Job Expounded, Commentary on Job · Chapter 4-5
¶ THE SVMME AND ORDER of the 4. Chapter.
HItherto we hauehave seene, how Iobs friends by their vnreasonable silence, beeing nothing at all availeable to ease and asswage Iobs griefes, prouoked him to impatiencie, as hath appeared in the former Chapter, and as Iob him selfe afterward witnesseth, Chap. 6.21. Now wee shall heare how Eliphaz layeth the foundation of that waightie controuersie and disputation that followeth: how he doth not reprooue Iobs immoderate complaints in such order as he ought, but thereby very vnwiselie taketh an occasion thoroughly to sting him: so that by his meanes and the other two, which tooke part with him in his accusation, Iob, beeing ouercharged with their most false and slanderous allegations, was very neere driuen into desperation. Notwithstanding J confesse, that this was not their intent and purpose. Yea rather on the contrarie part, they supposed that this was the onelyonly way to helpe and redresse all his miseries, if they might bring him to the acknowledgement of his sinnes, to a detestation of his life passed, and humblie to craue merciemercy and forgiuenesse at Gods handes. But forasmuch as they tooke a wrong course, and stoode vponupon a false ground, it is no merueile, though they had well neere cast him away, whome especiallie they desired to saue. Therefore that saying of Terence is not alwaies true, Wee that are well, can giuegive good aduise to those that are sicke. For (as wee see in this dolefull example) it is not enough for vsus, when we will comfort others, to bring a good and louing minde, nor in some generall tearmes to aduertise them aright, vnlesse moreouer we obserue these two things: First, that (as expert phisitions vse to doe in diseases of the bodie) we labour to know the true and certen cause of the diseases of the minde, not by any hastie and vntimelie iudgement, not by eueryevery false and lying coniecture, not by common, but by proper and vnfallible signes. Secondly, that when once we hauehave found out the truth and certentie of the disease, we hauehave such a regard, as neere as we may, both to the person diseased, and to the circumstances of time and place, that we temper sweet and sowre togither, and with discretion so mixe our vineger with sugar, and our sugar with vineger, that if we chaunce to doe him no good, the fault may lye whollie vponupon the patient him selfe, and not vponupon the phisition. Therefore concerning the two first points, Iobs friendes are rather to be commended then otherwise, who without any delayes came vntounto him, in this his great extremity, therby shewing that they loued him vnfainedly: & they reasoned many things very wiselie & in a manner diuinely, concerning the acknowledging of our sinnes, and vnfained repentance, concerning Gods wisedome, his power, his fearefull iudgements against wicked and obstinate persons, his infinite merciemercy towards the humble and penitent. But in the two latter, namely in making application to the person of Iob, they were most foulie deceiued, as, by the oration of Eliphaz, in these two chapters may thus be made manifest.
The first verse of this fourth Chapter, beeing the entrance or beginning of his speach, is full of bitternes, and therefore not agreeing with Iobs person, nor with that time. For those immoderate complaints of Iob being so farre out of square, were most iustly to be blamed, but yet rather with compassion, then with indignation.
Jn the 3, 4, 5, 6. verses, he reasoneth with Iob after this manner: when others were in aduersity, thou wast wont to comfort them, and hereby thou gottest no smal commendation of godlines. But now thou art not onelyonly to seeke of those comforts, which then thou didst yeald vntounto others, but thou art altogither discouraged and out of harte. Therefore I perceiue thy godlinesse was but counterfeit: it is now manifest that in seruing God, thou hadst respect rather to thine own commoditie, then to God him selfe and his glorie. This is a false kind of reasoning, à non causa, vt causa, from that which was not the cause, as if it had beene the true cause. For that which proceedeth from the bitternes of his griefe, he so taketh, as if it had come from a hart full of wickednes and vngodlinesse.
In the 7. verse, God (saith he) neuer forsaketh those that are righteous, be neuer destroyeth the innocent and vpright man. But Iob cryeth out and complayneth, that he is forsaken, and we see it with our eyes: therefore Iobs holinesse and integritie of life was but feigned and hypocriticall. The assumption or minor of this argument is false, for it was not Gods purpose in afflicting Iob, to cast him off, or to destroy him, but rather in this his seruant to tryumph ouer Satan: so that Eliphaz shoulde rather hauehave reasoned thus: God neuer destroyeth true, godlie, virtuous, iust and vpright men: But the whol course of Iobs former life doth giuegive vsus sufficient proofe, that he is such a one: therefore Iob hath no cause to faint, or be discouraged: neyther hath he powred forth these complaintes with any setled and resolute iudgement, but as one disquieted and ouercharged with the burden of his afflictions: therefore we ought to rayse him vp, and to comfort him.
