Commentary on the Old Testament Volume 2-4, Biblical commentary 2 · Job · Chapter 9
CHAP. IX.
I Know it is so, but how should man be just with God? If he should contend Vers. 2.with him, he were not able to answer him one of a thousand. Here Iob to the last words of Bildad and those, Chap. 8. 3. Where he justified God in all his doings: The same now doth Job in a more ample manner, in saying, How should man be just with God? He meaneth not, that no man is just, even in Gods account; for God himself had before testified of him, that he was a just man: But in comparison of the just God, whose justice is without any the least spot or stain, no man is just: But what meaneth this, Not answer him one of a thousand. Verily, that if God should put a thousand questions to him about his righteousnesse, in so many particulars, he could not in any one of these justifie himself; so V. 12. and 14. He more expresly speaking of the same effect again, saith, I cannot answer him, therefore they err, that hereby understand Gods answering man, as if he had said, Man is so much inferiour to God, that if he would contend and question within him, he would contemne him, and not think him worthy of any answer, but to be severely censured for his audaciousnesse.
Who removeth mountaines, and they know it not. Here Iob to approve Vers. 5.what he had said, V. 4. of Gods power and wisdome, against which therefore there is no contending for man, beginneth to instance in some particulars, whereby it may appeare to be infinite: And he beginneth with the mountaines, which are so great and firmely set, that none but an Almighty power can remove them: For which Christ also speaketh hereof, as an act of the greatest power that is, saying, If yee have faith, and say to this mountain, be removed, &c. And Paul likewise, If I have all faith, so 1 Cor. 13. Dionis.that I could remove mountaines. For the doing of this mighty work, Dionisius thinketh, That in thus speaking, he aimeth at that which was done in the time of Noah his flood, when the waters with their mighty force galled and bare down many great mountaines; others, because this is only conjectural, hold that it is spoken of those, that sometimes in earth-quakes have been removed, as sometime was done in this our Land, in Herefordshire; or by saying he removeth he meaneth, can remove, and will at the last day, when even the Heavens shall be dissolved and melt away with 2 Pet. 3. 10.heat, and the whole earth and mountaines thereof shall be burnt up.
Which commandeth the Sun and it riseth not, and sealeth up the stars. Here Vers. 7.Gods almighty power is further proved, by his ruling over the Sun and the Stars, which when he pseaseth, is stayed in the course thereof, as in the daies of Joshuah: And he can make the Stars also to stand stil, as if sealed up; as he then did by the Moon, the Sun, Stand stil in Gibeon, and the Josh. 10. 12. Vers. 8.Moon in the valley of Ajalon, an whole day. Which alone spreadeth out the Heavens, and treadeth upon the waves of the Sea. Here is another argument of the same, he made the Heavens by his power and wisdome; and the Seas most violently carried with irresistable force, the waves whereof are lifted up by most impeteous winds, he suppresseth and stayeth, as by treading them under his feet, so that they can passe no further, V. 9. Which maketh Arcturus, the Orion, and Pleiades, and the chambers of the South: Acturus hath Vers. 9.the name foreign from congregating or gathering together, because it is a constellation gathering the windes as it were together, when it ariseth and making great tempests. Orion hath the names foreign signifying inconstant: And from hence the ninth month amongst the Hebrewes was called Araslen, which answered to our November; when this constellation ariseth making the weather very inconstant and windy: The Pleiades, by the Greeks called Hyades, from raining, by Pliny, or haedi, succulae, Heb. foreign are a constellation, which when it ariseth, causeth much rain; it is which we commonly call the seven Stars, or Charleswain: And of these it is also spoken, Amos 5. 3. Which seemes to be taken from hence, and of the spreading of the Heavens by his power, Ps. 104. And these constellations in particular, are spoken of as made by him, to prove his infinite power; there being none in the world, that can stop their influences upon earth, or know before of the violent tempests, or superabounding raines caused hereby, to save themselves herefrom: And the like is to be held, Of the chambers of the south: By Vulg. Interiora austri, the more inward parts of the south, where diverse other stars are, that appeare not to us, and yet have their influences also: The scope of capitulating all this is, that infirme and wretched man, might not once mutter against Gods doings, howsoever he dealeth by him; as if he were unjustly dealt withall, because this doth only provoke him more, as is not the way to stop the course of his judgments against us; for this is to be done, only by humbling our selves before him, and confessing Note. our sinnes, and that he is just in all his waies, and righteous in all his works; because the most righteous man is a sinner: And we are worthy for our least sinnes, of all the judgments that can befal us in this world; and it is good for us, if we be afflicted and judged here, that we may not perish 1 Cor. 11.together with the world, such judgments being but fatherly chastisements, and tokens of Gods love towards us. Loe he goeth by me and I see him not, Heb. 12. 