Job Expounded, Commentary on Job · Chapter 9
¶ THE SVMME AND ORDER of the 9. Chapter.
ELiphaz had accused Iobs life, as being full of feigned holinesse and vprightnesse, and had exhorted him to repentance, which might bee answerable to so great an offence, vsing an argument drawne from the nature of God, which can not abide to deale so vnmercifullie with a true, godlie, and virtuous man: as Bildad did likewise complaine, treading in the same steppes, or rather, going somewhat further, and did in flat termes finde fault with Iob and his children, as it were casting in his teeth their sudden destruction. Now Iob answearing for himselfe, doth not onelyonly acknowledge the infinite power of God, and his iustice, beeing greater then that any exception can bee taken against it, and that in a more plaine, excellent, and diuine manner, then either Eliphaz or Bildad had done before him: but also returneth the verie same argument, which was brought against him vponupon his aduersaries: rightly, wisely, and religiouslie denying that consequence, which they had gathered. For in the eleuen first verses he sheweth that this power and iustice of God which daily offereth it selfe to our view in his works is so great and infinite, that the reason thereof can not he conceyved by man: forasmuch as he fetcheth not the causes of his decrees and purposes from the things which he gouerneth: but his will which is before all things is the rule of all iustice, which he teacheth vers. 12. & 15. And Paule had respect vntounto this, rising a great deale higher, namely to the eternall decree of Election and Reprobation, Rom. 9.20 & 11.32. Afterward to the end of the 21. verse, he doth verie wisely applie this doctrine to himselfe, flatlie denying, how hardlie soeuer he were delt withall, that euer it came into his mind, either to charge God with any iniustice, or foolishly in his sight to auouch himselfe to be free from all sinne so notwithstanding, that deeming of him selfe according to his present sicknes and affliction, he denieth that there is any hope for him of recouering this life. Hereby wee may easilie perceiue, how vaine and friuolous their iudgements are on both parts, who determine of these matters according to the reach of mans braine. For Jobs friends hope, that which was indeed to come to passe as the euent prooued, that Iob though he were brought to the last cast, neuerthelesse should be restored againe, euen to a far better estate then euer before he had inioyed: but of the way how he should be restored, therein they iudged amisse. Job on the contrarie side doth altogether dispaire of his recouerie, and wisheth to be deliuered from his afflictions by death: falsely deeming by the greatnes of his miserie that God had so determined: Then returning to the generall position, he sheweth that that was not true, which his aduersaries had set down concerning the sudden destruction of the wicked and the constant prosperitie of the godlie: which he proueth first in generall vers. 22.23.24. and th…n propounding his owne example vers. 25.26.27.28. He farther answeareth from the 29. verse to the end of the chapter, that he can not allow of their iudgement in this point, that he should euer by any meanes obtaine to be restored vntounto his former estate and much lesse into better: because all hope of this thing is cleane taken from him. And last of all trusting vponupon the testimonie of his innocent conscience, hee appealeth vntounto God himselfe, and (setting apart that maiestie of God, before which none is able to stand) is readie to plead his cause against them, euen before God who is moste iust. But as touching the names of those starres, which are mentioned vers. 9. I am of their iudgement who thinke that the 4. quarters of the yeare are signified thereby, which the Astrologians teach to bee gouerned by the influences as they terme them, of certaine starres. Therefore the learned interpretours hauehave not vnfitly translated, Has, Arcturus, Chasil, Orion: Chimah, Pliades, or the seuen starres: and the Climates of the south, the summer signes: altogether neglecting the toies of the vnlearned Rabins: whith starres or signes are answerable to Autume and winter, the spring time and summer. But I had rather retaine still the Hebrue words, then vse the other, which hauehave bene so much abused with glosure and impure tales & deuices of the wicked and prophane poets.
❧ CHAPTER IX.
VERSE 1. Then Iob answered and said,
2 J know verily that it is so: for how shall man compared with God prooue him selfe iust.
3 If he will contend with him, man could not answere him to one (that is, to one thing of a thousand.)
4. (For he is) wise in heart and mightie in strength, who shall harden him selfe against him, and shall be in peace?
