Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 4 · Chapter 36
CHAP. XXXVI. Verſe 1. Elihu alſo proceeded and ſaid]
HEB. And Elihu added, viz. This his fourth Oration (not unlike the former) made in behalf, and for defence of Gods Juſtice, which he here further aſſerteth againſt Job (who had ſeemed to caſt ſome ſlur upon it) by arguments drawn from his wondrous works, the Meteors eſpecially: and all to prevail with Job, to ſubmit to Gods juſtice,Ex abundanti quae ſequuntur adjicit. and to implore his mercy.
Verſe 2. Suffer me a little, and I will ſhew thee] He promiſeth brevity, and thereby wooeth attention: brevity and perſpicuity are to great graces of ſpeech, and do very much win upon intelligent hearers, who love to hear much in few, and cannot away with tedious prolixities. When a great Trifler had made an empty diſcourſe in the preſence of Ariſtotle, and then cryed him mercy for troubling him ſo long: You have not troubled me at all, ſaid He, for I ſcarce hearkned to any one word you ſaid all this while.
That I have yet to ſpeak on Gods behalf] Heb. That there are yet words for God. His zeal for Gods glory drew from him this following ſpeech, wherein inſignis eſt Elihu & magnificus: Elihu excelleth himſelf; and appeareth to be no worſe an Orator then was M. Craſſus among the Romans,Cic. de Orat. l. 1. who had this commendation given him, Quod cum aliquid accuratiùs dixiſſet, ſemper ferè contigit ut nunquam dixiſſe meliùs putaretur, That when ever he ſpake, it was judged to be the very beſt that ever he ſpake.
Verſe 3. I will fetch my knowledg from afar] Even from heaven, as one taught of God; I will diſcourſe of ancient things (for foreign) and fetch my reaſons from the wonderful and ſublime works of God,De arduis atque admirandis Dei operibus. thoſe real demonſtrations of his Deity. Eſt autem planè hic Elihu mirus & egregius, ſaith Mercer: And he is not a little wronged by that French Paraphraſt, who ſaith of him, That he knew well how to begin a diſcourſe, but knew not how to end it: and that ſeeing well that his tediouſneſſe might make him troubleſome, he awakened his languiſhing Auditours by this artificial preface.
And will aſcribe righteouſneſſe to my Maker] This is both the maine propoſition of the enſuing Oration, and the main end of mans creation; viz. to glorifie his Maker, Rom. 11. ult. Rev. 4.11.
Verſe 4. For truly my words ſhall not be falſe] I ſhall deal truly and plainly with thee, my Diſcourſe ſhall be ſimple and ſolid, having no better ornament but that of Truth; which is like our firſt parents, moſt beautiful, when naked; 'twas ſin covered them, 'tis treachery hides this. Aperta veritas clauſos etiam oculos ferit, ſaith One.
He that is perfect in knowledge is with thee] Integer ſententiis; V…abl.meaning himſelf, who fully underſtood the buſineſſe betwixt them, and would faithfully deliver it. There are that hold God to be hereby meant. A pious ſenſe, but not ſo proper.
Verſe 5. Behold God is mighty, and deſpiſeth not any] Much leſſe oppreſſeth he any one in a good Cauſe, or tyrannically abuſeth his power to the cruſhing of an Innocent. He is equally good, as great; neither was Job well adviſed in ſeeming to ſunder theſe two excellencies in God, the one from the other; ſith whatſoever is in God is God; neither ought we to think of him otherwiſe, then of one not to be thought of; as of one, whoſe Wiſdom is his Juſtice, whoſe Juſtice is his Power, whoſe Power is his Mercy, and all Himſelf.
He is mighty in ſtrength and wiſdom] Or, He is mighty the ſtrength of the heart. He was ſo to David, Pſal. 138.3.Validus eſt, virt… animi. Trem In the day when I cryed, thou anſweredſt me, and ſtrengthnedſt me with ſtrength in my ſoul. At the ſack of Ziglag, in the fail of all outward comforts, David encouraged himſelf in the Lord his God, 1 Sam. 30.6. A Chriſtian is never without his cordial.
Ʋna eſt in trepida mihi re medicina, Jehovae
Cor patrium, os verax, omnipotenſque manus.
