, as they fall into two foul ſins at once (ſuch as heaven and earth have cauſe to be aſtoniſhed at, and afraid of) Jeremiah 2.12, 13. ſo they are miſerable by their own Election, Jonah 2. verſ. 8.

And would not conſider any of his wayes] Wiſely conſider them, as David did Pſal. 119.168. All Gods lawes were in his ſight: and all his wayes in Gods ſight. This was the general cauſe of their deſtruction. The ſpecial followeth.

Verſe 28. So that they cauſe the cry of the poor, &c. Theſe they compel, by their oppreſſions, to waſh the earth with their tears, and to importune heaven with their complaints,Senault. as One phraſeth it. The wicked do as it were, bring up to God the cryes of the poor oppreſſed, and ſo pull upon themſelves inevitable deſtruction. for he is the poor mans Patron, and heareth the cry of the afflicted. The grand Signior would have the world take notice, that ſuch as lament unto him, ſhall be ſure to have redreſs and ſuccour from him.Grand Sign. Serag. 147. Wherefore alſo he calleth himſelf Awl…m Penaw…, The worlds Refuge, A title far more fit for the God of heaven, than for any earthly Monarch,…. Manl. loc. … were he far more gracious than the great Turk, from whoſe courteſie (freely offered him) Luther bleſſed himſelf with a Deus me tutatur à tali benefice Domino; God defend me from ſuch a gracious Lord.

p. 303Verſe 29. When he giveth quietneſſe, who then can make trouble] Ipſe tranquillabit, & quis inquietabit? This is like that of the Apoſtle, ſaith Brentius, Rom. 8. If God be for us, who can be againſt us? Who ſhall lay any thing to the charge of Gods Elect, &c? It is he alone who giveth peace, both of countrey and of conſcience; Peace, peace. Iſai. 26.3. Pacem omnimodam; external, internal, eternal; and then, who can diſturb or unſettle? Surely as Iſaac once ſaid to Eſau, concerning Jacob, He is bleſſed, and he shall be bleſſed: ſo may it be ſaid of ſuch as have made their peace with God; Peace ſhall be upon them and Mercy, contra gentes, whoſoever ſaith nay to it; yea, though it be the Devil himſelf, that foreign as he is oft called, the Troubleſome one: who, ever ſince he was caſt out of heaven, keeps ado on earth, and ſeeks to diſquiet all ſuch as by patient continuance in well-doing, ſeek for glory, and honour, and immortality, Rom. 2.7.

And when he hideth his face, who then can behold him?] Him? Whom? God: who dare look upon him, or toward him for help, when he is throughly diſpleaſed and looketh irefully? Or, the party frowned on by God: who will ſmile upon him, or ſhew him any favour and furtherance? Here Aben-Ezra giveth a good Note, Averſio vultus Dei, &c. The turning away of Gods pleaſed countenance is the cauſe of all Wars and other diſaſters. The Phyſiologer in Epiphanius telleth of the Bird Charadius, that being brought into the room where a man lyeth ſick, if he look with a ſteddy and fixed eye upon the ſick man, he recovereth: but if he turn away from him, and look another way, the diſeaſe is to death. Apply this to God, and it fitteth.

Whether it be done againſt a Nation, or againſt a man only] All's a caſe (as they ſay) to God; he ſtands not upon multitudes, as men uſe to do in caſe of Mutinies or the like, to puniſh the tenth man or ſo, in terrorem, for a terrour to the reſt. This is not Gods way of puniſhing: but as a thouſand years are to him but as a day, and one day as a thouſand years: ſo when he proceeds to execution of Juſtice, whether it be done againſt a Nation, &c. All Nations to him are but as a drop of a bucket, or duſt of a balance, Iſai. 40. And hence he buried a world full of people in one univerſal grave of waters. And the wicked (be they never ſo many) ſhall be turned into hell: With whole nations tht forget God, Pſal. 9.17. God ſeemeth to ſay, Fiat juſtitia, ruat orbis.