1. 2. BVt thereunto Iob answered in these words. Harkē my frends whether you do rightly condemne me, as wicked and as an hipocrite. I yeld vntounto you, when as you affirme Gods iustice to be very great and without end: yea Eliphaz I graunt somwhat more then I could heare or learne of you, when as you said before (4. Chap. vers. 3.) that man could not bee more iust then God. For I say farther, that none euer could be found so iust, that he might any way be compared vntounto God. 3. And this likewise I graunt to you Bildad, that nothing can be done of God either against his iustice or against his power: so that I may without controlment affirme thus much, that if anie be so madde that he would dispute with him about his iudgements, he coulde not though he were neuer so wise answere him one obiection of a thousand. 4. For God is such a one who neither wanteth infinite wisdome to decree, nor incomprehensible power to bring to passe: neither shall any man euer rebelliously resist either his most powerfull iustice, or his most iust power, but that he shall be punished most seuerely.
5. Hee remooueth mountaines, and it is not knowne when he ouerthroweth them in his wrath.
6. He maketh the earth to goe out of her place: and the pillars thereof to tremble.
7. He speaketh to the Sunne and it ariseth not, and sealeth vp the starres.
8. He alone spreadeth out the heauens and walketh vponupon the heightes of the sea.
9 He made Has, Chesil, and Chimah, and the secret partes of the South.
10 He doth great things, so that there can not (be) finding out (of them) by search, and wonderful thinges so that there can not (be) numbring (of them)
11 Behold he shall go by me and J shall not see him, and he shall passe by and J shall not perceiue him.
5. For who is able to withstand his power? or who is able to compare with him in strength, who with such violēce remoueth huge mountaines, that being thorough his furie ouerthrowne, they appeare not any where, neyther can they any more be seene? 6 At whose commaundement the earth is mooued out of her place, yea the very pillers and foundations thereof are shaken. 7 It is he who hath made the Sunne, to gouerne the light in the day time, & the starres to lighten the darkenes of the night. Yet if he doth but speak the word, the Sunne pulleth in his light, and shineth no more then if it were not yet risen: and he closeth vp the starres as it were vnderunder a signet, that they should giuegive no light. 8 Now the heauens which he hath made round, and which on eueryevery side, as a large and faire roofe, he hath spred ouer our heads, doe shevv forth, together vvith this his vnsearchable povver his no lesse vvisdome in the frame and gouernment of such an excellent vvorke. And he it is likevvise, vvho ruleth the vvaues and raging sourges of the sea, as it vvere vvalking in the middle of them. 9 Moreouer the vvhole skie from the North Pole, vvhichwhich lyeth in our sight, to the South Pole beneath vsus, vvhichwhich is hidden from vsus, the skie, I say, decked and beset vvith so many bright and glittering starres, vvhichwhich doe after a sort gouerne the fovvre seasons of the yeare, doeth it not represent, and in a manner set before our eyes, the vvisdome of God, the Creator and gouernour of all thinges. 10 Therefore most true it is, that he is the vvorker and gouernour of so great and so vvonderfull things, that they can not either be sought out, or numbred. 11. Whom also, when he is neere me and when he offereth himselfe vntounto me, I neither can beholde with mine eies, nor comprehend in my minde and vnderstanding.
12. Behold, be it he hath taken avvaie, vvho shall make him to restore (it?) Who shall say vntounto him, vvhat doest thou?
13. God vvill not vvithdravv his anger: and the strong helpers shall stoope vnderunder him.
12. Therefore that I may at the length come neerer to my selfe, seeing that he is the moste mightie and the moste iust gouernour of all things, if he shall thinke it good, as now it hath happened to me, to take any mans goods, yea, or his life from him, who shall compell him, as a theefe or robber to make restitution: yea, who shall call him to account or bring him to his answere. For his will is the true and onelyonly rule of iustice it selfe. 13. But if any man trusting to his owne power, (such as are sometimes found, loftie & high minded men;) shall either atttempt any thing himselfe against God, or take part with them, with whome God is displeased, so much the more will his anger be kindled against them, neither will he leaue till he hauehave vtterly rased them out.