Verſe 6. He preſerveth not the life of the wicked] He is no ſuch friend to them (though he be good to the godly) he greatly careth not what becomes of them. Their life they hold of him, and many good things beſides; for he is the Saviour (or Preſerver) of all men, but eſpecially of them that believe. But he ſuffereth not the wicked to live (as the Hebrew here hath it) he withdraweth them not from the hand of Juſtice, he bindeth not them up in the bundle of life, he reckoneth them not among the living in Jeruſalem, among the firſt born, whoſe names are written in heaven: he many times ſlayeth them with his owne hand, and cutteth them ſhort in righteouſneſſe: Or if not ſo, yet their preſervation is but a reſervation, &c.
But giveth right to the poor] Or, To the afflicted. For poverty is an affliction, and ſubjecteth a man to many injuries; Zeph. 3.12. they are an afflicted and poor people, but truſting in the name of the Lord, they ſhall be relieved and righted, not ſo ſoon perhaps as themſelves would, nor yet ſo long hence as their Oppreſſours would. In the Mount will the Lord be ſeen, who as he ſeldome comes at our times, ſo he never failes his owne time. Meane while this comfort they have:
Verſe 7. He with draweth not his eyes from the righteous] He is ſo loſt in love (as I may ſay) toward ſuch, that he cannot like to look beſide them: he beholdeth them when afflicted with ſingular care and complacency. Then, if ever, The eyes of the Lord are upon the righteous, and his ears open to their cry, Pſal. 34.15 then they may have any thing of God, their being no time like that for hearing of prayers, Zach. 13.9. Times of affliction are times of ſupplication, Pſal. 50.15. and 91.15. They are Molliſſima fandi tempora, Jer. 51.19, 20, 21. Then our hearts are largeſt, then Gods ears are openeſt. Neither his eares only, but his eyes too are buſied about his ſuffering ſervants, as the Gold-ſmiths are about the Gold caſt into the furnace, that no grain thereof be loſt. He ſits downe by the fire, ſaith Malachi, and tends it, as a Refiner and Purifier of ſilver, chap. 3.3. He refines them, but not as ſilver, Iſai. 48.10. that is, Not exactly, and to the utmoſt, leſt they ſhould be conſumed in that fiery tryal: he ſeeth to it, that the choice ſpirits of his people fail not before him, Iſai. 57.16. as they would do, if he ſhould bring upon them an evil, an only evil, Ezek. 7.5. and not in the midſt of judgement remember mercy.
But with Kings are they on the throne] i.e. He raiſeth them to higheſt honors, as he did Joſeph; whoſe fetters God in one houre changed into a chain of Gold, his ſtocks into a Chariot, his Jaile into a Palace, his Rags into fine linnen, &c. yea, as Jeremy's rags helped to draw him out of the dungeon, ſo do afflictions work out to Gods people, an exceeding exceeding, eternal weight of glory. Here perhaps they may be held under, but to him that overcometh, wil the Lord Chriſt grant to ſit with him in his throne, Rev. 3.21. The deluge of calamities may aſſault them, but it ſhall certainly exalt them. They ſhall have Crownes on their heads, and Palmes in their hands, and walk arm in arm with Angels. Some of the Hebrewes by Kings here underſtand Angels, as if it were written foreign, not Melachim, but Maleachim.
Yea, he doth eſtabliſh them for ever, and they are exalted] Or, When they are exalted. This no earthly Prince can promiſe himſelf. Dionyſius, who thought his Kingdom had been tyed to him with cords of Adamant, was at length driven out of it. But Chriſts Kingdom is an everlaſting Kingdom, and he will not raign alone; if we ſuffer with him, we ſhall alſo raign together. Rom. 8.
Verſe 8. And if they be bound in fetters] If it ſo fall out, that through abuſe of their proſperity and preferment, they wander as they are men, out of the right way, and God ſends out afflictions as his Purſuivants to attach them, and ſay them in cold irons for their correction, and to prevent judgement, Pſal. 107.10.
And be holden in cords of affliction] Or, Poverty; ſo that irretiti funibus miſerè vixerint (as the Tigurines here tranſlate) they have onelyonly priſoners pittances, which will neither keep them alive, nor ſuffer them to dye.
Verſe 9. Then he ſheweth them their work] By theſe ſharp waters he cleareth up their eye-ſight, and gives them to ſee their ſin the mother of their miſery. Vexatio dat intellectum; Smart makes wit. Manaſſeh for inſtance, and the Prodigal,Herodot. lib. 1. Liv. decad. 1. l. 5. and King Croeſus with his Nocumenta documenta, and Tullus Hoſtilius with his exceſs of devotion, when once he had paid for his learning.
