Job Expounded, Commentary on Job · Chapter 35
¶ THE SVMME AND ORDER of the 35. Chapter.
ELihu had before blamed Iob, for that he seemed to complaine of God, as dealing vniustly with him. But now he laieth an other thing to his charge, for vvhichwhich he taketh him vp verie roundlie in the second and third verses: namely, because hee in denying that the vprightnes of his life, had beene anie vvhit more auaileable to him, then if he had liued vvickedlie: and also going about hereby to prooue and confirme the same, for that manie beeing wrongfullie oppressed, and flying vntounto God for succour, neuerthelesse vvere not heard. Chap. 9, vers. 22. and 10. vers. 15. and 30. vers. 20. in so doing J say, did nothing else but make him selfe as being vvithout all right and reason afflicted, more iust then God, who thus vniustly afflicted him, and vvho moreouer vvould not heare the cries and complaintes of them, that were in tribulation and miserie. And although we must needes confesse that Iob, as a man not onelyonly ouercharged with the greatnes of his torments, but also of his accusers, as it vvere povvring oile into the fire, verie much vexed and disquieted, vttered manie thinges, amiddest his lamentations, whiles hee laboured earnestlie to confute his friendes false and slaunderous accusations: for which hee might worthilie bee reprooued: yet it neuer came in his minde to charge God with iniustice, much lesse to giuegive foorth in wordes, that hee vvas more iust then God: vvhichwhich double blasphemie most horrible to heare if it had been wroong from him, doubtles Satan and not Iob should hauehave caried away the victorie in this conflict. Neither surely could this rightlie be gathered out of Iobs wordes, how hardlie soeuer they were spoken, if a man doe not stand vponupon the strict forme of wordes, but fauourably weigh the intent and meaning of the speaker: forasmuch as Iob reasoneth not of those things which happen after death, but onelyonly of the prosperous or vnhappie estate of this life, denying and that rightly, that vve are hereby to iudge of the louelove or hatred of God, or of anie mans honest or dishonest life: neither yet did hee stand in defence of his owne righteousnes against God, but onelyonly appealed to God, as a most wise and a iust iudge, against those false accusations which were laid against him. Elihu therefore reprooued Iob with greater austeritie then became him; neither trulie doeth he soundlie and substantiallie enough confute those things, which he falsely gathereth out of his speech. For bee it that Iob complayned of God as beeing vniust: whether generallie, for that without anie respect or difference he striketh as well the godlie as the wicked, or particularlie as touching him selfe: for that the integritie of his life past had nothing at all profited him: yet was this answer of Elihu sufficient, to say, that God is not a debter to men bee they neuer so godlie & virtuous, as if he had receiued any benefit at their hands? Now doubtlesse it is not. For this principle still standeth in force, that it is agreeable to the nature of God to take pleasure in good men and to crowne them with his fauourable blessings, and on the contrarie side to hate and punish those that are euill, though he neither receyue profit by the one nor damage by the other: from which principle not being rightlie vnderstood all this controuersie between Iob and his accusers tooke its beginning. So then Elihu in the 5. 6. & 7. verses, either answereth not to the purpose, or else changing the state of the question, laieth an other thing to Iobs charge, to wit, that he in such sort complained how hardly he was delt withall, and how there was no regard at all had of him, as if for some benefite he had made God greatlie beholding to him: such as at this daie is that absurd doctrine vvhichwhich the Romish sophisters hauehave set abroach concerning merite of congruitie, and merite of condignitie. Last of all vvhereas afterward in the 9.10.11.12.13. verses, making answere to that other part of Iobs complaint, namely, that God heareth not alwaies such as are distressed and in miserie when they crie vntounto him for helpe and succour, hee auoucheth the whole cause thereof to bee in the prayers of them that crie, as not beeing made with such faith and deuotion as they ought; hee doeth not altogether remooue this difficultie and doubt. For it is manifest by infinite examples both of former ages, and also of these times, that the prayers of holie men, such as iurne vntounto God with an vnfeined heart, are not alvvaies hearde, eyther because they know not vvhat they aske; as we may see in the 20. Chapter of Mathew. verse 22. and Luke 9.55. or because God hath otherwise decreed with him selfe, as Ezech, Chap. 14. vers. 14. or else because it is not good for them, as 2. Corinth. Chap. 12. vers. 9. Then followeth a double conclusion, the one verie wise and true in the fourteenth verse, the other in the 15. and 16. verses ouer harde and rigorous, and contrarie to the purpose and counsell of God in that point, who suffered Iob, not for his punishment (howsoeuer there was not wanting in him, as neither in the best man that liueth, which he might if it had so pleased him, hauehave punished with eternall destruction) but for his triall and good, thus to be handled of Satan.
CHAPTER XXXV.
Vers. 1. Elihu moreouer answered and said.
2 Doest thou account this for right, (that is, to be well and rightlie spoken) my iustice is in comparison of God (that is, greater then the iustice of God.)
3 For thou hast saide, (that is, thou hast asked the question) wherein (it) doth profit thee (saying) what fruite doe I reap (thereby) more then by my sinne?
1. & 2. BIldad spake moreouer and saide: That I maie let passe other thinges, wilt thou also defend that thou hast done well in vttering such speeches, which cannot be true, but it must of necessitie follow that thou thy selfe art iust, and that God is vniust? 3 When as, forsooth, thou didst complaine that this thy iustice, whereof thou so much vauntest thy selfe, hath not beene any thing availeable to thee vsing these or the like words, Wherein is my condition any better, then if I had liued wickedlie?