9.he passeth by me and I perceive him not. Here after other arguments before going to make all men to feare God, for his almighty power and wisdome, Vers. 11.another is added to strike such terror into us, as not to dare to quarrel with him about any of his doings towards us, for he is invisible: And therefore whether he be coming in love and favour in his judgments, or passing away in displeasure, we know not; for sometimes he judgeth severely, as I said before in great love and mercy, for the good of those that are judged; and sometime in wrath, his judging in this world being a forerunner and beginning of everlasting destruction▪ And whether he judgeth the one way Note. or the other; man commonly knoweth not, and therefore seeing our soarest afflictions may be effects of love, there is no cause why we should speak against God therefore, but patiently and humbly submit to his stroak; yea we have a promise of blessing by afflictions, if in time of affliction we do so. Prov. 3. 12. Whereas otherwise we may justly feare that he is passing away, and that we shall never injoy his love or favour, but perish under his hand everlastingly; if it be taken as it is by some, for his being alwaies nigh unto us, passing and repassing daily, but yet unseen: Nothing is hereby meant, but his invisibility; although he be alwaies neer to every one of us: For in him we live, move, and have our being; and he is about all our paths, Acts 17.and about all our waies: If it be thus taken, he is to be understood, as proceeding from speaking of his power shewed in the things aforesaid, to his Psal. 139.omnipresence, although invisible, that we may take heed what we say of him, in any extremity or misery; for although we see him not, yet he both seeth and heareth us: As a circumspect Judge that goeth obscured under some disguise, and so heareth and seeth what is spoken or done, by those Note. that are to be judged by him: Wherefore neither in suffering, nor at any other time are we to think, we may in the dark or in seenet, do or speak what we will, but that the Judge is nere, even by us; that we may feare to speak or do any evil.
If he take away, who can hinder him, or say unto him what dost then. If God withdraweth not his anger, the proud helpers do stoop under him. the Vulg. Vers. 12. Vers. 13.If he suddenly asketh, who can answer him. But the word foreign here used, signifie to snatch away, and foreign from whence cometh the word rendred answer, signifieth, to turn; and so the meaning is: Who can repel or turn him back: Wherein Job plainly alludeth to the taking away of his Children, Servants, and Cattell; against which, being Gods act, it was not fast for him to cavel or to object any thing, as it is not for any other man. In his calling Gods taking away, his snatching; he speaketh after the manner of natural men, who are ready, when they sustain great losses, to impute Lion-like, and tyrannical dealing to God, as if he were not led by justice, but by his own will without cause to vex men: But if there be any, that dare think or speak thus; or some being by his hand put to so great losse, think to provide for themselves, that they will not suffer the like, but hold up their estates better, those proud ones, called here proud helpers, shall be made to stoop, this their insolency shall cause their ruine: To which effect Calvin speaketh the Vulg. For proud helpers, hath it, Qui Calvin.portant orbem, That beare up the world, but the word foreign signifyeth, Latus broad, and so it is, Helpers of latitude: 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 will make them to stoop under him, as not being able to beare his wrath. Or by these mighty helpers we may understand the mountains, Earth and Heaven before spoken of, which may be called helps of Latitude for their large extent, and ones helping another, the Heavens the Earth, with the influences thereof Vers. 14.making it fruitful, and the earth men with the fruits thereof, for even these shall stoop in the day of Gods anger, at the day of judgment, when all shall be dissolved: Therefore he inferreth, that he much more must needs be unable to deale with him, or to plead against him, to make his plea good, alhtough he should use the choysest words that might be devised. Whereupon he concludeth, that if he were righteous, he would not thus answer by way of pleading his own righteousnesse, but make his supplication to his Judge. Vers. 15.Herein teaching us to do likewise, accounting our owne righteousnesse nothing, but his grace in all, for salvation and deliverance from all evill.
