Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 4 · Chapter 9
CHAP. IX. Verſe 1. Then Job anſwered and ſaid]
HE anſwered to his two friends who had formerly ſpoken: firſt, to that of Eliphaz, chap. 4.17. and next to that of Bildad, chap. 8.3. Bildad had interrupted him when he would have excuſed himſelf, that he did by no means deny the juſtice of God, as they miſtook him. Now therefore, that Bildad had ſpoke his utmoſt, Job beginneth to diſpute and to declare his judgment concerning that ſubject: and this he doth longè magnificentiùs & auguſtiùs quàm ſocii, ſaith Mercer, far more magnificently and majeſtically then his two friends had done; proving that God is juſt, even then when he afflicteth the innocent: neither have ſuch any juſt cauſe to except againſt his proceedings in that behalf, ſith he fetcheth not the cauſes of his decrees and purpoſes from the things which he governeth; but his will, which is before all things, is the rule of all juſtice. St. Paul alſo had reſpect unto this, Rom. 9.20. & 11.32. riſing a great deal higher, namely, to the eternal decree of Election and Reprobation: after this, Job ſetteth forth what is the condition of men, and what poor things they are in compariſon of God, thereby to bring himſelf and others to the true knowledg of God, and of themſelves, which is the higheſt wiſedome in the world.
Verſe 2. I know it is ſo of a truth] Bildads argument was, God who hath puniſhed thee is juſt, therefore thou art unjuſt. Job grants the Antecedent here, but denies and refutes the conſequent, verſe 22, 23. &c. To Eliphaz alſo Job grants, not only that man could not be more juſt then God, as he had ſaid, chap. 4.3. but alſo that none could ever be found ſo juſt, that he might any way be compared to God: Job is one of thoſe Candidates of Immortality, who can do nothing againſt the truth; but for the truth, 2 Cor. 13.8. every parcel whereof he accounted precious, and could not but be a friend to it, though brought by them who ſeemed his enemies; this ſpoke him ingenuous and humble, a well-tempered champion for the truth: Athanaſius is ſaid to be ſuch another, and ſo Mr. Bucer. Helvidius is taxed by Hierome, for the contrary, and B. Mountague, by D. Rivet.
But how ſhould man be juſt with God?] Mr. Broughton tranſlateth, And how can man be juſt before the Omnipotent? Sorry, ſickly, wretched man, how can he be juſt (ſc. by an inherent righteouſneſſe; by an imputed he may) before the moſt Holy and Almighty God; or compared to him? Job afterwards ſetting himſelf by God, and conſidering the infinite diſtance and diſproportion, crieth out, I abhor my ſelf; and repent in duſt and aſhes, chap. 42.5, 6. I ſay likewiſe, Woe is me, for I am undone, chap. 6.5. He that hath looked a while intentively upon the body of the Sun, is ſo dazeled with the beams thereof, that he can ſee nothing.
Verſe 3. If he will contend with him] If any one would be ſo fool-hardy, or adventurous, as to diſpute with God about his judgments, he could not, though hee were never ſo wiſe, or well-skilled, anſwer him one objection of a thouſand, but muſt needs yeild any ſay, I am no fit match for God. The Jew-Doctors (and after them Vatablus) ſet this ſenſe upon the text, If he (that is, if man) ſhould contend with him, (that is, with God, as through the Luciferian pride of his heart, he is apt enough to do) he would not anſwer him one of a thouſand: God would not honour him ſo far as to anſwer ſo contemptible an adverſary, and ſo ſlight and ſenſeleſſe arguments; if he vouchſafe an anſwer, it ſhall not be ſo much as the Eccho giveth the voice: it ſhall not be to one article or argument of a thouſand. Egregius quidem ſenſus, ſaith Mercer: this is a good ſenſe, but the other is better, and well agreeth with verſe 14.
Verſe 4. He is wiſe in heart, and mighty in ſtrength] And muſt therefore needs be a moſt juſt judg, ſith he neither wanteth wiſedome to judge, nor power to execute: what then ſhould turn him out of the track of Juſtice? Let God be juſt and true; but every man a liar: as it is written, That thou mighteſt be juſtified in thy ſayings, Pſalm 55.4. Rom. 3.4.and mighteſt overcome (or be clear) when thou judgeſt, or when thou art judged: for at the ſame time that God doth judg, or execute judgment upon any, he may alſo be ſaid to be judged: whilſt men paſſe their cenſures, either as applauding or diſliking his judgments: and then may he be ſaid to overcome, when judged, when men acknowledge the juſtice of his judgments; when they conclude him wiſe in heart, that is, the only wiſe God, 1 Tim. 1.17. and mighty in ſtrength, that is, the mighty ſtrong God, Iſai. 9.6. Who doth whatſoever he will in heaven and earth, Pſal 1 …8. In ſpeaking of theſe and other his moſt glorious attributes, we ſpeak non quantum debemus, ſed quentum poſſumus, not ſo much as we ought, but ſo much as we are able. As for the wiſedome of God, Nemo ſapientiam Dei immenſam in omnem aeternitatem exhauriet, (ſaith Gra…ian the Emperour in an Epiſtle to Ambroſe) no man ſhall ever be able to fathome or find it out. And as for his power, ſo infinite, is the diſtance betwixt God, and the greateſt Noble, that it is an honour that they may be ſuffered to live in his ſight, Exod. 24.10, 11. And it is all one with God whether againſt a man, or a nation, Job 34.29.
