Job Expounded, Commentary on Job · Chapter 34
THE SVMME AND ORDER of the xxxiiii. Chapter.
ELihu goeth on still, though not after the same manner that his friendes before had done, yet with more bitternes to accuse Iob to be such a one, as had opposed him selfe against God. And surely we must needes confesse (which thing he him selfe being reprooved by God doeth also acknowledge) that Iob, being by his friends so iniuriously dealt withall, and so often disquieted, did amidst his complaintes let slip very many lavish and vnconsiderate speeches, as is to be seene almost throughout the 10. Chapter: yea, he was so earnest in disprooving those accusations which his friendes had laide to his charge, that he seemed neither whollie nor patiently to rest on the will and pleasure of God. But it is very manifest and plaine, that it neuer so much as once came into his minde, either to say that him selfe was without sinne, or that God was vniust, as may appeare by verie many places, where he defendeth him selfe. Neuerthelesse Elihu in the three first verses vseth a verie graue preface, and very odiously taking vp a certaine saying of Iobs out of the 12. Chap. verse 11. and another in the 4. verse out of the 9. Chapter, verse 32. as it were calleth foorth all those that were present, to giuegive sentence with him against Iob. Afterward in the 5.6. & 9 vers. he setteth downe the chiefe points of his accusation, intermingling some fewe thinges in the 7. & 8. vers. to aggravate Iobs foolishnesse. Then in the 10. verse and so forwarde vntounto the 31. he taketh upon him to confute Iob as touching the same points, still reasoning very wisely of Gods perpetuall and inviolable iustice, albeit this treatise was not greatly necessarie, forasmuch as Iob had neuer denyed or any way impeached the iustice of God, but had alwayes spoken thereof reverently, & also had in the 12. Chap. disputed, concerning the soveraigne and absolute power of God, almost in the very same wordes which Elihu vseth from the 13. vers. to the 31. And here againe he perverteth and misconstreth Iobs wordes. For when he avoucheth his owne righteousnesse, his meaning is not to gainsay that which he had before both in diuers other places, and especially in the 9. Chapter, verse 20. spoken in expresse wordes: but he standeth in defence of his innocencie against his adversaries, who neuer ceased to revile him as a most wicked hipocrite. And therefore it behoued him to confute this slaunderous accusation. For God him selfe witnesseth farre otherwise of him, before in the 1. Chapter, verse 8. and Chapter 2. verse 2. Thus Paul cleereth him selfe vntounto the Corinthians, in his first Epistle, Chapter 4. verse 4. I knowe nothing, saith he, by my selfe, and he addeth moreouer, as touching Gods tribunall seate, yet am I not thereby iustified. Nowe for that saying, He hath remooued from me my iudgement: Iob had before in the seven and twentieth Chapter, verse 2. vttered the verie same wordes, whereby he meant nothing lesse, then to charge God with vniust dealing. For they hauehave not relation to God, but rather to the greatnesse of that miserie and affliction which he then suffered, being so extreme and vntollerable, that men looking barely into that state, wherein hee was, must needes thinke that such misfortune coulde not befall any, except he were a most wicked and vngodly person. And that this was Jobs meaning, it may evidently appeare by the whole course of his speech. Neither did Iob adde that clause (without transgression) in the 6. Chap. vers. 14. which Elihu spitefullie thrusteth in, vers. 6. Finallie, whereas he findeth fault with Iob in the 9. vers. as if he had said, that it profiteth a man nothing if he hauehave walked with God, therein he doeth him great wrong: howbeit the Prophet confesseth that he rashly vttered the like wordes, Psal. 73.13. For it was verie much different from this, which Iob had most truely spoken, Chap. 9.22. confuting the slaunderous speeches of his adversaries, to wit, that God destroyeth both the righteous and the wicked, which is nothing else, but that the miseries and afflictions of this life, be they neuer so great, are laide as well vponupon the godly as vponupon the wicked, and therefore that we ought not to iudge of any mans good or euill disposition, and of his honest or dishonest behaviour by his happie or wretched estate in this life: which to be most true, both this verie example of Job, and also daily experience most plainely prooveth, forasmuch as the estate of the Church in this worlde is such, that it is alwayes subiect to all manner of afflictions. To conclude, Elihu in the 31. and 32. vers. giueth Iob verie good and wise counsell, as that he would learne to humble him selfe before God, rather then thus to vaunt of his owne righteousnesse, and so presumptuously to debate the matter before Gods tribunall seate. But afterwarde he shutteth vp his speech with no lesse bitternes, then he vsed in the beginning, accusing Iob, as if he went about to commence an action of iniurie against God him selfe.