And their tranſgreſſions that they have exceeded] Heb When they prevail; that before they grow too potent they may caſt them away; Ne illis victi in Gehennam deſcendant, leſt they hale them into hell.Mercer.
Verſe 10. Hee openeth alſo their eare to Diſcipline] See on chap. 33.16.
And commandeth that they return from iniquity] Unleſſe they will have it to be their ruine; whereof obſtinate ſinners, (who refuſe to return,) ſeem to be ambitious. Affliction ſanctified, is Lex practica, a practical Law, ſaith One: it is Verus Scripturae commentarius, an excellent Comment upon the Scripture, ſaith Another. David could not learn Gods Statutes till taught by this Free-School-maſter; curſt enough and crabbed, but ſuch as whereby God openeth mens eares to Diſcipline, and ſpeaketh to them to return from iniquity, which is a piece of learning, that people cannot pay too dear for.
Verſe 11 If they obey and ſerve him, they ſhall, &c.] Heb. They ſhall finiſh, they ſhall ſpend and end their dayes in proſperity, and their yeares in pleaſure, as Joſeph, Job, and ſome others have done, who lived and dyed with glory. Howbeit this Promiſe is to be underſtood with exception of the Croſſe, which yet God both can, and to his, will make profitable and pleaſant; as he did to that godly Prince, who being asked, How he could ſo well endure ſo long and hard impriſonment? anſwered, That he had therein felt the divine Conſolations of the Martyrs. But,
Haud facilè invenies multis è millibus unum,
Virtutem pretium qui putet eſſe ſui.
Verſe 12. But if they obey not, they ſhall periſh by the ſword] In gladium tranſibunt; they ſhall paſſe away by the ſword; that is, ſome evil end ſhall befal them, and worthily, becauſe they would not be warned, which is both a preſage and deſert of utter ruine. Leſſer and lighter judgements (where they work not) are foretokens of greater and heavier at the heels of them; as the black horſe in the Revelation followeth the red. And as clouds cluſter againſt a ſtorm, one following in the neck of the other, unleſſe the Sun break forth and ſcatter them; ſo do Gods judgements uſher in one another, and every leſſe a greater, unleſs Repentance, and better obedience take up the matter.
And they ſhall dye without knowledge] Heb. Becauſe they were without knowledge; and wilfully ſo. It was not a bare …eſcience, but an affected ignorance that undid them. Some render it, Non praeſentientes, they ſhall dye ſuddenly, and before they have bethought themſelves. It ſhould be our care, that death do not ſuddenly ſurprize us. No gueſt comes unawares to him, who keeps a conſtant Table. Every ſharp affliction is a warning piece, and let us ſo conceive of it. Stillicidia praecedunt ruinam.
Verſe 13. But the hypocrites in heart heap up wrath] Or, Yet: Or, Howbeit q.d. Theſe fowle ſinners, that have turned repentance into a form, and converted converſion it ſelf into ſin, though they ſee bad men made good, and good men made better by their afflictions, and incorrigible perſons deſtroyed before their eyes, yet they amend not by Gods hand upon them, but are the worſe for it: as Iron grows more cold after a heat, and as naughty boyes are more ſtupid and more ſtubborn after a whipping. Hypocritis nihil ſtupidius. Theſe hollow hearted ones heap up wrath againſt the day of wrath, as St. Paul makes up this ſaying, Rom. 2.5. which ſhall fall upon the Jew firſt, becauſe of his pretence to Religion, and then upon the Gentile. Nemo enim magis iram meretur, quam amicum ſimulans inīmicus, ſaith Bernard; No man more deſerveth wrath upon wrath, then a feigned friend, but true enemy. Such are all hypocrites, whether groſs or cloſe. And hence our Saviours ſeverity againſt ſuch in the Goſpel, but eſpecially Mat. 23. Neither let any ſuch Goat in ſheep-skin think to ſteal on Chriſts right hand at the laſt day: He ſhall uncaſe ſuch and caſhiere them, yea caſt them into the hotteſt fire of hell, whereof hypocrites are as the Free-holders, and other ſinners but as Tenants to them, for they ſhall have their portion with the Devil and hypocrites. Some render it, Ponunt ir…m, and expound it incandeſcunt in Deum: When they are afflicted, they wax hot againſt God, they gather wrath as a toad ſwelleth when handled, as a Serpent gathereth poiſon to ſpue out at thoſe who meddle with him.