If I had called and he had answered me, ye… would I not believe that hee had Vers. 16.hearkned to my voyce. Some think these words to have been spoken despairingly; but others better, that this is spoken in way of answer to that of Bildad, Chap. 8. 5. If thou wouldst make thy supplication to him; If thou wert pure; Now to this he saith, If trusting hereunto I had prayed, and he had answered me, I should not have believed that he had hearkned unto me, the reason whereof was given before: That neither he, nor any man living, can thus plead in prayer with him, but trusting only to his goodnesse and mercy. For a man may pray, having some trust in his own righteousnesse, and be heard for some worldly thing, of which he standeth in need, and yet he cannot hereby gather, that the Lord beareth a favour to him, because both he denyeth these things sometimes to his favourites, and granteth them to such as are out of favour with him, and soon after teareth him, as it were with a tempest, as here followeth,
He breaketh me with a tempost, and multiply th… my wounds without cause. Vers. 17Vulg. He will break, and so it is Heb. that is, 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 Note. judgments they put themselves, that justifie themselves, ascribing perfect righteousnesse to themselves, how holy soever they be, as the proud Pharisee, Luk. 18. Olympiod understandeth these words of Gods multiplying his Olympiod.wounds without cause in the same sense, that the same words were spoken by God to Satan, when he charged him against Jobs first sufferings, that he had stirred him up against him in vaine, or without cause, Ch. 2. That is, thou multiplyest my wounds to try mee and prove me, when thou needest not so to do, for without thus trying my patience, thou knowest mee very well: So that in saying thus, Philip gathereth, that Job now perceived that Philippus.the Lord was thus rerrible to him in his judgements, for nought also, but to try his patience. Howsoever, it was certainly a great measure of humility in Job, to extenuate his own worth so much, being by Gods owne testimony a perfect man, to whom no man upon earth then was equall, and to ascribe all goodnesse to God alone, wholly and only depending hereupon, and not as the Papists do, partly upon grace, and partly upon works.
Although I were perfect, I would not know my soule, but would despise my own life. The 18, 19, 20. verses need no explication, considering the premises, Vers. 21.and what hath been said upon the like: OnelyOnly vers. 20. in saying, if I should justifie my selfe, my own mouth would condemn me, is as if hee had said, I should in speaking shew my self proud by speaking in my own praise, and detracting from Gods justice. For these words, having in the former disclaimed perfection in himselfe, now he saith, If I were perfect, I would not looke at that, or regard it, being in the midst of those miseries, as thinking therefore to be delivered and preserved alive in this world, or have any thing that I desire: Yea, I rather hate this life, that I may be rid of it, and through Gods goodnesse, to which alone I trust, attaine to everlasting life.
This is one thing, therefore I said it, he destroyeth the perfect and the wicked. That is, that which I have said already is one thing, God only is just, every man in comparison of him unrighteous, or imperfect; therefore in destroying, that is, laying his judgments upon the good, as well as the bad, in this world, he cannot be spoken against. He meaneth not, as Isidorus conceiveth, that he Isidor.hath no more regard to keep the Just from destruction then the wicked, as not caring whether men be just and reighteous in their lives and dealings, or not: for which to clear Job, he saith, that he speaks in the person of a naturall man. But there needs no such shift here, for it is no more in effect then that which is said, Chap. 9. 1. All things fall out alike unto all. And by Ezek. I will destroy the righteous, together with the wicked. Although for divers ends, them for correction, and that they may be more sanctified, these that being by no meanes reformed, they may be the more justly condemned for ever, as desperate sinners.