CHAPTER XXXIIII
1 MOreouer, Elihu continuing to speake, said,
2 Heare my wordes, ye wise men, and hearken vntounto me, ye that hauehave knowledge.
3 For the eare tryeth wordes, and the palate by eating tasteth.
1 Moreouer, Elihu going on still both in his anger and speech, began to speake to thē that stood about him, in this manner. 2 I beseech you all that are here present, especially those that are men of wisdom & vnderstanding, that as ye hauehave heard Iob speaking vntounto me, so ye will also diligenrly listen and marke what I shall answer to him againe. 3 For our eares are not giuen vntounto vsus to this ende, that we should onelie heare the sound of wordes spoken, but that we should by them, be able also to iudge of the matter, which those wordes containe: neither doth the mouth onelie receiue meats, but it doth also by eating those meates, discerne what tast they hauehave.
4 Let vsus make choise of iudgement among vsus, and let vsus see among our selues what (is) good.
It was Iobs wish, that he might hauehave some man, with whom he might trie the matter in iudgement. Goe to then, let vsus take his offer, and, hauing debated the matter to and fro according to equitie & iustice, let vsus prooue and see what right it selfe will afford.
5 Surelie Job hath said, J am righteous, and God hath remooued my iudgement.
6 Should I lie in my right? my arrow is most grieuous, without transgression.
5 And for the state or principall point of this controuersie, it consisteth in those things which Iob spake, to wit, That he was iust, and that God tooke from him his right: 6 That he would manifestlie, & without any pretence or colour, approue & make good his right: That a grieuous & intollerable calamity, like an arrow hath pearced & stroken him through without any desart of his.
7 Will any man, like Iob, drinke mockage like water:
8 And will ioyne companie with the workers of wickednes, (that is, with eueryevery naughty fellow) & will walke with wicked men?
9 For he hath said, A man profiteth nothing, whome it pleaseth (to walke) with God.
7 And is there any man, I pray you, to be found like vntounto Iob, who of his owne accord, offering him selfe to be made a laughing stocke, and by word, doth with as great facilitie & readines, swallow vp mens scoffes and taunts, as if he were drinking cold water? 8 Yea, and hauing fellowship with the most lewde and naughtie persons, is readie to ioyne hand in hand with them? 9 For, I pray you, what kinde of speech is that, which he vttered: That it auaileth a man nothing at al, if he follow GOD, as his captaine and guide?
10 Therefore heare me yee men of wisdome. Farre be it that wickednes should be in the strong God, and iniquitie in the almightie.
But yee, who are men of discretion and wisdome, hearken vntounto me, while I affirme the contrarie. For farre be it from vsus to thinke, that God, who is in deede almightie, and in whome nothing is wanting, doth abuse that his might and power to cōmit any thing, which is either vniust or dishonest.
11 For he rendreth vntounto man his worke, and causeth eueryevery man to finde according to his way.
For on the contrarie side, he rewardeth and giueth vntounto euerie man, according as he hath behaued him selfe: and so disposeth of mens endeauours, that looke how they sow, so they shalbe sure to reape.
12 Finallie that strong God doth nothing doubtles vniustly; that almightie, J say, doth neuer peruert iudgement.
And, that I may comprize all things in a word, I affirme and auouch this for a most certen and vndoubted truth, that there is no weakenes nor imperfection to be found in him, who in the highest degree, is eueryevery way without all exception most mightie and perfect; and therefore that it can not possiblie be, that he should do any thing vniustlie, much lesse, peruert the right of the innocent.
13 Who ruleth ouer him in earth? and who hath framed the whole world?
Therefore, O Iob, what art thou, that thou shouldest so often dare, as it were, to commence an action against God, & to require a reason of him touching those things, which thou doest suffer? For whome hath he appointed on earth to be his counsellour? if he will not vse any mans counsell, much lesse will he be gouerned and ruled by any. Nay rather, doth not he alone dispose and set the whole world in that order, which seemeth good vntounto him, as also gouerneth the same beeing so ordered, as him selfe liketh best?