They cry not when God binds them] Cry they do after a ſort, as Hogs do when to be ſtuck, or dogs, when tyed up from their meat. Murmure they do, and expoſtulate a wrong with God, as thoſe, Iſa. 58.2, 3. Non ita Deos coluimu…, as that heathen hypocrite ſaid, We have not ſerved God ſo well, that he ſhould ſerve us no better: but pray they do not, unleſſe it be as thoſe hypocrites in Zachary, chap. 7. who faſted to themſelves, and prayed for their own ends, more to get off, their chaines then their ſinnes. They bear fruit to themſelves, as Ephraim, and ſee what comes of it.
Verſe 14 They dye in youth] They dye before their time, as Solomon expreſſeth it; then, when it were better for them to do any thing then to dye, for they are killed with death, as Jezebels children were, Rev. 2. Their ſoul dyeth, as the Hebrew here hath it. Their ſoul periſheth among the boyes, their life among that buggerers; as Beza tranſlateth this Text, and thus Paraphraſeth. Therefore as accurſed before God they dye, and are reckoned amongſt thoſe impure young men, whoſe youth being ſpent in all filthineſſe and uncleanneſſe, was ſubject to that moſt abominable luſt which is not to be named. The ſum of all is, ſaith Brentius, Hypocrita peribit turpiter; The Hypocrite ſhall once come to a ſhameful end. And when the fowle ſinner ſhall be damned, what ſhall become of the faire Profeſſour? God will lead ſuch forth with the workers of iniquity, yea, with the worſt kind of ſinners (Sodomites for inſtance) ſhall he puniſh them.
Verſe 15. He delivereth the poor in his affliction.] Oft in this life, as he did David ſignally, Pſal. 34.6.2 Tim. 4. This poor man (meaning himſelf) cryed, and the Lord heard him, and ſaved him out of all his troubles. So he pulled Paul out of the mouth of the Lion, yea, and the Lord ſhall deliver me from every evil work, and preſerve me unto his heavenly kingdome; where the Saints ſhall be ſure of full deliverance, and ſhall ſay of their afflictions, as that Adultereſs ſaid of her accuſers, John 8. They are all gone.
He openeth their ears in oppreſſion] Or, By oppreſſion, as by a key; he openeth the eares of their hearts to holy and wholſome counſel. This Elihu had ſaid before; but he ſaith it again for that end and purpoſe, that Job might rowſe up, and raiſe up himſelfe to the hope of a comfortable reſtauration; for as much as God afflicteth, not his to deſtroy them, but to make them partakers of his holineſſe; and that once done, to deliver them.
Verſe 16. Even ſo would he have removed thee, &c.] The ſin revocat ad hypotheſin; Here Elihu applyeth to Job that which he had more generally diſcourſed concerning godly mens afflictions turned to their greateſt good, if they be careful to improve the ſame. Heb. He would have perſwaded, or gently removed thee.
Out of the ſtrait, &c.] Heb. Out of the mouth of the ſtrait. A Metaphor from wild beaſts, that hold ſome prey in the mouth, ſaith Piſcator. Or from a pit, narrow at the top, and wide at the bottom, as R. Solomon, and ſome others, who underſtand it of hell. Brentius to the ſame ſenſe rendreth the Text thus, Eripiet te ab ore anguſtiae lato, ſub quo nullum eſt fundamentum, He ſhall deliver thee from the broad mouth of ſtraitneſs, under which there is no bottom.
And that which ſhould be ſet on the table, &c.] Thou ſhouldſt eat of the fat, and drink of the ſweet, thou ſhouldſt have knowne no want of any thing, if thou hadſt not been wanting to thy ſelfe, in making the beſt uſe of thy troubles. See Pſal. 23.5.
Verſe 17. But thou haſt fulfilled the judgement of the wicked] But thou contrarily bluſtereſt againſt God, and blurteſt out ſuch words, that thou ſeemeſt to be as bad as the worſt, and to have little or no goodneſſe in thee. See chap. 34 8. It is a ſhame to Gods people to ſymbolize with the wicked; to be carnal in their ſpeeches or carriages, and to walk as men, 2 Cor. 3.3. They ſhould ſo ſpeak; and ſo do; as thoſe that ſhall be judged by the Law of liberty, Jam. 2.12.