14. How much lesse shall I answere him, and find out my words with him? (that is, with meditate speeches shall reason with him)
15. Who though I were iust, would not answere; yea I will make my supplication to my iudge.
16. If J should chalenge him, and he should answer me, I will not beeleue, that he hath heard my voice:
17. As who hath beaten me in peeces with his thunderbolt, and hath multiplied my wounds to a full number;
18 Neyther giueth me leaue to take any breath: but rather he filleth me with bitternes.
19. If I shall hauehave recourse to force, behold he (is) strong, and if to the law, who will bring me to plead with him?
20. If I shall iustifie my selfe, mine owne mouth shall condemne me: shall I esteeme my selfe perfite? he shall peruert me (that is, he shall conuince me to be a wicked doer.)
21. Should J say I were perfite? I should not know my soule: and I shall condemne my life.
14 How much lesse ought I, the moste base and abiect of all other, to resist his will, and to stand in contention of wordes against him, or to prepare my selfe to reason with him? 15. Verely my minde would neuer giuegive me thus to doe, albeit I were free from the least blemish of sinne, but I would rather craue merciemercy at his handes, beeing my iudge. 16. But bee it, that I durst challenge this of him, and hee should giuegive me leaue to speake for my selfe, and debate the matter with him, yet is it not likely that hee would iudge on my side, namely, that himselfe hath done me any wrong. 17. & 18. For he is not changeable. And behold he hath not onelyonly afflicted me, but euen beaten me as it were to powder, not as beeing a little displeased, but shooting thunderbolts from heauen: neither hath he wounded me in one or two places, but he hath heaped blowes vponupon blowes and that in such sort, as if he would wreake his whole anger vponupon me; in so much that he hath not giuen me any time to breath, but hath whollie filled me with bitternes and affliction, so that I must needes dispaire of euer recouering those things, which you willed me to hope for.
19. What? shall I oppose force against force, seeing he alone is moste mightie? but if I shall goe about to sue him at law, who shal make him appeare or bring him to his answer?
20. And bee it, that he doe personally appeare in iudgement, yet if I shal pleade guiltlesse, this one thing verily shall disproue mee, that I dare presume so to speak in his presence: if so be, I say, I shall auouch my self to be perfect and blamelesse, euen herein he will conuince me to bee wicked. 21. I say againe, if I shall dreame, that I am perfit, I shall not knowe my self, and when he shall examine my life according to the perfit rule of righteousnes, I shall bee compelled to abhorre and detest my selfe, and mine owne filthines in his sight.
22. This is one pointe: therefore I saide, he destroieth both the righteous and the wicked.
23. If (he take) the scourge, he should slaie suddenlie: hee laugheth at the triall of the innocent.
24. The earth is giuen into the hand of the wicked, he couereth the faces of the iudges thereof if not, where is he or who is he?
22 All which things tend, to this end which I will not hide from you, namely that God doth alwaies vse his power iustly, and yet farre otherwise then yee imagine. For you say, that it standeth with Gods iustice, either alwaies to blesse the godlie in this life, or else when they goe astray and afterward repent, to chastice and correct them for a time, so that he neuer suffer them to continue to the end of their life, in that miserie and affliction, which hee hath laid vponupon them: and contrariwise either forthwith to roote out the wicked, as whome he hateth and abhorreth, or else the more patientlie he suffereth them for a time, the more grieuouslie and fearfullie to punish and take vengeance of them in this life. But I tell you that herein you are deceiued. For if we consider the course of this life, doubtlesse we can not determine either of Gods iustice or of mens merits, by the commodities or discommodities thereof. For miseries and afflictions of all sorts, are common both to good and bad, with which one and the same God will in this life bring to confusion both the one and the other. 23. Neither need we go farre to prooue this. For if it were as you say, God as soone as hee taketh his scourge in his hand, would forthwith destroy the wicked, so that not one of them should be left: and againe it should suffice him, gently to chastice the godlie, and then by and by to withdraw his hand from afflicting them. But contrariwise we se verie manie vpright and virtuous men in such sort afflicted, that, if you looke onelyonly vntounto the vse of this life, hee may seeme to take delight & pleasure in their miseries: namely, if any may giuegive credit to your assertion. 24. And on the other side, the godlie being thus afflicted, doe we not see and behold, howe the wicked doe not onelyonly liue, but inioy prosperitie, they sit in the throne of maiestie and rule ouer kingdomes and nations, and without any controlement peruert all equitie and iustice? Which things, if we say they are done beside the vvill and foreknowledge of God, vve shall thrust God out of the vvorld? and vvhome then shall vvee make the creatour and gouernour of the vvorld?