Verſe 30. That the hypocrite reign not] That he reign no longer; Almighty God taketh order, by putting theſe mighties from their ſeats, and exalting them of low degree, Luk. 1.52. And why? 1. Leſt the hypocrite, or the impure and impious man reign: Such as was Jehu, Herod, Julian, our Richard 3. Pope Sixtus Quintus, of whom One ſaith,Spec. Europ. that he was the moſt crouching humble Cardinal that ever was lodg'd in an oven, and the moſt ſtout proud Pope, that ever wore Crown: What pride equal to his, making Kings kiſſe his Pantof…es? What humility (pretended) greater than his, ſhrieving himſelf daily on his knees to an ordinary Prieſt? He calleth himſelf the ſervant of Gods ſervants: and yet ſtamps in his Coyn, That Nation and Countrey that will not ſerve thee, ſhall be rooted out: he alſo ſuffereth his Paraſites to ſtile him, Our Lord God the Pope. Is not this a notorious hypocrite? and when ſuch a one reigneth and taketh upon him to be Lord of all both in ſpirituals and temporals, may not we conclude that God hideth his face (as in the former verſe) from his people? May we not cry out as Baſil once did,Epiſt. 17. Num Eccleſias ſuas dereliquit Dominus? hath the Lord utterly forſaken his Churches? It is, doubtleſs, a very great judgement upon a people, when an hypocrite or a prophane perſon is ſet over them, who pretends the publick good to his own deſignes and ſelf-intereſts, and by his crafty inventions undoes his ſubjects, robbing them of their lawful liberties, and enſlaving them. Some read the words thus,Vulg. Spe…. Ab. Ezra. He cauſeth that the hypocrite reigneth for the ſins of the people. It is threatened as an heavy curſe, Levit. 26.17. If you ſtill treſpaſſe againſt me, I will ſet Princes over you that ſhall hate you; miſchievous, odious Princes, odious to God, malignant to the people: Such as was Phocas that bloody Tyrant, who, when he had ſlain his Maſter Mauricius, and reigned in his ſtead, there was an honeſt poor man, ſaith Cedrenus, who was earneſt with God to know a reaſon, why ſuch a thing was ſuffered? to whom it was anſwered, That a worſe man could not be found: and that the ſins of Chriſtians required it. We read of Attilus King of Swethland, that he made a Dog King of the Danes, in revenge of a great p. 304many injuries received by them.Sr. Rich. Berkley's Sum. Pon. p. 387. Gunno likewiſe King of the Danes made a Dog King of Norway; and appointed Counſellours to do all things under his Title and Name: That which theſe men did ſpitefully, God ſomtimes doth righteouſly; ſetting up tyrants for a puniſhment to thoſe that were unthankful for better government: and would not have him to reign over them.

Leſt the people be enſnared] Heb. For the ſnares of the people; that is, for the injuries and vexations wherewith that hypocrite oppreſſed the people; to put an end to thoſe, by taking away the Tyrant, who for his cruel craft, and crafty cruelty, is here fitly compared to an hunter or fowler laying ſnares. Sunt autem leges iniquae & exactiones injuſtae principum hypocritarum, laquci & decipulae quibus populum ſibi ſubjectum venantur & capiunt, ſaith Brentius here: i.e. Bad Lawes and unjuſt exactions of hypocritical Princes, are the ſnares and gins wherewith they hunt after, and catch their ſubjects.

Verſe 31. Surely it is me…t to be ſaid unto God, I have born chaſtiſement] To convince a man of a fault, and not to adviſe him how to do better, is to ſnuff a Lamp and not pour more Oyle into it. Elihu therefore now ſets himſelf to counſel Job, whom he conceiveth he had ſufficiently convinced of injury done to God. Surely it is meet, &c. Par eſt; this is ſupplied by the Tranſlatours to make ſenſe; for the Original is very conciſe and dark, and therefore diverſely interpreted; as is alſo all this latter part of the Chapter. Some render it thus, But to God who ſaith, I pardon, I will not deſtroy, it ſhould be ſaid, That which I ſee not, teach thou me; &c. Some thus, Therefore we ought thus to ſpeak unto God, I ſuffer patiently, I will not break aſunder; viz. Theſe bonds wherewith thou haſt faſt bound me. Others thus; Hath Job ſaid to God, I have born, &c. q.d. Nothing leſſe, as ye all are witneſſes. Others again thus, Hath he; (that is, the Tyrant dethroned, as in the verſe aforegoing) ſaid to God, I have been, &c, Hath he confeſſed his wickedneſſe, and promiſed amendment? No ſuch matter ſurely, therefore is he juſtly puniſhed. This is a very good ſenſe, ſaith Mercer. But to ſtick to our laſt and beſt Tranſlation, Surely it is meet, &c. for is it fit that God ſhould caſt down the bucklers firſt, and not have the better of us? Should we not rather diſarm his juſt indignation by an humble yeeldance?

I have born chaſtiſement] Heb. I have born and will bear, being active in ſuffering, and taking up my croſs.

I will not offend any more] Heb. I will not corrupt, to wit, my wayes, and ſo undo my ſelf.

Verſe 32 That which I ſee not teach thou me] For I am yet in the dark, and know not the right cauſe wherefore thou afflicteſt me. Herein men are very apt to miſtake themſelves, and when God calls one way, to run another, as young Samuel did, 1 Sam. 2. The divel alſo dealeth by the afflicted as the Jewes did by Chriſt, blindfolds them, and then bids them prophecy who ſmote them, and for what? Hence in afflictions we many times grope, as blind men, gueſſing at this cauſe, and at that, but ſeldome faſten on the right. Here then God muſt be ſought unto for direction, and beſought, that he would graciouſly point us to the ſin he ſtrikes at. This Job had done once and again, chap. 10.2. and 13.23. But Elihu would have him to do it yet better.