Who hath hardened himſelf againſt him, and hath proſpered?] Inſtance but any one, whether tongue-ſmitter, or hand-ſmiter, that could ever boaſt of the laſt blow, or could cry, Victoria; Quis dura locutus eſt …i? ſo ſome render it. Who ever uttered hard ſpeeches (Jude 15) ſtout words, Mal. 3.13. againſt God, and proſpered, ſcaped ſcot-free, as we ſay, and had not his full payment? Blaſphemers ſet their mouths againſt heaven, witneſſe Pharaoh, Sennacherib, Julian, &c. dealing with Almighty God,foreign. Lonicer. theat. hiſtor. as if Augustus Caeſar were dealing with ſome god Neptune; Caligula with his Jupiter, whom he dared to a duel: or the three ſons trying their archery at their fathers heart, to ſee who can ſhoot nigheſt. But ſhall they thus eſcape by iniquity? No; In thine anger caſt down the people, O God. Pſalm 56.7. The wall of Aphek did execution upon the blaſphemous Syrians; the Angel of God upon the Aſſyrians: his viſible vengeance fell upon Julian, Arius. and Olympius an Arian biſhop, who denying the Trinity, was ſtruck with three thunderbolts, and killed in a bath. Others underſtand here the word Libbo, and read it thus, who hath hardened his heart againſt him? &c. Surely if men harden their hearts, God will harden his hand, and haſten their deſtruction. See Prov. 29.1. Iſai. 6.10, 11. Rom. 2, 5. and get thy flinty heart made fleſhy, ſith an hard heart is in ſome reſpect worſe then hell (which is the juſt hire of it) ſith one of the greateſt ſins is far greater in evil, then any of the greateſt puniſhments.
Verſe 5. Which removeth the mountains, and they know not] For further proof of Gods power firſt (and then afterwards of his wiſedome). Job produceth divers particular acts of his upon the creatures, both unreaſonable and reaſonable. El…phaz had ſaid ſomewhat to this purpoſe chap. 4. ſe hîc admirandus eſt Job, ſaith Merceri, Job doth it admirably: his tongue like a ſilver trumpet, ſets forth the high praiſes of God far more plainly, plentifully and magnificently then any of his friends, who yet have done it very well too. God to ſhew his power, removeth the mountains, ſaith Job, ſc. by ſtupendious earthquakes, and otherwiſe, at his pleaſure, Nahum 1.5. Pſalm 97.4, 5. Iſa. 40.15. he taketh up the Iſles as a very little thing; he can remove mountains with a wet finger, as we ſay, though ſo mighty in bulk, and ſtrongly founded. Dionyſius thinketh, that in thus ſpeaking, Job aimeth at that which was done in the time of Noahs flood, when the waters with their mighty force, galled and bare down many great mountains, but that's uncertaine. Great things God will do by the fire of the laſt day, when mountains ſhall melt, rocks rent, and the earth with the works therein, ſhall be all burnt up, 2 Pet. 2.10. And what deſolations he hath made in ſundry parts of the earth by terrible earth-quakes, as at Antioch often (which was there-hence called foreign, becauſe ſo viſited by God) in divers places of Italy, Sicily, Burgundy, Helvetia, Joſeph. Cedren. Plin l. 2. cap. 83. Camb Lritan.and here in Hereford-ſhire, mention is made in Pliny, Stumpſius, Jovius, and other hiſtorians, all making good this of Job, and that of the Pſalmiſt, The mountains will skip like rammes, and the little hills like lambs, when the Lord is diſpleaſed, Pſalm 114.4.
And they know it not] Dicto citiùs, it is done with a trice, ſpeedily and ſecretly, before the mountains (if they could at all know) could know what is done to them▪ or before the mountaineers or the neighbourhood could foreſee and avoid the danger of being overwhelmed and buried alive.
Which overturneth them in his anger] Or, that he overturneth them in his anger. Men are not ſenſible of Gods anger for ſin, no not in the greateſt commotions, ſuch is their ſtupidity; but will needs ſwelter and pine away in their iniquities, as if nothing could awake them, Lev. 26 39.
Verſe 6. Which ſhaketh the earth out of her place] By mighty earthquakes, diſlocating the earth; ſome part of it; for the whole was never removed, though God can take up the whole Globe as a man would do a hall, toſſing the very center it ſelf whereon it is eſtabliſhed, 2 Sam. 22.8. &c. There is a twofold power of God, 1. Abſolute. 2. Actual. By the former he can do more then he doth: By the latter, whatſoever he willeth, that without impediment he effecteth. As for the earth, as God upholdeth it by the word of his power, Heb. 1.3. ſo he hath poiſed it me…ly by its own weight, that it ſhould not be removed for ever, Pſalm 104.5. For if you imagine that the earth could be removed out of its natural place, which way ſo ever it be removed, it ſhall move towards heaven, and ſo ſhall naturally aſcend: but to do ſo is utterly repugnant to the nature of the earth, which is, to bear downward. All which notwithſtanding, the God of nature, as he is in the heaven, ſo he doth whatſoever he will in heaven and earth.
Verſe 7. Which commandeth the Sun, and it riſeth not] God in framing the world, began above, and wrought downward: but Job in deſcribing the great works of God here, began below: and now goes upward from earth to heaven. It is as natural to the heaven to move, as to the earth to ſtand ſtill. Copernicus his opinion, that the earth turns round, and heaven ſtands ſtill, is worthily exploded: round the earth is indeed, notwithſtanding the hills and vallies (as an apple is round, notwithſtanding ſome knots and bunches in it:) and being round, it is naturally apt for motion (the Pythagoreans held, that the earth was naturâ ſuâ mobilis, as the heavens are) but God hath fixed and made it unmoveable, whiles the heavenly bodies are reſtleſſe in their courſes. The Sun (the glistering Sun, as the word here ſignifieth) rejoyceth as a ſtrong man to run his race, Pſalm 19.5.De aſcenſ…nent. in Deum. grad. 7 Bellarmine ſaith, that in the eighth part of an hour the Sun runneth 700 miles. But God the Soveraign of the Sun can ſpeak to it, and it riſeth not. If he do but give the word of command to the Sun not to riſe, the morning ſhall be made darkneſſe, Amos 4.13. and the day dark with night Amos 5.8. Was it not ſo in that three dayes darkneſſe in Egypt? in that miraculous ſtanding ſtill of the Sun in Joſhua's dayes,Exod. 12.21. Joſh. 10.13. when the Sun roſe not with the Antipodes one morning, and the ſtars were ſealed up part of the night? in that diſmal darkneſſe (mentioned by Lavater upon this text) March 12. 1585, laſting for a quarter of an houre, and being ſo like the night, that the fouls went to rooſt at noon, and many fell to their prayers for pardon of their ſins, as thinking verily that the day of judgment was come. St. Paul in the tempeſt at ſea ſaw neither Sun nor ſtars for many dayes, Acts 27.20. And I have read of a forraigner, who having been in theſe parts in the deep of winter, and returning home again, deſired one that was then bound for England to commend him to the Sun when he next ſaw him, for I have not ſeen him there, ſaid he, of a whole fortnight together. Ezek. 32.7. I will cover the Sun with a cloud; and, in that ſenſe, ſpeak to it that it riſe not.