Jn the 8. 9 and 10. verses he reasoneth thus. Looke what likenesse and proportion there is betweene, that which is sowed and that which is reaped, the same agreement is betweene the life of eueryevery one, & Gods iudgment, by which he blesseth the godly, & bringeth the wicked to their deserued destruction. Now who seeth not, that God dealeth nootherwise with Iob, thē he vseth to do with most vile and wicked men? therefore doubtles we hauehave bin deceiued in him, he is not the man we tooke him for: but as of all men he is now most miserable, so is he a most prophane and vngodly person. But this argument is also false and vtterly to be reiected, which maketh the only cause of all troubles and grieuances, which befall men in this life, to be no other, but the sinnes of men, together with Gods hatred and displeasure conceiued against them for the same. For seeing these miseries are common to all sortes of men, whether they bee good or bad, yea, and it so falleth out for the most parte, that the better and more vertuous men are, the greater and more grieuous afflictions they suffer in this life, and that sometimes also, to their verie dying day, as experience daylie teacheth: it must needs follow that the conclusion of Eliphaz is most false: and that it is most true which Solomon speaketh, that no man can rightly determine of Gods louelove or hatred towardes him, by prosperitie or by aduersitie.
From the 11 verse vntounto the ende of the Chapter, he bringeth forth a certaine vision, which he had from heauen: but it maketh nothing against Iob. For thereout this may and also ought to be gathered, that man is nothing, if he be compared with God: and that God can finde enough in eueryevery one, both to dislike and to punish in him. But the question at this time was not concerning this point, but rather touching these controversies, namely, whether God doeth not lay afflictions vponupon any man for his sinnes: and, whether we ought to iudge of eueryevery mans life and behauiour, by the greatnesse of those troubles and miseries which he doeth suffer. And therefore Eliphaz doeth here after a sort play the sophister, quite chaunging the state of the question.
The summe and order of the fifth Chapter.
NOW in this Chapter to the ende of the seventh verse, he calleth all the Saintes to witnesse with him against Iob: and diuers wayes charging Iob vniustly, he goeth about to proove by daily experience, that God dealeth with him in such manner, as he vseth to doe with the wicked, whome he abhorreth, and whome neuerthelesse he suffereth to flourish and growe vp for a time, to the ende their fall may afterwarde be the greater, and more grievous. But what is this to Iob? For if he woulde hauehave that reason and conclusion to take place against Iob, he ought first to hauehave prooued, that whose wretched estate is all one, their life also & behauior hath bin like: & yet this also is false as well as the other. For we can not, neither may we iudge all one of Gods louelove or hatred towardes those who hauehave both liued alike, and also bene partakers of the same or the like miseries. The contrarie is daily shewed by infinite examples, but especiallie of the two theeues, both of them for their misdeedes sustaining the like punishment vponupon the Crosse, and yet the one of them thorowe the merciemercy of God, by the crosse ascended into eternall blessednesse, the other by the iust iudgement of Christ descended from the crosse into euerlasting destruction.
Eliphaz hauing set downe these thinges, concludeth that the onelyonly meanes for Iob to procure Gods fauour and his owne salvation is this, namely, that leauing off these fruitlesse lamentations, he would in time bethinke him of repentaunce, which might be aunswerable to the number and greatnesse of his sinnes: forasmuch as the wicked doe but in vaine, and to their owne destruction, rebelliously striue against the great power of God, who is a most iust and righteous iudge: And againe on the contrarie side, that the merciemercy of God is exceeding great towardes penitent sinners, which may raise them vp, though they be neuer so much cast downe: Therefore that Iob shoulde soone finde this to be true, and hauehave experience thereof in him selfe, if he will at the length be wise and followe good counsell. All which thinges are verie truelie wisely, and religiously spoken, notwithstanding they are, as also the former were, altogether vnfittely applyed to the person of Iob.
❧ CHAPTER IIII.
VERSE 1. Eliphaz, answered and and saide.
THen Eliphaz also, beeing both for his yeeres, and for his authoritie the chiefest man of those Jobs friendes, brake off his silence, and aunswered Iob in these wordes.
2 Shall we assay to commune with thee? thou wilt be grieued, but who can withholde himselfe from speaking?
Surely, I know not whether I may beginne to talke and to reason with thee. For if I doe it, thou wilt bee grieued; but what remedie, thou must impute it to thine owne folly: for who is he, who hearing thee speake in this manner, is able to holde his peace?
3 Beholde, thou hast taught many, and hast strengthened the wearie handes.
Nowe, I pray you, whence commeth this so great and so sudden a chaunge? For beholde, howe manie heretofore hast thou taught to be wise by thy good aduice and instructions? Thou art the man that diddest strengthen those who were discouraged, who were out of hope, and wearie of their life.
4 Thy wordes hauehave raised vp those that were falling, and thou hast strengthened the weake knees.
Thou hast confirmed such as fainted and beganne to giuegive ouer, thou hast vpholden those who were readie to fall.
5 Nowe when it is come to thee, thou fallest: when it toucheth thee, thou art troubled.
But nowe when as the same thing is come vponupon thy selfe, in which thou wast accustomed to encourage & strengthen others, thou faintest vnderunder the burden, and art not able to sustaine it: and nowe the case is thine owne, thy wisedome faileth thee, thou lyest astonied, and knowest not which way to turne thee.