25. My daies hauehave beene more swift then a runner, they hauehave fled and hauehave seene no good thing.
26. They are passed with the most swift ships, and as the eagle which flyeth to the praye.
And contrariwise how flitting & vnconstant the prosperity is of such as followe virtue, and endeauour to liue honestlie and vprightlie in the feare of God, let my example witnes. For my former life replenished with so manie blessings, is so suddenly passed away, that no poste may in swiftnes be compared to it; and all those things were taken from me, almost before I had any feeling of them: finallie no ship flieth more swiftlie vnderunder saile, no eagle is caried more swiftly to ceaze vponupon her pray.
27. When I hauehave said (that is, when I hauehave thus thought and determined with my selfe) I will forge my complaining, I will cease from my wrath, and comfort (my selfe.)
28. I am terrified with all my torments: I know that thou wilt not make me cleane.
27. 28. But as my prosperitie was soone gone and suddenlie vanished, so contrariwise the afflictions, wherewith I am pearsed, sticke fast by me, and I can not any way be rid from them. For when as with a resolute and setled determination I had fully purposed to forbeare these complaints, and laying apart all vnquietnes and vexation of a discontented minde, to comfort my selfe, and to gather heart and courage againe, euen then an armie of moste bitter torments made me afraid, insomuch that I am fully perswaded against that which you (my friends) so much beate vponupon, namely, that the godly though they are chastized, yet that they shall neuer be cut off, I am perswaded I say, that thou O God, wilt neuer heale nor clense these my sores, these lothsome byles and wormes, wherewith all my bodie is couered.
29. If J be wicked why should J labour in vaine?
30. If I shall wash my selfe with snow water, and purge the palmes of my hands with cleannesse,
31. Yet shalt thou plunge me in the pit, and mine owne clothes shall abhorre me.
32. Verely (he is) not a man as J. that J should answere him, and that we come together in iudgement.
33. There is none who may reprooue betweene vsus, and lay his hand vponupon vsus both.
29 But peraduenture you wil say that herein I am deceiued, that I thinke these things happened to me beeing a iust and righteous man: But suppose I am such a one as you say, to wit, a moste wicked hipocrite. If this be true, why should I labour in vaine to obtaine grace and merciemercy at Gods hands? 30. & 31. But to what purpose is it, herein to vse many words, or thus to reason of my vprightnes, or wickednes? For although I were washed in snowe, and shoulde with puritie it selfe make my handes and my bodie cleane, when I appeare before him: notwithstanding, to accomplish that in me which hee hath decreed, he would neuerthelesse throwe me downe into the graue, and my verie winding sheet shall abhorre my filthines. 32. Farre therefore be it from mee, to stand in contention with him about that, which he hath alreadie decreed, that it shall come to passe. For seeing I am a man and he is God, what can I answere him? 33. And I pray you, how can their be any plea in law between him and me? For there is not any to be an vmpire & a iudge between vsus.
34. Let him withhold his rodd from me, and let not his terrour make me afraid.
35. J will speake, neither will J feare him: because I am not so with my selfe.
34. But go to, let me obtaine this one thing at his hands, that he graunt me some truse and respite from these my torments, and doe not terrifie me with the maiestie of his incomprehensible power and greatnes. 35. For then, hauing recouered my strength, I would be bold to plead my cause at Gods owne barre, against your false and slaunderous accusations. For my conscience beareth me witnes, that I am not such a one, as you, against all right and reason, do esteeme and account me.