And ſealeth up the ſtars] Heb. Sets a ſeal upon the ſtars, making them hide their heads, and with-draw their influences: for ſtars are Gods ſtore-houſes, Deut. 28.12. which he openeth or ſhutteth at his pleaſure. Every ſtar is like a purſe of gold: out of which God can, when he will, throw down riches and plenty into the earth: but many of them never appear to us, though viſible to the Antipodes, Job 37.7.
Verſe 8. Which alone ſpreadeth out the heavens] Without the help or counſel of any other. As God was alone and by himſelf in making the world, Iſa. 44.24. ſo lie is in ordering it, Job 37.18. Pſalm 104.1, 2. The Hebrews, as they held with Pythagoras in the point of tranſanimation; ſo with Plato in that falſe opinion of his, that the Angels were the movers of the heavens, and the governours of the whole world; whence grew that Angel-worſhip amongſt them, Col. 2.18. As God made the heavens alone, even that whole Expanſe or Firmament, Gen. 1.6. the whole region of the Ayre; ſo he ſtill ſpreadeth it out as a curtaine, which he draweth before the Sun and ſtarres, masking and muffling them up with clouds, whenſoever he pleaſeth.
And treadeth upon the waves of the ſea] Or, ſpurneth, exerciſing a regiment over the raging ſurges of the ſeas, though they ſeem to ſwell againſt him. Thus Job fetcheth evidences of Gods power from all places. See Pſalm 89.9.
Verſe 9. Which maketh Arcturus, Orion and Pleiades] Thoſe glorious conſtellations, which do after a ſort, govern the four ſeaſons of the year: but are governed by God, from whoſe power all their influence and vertue is borrowed, even that which they exerciſe upon the raging ſeas. The Learned interpreters have not unfitly tranſlated Has Acturus, Cheſil Orion, Chimah Pleiades, or the ſeven ſtars, and the Climates of the South,Beza. the Summer ſignes; altogether neglecting the toyes of the unlearned Rabbines: which ſtars or ſigns are anſwerable to Autumn and Winter, the Spring time, and Summer. But I had rather (ſaith Reverend Mr. Beza) retain ſtill the Hebrew words, then uſe the other: which have been ſo much abuſed with gloſure and impure tales and devices of the wicked and profane Poets. See the Note on Job 38.31.
And the Chambers of the South] Interiora Austri, the moſt remote, hidden and ſecret parts of the South; ſo called, becauſe the ſtars which are under the Southern pole are hidden from us, and are encloſed and lodged as in a chamber. Thoſe ſtars (and ſo all the reſt) God maketh,Mr. Car…l. Pſalm 147.4. that is, he maketh them to appear and do their office for the uſe and good of man. It is He alone that telleth the number of the ſtars, he calleth them by their names: neither can they do any thing but as they receive order and commiſſion from him.Aug de civ. Dei lib. 16. That was an idle brag of Aratus the Aſtrologer, that he had found out and ſet down the whole number of the ſtars: and that is a ſtrange arrogancy of the Kings of Mexico, who when they are conſecrated, are reported to take this oath,Lopez de Gomara. I ſwear that the Sun, during my life, ſhall hold on his courſe: and that the clouds ſhall ſend down rain, the rivers ſhall run, and the earth bring forth all manner of fruit &c.
Verſe 10 Which doth great things &c.] See the Note on chap. 5.9. whence this verſe is taken verbatim. If Eliphaz ſay the truth of Gods wiſedome and power, Job will ſoon ſeal to it: he can find in his heart to ſpeak all good of a wounding God, of a killing God, and not wiſh as Spira did, O that I were above God, and could over-power him! Camd. Eliz. fol. 403.Or as Hacket here did, Anno 1591. threaten God to fire the heaven about him, to pluck him out of his throne &c.
Verſe 11. Lo he goeth by me. and I ſee him not] As he is powerful in his deeds, ſo he is ſecret in his deſingns, paſſing, and not repaſſing daily, but yet unſeen: he is every where preſent, and not ſo farre from any one of us, as the bark is from the tree; for in him we live, move, and have our being; and therefore we had need take heed what we ſay or think of him in any extremity or miſery, for he over-heareth us; yea he knoweth our thoughts long before, Pſalm 139.2. As a circumſpect judg that goeth obſcured under ſome diſguiſe, to hear and ſee what is ſaid and done by thoſe that are to be judged by him. Or as the Great Turk ſtanding behind the Arras, at the dangerous door, to hear all the debates and decrees of his Senate, and to call them to a ſtrict account of all afterwards: God, as he is inviſible, too ſubtile for ſinew or ſight to ſeize upon; ſo he is foreign, All-eye, to ſurvey and look round about us; yea, to ſee through us: The Lord is in his holy-Temple, the Lords throne is in heaven: Howbeit, he is not ſo confined or ſhut up there (as the Epicures dreamt) but that his eyes behold, his eye-lids try the children of men, Pſalm 11.4. The one points out his knowledge, the other his judgment; or his critical deſcant: he prieth into the very entrals of the ſoul, the heart of the heart; the reins, thoſe ſeats of luſt, and moſt abſtruſe parts of the body. No man needs a window in his breſt (as the Heathen Momus wiſht) for God to look in at: every man before God is all window, and he like the Optike vertue in the eye, ſeeth all, and is ſeen of none. Look to it therefore, and walk exactly. Cave, ſpectat Cato, Take heed, Cato ſeeth you, was an ancient watchword among the Romans, and a great retentive from vice: how much more ſhould this amongſt all men, Take heed, the Lord looks on? What though he be inviſible, and we ſee him not; he paſſeth on alſo, and we perceive him not; ſhall we, like the fooliſh Buſtard, thruſt our heads in an hole, and then think that becauſe we ſee none, we are therefore ſeen of none? The whole world is to God as a ſea of glaſſe, clear and tranſparent, Rev. 4.6. and his eyes are as a flaming fire, Rev. 1.14. that need no outward light, but can ſee by ſending out a ray. God, that fills and ſees all (ſaith Nazianzen) though he lighten the mind, yet flies before the beams thereof,In carm. ſtill leaving it as it is able in ſight to follow him; and ſo draws it by degrees to higher things: yet interpoſeth betwixt it and his incomprehenſible Eſſence, as many vails as were over the Tabernacle.