If the scourge slay suddenly, he will laugh at the tryall of the innocent. The Vul. If he scourgeth, let him kill at once, and not laugh at the punishments of the Vers. 23.innocent: But here is no word signifying Not, and the word rendred scourge, is, foreign a Scourge: Not to leave this then, and to hold us to N. Tr. the meaning is, when as the scourge or judgment of God slay the wicked suddenly, but the innocent, that is, they that are of an unblameable life, are by Gods judgments brought under killing miseries, and there long held for their tryall, but their lives are spared: He, that is, the wicked, derideth them for their suffering of these things, as men no more, or lesse accounted of by God, then R. Levi. R. Abraham. Vatablus. Pagnin. Eugubin.they be, and thus these words answer most aptly to those before going, ver. 22. He destroyeth the perfect and the wicked: But when as the perfect or innocent man, who is innocent in comparison of him, is under fore affliction a long time; and the wicked man, who for the present escapeth, yet shall certainely be destroyed, and that upon the sudden, if not sooner; yet at the day of Judgment, the wicked, that looketh only at things present, derideth him, as hath been before said. Some by the Scourge understand the Devill, who is Gods instrument to slay the wicked, and to afflict the righteous, as he did Philip. Cajetan.Job for his tryall, and that a long time, this is matter of mirth and derision to him: And some understanding it of God, of whom Job speaketh hitherto, expound these words, as if Iob prayed herein, that for so much as it was his will to destroy both the righteous and the wicked, that he would not put this difference, destroying the bodily life of the wicked suddenly, without prolonging their paine and misery here, and contrariwise keep the Just under suffering so long, as that the wicked thinking them now utterly forsaken by R. Moses.God, should take occasion to laugh at, and deride them. But forsomuch as here no word implying a prayer, and the wicked and not the Devill were spoken of in the words before going, the first Exposition is to be preferred as most genuine.
The earth is given into the hands of the wicked: he covereth the faces of the Vers. 24.Iudges thereof; if not, where, and who is he? This is spoken against Jobs friends, who were Princes and Judges of the earth, in whose hands the earth, that is, earthly things▪ being in abundance when he was in want, and suffered so grievously; they as men blinded by God, judged unjustly of him: For in saying, He covereth the faces of the Iudges thereof, the blind-folding of them is meant, that they being in prosperity could not judg aright of others, the servants of God being in misery & he puteth it to them to answer, if they can, if they shal deny this, who it is, by whom they, and others like unto them are continued in prosperity, whereupon they take occasion to insult and censure so injuriously, them that be in misery: And thus understood, it aptly followeth after the complaint against the wicked, deriding the righteous in their sufferings, vers. 23. As if he had said, they laugh at them indeed, but it is because God that dealeth so favourably with them in the mean season, hath thus put a covering upon their eyes, as it were, not to see how to judg aright of the miserable.
Now my dayes are swifter then a Post, they flee away, &c. That is, although Vers. 25.I deny not, but assert the equity and justice of God in all his doings, and ascribe no righteousnesse to my self, yet give me leave to lament my miseries, and some-what to ease my self whilst I live, by complaining of the shortnesse of my worldly felicity. He had before compared the life of man for the swift passing of it away, to a Weavers Shuttle, now he compareth to one riding Post, the fleeing of an Eagle, and the Ships sailing most swiftly upon Job 7. 6.the Sea.
If I say I will make my complaint, &c. I am afraid of all my sorrowes, I Ver. 27. 28.know thou wilt not hold me innocent. That is, when I think to suppresse my greif, and not to speak any more, I am not able to contain my self; for even so doing I fear, lest by the continuation of my sorrows, and Gods hand upon me, I should be yet rather thought by other men not to be innocent, but a most wicked man, they being hereby more confirmed in this opinion touching me, and I also feare my self to be able to hold out in my faith, and not to have it turned into desperation hereby.