14 If (God) should applie his heart vntounto him, he should gather his spirite and his breath vntounto him selfe:
15 All flesh should die togither, and man should turne againe into earth.
14 Nay, marke, I pray thee, how greatlie thou art here deceiued. For if God should do according to that, which thou requirest of him, the estate and condition of man, should be so farre from beeing made any better; that contrariwise, if God would looke thoroughlie into them, and iudge of them according as he found them affected, they must needes perish euerie one, and be togither turned againe into earth, their spirit beeing forthwith gathered againe vntounto him, who was the giuer thereof.
16 But if (thou hast) any vnderstanding, heare this and hearken vntounto the voice of my wordes.
17 Doth he, who hateth iudgement, gouerne? & wilt thou condemne him, who is altogither mightie in iustice?
16 But if there be any wit or right vnderstanding left in thee, hearken and giuegive eare vntounto those things, which thou shalt heare me speake. 17 Tell me, I pray thee, doest thou thinke him worthie of the name of a ruler or iudge, who detesteth iustice, by which all lawfull authoritie is maintained? And what wickednes, yea, what madnesse is it, that thou shouldest dare to charge him with any vniust or wrongfull dealing, who onelie is most iust and most mighty?
18 Shall it be vnlawfull) to saie vntounto the king, O thou wicked; or to the nobles, O yee vngodlie?
19 (And shall it be lawfull to say this vntounto him) who respecteth not the countenance of princes, and (with whome) the rich is not admitted before the poore, because al are the work of his hands?
18 Is it vnlawful to terme a king by the name of a wicked man, and reprochfullie to call them vngodlie men, vppon whose benificence all other depend? 19 And shall it be lawful, thinke you, to vse these termes towardes him, vvith whome that exceeding great, and euer bright shining Maiestie cannot abide this thing, which is too commonlie vsed amongst men, to wit, that greater regard should be had of the mightie and rich, then of the poore and needie? For he hath such preheminence ouer vsus all, as no tongue is able to expresse the same, which he holdeth not by any doubtful or vnknowne right and title, but by such, as we all without any exception are bound to acknowledge, because that from him and by him, we al hauehave our beeing, & are that, which we are.
20 They die in a momēt, & at midnight the people are remoued & shal passe away: & the mightie is taken away, (& that) not with hād.
21 For his eyes are vponupon the waies of euerie man, and he seeth all his steps.
22 (There is) no darkenes, neither (is there) shadow of death, (that is, any such mistie darkenes) that they who are whollie giuen to wickednes may lurke there.
20 Hence is it, that we see such wonderfull, sudden, and generall alterations and chaunges of al things, not onelie in one man, or in one mans familie, but euen throughout al the whole world: wherein we may behold sometime one people, somtime another, euen in a moment to fall to decaie, &, being driuen out of their cuntrie, vtterlie to perish: yea, and the mightiest princes, without any humane violence offered vntounto them, to be cut off and to come to nought. 21 Neither doe these things fall out by chaunce, or without any cause & reason: but forasmuch as one man knoweth not another, nor any man well knoweth him selfe, God, on the contrarie side, following, as it were, all men hard at their heeles, doeth with his eyes narrowlie obserue and marke, what waie euerie one walketh in. 22 And albeit they leaue no lurking corner vnsought, wherin they may hide their heads: yet is there no such darknes, no not the darknes of death it self, which can hinder him from espying out those, who are giuē to walke wickedlie.
23 Neither doth he laie vponupon a man more (that is, lay a greater burthen, then is meet, vppon any man) that he should enter into iudgement with God (that is, that he should commence an action against God.)
For he doth neuer chastize or punish any man so farre aboue measure, that he may iustlie complaine, that God hath done him any wrong.
24 He breaketh the mightie ones without inquisition, and appointeth others for them.
25 Therefore he maketh the workes of them to be knowne, and he turneth the night, and they are destroied.
26 For wicked men (that is, as wicked men deserue) he bruseth them in the place of the beholders.
27 Because they hauehave so gone back from him, neither hauehave marked any waies,
28 That they brought the crie of the poore vntounto him (namely, to God) and that he heard the crie of the afflicted.
24 And this is the cause, why he doeth, when there is no cause thereof knowne to man, put downe the mightie potentates, & place others in their roomes. 25 But when the punishments, which he laieth vponupon them, are apparant, by reason that the night, vnderunder which they lurked, is turned into day, & they them selues suddenly destroied, then doth god plainlie shew what all the whole course of their life hath bin. 26 For he striketh them, according as they through their wickednesses hauehave deserued, yea, & that not priuilie, but openlie in the sight of all men, making them a spectacle to the whole world: 27 because they so shamefullie turned backe & reuolted from him, neither did seeke to know any thing lesse, then his commaundements: 28 by which their iniquities, they brought this on their heads, that the cries of the poore and miserable, whome they had oppressed, reached euen vp to God, where they were sure to be heard.