Judgement and juſtice take hold of thee] Thou art worthily attached by the divine juſtice, which thou haſt quarrelled.
Verſe 18. Becauſe there is wrath, beware leſt he take thee away with his ſtroak] Beza readeth it thus, Surely it is wrath, take heed leſt with ſtroakes it take thee away; i.e. Certainely the wrath of God doth in this thy calamitie moſt manifeſtly ſhew it ſelf. Oh beware leſt he double his ſtroakes, and beat thee to pieces for thy diſobedience and ſtubborneſſe. With the froward God will wreſtle, Pſal. 18.26. and adde to their miſeries ſeven times more, and ſeven times and ſeven to that, Levit. 26.18, 21, 24, 28.
Then a great ranſome cannot deliver thee] Heb. Turn thee aſide, or help thee to decline; that is, to eſcape, no though thou ſhouldſt offer thouſands of Rams, or ten thouſand Rivers of Oyl, as Mie. 6.7.
Verſe 19. Will he eſteem thy riches?] Tremellius rendreth it, Thy Nobility. Others read it thus, Will be regard thy crying in thine adverſity? Or, That thou ſhouldſt not abide in adverſity? See Proverb. 10.2. and 11.4. with the Notes.
No, not gold] Which yet can do much with men. The Hebrew word ſignifieth, fineſt gold, Job. 22.24. and hath its name from defending, becauſe gold is a mans defence: With men it may be ſo, but not with God, Zeph. 1.18. See the Note there. Others read it, No not in affliction.
Nor all the forces of ſtrength] Which are poor things in compariſon of God, whoſe weakneſſe is ſtronger then men,Conantia frangere fra…gunt. 1 Corinth. 1.25. He need but to ariſe, and his enemies ſhall be ſcattered: yea, all that hate him, ſhall flye before him, Pſal. 68.1. As the Rocks repel the greateſt waves, ſo doth God his enemies.
Verſe 20. Deſire not the night, &c] That is, as ſome ſenſe it, do not thou peeviſhly deſire death (ſee chap. 7.15.) leſt it comes too ſoon, and it do by thee, as it doth by many an one, whom it cuts off in judgement. For ſurely in the ſtate thou art now in, thou oughteſt to fear an extraordinary kind of death, an inlet to eternal deſtruction, as in the Deluge, Sodom and Egypt. Others render it thus, Neither let it diſquiet thee in the night, how people are deſtroyed out of their place; that is, in the night ſeaſon,Vatabl. when thy mind is void of cares, puzzle not thy ſelf how and why ſome Nations periſh, and not others, but rather reſt thy ſelfe upon Gods providence and unſearchable wiſdome,Beza. and trouble not thy head in ſearching out the cauſe of this ſo ſudden misfortune. Brentius makes this the ſenſe, Noli impiè agere; Deſire not the night; that is, Deal not wickedly by complaining againſt God, and impatiently bearing his hand; as Theeves and Adulterers deſire the night for diſpatch of their deeds of darkneſs. Think not thou to hide thy ſelf in the dark from the dint of Gods diſpleaſure.
When people are cut off in their place] Heb. Aſcend under them: i.e. Riſe, that they may fall, Pſal. 102.10. as the light of a candle when it is ready to go out, flieth up, and then vaniſheth away: Or as the corn is firſt taken up by the hand of the Reaper, and then cut off, and laid flat on the ground.
Verſe 21. Take heed, regard not iniquity] This eſpecially of blaming Gods judgements, as if they were unequal. No more of that, ſaith Elihu. Cave tibi, ne conjicias oculos ad vanitatem, Beware thou caſt not an eye towards ſuch a vanity or iniquity as that is. This was very good counſel; and it is very well obſerved, that this whole following Treatiſe to the end of the thirty ſeventh chapter, is as it were a gentle lenitive of that foregoing ſharp rebuke which otherwiſe was likely to drive Job beſide all patience.