Verſe 12. Behold he taketh away] Raptim aufert; He ſnatcheth away, or taketh by force, as a Lion doth his prey, or a thief doth another mans goods: Confer Prov. 23.28. Which if he do, who can repel or turn him back? Here Job plainly alludeth to the taking away of his children, ſervants, and cattle, the likelihood alſo of loſing his life (according to the Chaldee paraphraſt) by his preſent miſeries, which if it ſhould befall him from God, it would not be ſafe for him to cavil, or once queſtion Gods proceeding, to urge him to reſtitution, or charge him with oppreſſion; ſith he is chief Lord of all, and may do with his own what he pleaſeth. He is uncontrollable as Nebuchadnezzar at length acknowledged, Dan. 4.35. and his will is the true and only rule of juſtice it ſelf, nec ſolum recta, ſed & regula. Wherefore let all the earth keep ſilence before him, Hab. 2.20. and let none preſume once to ask him what he hath done, either to queſtion his right to do it, or to queſtion his righteouſneſſe in doing of it.
Verſe 13. If God will not with-draw his anger] That is, of his own free accord forbear to execute his judgments, the ſtouteſt muſt ſtoop; for he is in one mind, and who can turn him! and what his ſoul deſireth even that he doth, Job 23.13. his power is altogether irreſiſtible. Men, though never ſo puiſſant, may be withſtood and over-matched, as Aſa was, 2 Chron 14.8, 9. Nature may be reſiſted, and her power ſuſpended, as when the fire burned not the three worthies, the red Sea drowned not the Iſraelites paſſing through it. In the creatures there is an eſſence, and a faculty whereby they work; between theſe God can ſeparate, and ſo hinder their working. In the Angels there is an eſſence, and an executive power: God comes between theſe ſometimes, and hinders them from doing what they would. But God is moſt ſimple and entire, and therefore the ſtrong helper: Qui portant orbem, ſaith the Vulgar, that bear up the pillars of the world (which ſome underſtand of the Angels, others of the Saints, who ſtand in the gap, Ezek. 22.30. and others again of carnal Combinations) ſhall not hinder him, but ſhall ſtoop and buckle under him, or under it, viz. his wrath, as not able to bear up: helpers ſhall prove no helpers againſt the mind and purpoſe of God: no, though they be as potent and as proud as Egypt (ſuch an alluſion there may be in the Hebrew text) or although they be helpers of latitude, as one rendreth it, that is, of the largeſt extent, either in power, or by an elate mind, and ſo the meaning is. None are ſo mighty, or ſo high-conceited of their own ability, but if he be angry, he wil make them to ſtoop under, as not being able to bear his wrath.
Verſe 14. How much leſſe ſhall I anſwer him] If heaven, earth, ſea, cannot ſtand before him, if ſtrongeſt men, and ſtrongly befriended, and ſeconded, cannot make their party good with him, it is not for me to ſtout it out: but rather to ſtoop and ſtrike ſail, ſeeking to diſarm his indignation by an humble yeildance; eſpecially ſince I am not able to hold diſcourſe with him, to anſwer him one of a thouſand; I not only have not arguments, but I want fit words; not argumentative words only, but perſwaſive alſo.
And chuſe out my words to reaſon with him?] Heb. Shall I chuſe out words with him? Broughton renders it, Shall I chuſe to word it with God? Surely my beſt eloquence in this caſe will be a ſubmiſſive ſilence. It can be neither wiſedome nor duty in me to deal with, and undertake God, either with an open or a cloſed hand; either with Logical ſubtilties, or rhetorical flouriſhes. If I ſhould either be Reſpondent or Opponent, I ſhould come off with loſſe.
Verſe 15. Whom though I were righteous] Legally righteous, as none ever were, but the firſt and ſecond Adam.
Yet would I not anſwer] viz. by pleading mine own righteouſneſſe, ſith no created righteouſneſſe can anſwer God. Some render it, non attollam vocem, ne hiſcere quidem audebo, I will not lift up my voice, nor dare to mute againſt him. (See 1 Cor. 4.4.) No though I were never ſo innocent, and did ſuffer this miſery undeſervedly.
But I would make ſupplication to my Judge] As he doth, though it were a good while firſt, in the end of the next chapter. It is likely that he intended to do it ſooner, but was put by by his paſſions; which when they fume up into the head, gather oft into ſo thick a cloud, that we loſe the ſight of our ſelves, and what is beſt to be done. Jonas thought to have prayed chap. 4.1, 2. but it proved a brawle; and when as by prayer he thought to overcome his anger, anger overcame him and his prayer too.