29 (If) he giueth quietnes, who wil trouble? if he hide his coūtenāce, who shal behold hī, whether vpō a natiō, or a mā only? (that is, whether ye speake of some whole nation, or of some one mā)
30 That hipocrites may not raigne, and by reason of the grieuances of the people.
29 But al peace and quietnes commeth from God, which if it please him to giuegive vntounto any man, what is he, that can disturb the same? But if God shal turne away his countenance, shall any man behold him, whether he will or no? Neither skilleth it whether the question be of any whole people, or of any one man onelyonly. 30 And so truly is God wont to deale, to the end that those kings, who vnderunder that glorious & princelie title, doe play the tyrants, should no longer enioy their soueraignitie, and the poore people by them most shamefully grieued and oppressed, should not vtterlie be destroied.
31 Therefore we ought (thus) to speake vntounto God: J suffer patientlie, I wil not breake a sunder:
32 Teach me beside (that, which) I see: Jf I hauehave done any vniust thing. J wil not adde (to it.)
33 Shal he after thy wil recompence that? for thou hast refused him. Thou trulie hast chosen, but J hauehave not (chosen.) But what thou knowest, speake.
34 Men of vnderstanding shal agree vntounto me, and whosoeuer is wise shal heare me (saying,)
35 Iob doth not speake according to knowledge, and his words are not with vnderstanding.
31 Thou shouldest not therefore in this manner hauehave striued with God, but rather, whilest he was striking thee, thou shouldest hauehave answered him, with such like wordes: Thou truly doest beate mee, and I doe take thy blowes patientlie: neither doe I struggle, as though I would by maine force breake in sunder these bondes, vvherewith thou hast bound mee fast. 32 And whereas those thinges, which I hauehave hitherto learned concerning thy iudgements, are not sufficient for mee; teach mee I pray thee, those things also, which are more expedient and necessarie for me to knowe. But if this my calamitie bee come vponupon me by reason of my sinne, I vvill hereafter take heed, that I againe heap not one sinne vponupon an other. 33 And is it meete, thinke you, howsoeuer it come to passe, & whatsoeuer it be, that caused thee to fall into this miserable estate, that God should follow thy minde, and doe as thou wouldest hauehave him to doe? Thou canst not denie, Iob, but that thou refusedst to stand to that, which he had determined and decreed of thee. Thou didst I say, take thy choice, yea and diddest rather appointe and teach him how he ought to deale with thee, then rest and stay thy selfe vponupon his appointment. God forbid, that after thy example, I should euer commit any such thing. But if thou hast anie thing now to answere vntounto these thinges which I hauehave spoken, go to, speake on a Gods name. 34 & 35. Surely I am out of all doubt, that whosoeuer is wise in deed, will approue and like of that which I sayd when I reproued Iob for speaking foolishlie and without vnderstanding.
36. O my father, Job shall euen for euer be tried for (these his) aunswers (which are common) amongst wicked men.
37. For he addeth impietie vntounto his sinne, and clappeth his handes amongst vsus, and multiplieth his words against God
36 Neither would I hauehave thee to think, Iob, that I speak these things either thorough hatred of thy person or to the ende to adde affliction vntounto thy miserable and afflicted estate; nay I rather, beeing a young man, doe esteeme and account of thee, as of my father. But this, my father Iob, know for a certaintie, that thou art so farre from receiuing anie comforte at all at Gods handes, by these thy ansvveres, vvhichwhich indeed vvould better beseeme vvicked and prophane men, then such a one as thou art; that contrarivvise, hee vvill not cease dailie more and more to bring thee vnderunder and trie thee, to the end thou maiest better learne hovv to knovve him, and thine ovvne selfe. 37 For if thou goest on forvvarde, as thou hast begun, thou shalt be found guiltie of a moste heynous crime, not for that thou werte simplie negligent in doing thy dutie, but because thou diddest vse thy tongue too lauishlie in speaking such things, as tended to the great dishonour of God.