For this thou haſt choſen rather then affliction] That is, this forementioned iniquity of ſpeaking raſhly and wickedly againſt Gods proceedings with thee; this thou haſt choſen rather then to bear thine affliction (or, thy poverty) patiently. Now this was an ill choice; for,Epiſt. 3. quas non oportet mortes praeligere, ſaith Zuinglius; What deaths ought not a man rather to make choice of, what torments not rather undergo, yea, into what deepeſt gulf of hell it ſelf not rather enter, then wittingly and willingly to ſin againſt God? The ancient Martyrs would not be delivered upon baſe termes, Heb 11.35.Tertul. Daniel choſe rather to be thrown to the Lions, then to violate his conſcience, and ſo to have a Lion roaring in his own boſome. The Primitive Chriſtians cryed out, Ad Leonem magis quam Lenonem. I had rather enter into hell, being clear from ſin and innocent, quam peccati ſorde pollutus, coelorum regna tenere, then go to heaven, if I might, beſmeared with the filth of ſin, faith Anſelm. I had rather leap into a Bonfire and be burnt, ſaid another of the Ancients, then commit any ſin againſt God.Pint… ir. Daniel. Some write, that there is a certain little beaſt, called the Mouſe of Armenia, which will rather dye then be defiled with any filth: inſomuch that if her hole be beſmeared with dirt, ſhe will rather chuſe to be taken then polluted. Such ought the ſervants of God to be.
Verſe 22. Behold, God exalteth by his power.] Vulg. God is high in his ſtrength. He both exalteth himſelf and others, whenſoever he pleaſeth. Beza reads it, Behold God in his ſtrength is above all; q.d. It is he that muſt reſtore thee, if ever thou beeſt reſtored.
Who teacheth like him?] Vulg. None amongſt the Law-givers is like unto him. But the word Moreh ſignifieth a Doctor or a Teacher; as Moreh Nebuchim, a Teacher of perplexed things, an unriddler of Riddles. He knowes all things exactly, and does all things with ſingular skil and underſtanding. He hath many wayes of teaching people, and making them to profit, Iſai. 48.17. and one is, by afflictions, which Luther therefore fitly calleth Theologiam Chriſtianorum; the Chriſtians Syſtem of Divinity; as hath been before noted. Mr. Aſcham was a good School-Maſter (ſaith one) to Q. Elizabeth, but affliction was a better.
Verſe 23. Who hath enjoyned him his way?] q.d. Wilt thou take upon thee to teach this great Teacher how to govern the world? This were a ſtrange kind of arrogancy.
Or, Who can ſay, Thou haſt wrought iniquity?] Gods judgements are ſometimes ſecret, but alwayes juſt. Let not men reprehend what they do not yet comprehend, but content themſelves with a learned ignorance, till God ſhall further diſcover himſelfe, ſaying of Gods Works, as Socrates did of a certain Book that he had read, What I underſtand therein is very good, and ſo I think is that I underſtand not. When we come into an Artificers ſhop, we ſee many Tooles, the uſe whereof we know not, and yet we conclude they are of ſome uſe. Why then ſhould men raſhly cenſure Gods proceedings, which are many times in mediis contrariis, In Geneſ. foreign Naz. in Cypr.as Luther was wont to ſay, brought about by contrary means; that he may be the more admired, as Nazianzen giveth the reaſon. The Artificer with a crooked Tool makes ſtraight work. The Apothecary maketh of a poiſonful Viper a wholſome Triacle: ſo here. Far be it from us therefore to charge God with iniquity, for this were, with thoſe mad Manichees, to affirme,Manichaeorum diabolicus ſarcaſmus. Paraeus. That till he had created light, he dwelt in darkneſs, as if God were not an eternal Light, 1 John 1.5. 1 Tim. 6.16.
Verſe 24. Rememember that thou magnifie his works] His work of Creation; wherein the wiſdome, power, and goodneſſe of God is clearly manifeſted, Rom. 1.19 in that glorious ſtructure of the heavens eſpecially, which men behold. Or his work of Adminiſtration, and Gubernation, whereof David ſaith, All thy Works praiſe thee, O Lord; that is, they yeeld matter of magnifying thee; and thy Saints ſhall bleſſe thee, Pſal. 145.10. Remember that this be done, ſaith Elihu. Junius by Gods Works here underſtandeth Noahs Flood.
Which men behold] Or, Whereof men do ſing, ſaying,Id quod & prudentes viri olim veluti gnomâ quadam & communi ſententiâ jactarunt, dicentes, Omnis homo aſpicit &c. Brent. as in the next verſe,
Verſe 25. Every man may ſee it] ſcil. In quo eſt vel mica bonae mentis; for a brutiſh man knoweth it not, Pſal. 92.6, 7. But ſtupidus eſt, & dignus cui oculi eruantur ſaith Plato. He is a very blockhead, and worthy to have his eyes pulled out of his head, who looketh not above him, and about him, that he may magnifie and admire the wiſdom of the Creator of all, and Preſerver of mankind.