Verſe 16. If I had called and he had anſwered] If in confidence of mine own righteouſneſſe I had ſought ſome, good thing at his hands, and he had therein condeſcended to me; yet would I not believe that he had (in mercy) hearkned to my voice; but rather, for a further miſchief, that he might roll himſelf upon me, as Joſeph upon his brethren, and as God did upon the Iſraelites after their quails; that he might tear them with his tempeſt &c. Some think that Job ſpeaketh theſe words, as deſpairing of audience, or denying Gods particular providence: but neither of theſe is likely. Rather it ſeemeth (ſaith Pineda) to be the ſpeech of a mind marvellouſly caſt down, and meanly conceited of himſelf, and of his prayer: and truſting to the goodneſſe of God alone; ſo Druſius. Job ſpeaketh not this, ſaith he, out of diffidence, but out of fear of Gods judgments, and ſenſe of his own imperfections.
Yet I would not believe that he had hearkned unto my voice] Namely, for any worth that he findeth in it: what am I poor creature, that I ſhould think I had carried the matter with God?
Verſe 17. For he breaketh me with a tempeſt] q. d. This is one thing alſo that maketh me think I am not heard, becauſe I am not helped; but after my prayer I am in as bad a caſe as before, and ſeem to have a repulſe from God. Afflictions continued are no evidence that prayer is not heard; yet uſually it is very inevident to an afflicted perſon, that his prayer is heard. The Hebrew (and ſo the Vulgar) hath it, He will break me, that is, ſaith one, If I ſhould plead before him as pure, although I might temporally, or for a time be delivered, yet I ſhould not finally eſcape deſtruction, although I ſhould give him none other cauſe. Whereby we may ſee upon what danger of being torn in pieces by Gods judgments, our juſticiaries put themſelves, that will needs go to God in their own righteouſneſſe, as the proud Phariſee, Luke 18. The calamity of theſe merit-mongers ſhall riſe ſuddenly. Behold a whirle-wind, or a tempeſt of the Lord goeth forth in fury, even a grievous whirle-wind; it ſhall fall grievouſly upon the head of theſe wicked ones, Jer. 23.19. This Saint Paul knew, and therefore did his utmoſt that he might be found in Chriſt (ſc. when ſought for by the juſtice of God) not having his own righteouſneſſe, which is of the law, but that which is through the faith of Chriſt, the righteouſneſſe which is of God by faith. Philip. 3 9.
And multiplieth my wounds without cauſe] i. e. Without any other cauſe then to try me, and prove my patience, which now Job began to perceive, as Philip gathereth, or without any manifeſt cauſe, and perceivable by an afflicted man, ſo Aquinas ſenſeth it. God hath not told me the reaſon of his chaſtenings; but to increaſe my grief, he concealeth from me the cauſe of them; and yet he multiplieth ſtill my ſores and my ſorrows. Or without cauſe, that is, without any ſuch cauſe as his friends alledged againſt him, viz. that he was a rank hypocrite.
Verſe 18. He will not ſuffer me to take my breath] I am ſo far from a period, that I have no pauſe of my troubles. I cannot get any interspiria's, or free breathing-whiles. See chap. 7.19. And in the former verſe he had complained, that God had ſtormed him. Interim per Pathos, ſaith Mercer; here he returns to his old practice of expoſtulating about the greatneſſe of his grief, and ſpares not to hyperbolize. Beda, and others underſtand this text of a bodily diſtemper upon Job, which had made him ſhort-winded. And Lavater hath this good note here, Hoc cogitandum nobis eſt &c. Let this text be thought upon when our ſpirits begin to ſink; as alſo when by reaſon of the Ptiſick, or any other like diſeaſe, we feel a difficulty of breathing, and a ſtraitening of our pectorals, or be otherwiſe compaſſed about with great ſorrows.
But filleth me with bitterneſſe] Heb. He ſatiateth me with bitterneſſes, i. e. with ſore and ſharp afflictions, which are no way joyous, but grievous to the fleſh, Heb. 12.11. Job had his belly-full of gall and worm-wood: he had not only a draught or two, but a diet-drink made him of moſt bitter ingredients. Of this he complaineth heavily: what then will the wicked do that muſt ſuck up the dregs of Gods cup, Pſalm 78.8. which hath eternity to the bottom?
Verſe 19. If I ſpeak of ſtrength, lo he is ſtrong] Neither by might nor right can I deal with him: Broughton renders it, As for force, he is valiant; the Lord is a man of warre, ſaith Moſes, Exod. 15.3. Yea, he is the Lord of arms. ſaith David, Pſal. 84. Yea, He alone is a whole army of men, Van & Rere both, ſaith Iſaiah cap. 52.12. there is no doubt then, but he will carry the day, ſith no creature is able to grapple with him. The weakneſſe of God (if any ſuch thing there were) is ſtronger then men, 1 Cor. 1.25. and by weakeſt means, he can effect greateſt matters, as once he did in Egypt.
And if of judgment, who ſhall ſet me a time to plead?] Who ſhall appoint the time and place of our meeting? If I ſhall go about to ſue him at law, I ſhall have but a cold ſuit, an ill pull of it: for who ſhall make him appear, or bring him to his anſwer? and where ſhall I find an advocate, a patron to plead my cauſe? yea, where ſhall I get a witneſſe? for ſo the vulgar reades it, Nemo audet pro me restimonium dicere: No man will be ſo bold as to give an evidence for me, or be a witneſſe on my ſide.
Verſe 20. If I justifie my ſelf] If, in default of other pleaders, I ſhould undertake to manage my cauſe my ſelf, I ſhould be never the neer.