If I be wicked, why then labour I in vain? This is by Vatablus referred to Vers. 29. Vatablus.labouring with God in Prayer, as Bildad perswaded him, as if he had said, Why should I apply my self to God in prayer, seeing this would be but vain, for so much as he heareth not the wicked, but the righteous only. Cajetan Cajetan.referreth it to his assiduity formerly used from time to time, by sacrificing and praying, even to sanctifie his children; for this had been vain for him to have done, his person not being accepted; as it could not be, if he were wicked. But against this it may be excepted; thou (O Job) didst then indeed labour in vaine, witnesse the judgment that fell upon all thy children: And against the former, that Bildad did not onelyonly perswade him to pray, but also to be pure; and against both, because he speaketh of something present, not past: Why do I labour in vain? Olympiod. therefore best saith; Why doe I labour Olympiod.under my sufferings, being so great and grievous so long, and am not suddenly cut off, as is used to be done to the wicked and reprobates? Seeing this is a course which God taketh with his Elect, who are accepted before him, thus trying and purifying, and making them to shine more; but for wicked reprobates it is Labor irrictus, to deale thus with them who are unreformable by any sufferings. A thing to be noted by Gods servants for their comfort in all Note. their miseries, when they are most tedious, by their long continuance unto them, being patiently born, and righteous dealing still being ascribed to God, together with praise even when he taketh away; for this certainly argueth that they are not wicked, but such as are precious in his sight, as gold, which he will not finally loose.
If I wash me with snow water, and make my hands never so clean, &c. Here Vers. 30.againe Job by another comparison sheweth, that all thoughts of justifying himself to God in any of his speeches before used, were far from him; For let a man be as clean as possibly he can, yet God seeth foulnesse still in him, as in one that lyeth in a duty ditch, if he looketh upon him with the eye of justice, although in his mercy he seeth none iniquity in Jacob, nor sin in Israel; that is, in such as humbly confesse their sins, as is expressed by the Prophet David, Psal. 32. 1, 2, 3. The Vulg. to express the meaning of these words, Thou shalt plunge me in the ditch, hath it, Sordibus intinges me, according Vers. 31.to that which I have already said. By the ditch also we may understand the Grave, where men wear no cloaths any more; yea cloaths are said by a Prosopopeia, to abhor to touch them, so that it is the greatest expression of filthinesse that can be, even as of a dead corps, that lyeth rotting in the Grave, of which our Lord, speaking of whited Sepulchres, saith, Within they are full of rottennesse and dead mens bones. To which effect also the Prophet Isa. 64. 6.saith, Our righteousnesse is as filthy rags.
He is not a man as I am, that I should answer him: Nor is there any dayes-man, Vers. 32.&c. After other reasons, proving that it was not for him to contend with God, here he reasoneth further from hence, that God was not as a man, but so high and excellent above man, that who so shall think to hold any Plea against him, shall be sure to be over-matched.
Let him take away his rod from me, and let not his feare terrifie mee. So Vers. 34. Vers. 35.would I speake and not feare him, but it is not so with me. That is, I am now under his rod, which makes me that I dare not speak any thing by way of pleading with him, I am so terrified hereby, and astonished at it, through a conscience of my owne vilenesse in his sight; but oh, that it would please him to deliver me from this my misery, then I should hence gather, that he accepteth of me, and should be confident and bold to speak unto him by my prayers and prayses, as I have formerly done; but yet it is not so with me, and therefore I fear and tremble to speak unto him. But to you if I speak, I hope that he wil not be offended with me, to justifie my self against your foul calumnies, as a Judge, when men contend by words before him, some laying wickednesse to anothers charge, and the other defending his innocency against them. Whence note, that the judgments of God and temptations do so work upon the spirits of his most righteous servants, that their faith is much shaken Note. hereby, and their hope to Godward is not so firme, but they are inclining to despair, yet being here-from againe delivered, they take unto them their wonted confidence and boldnesse again, as being now fully perswaded of his grace towards them: and therefore trusting to this, let us not utterly despair for any tryals or temptations, but certainly expect to be restored. Allegorically by the mountains and earth removed, saith Gregory, understand Vers. 5, 6. The Allegory. Gregory.the Apostles rejected, and gone from amongst the Jewes, and by the earth removed their expulsion out of their country, and by the Sun restrained from the course, their spirituall darknesse; all light of the Sun and Stars, that is, of the truth hidden from their eyes. By the stretching out of the heavens, the stretching out of the heavenly light of the Gospel to all Countreyes and Nations, when as before the light was streightned, shining in Judea only: And by his treading upon the Sea, which is raging, God repressing and curbing of the violent motions, both of Jews and Heathens, against his Church, so that although she were hereby indangered as a ship upon the Sea, yet they could not drown her. Touching Arcturus, Orion, the Pleiades, and the chambers of the south, we are not to thinke, that Job spake of Gods making these to Vers. 9.confirm the imaginations of Astrologers, who devised these names, and tell fabulous thing, of them; but hereby are other things concerning the Church to be understood, by Arcturus, or the bright seven stars arising in Autumne, whereupon variable weather and winds follow; The seven Churches, called Seven golden Candlesticks, Rev. 1. which shone most brightly; by Orion, causing tempests in the midst of Winter, persecutions by Heathens raised, making many Martyrs, who were by them violently shaken and destroyed, when they remained yet frozen hard, as it were, by the hardnesse of their hearts in sinne and infidelity. But after this in the spring arise the Hyades, or Pleyades, when a flourishing time like the Spring followed to the Church, persecutions being appeased, and peace enjoyed.