Man may behold it afar off] For heaven is far above earth, and it is a wonder that we can look to ſo admirable an height, and that the very eye is not tired in the way. And for things that are neerer to us, we ſee them but as through a glaſs obſcurely; our knowledg of them is very imperfect, 1 Cor 11.13. the reaſon of many things is above our reach. We read of one who had ſpent above forty yeares in finding out the Nature and Property of Bees, and yet was not fully ſatisfied of many things therein.
Verſe 26. Behold God is great] Yea, he is maximus in minimis, Greateſt and moſt of all ſeen in the meaneſt creatures; as in Ants more then in Elephants, &c.Brent. God ſheweth in his works of all ſorts, ſe aliquantum eſſe; ſed quantus ſit ru…ſus, operibus involuit; that he is very great, but how great he is, that appeares not.
Neither can the number of his years be ſearched out] How ſhould they ſay, when as his countenance is beyond all count, Pſal. 102.24, 27.Dan. 5 Yeares are here aſcribed unto him, and he is elſewhere called Ancient of dayes, and the haires of his head are ſaid to be white like ſnow, Rev. 1.14. but all this is ſpoken of God after the manner of men; and ſhould teach us, neither curiouſly to enquire into his counſels, nor diſcontentedly to complain of his doings.
Verſe 27. For he maketh ſmall the drops of water] Here Elihu beginneth to inſtance the greatneſſe of God in his works, and particularly in the Meteors; many of which Ariſtotle confeſſeth he underſtood not. And this I dare ſay, ſaith a learned Interpreter here, that there is not extent any Poem, either of the Greeks or Latines, which may be compared with this ſtately eloquence of Elihu in deſcribing thoſe natural effects which are cauſed in the air; and for the ſame cauſe are of the Philoſophers called Meteors, or aiëry impreſſions: as namely, clouds, rain hail, ſnow, thunder, lightning, and ſuch-like; whereof he here diſcourſeth very gravely, and learnedly: And firſt of rain, which he deſcribeth, 1. by the form or manner of producing it, verſ. 27, 28. 2. by the largeneſſe of the clouds, and their noiſe, verſ. 29. 3. by the ſuddain ſucceſſion of fair weather and foul, verſ. 30. and laſtly, by the different uſe thereof in the three laſt verſes of this Chapter, God maketh ſmall the drops of water; that is, he raineth by dividing the drops in the cloud, cauſing them to come down gut…atim, piece-meale; and not by whole ſpouts, or paile-fulls. Others read it, Subtrahit Deus, God draweth up drops of water; viz. out of the Sea, the rivers, and other moiſt places, whence thoſe vapours do aſcend, of which are generated thoſe drops of rain, Pſal. 147.8. He covereth the heaven with clouds, he prepareth rain for the earth, &c.
They powre down rain according to the vapours thereof] As the vapours are greater or leſſer, ſo is the rain. The rain aſcendeth in thin vapours, but deſcendeth oft in thick ſhowers: So do our poor Prayers come down in greateſt bleſſings; and we are ſure of as much mercy, as we bring faith to carry it away.
Verſe 28. Which the clouds do drop, and diſtil upon man abundantly] Hence the Dutch call it raegen, and we rained, à rigando, from watering the earth all over, at times: This is Gods work, and it ought to be marvellous in our eyes: it would be ſo, were it not ſo ordinary. Non ſactis id aſcribamus, multò minùs ſagis; the Heathens gave their gods the glory of it. The holy Ghoſt here, and elſwhere, ſetteth before us theſe common things, that when we ſee them, and yet know not the reaſon of them, we may gather, that we ought not over-curiouſly to pry into the profound judgements of God, which are far above the clouds, thoſe receptacles of rain; yea, far above the higheſt heavens.