Mine own mouth ſhall condemn me] i. e. God out of mine own mouth, as finding mine arguments weak and worthleſſe: He knowes us better then we know our ſelves; and when he comes to turn the bottom of the bag upwards (as once Joſephs ſteward did theirs) all our ſecret thefts will out, and thoſe will appear to be faults that we little thought of. A Dutch Divine, when to die, was full of fears and doubts; ſaid ſome to him, you have been ſo employed, and ſo faithful, why ſhould you fear? Oh, ſaid he, the judgment of man, and the judgment of God are different. Vae hominum vitae quantumvis laudabili, ſi remotâ miſericordiâ judicetur; Wo to the moſt praiſe-worthy man alive, if he meet with judgment without mercy. The beſt lamb ſhould abide the ſlaughter, except the ramme were ſacrificed, that Iſaak might be ſaved.
If I ſay, I am perfect] What if God had ſaid ſo, chap. 1.1. yet. Job might not, Prov. 27.2. 2 Cor. 10.18. Or if he do at any time juſtifie himſelf, as chap. 29. & 30 he doth, it is in his own neceſſary and juſt defence, againſt the charge of his friends. Real apologies we muſt ever make for our ſelves when wronged: verbal, if any, muſt be managed with meekneſſe of wiſedome.
Verſe 21. Though I were perfect] That is, of an unblameable converſation, yet could not I know mine own ſoul, that is, thoſe ſecret ſins Pſalm 19.12. thoſe litters of luſts that lurk therein, therefore I despiſe my life, I have no joy at all of it, but could wiſh to be out of the world, to be rid of theſe evil inmates, that will not out of doors till the houſe fall upon the heads of them, till the earthly Tabernacle that harboureth them be once diſſolved. Others read and ſenſe the words thus, I am perfect or upright, neither do I know mine own ſoul, i. e. quicquam perverſi in anima mea, any allowed ſin in my ſoul; yet I am ſo afflicted, that I deſpiſe my life, as being but a continued death. Aben-Ezra reads the verſe with an admiration, thus, Perfect I am; and think you that I know not mine own ſoul▪ that I am ſo great a ſtranger to my ſelf! or, that I have ſo little care of mine own good, as that I deſpiſe my life, and walk at all adventures! Tremellius thus, I am upright, whatever you my friends would make of me, neither value I my life or ſoul in compariſon of mine integrity: my life is but a trifle to my conſcience &c.
Verſe 22. This is one thing, therefore I ſay it] And will ſtand to it, though I ſtand alone; this being the one thing wherein I differ in opinion from you; and becauſe it is the hinge upon which the whole diſpute betwixt us is turned, therefore I will abide by it, and be Doctor reſolutus, reſolute in the maintenance of it, viz.
He destroyeth the perfect and the wicked] A harſh doctrine, yet a good one, ſaith an Interpreter: Grace is no target againſt the greateſt affliction. See Eccleſ. 9.1, 2, 3. Mal. 3.14. Ezek. 21.3. Heb. 11. ſhewes that none out of hell have ever ſuffered more then Gods deareſt children: and Heb. 12.6. He not only chaſteneth, but ſcourgeth every ſon whom he receiveth. God will not caſt away a righteous man ſaid Bildad, chap. 8.20. That is, totally deſtroy him in temporals, but reſtore him again: no ſuch matter, ſaith Job, for it may, and many times doth fall out, that a godly man may as to this life preſent, periſh, as well as a wicked man: he may be totally and finally bereft of outward comforts, The righteous periſheth, Iſa. 57.1. Only with this difference, as hath been before noted, Gods judgments on the wicked are penal and typical of eternal torment; whereas upon the godly they are no more then medicinal or probational &c.
Verſe 23. If the ſcourge ſlay ſuddenly] By ſcourge here is meant a common calamity, ſuch as rides circuit, compaſſing a country as a ſcourge doth a mans body round about. Any ſweeping judgment is a ſwinging ſcourge in Gods hand; ſuch as is the ſword, Iſai. 10.26. which when it rides circuit (as a judge) it is in commiſſion,Turk. hiſt. 211 Ezek 14.17. Jer. 47.6, 7. devouring fleſh, and drinking blood. Thus Attila the H…nne ſtiled himſelf Gods ſcourge. Tamerlane was commonly called The wrath of God, and terrour of the world; Think the ſame of famine, peſtilence, wilde beaſts, Ezek. 14.12. &c. theſe oft ſlay ſuddenly Iſai. 30.13. Jer. 18.22. as did the ſweating ſickneſſe here in England, the Maſſacre of France, and that later of Ireland, that ſcourge, if ever any, ſlew ſuddenly the perfect and the wicked. When an over-flowing ſtorm ſweeps away the wicked, the tail of it may daſh their beſt neighbours.
He laugheth at the trial of the innocent] The Vulgar readeth, He will not laugh at the trial of the innocent: but there is no Not in the Original: others thus, Will he laugh at the trial of the innocent? q. d. No, he will not. God may ſeem to ſlight his own in affliction, as Pſalm 77.2, 3. The Lion lets her whelps roare ſometimes, till they do almoſt kill themſelves with roaring. The truth is, (and I think the true ſenſe of this Scripture) God ſcorneth the allegation of innocency, or the juſtification and plea of the moſt upright man breathing,Mr. Abbot. in the way of exemption or prevention of his juſt and wiſe diſpenſations, when he pleaſeth to inflict them, involving good and bad in the ſame common calamity.
Verſe 24. The earth is given into the hand of the wicked] God many times ſuffereth the wicked moſt licentiouſly to raign in the world, Jer. 27.6. Dan. 5.18, 19. And it is thought by ſome, that Job ſpeaking here in the ſingular number, aims at ſome famous tyrant in thoſe parts, known both to himſelf and to his friends: ſuch as was Phocas the Emperour, who when he had ſlain his Maſter Mauritius, and was ſet up in his ſtead; there was an honeſt poor man (ſaith Ce…renus) who was wonderful importunate at the throne of grace to know a reaſon why that wicked man proſpered ſo in his deſign? he was anſwered again by a voice, that there could not be a worſe man found; and that the ſins of Chriſtians, and of the City of Constantinople did require it.