Then lastly, he mentioneth his making of the chambers of the South, or the inner parts thereof; by the South, meaning Heaven, because it is warm and comfortable, from the inner parts whereof cometh down the holy Ghost into the hearts of the faithfull, heating them by elevating their minds to divine contemplation, whereby they are chambered, as it were, amidst the joyes of heaven, where in the secret of the most high are all the Saints departed out of this life. Whereas he saith, He goeth by me, and I see him not. It is meant, that men even inlightned here are so blinde, that they see not to what those things that befall them tend, but count sometimes those to be good for them which are evill, and those evill that are good, as the gift of knowledg, tongues, or prophesying, which to some tend to their greater damnation, as Mat. 7. 21. 1 Cor. 13. and afflictions & miseries in this life, which to some tend to glory, in the life to come to the increase thereof, but 2 Cor. 4. 17.the end of all, and whereunto they tend is unknown yet unto them, for mans inability to resist God, or to hinder him. Moses hindered him from Vers. 12.slaying the Israelites, and Aaron by offering Incense stayed the Plague, and Phineas by doing execution upon Zimri and Cosby. But it is to be understood, that it is meant, no man by his owne power can withstand Gods judgements, but such as have power from him so to doe, as these men had. Ʋnder whom they that beare up the world are bowed: That is, the Kings of the Nations, for who beare up the world in their severall Kingdomes but they, for which a King in Greek is called foreign, quasi, foreign, the foundation of the people. Now these are bowed, when they are bowed to the obedience of the Gospel, the Jewes, that would not, being destroyed, and there being none able, when the time of their rejection came, to resist. For these words, Mine owne garments shall ahhorre me.Vers. 31.
By garments understand the body, which is as a garment to the soul, by abhorring me, making me to be abhorred, as is said of Judas, that he possessed the Field called Acheldama, that is, made others to possesse it, for he being dead could not possesse it. And the body makes a man abhorred, when by the lusts hereof hee is drawne to sinne, although contrary to the intention of his minde, whereby hee washeth his hands, as it were, with snow water, as Paul also complaineth, Rom. 7.
Lastly, by his rod, of which he saith, Let him take his rodde away from mee, understand the Law, with the terrour thereof, which is Vers. 34.done onelyonly by CHRIST, in whom wee can looke up to God, and speake to him without all slavish feare, but under the Law we cannot. As the child of the Shunamite, when Gehezi the servant of Elishah sent with his staffe, laid it upon the face thereof, shewed no signe of life, but lay dead still; yet Elishah coming, and spreading himselfe upon it, and then walking and doing it againe, the childe sneezed seven times, and then received life and comfort. So Moses coming with the staffe or rodde of the Law, there is no life or heart to speake: But Christ coming, and taking our nature upon him, whereby hee did, as it were, spread himselfe upon us, then walking too and fro, teaching and doing Miracles, and after this dying for us, his hands and feete being extended upon the Crosse, wee by the Spirit with his seven-fold graces are revived, and come boldly to the Throne of Grace, pleading with him for the effect of CHRISTS passions in us, Adoption, and Glorification.