4 I will answer thee thy talke, and thy companions with thee.
And as for mee, I want not good and substantiall reasons to confute both thee speaking in this manner, and also thy friends, who in this point hauehave fitlie to the purpose answered nothing at all.
5 Looke vntounto the heauen, and behold the cloudes, how much higher (they are) then thou.
6 If thou hast sinned, what shalt thou doe against him? & if thy wicked deedes hauehave beene many, what shalt thou doe to him?
7 Jf thou be righteous, what hast thou giuen vntounto him, and what hath he receiued at thine hand?
8 Thy wickednes may hurt a man as thy selfe, (that is, him that is a man as thou thy selfe art) and thy righteousnes (may profit) the sonne of man, (that is, a man.)
5 Whence proceedeth this boldnes, so presumtuouslie to call God as it were to reckoning touching expences and receyts. I pray thee, looke vp vntounto the heauens, how much higher they are then thou, that thou maiest know, what great distance there is betweene him and thee, who is by infinite degrees higher then all the heauens. 6 Whether thou hast sinned, thou hast not done anie thing, whereby anie hurt or dammage may redound vntounto him; and howsoeuer thou heapest sinne vponupon sinne, hee shall not be one iotte the woorse: 7 Or whether thou hast liued vprightlie, thou hast not giuen anie thing to him, neither hath he taken any benefit at thy handes, for which he is beholding to thee. 8 For thy wickednes can not hurt God at all, but onelyonly him, who is a man as thou thy selfe art: and contrariwise one mans virtue and integritie maie profite an other man.
9 The mightie cause them that are opprssed to cry by reason of the greatnes (of their oppression) and to cry out because of the arme (that is, the violence) of the almightie.
10 But none saith, Where is God my maker, who giueth songes in the night:
11 Who teacheth vsus more then the beastes of the earth, and giueth vsus more vnderstanding then the foules of the heauen.
9 Nowe as touching the other part of thy complaint, out of which again it must necessarily be gathered, that God dealeth iniuriously with iust and vpright men, in that he doth not so much as heare them, when as, being oppressed by those, who are mightier then them selues, they call and crie vntounto him, so farre is he from helping and defending them of his owne accorde. I confesse indeede, that the number of them is not small, who, (through the violence of such, as abusing the power and riches which God hath giuen them, are delighted with nothing more, then with wrong and oppression) suffer so great and so manifolde iniuries, that they are compelled to crie, yea, and to crie out aloude for helpe and succour. 10 But if any of them be not heard, they are not to blame God but them selues, (and see whether thou mayest not rightly be accounted of this number.) For true it is, that they crie with open mouth, but they doe it being constrained by the burden and greatnesse of their griefe, and not in any reverent regarde of the maiestie of God: neither doe they quietly yeelde and submit them selues to their maker: and yet notwithstanding it is he alone that in extreeme darkenesse and miserie giueth cause of reioysing to them, who religiously call vponupon him, and with a godly and faithfull minde flie vntounto him for succour. 11 Neither hath he created and indued vsus onelyonly with that nature, which may teach vsus to be touched with a sence and feeling of those thinges which are hurtfull: (for this is common to vsus with the beastes of the fielde, and with the foules of the ayre) but he hath moreouer adorned our mindes both with vnderstanding, whereby we may knowe God, as also to feare and honour him: and also with reason, to discerne and foresee the causes of thinges, to finde out fitte remedies for all greevances, and wisely to vse them for our owne benefite and commoditie.
12 Then they crie, but he heareth them not (crying out) for the pride of the wicked.
13 Surely God will not heare falshoode, neither will the Almightie looke vntounto that (that is, he will not regarde and favour that.)
12 This then is the cause, why they suffering wrongs at the handes of wicked and vngodly men, are not heard, howe loude soeuer they crie: because they neither crie vntounto him, whome onelyonly in such straightes they ought to call vponupon, nor yet in such manner as they ought, & as it becommeth them. 13 But howsoeuer these men, not crying with a true and sincere affection, are therefore not heard: yet shall God neuer be found to hauehave favoured those oppressours, or any way to hauehave liked and allowed of their oppression, as the ende doeth alwayes prooue.
14 Although thou sayest (that) thou seest him not, (yet) there is iudgement with him. Therefore trust thou in him.
Yea, sayest thou, but I doe not see him. I grant. For doubtlesse the eye of man can not beholde him, neither doe these thinges foorthwith appeare, which God hath prepared for the wicked, and which he will at the length, when he seeth his time, most iustly bring vponupon them: yet can it not be denyed, but that all right & iudgement is in Gods hands, from whome it neuer departeth. What then should let thee to lay aside these contentious complaints and outcries, and to put thy whole confidence in God, seeing that with him there is right and iudgement for thee against the accusations, which these men hauehave charged thee withall?
15 But know nowe that his anger hath visited thee but a litle, neither hath he made any great inquisition.
16 But Iob vnwisely openeth his mouth, & multiplieth words without knowledge.
15 But letting passe these manifolde brablings, of this one thing assure thy selfe, that this punishment, which God in his displeasure hath laid vponupon thee, is verie small, and almost nothing in comparison of that, which he might iustly hauehave awarded against thee, but that he would not make any narrowe inquisition into thy doings: whereby it euidently appeareth, Iob, that thou hast vttered many thinges verie vnaduisedly, and the moe wordes that thou hast vsed, the lesse hast thou perfourmed the duetie of a discreete and wise man, of a man, I say, of knowledge and vnderstanding.