He covereth the faces of the Judges thereof] i. e. That Tyrant above-mentioned, ſubverteth all order of juſtice, condemneth and putteth to death even the Judges themſelves,Spartian. if they will not pervert juſtice, as Baſſia…us did Papinian. The covering of the face was the mark of a condemned man, Esth. 7.8. Job. 40.8. Iſai. 12.17. Mar. 14.65. Or thus, God blindeth the Judges by giving them over to error, or permitting them to take bribes; ſo that they cannot diſcern right from wrong &c. Some by judges here underſtand the Saints, who ſhall one day judg the world, but are in the mean-while grievouſly afflicted by the wicked.
If not, where, and who is he?] Which things, if we ſay they are done, beſides the will and foreknowledg of God, we ſhall thruſt God out of the world, and ſet up fate and blind fortune: or thus, It is even ſo; or if not where is he, and who is he (ſee Esth. 7.5. Mal. 2.17) that can diſprove what I have aſſerted?Mercer. pagnin. Vatab. prodeat, ſiqui… me poteſt falſi arguere, I would fain ſee the man that can convince me of errour.
Verſe 25. Now my dayes are ſwifter then a p…ſt &c.] Not my proſperous dayes only (as Broughton gloſſeth) but the whole courſe of my life; the vanity whereof Job expreſſeth by many ſimilitudes; and here ſearch is made into three of the four Elements, earth, water, and ayr, to find out a fit one. What is ſwifter upon earth then a poſt, who rides without ſtop o… ſtay, and ſpares for no horſe-fleſh: indeed he taketh ſome time to reſt in; but ſo doth not mans liſe; it is ever in motion, and every moment we yeild ſomewhat to death. Animantis cujuſque vita eſt f…a. ſaith the Philoſopher, our laſt day ſtands, the reſt run. Cum creſcit vita, decreſcit, to live is but to lie a dying.Sen.
They flee away] As David fled from the face of Abſolom, Pſalm 3.1. as Brentius was adviſed by that Senator of Hala to flee for his life citò, citiùs, citiſſimè, with all poſſible ſpeed, ſith they were at hand that ſought it. See 1 Sam. 19.11, 18.
They ſee no good] But are few, and withall evil, Gen. 47.9. Job 14.1. See the notes there. Some good dayes Job had had, but they were ſo ſoon over (and his preſent preſſures ſo great) that he was ſcarce aware of them, nor could take the comfort of them now: the Epicures indeed held that a man might be cheerful amidſt the moſt exquiſite torments ex praeteritarum voluptatum recordatione, Cic. de Fin. l. 2. Sen. de benef. l. 4. c. 22.by the remembrance of thoſe pleaſures and delights that formerly he had enjoyed. Job held this but a ſlight comfort: his care was in proſperity how to make the beſt uſe of it: his thoughts ran upon the uncertainty of all creature-comforts, that he might hang looſe to them, and hold them no otherwiſe then a child doth a bird in his hand, open &c.
Verſe 26. They are paſſed away as the ſwift ſhips] Heb. They are changed (gliding away inſenſibly) as the ſhips of deſire (ſo called,Labitur uncta vadis abies. Virg. becauſe they ſeem willing to beat the haven as ſoon as may be) or as the ſhips of Ebeh, a very ſwift river in Arabia, ſaith Rabbi Solomon; or as the Pirates ſhips, ſo Broughton, ſuch as are your nimble Frigots, fly-boats, and catches &c. Let our ſouls be like a ſhip which is made little and narrow down-ward; but more wide and broad upward. Let them be ſhips of deſire, haſtning heaven-ward; and then let our dayes paſſe away as they can, we ſhall but be the ſooner at home: Mortality ſhall appear to be no ſmall mercy.
As the Eagle that hasteth to the prey] When hunger addeth ſwiftneſſe to her wings, and maketh her pour, or ſowce down upon the prey like a thunderbolt; ſo tranſitory is our time: redeem it therefore. It is reported of Ignatius, that when he heard a clock ſtrike, he would ſay, Here is one houre more now paſt, that I have to anſwer for.
Verſe 27. If I ſay, I will forget my complaint,] And ſuffer in ſilence, as thou Bildad haſt adviſed me, chap. 8.2. Sorrows are not ſo eaſily forgotten, Lam. 3.19. remembring mine affliction and my miſery, the wormwood and the gall. The Stoicks boaſting of their indolency, or ability to bear afflictions, without making moane, or complaining, when it came to their own turn, found by experience that they had ſpoken more trimly then truely; and therefore one Dionyſius, ſirnamed foreign, or the Flincher, fell off (for this reaſon) from the Stoicks to the Peripateticks.
I will leave off my heavineſſe] Heb. my face, viz. the ſowrneſſe that uſed to ſit upon it, as 1 Sam. 1.18. The Phariſees were vultuoſi tetrici inamoeni, Matth 6.16. of a ſad and ſowre countenance, grim, and ghaſtly: they affected to look like Scythians, as the word ſignifieth, that they might ſeem great faſters, when as inwardly they were merry and pleaſant. Jobs caſe was far different: his heart was heavy as lead; nevertheleſſe, to give content to his friends, he would endeavour to look lightſomely, but found a very hard task of it.
And comfort my ſelf] Heb. ſtrengthen, viz. ſo as not to make moane, but bite in my pain. Invalidumomne naturâ querulum, the weaker any thing is, the more apt it is to complaine; and on the contrary, ſome mens fleſh will preſently rankle and feſter, if but razed with a pin onelyonly: ſo ſome mens ſpirits, they are ever whining.
Verſe 28. I am afraid of all my ſorrows] That come thronging thick about me, and terrifie me; they will ſurely be doubled and trebled upon me; hence my ſorrow is uncurable; if I ſhould reſolve never ſo much againſt it, I ſhould break my reſolution, and fall to freſh complaints, Pſalm 39.1, 3. Hîc vides, ſaith Lavater. Here we may ſee how little is to be aſcribed to mans free-will in the things of God, ſith it is not in our power to comfort and chear up our ſelves under afflictions, though we would never ſo fain.