If I have done iniquity, I will do no more] Thus men muſt both vow and perform to the Lord their God, Pſal. 76.11. and not promiſe amendment as children do when taken up to be whipt; or as men in danger at ſea, or on their ſick beds, uſe to do largely; But then ſciaputo il morbo, fraudato il Santo, as the Italian Proverb hath it, When the Diſeaſe is removed, the Saint is defrauded. Pharaoh promiſed fair whiles upon the Rack; but got off once, he hardned his heart, and would do nothing. So thoſe ſlippery Votaries, Jer. 34.11.

Verſe 33 Should it be according to thy mind] Heb. From with thee: q.d. Muſt things be as thou wilt? And is it fit for thee to preſcribe to the Almighty? (See Hoſ. 8.4.) to ſet the Sun by thy Dial?

He will recompence it, whether thou refuſe, &c.] He will have his pennyworths of thee, whether thou be pleaſed or diſpleaſed.

And not I] Though I foretell thee this, yet it is God that will effect it: therefore think not the worſe of me, no more then a people ſhould of a Herald or the Trumpet as the cauſe of their war.

p. 305Therefore ſpeak what thou knoweſt] Viz. In thine one behalf, but ſpeak the word of truth and ſoberneſſe. He was no fool who ſaid, It hath often repented me to have ſpoken, but ſeldome to have held my peace. There are many other readings, and expoſitions of the words. Let every man (for me) take his choice, and abound in his own ſenſe, ſo it diſſent not from the Analogy of faith.

Verſe 34. Let men of underſtanding tell me] Or, Say with me; ſay as I ſay; viz. That Job hath ſpoken without knowledg, as verſ. 35. and that I have ſpoken the thing that is right in vindicating the divine Juſtice, from thy cauſeleſſe criminations.

And let a wiſe man hearken unto me] I preſume there is not one wiſe man alive but will be of my mind: and for fools, the men of this world, ever beſides themſelves in point of ſalvation, I regard not their cenſures, —Equitem mihi plandere curo.

Verſe 35. Job hath ſpoken without knowledge] Inſcienter & inſcite, He hath out-laſhed and overſhot himſelf in ſome words againſt God; yea, amidſt his complaints, he hath let ſlip not a few laviſh and looſe ſpeeches, which thing alſo being reproved by God, he doth ingenuouſly acknowledg, chap. 40. and 42.

And his words were without wiſdome] Heb. Not in wiſdome; and this he here heareth of on both ears, being barely told of it again and again, and not without ſome bitterneſs in the cloſe of this Chapter. Some warmth there muſt be in a reproof (the Phyſick will work the better) but ſcalding hot it muſt not be.

Verſe 36. My deſire is that Job may be tryed unto the end] Or, Ʋnto victory, Ʋſque ad victoriam. Trem.ill he be vanquiſhed and ſet down. It is conceived, that Job by clapping his hands, as verſe 37. or by the ſet of his countenance, or ſome other way had diſcovered his diſlike of, and diſcontent at that which Elihu had ſpoken: He therefore begs of God to continue afflicting him, till he be in a better mind.Crux ſancta eſt, & ſalubris. This he doth by a ſpecial inſtinct for Jobs good, and not out of any deſire for revenge. So Farellus pronounced a curſe upon young Calvins ſtudies,At ego tibi ſtudia tua praetexenti denuncio Omnipotentis Dei nomine, &c Calv. vit. in caſe he ſhould refuſe to joyn with him in the Lords work at Geneva, where a Church had been newly planted: this ſo thunderſtruck him, that be durſt not ſtir there hence to his dying day. Some read it, My Father, let Job be tryed. It is not to be doubted, but thoſe Ancients alſo called God by this ſweet name of Father. See John 8.41. Beza makes Elihu thus beſpeaking Job, for honours ſake, O my Father. Job ſhall be yet ſtill tryed. The Tigurines read, Haec autem in medium affero. Theſe things I produce, that Jobs things may be moſt exactly diſcuſſed, and wicked mens mouthes ſtopped.

Becauſe of his anſwers for wicked men] Who will take liberty by him to excuſe their iniquity, and ſpeak diſhonourably of God, as he hath done.

Verſe 17. For he addeth rebellion unto his ſin] Or, He will adde, viz. unleſſe he be exerciſed and ſubdued by more and longer load of afflictions; there will elſe be no hoe with him, no ground will hold him. The croſſe is of ſingular uſe to tame that rebel Fleſh: and is therefore prayed for by Jeremy for himſelf, chap. 10.24. and here by Elihu for Job, who had before adviſedly choſen affliction rather then ſin, and reckoned it as a mercy to be viſited every morning, and tryed every moment, chap. 7.18.

He clappeth his hands amongſt us] By way of irriſion, and as inſulting over us. This it may ſeem Job had done in a diſdainful way againſt all that had beene ſpoken, which maketh Elihu thus fiercely to charge him.

And multiplyeth his words againſt God] By a ſtrange pertinacy. He delivereth him therefore unto God to be further afflicted; as St. Paul did Hymenaus and Alexander unto Satan to be inwardly buffetted, and bodily tormented (as Act. 13.11. and 19.16) Ʋt caſtigati diſcerent; that they might learn not to blaſpheme, 1 Tim. 1.20.