Verſe 29. Alſo can any underſtand the ſpreading of the clouds?] That is, the skill that God ſheweth in ſpreading forth the clouds to that large extent, and muffling the whole heavens with them; ſo that Nature finds her ſelf buried in darkneſs? Some render it; the diviſions, or differences of the clouds; illic enim fiunt miracula magna. For ſome clouds are empty,Vatab. and anſwer not expectation (worthleſſe and vain boaſters are compared to ſuch,R. Levi. Prov. 25.14. Jude 12.) ſome yield rain, and drop fatneſſe. Some again, ſend forth hail, ſnow, froſt, ſtorm, thunder, lightnings, &c. Theſe are wonders in nature, far beyond humane apprehenſion. The clouds God maketh one while as ſome aiëry ſeas, to hold water; another while as ſome aiëry furnaces, whence he ſcattereth the ſuddain fires into all parts of the earth, aſtoniſhing the world with the fearful noiſe of that eruption. Out of the midſt of water he fetcheth fire, and hard ſtones out of the midſt of thin vapours. Haec ſunt ſanè admiranda & tremenda, ſaith Mercer. Theſe are wonderful things, and no leſſe dreadful. Is it not ſtrange, that of one and the ſame equal matter, viz. the vapours exhaled from the earth or water, ſo many ſeveral and different Meteors ſhould be engendred?
Or the noiſe of his Tabernacle] i.e. The ſwinging ſhowres, or ruſtling winds, or ratling thunder-claps, one in the neck of another, out of the clouds, called here, Gods Tabernacle; in quo velut abditus, tot rerum miracula creat, wherein he ſits in ſecret and unſeen, creating many ſtrange Meteors to ſend down upon the earth; whereof the profoundeſt Philoſopher of them all can give no certain and undoubted reaſon.
Verſe 30. Behold, he ſpreadeth his light upon it] That is, his fair weather, clearing up the cloudy sky, as ſome expound it: Or, us others, his lighting ſhot forth every way, Pſal. 18.13, 15. & 144.6. Or the ſun-beams ſpread upon the ſea, and drawing up vapours; unde mare hoc loco nubium radix dicitur, ſaith Brentius, whence the ſea is here called the root of the clouds: or the ſurface of the ſea is called the root of it, in regard of the wandring waves which are cut in ſunder, after the manner of roots; ſo ſaith Vatablus. Thoſe that by light here underſtand lightnings ſay, that God maketh them dart ſo abundantly through the waters of the ſea, that they do as it were cover all the bottom of it.
Verſe 31. For by them judgeth he the people] i.e. By rain and drought in exceſſe or defect, he puniſheth people at his pleaſure: whom, oh how eaſily could he affamiſh by denying them an harveſt or two: in granting whereof, he giveth teſtimony of his bounty, Job 14.17.
He giveth meat in abundance] ſc. By ſending moderate ſhowers fatning the earth: whereunto alſo the preaching of the Word is fitly compared, Iſai. 55.10.11. which thoſe that drink not in and fructifie, Deut. 32.2. are accurſed, Heb. 6.8.
Verſe 32. With clouds he covereth light] Heb. With the palmes of his hands; (ſo the clouds are called, ſee 1 King. 18.44.) he hideth light; that is, the Sunbeams, viz. when he ſendeth rain, the heavens are masked.
And commandeth it not to ſhine] Heb. And forbiddeth it (thoſe words, not to ſhine, are not in the original) propter intercedentem, Trem. Merlin.for the ſake of thoſe that intercede. He giveth rain or fair weather upon the prayers of his faithful people; who can thereby open and ſhut heaven, as did Elias, and the thundering Legion. R. Levi interpreteth this and the following verſe concerning thunder.
Verſe 33. The noiſe thereof ſheweth concerning it] The hurry-noiſe made in the air before a ſhower of rain, fore-ſhoweth it to be at hand.
The Cattel alſo concerning the vapour] Heb. Concerning that which goeth up: Hogs, Sheep, Oxen, &c. are much more quick-ſcented than men; and can perceive the vapours going up to cauſe rain, before men can ſee or feel them. Hence ſhepherds and herdſmen gather prognoſticks of rain, and are ſo weather-wiſe, as we call it.Ad dextram cuhantes oves pluviam portendunt. Merlin. Aben-Ezra noteth, that ſheep lying on the right-ſide, fore-ſignifie foul weather. See Virgil. Georg. lib. 1. and Plin. Nat. Hiſt. lib. 18. cap. 35. Some render this verſe (than which there if not an harder in all the book, ſaith Mercer) thus, Declaring toward him (who intercedeth) his good-will, toward the cattel, and alſo toward the encreaſe of the earth.