I know that thou wilt not hold me innocent] But wilt hold me guilty, and accordingly puniſh me. This was the language of Johs fear: had his faith been in heart, it would have quelled and killed ſuch diſtruſtful fears, and have gathered one contrary out of another, life out of death, aſſurance of deliverance out of deepeſt diſtreſſes, Deut. 32.36. So 2 Kings 14.26. going into captivity was a ſigne of Iſraels returning out of captivity.
Verſe 29. If I be wicked] Heb. I am wicked, ſc. in your thoughts, and you have ſo earneſtly and effectually affirmed it, and confirmed it, that I am almoſt ready to ſay as you ſay, I am wicked. Plato brings in Socrates in his apology to the Judges, thus beſpeaking them, My Lords, I know not how you have been affected with mine accuſers eloquence whiles you heard them ſpeak: for mine own part, I aſſure you that I whom it toucheth moſt, was almoſt drawn to believe that all they ſaid, though againſt my ſelf, was true, when they ſcarcely uttered one word of truth. The Chaldee paraphraſe reads it, I ſhall be culpable, or, I ſhall be condemned.
Why then labour I in vain?] Or, for nothing, as the Chaldee hath it. See the like Pſalm 73.13, 14. Why put I my ſelf to ſo much fruitleſſe pains, either in praying to God, or apologiſing to you my friends, ſith by God I am ſtill afflicted, and by you reputed a wicked perſon? Jobs hope was low, his endeavour was therefore little. Si nihil ſperarem, nihil orarem, ſaith one. Let us pray on: God ſometimes defers to come, till men have even left looking for him, till he ſcarce findeth ſaith upon earth, Luke 18.8.
Verſe 30. If I waſh my ſelf with ſnow-water] Some take the former words I am wicked, to be Jobs confeſſion of his own ſinfulneſſe in compariſon of Gods ſurpaſſing holineſſe. And then this followeth very fitly, Though I waſh my ſelf with ſnow water, i. e. with water as clear as ſhow is white. Some read it aquis vivis for aquis nivis, ſpring-water for ſnow-water.
And make my hands never ſo clean] Though I waſh my hands with ſoap, (ſo ſome read it) as Jer. 2.22. Mal. 3.2. Or, Though I waſh mine hands in a well (where there is no want of water) both in-ſide and out-ſide, as Jam. 4.8.
Verſe 31. Thou ſhalt plunge me in the ditch] Thou ſhalt declare me to be no leſſe loathſome, then he that having fallen into a foul guzzle, or naſty jakes, abhorreth himſelf and his own clothes, being ready to lay up his gorge at the ſight and ſmell of them. The Vulgar hath it, Sor…ibus intinges me, thou ſhalt dip me in the dirt over head and ears, and ſtain me all over, as Diers doe the cloth they colour. By the ditch, Beza and others underſtand the grave; and by cloaths, grave-cloaths, q. d. My very winding-ſheet ſhall abhor my filthineſſe. Take the proud Phariſee for inſtance, and Popiſh merit-mongers, whom the Lord abhorreth.
Verſe 32. For he is not a man as I am] He is not ſuch an one, nor can be, as I am, and muſt be: he hath other eyes, and thoughts, and wayes then creatures have. He who is juſt before men, is unjuſt before God; therefore he is no fit match for me to contend withal: Have I an arm like God? or can I thunder with a voice like him? chap. 40.9? Is it ſafe to contend with him that is mightier then I, Eccleſ. 6.10? Surely if I ſhould be ſo mad as to juſtifie my ſelf, yet I ſhould ſoon be given to know, that that which is highly eſteemed amongſt men, is an abomination in the ſight of God, Luke 16.15.
And we ſhould come together in judgment] How can that poſſibly be, when as God is the ſupreme Judge; neither is there any appealing from, or repealing of his ſentence?
Verſe 33. Neither is there any Dayes-man betwixt us] Heb. Any Arguer or Reprover, as Gen. 31.24. We call him an Umpire or Referree, who hath power to reprove and to lay the blame where he findeth it, and finally to compromiſe the buſineſſe. The late Judg Dyer amongſt us, if there came any controverſies of poor men to be tried afore him, would uſually ſay, that either the parties are wilful, or their neighbours without charity, becauſe their ſuits were not quietly ended at home. Now, ſaith Job, as there is no Judg, ſo there is no dayes-man betwixt me and God. If one man ſin againſt another, ſaith good old Eli. the Judg ſhall judg him; but if a man ſin againſt the Lord, who can mediate? 1 Sam. 2.24.
That may lay his hand] To moderate and keep us both in compaſſe, and to compoſe the difference.
Verſe 34. Let him take his rod away from me] Having ſufficiently ſet forth that he will not once offer to contend with God, he here humbly begs of God, no further to contend with him, but to grant a truce at leaſt-wiſe during the treaty; and either to take away or (howſoever) to mitigate his ſorrows and ſores. See the like chap. 15.20, 21.
And let not his fear terrifie me] i. e. His formidableneſſe (ſee chap. 7.14.) let it not ſcare me, or put me, as it were, beſide my wits. Pſalm 88.15.Ne me tranſverſum aga…. Sept.
Verſe 35. Then would I ſpeak and not fear him] I would come boldly to the throne of grace, and freely pour out my ſoul into his boſome. If he meant that he would maintain his own cauſe againſt Gods proceedings (as ſome underſtand it, grounding upon chap. 33.6, 7.) he was queſtionleſs in a very great error, and the fleſh had got the hill of the Spirit.
But it is not ſo with me] So, how? ſo as you imagine:Vatab. Non ſum talis, qualem me eſſe putatis, I am no ſuch one as you take me for, viz. an hypocrite: I am not ſo ſelf-guilty, ſay the Septuagint: or thus, It is not ſo with me: that is, I do not find God anſwering my ſuit: for I am ſtill ſcourged and frighted, ſo that I ſcarce know what I ſay.