6 Thy feare (was it) not thy confidence? and the vprightnes of thy wayes thy expectation?
Therefore the thing it selfe doeth plainely shewe, that thy feare of displeasing God, whereof thou diddest euen nowe vaunt thy selfe, and which is so suddenly departed from thee, proceeded not from any due regarde of God him selfe, or from any louing feare and reuerence of his maiestie: but did arise from hence, because herein thou layedst the greatest hope and confidence of thy prosperitie, and the preservation and continuance of thine happie estate: and that thou madest a great shewe of vertue and integritie of life for no other cause, but because thou diddest exspect, hope and looke for some profit and commoditie thereby, to redounde to thy selfe.
7 Remēber, I pray thee, who euer perished being an innocent, or where the vpright were rooted out.
And least happily thou maist suppose, that I am herein deceiued, lo, I put it to thine owne iudgemēt, I am content thou shalt be thine owne iudge, thou thinkest thy selfe to be vndone, and to be vtterly forsaken. Call to mind all the examples which euer thou hast seene or heard of, and of so great a number if thou canst, shew me but one iust man, such a one as thou esteemest thy selfe to be, whom God hath cast away, shew me, I say, one man of a godly and vpright life, who hath vtterlie bene cut off and destroyed.
8 As J hauehave seene, they that plough iniquitie, and sowe troubles, reape the same.
9 With the breath of God they perish, and with the blast of his anger they come to nothing.
10 The roaring of the lyon, and the voyce of the lionesse: and the teeth of the lions whelpe, are broken.
11 The olde lion perisheth for lacke of pray, and the old lyons whelpes are scattered abroad.
8 For both reason and experience teacheth the contrarie: namely, that they, who preparing and addressing them selues to commit all manner of wickednesse, sowe mischiefe and anoyance for others, shall in the ende reape it them selues. 9. 10 Thus also do perish, being consumed as it were by the breath of Gods nostrills, and by his blast are brought to nothing, I meane, the roarings of these cruell lyons (for so may I tearme them rather then men) and the horrible cryes of the lionesses gaping for their pray: the teeth of their curst whelpes are also dashed out. 11 yea, and that which is yet more, the most fierce and ravenous of those lions, do perish for want of their pray, and the young lions are dispersed here and there.
12 But a thing was brought to me secretly, & mine eare hath receiued a parcell thereof.
Moreouer I will not sticke to tell thee, what hath bene reueiled to me concerning this matter, after a secret and vnknowen manner: and whereof I hauehave heard eueryevery parcell with mine owne eares.
13 Jn the thoughtes of the visions of the night, when sleepe falleth on men,
14 Feare came vponupon me, and dread (which) made the number of my bones (that is, all my bones, howe many soeuer they be) to tremble.
15 A spirite passed before me, and the haire of my flesh stoode vp.
16 He stoode still, but I knewe not his countenance: an image was before mine eyes, I heard stilnesse and a voyce (that is, a silent or still voyce.)
13 At midnight, when our imaginations are more deeply settled, for asmuch as men are then ouertaken with a more sound and heauie sleepe, 14 I was strooken with such extreme feare & horror, that my very bones from the head to the foote, did nothing else but quake & tremble. 15 At that time a spirite passed before me, and with that sight the haires throughout my bodie stoode vpright. 16 Then he stoode still, but shape or figure I could see none: only there was represented a certaine image or spectacle before mine eyes. There was great silence, and at length I heard this voyce.
17 Shall man be more iust then God? or shall a man be more pure then his maker?
Howsoeuer it pleaseth God to deale with men, may it possibly be, that any wretched mortall man, the same being also a iust man, can complaine of God, as doing him wrong, or dealing vniustly with him? And howsoeuer one man may in vertue excell all others, yet tell me I pray you, shall he be more pure, then that his maker? Surely ye must needes say so, if God did any man iniurie. And doubtlesse he doeth iniurie, if he punish or afflict any vnworthily.
18 Beholde (God) relyeth not vponupon those his seruants, although he hath put light into those his messengers.
Beholde, almightie God, albeit he hath endued those blessed spirits, whose ministerie he vseth, with a most wonderfull light of vnderstanding and wisedome: yet he trusteth not to their might or industrie, but onelyonly to him selfe, whensoeuer he imployeth them in his seruice.
19 Howe much lesse vponupon them, who dwell in houses of clay, whose foundation (is) in the dust, and who are consumed before the moth? (that is, the moth meeting with them.)
And may we thinke, that God in ordering and disposing those thinges which he hath created, and euen in gouerning mankind, will submit his doings & his counsels to the iudgement and triall of wretched and miserable men, who dwell in clay houses, hauing their beginning out of the earth, and being subiect to so vile and base a condition, that they must be meate for wormes, to be eaten and consumed by them.
20 They are wasted from the morning to the euening, and they perish for euer, without any man regarding them.
21 Is not all the excellencie which (was) in them, gone away with them? they die, and not with wisedome.
20 Who in the morning when the sunne riseth, liue and flourish: and the same day at night, before the sunne falleth are destroied and laid in the graue: and who suddenly perish, no man once giuing heede or looking after them, they perish, I say, and shall neuer see this life any more. 21 Moreouer, all their honour which here they enioyed, perisheth with them, they die, and no art or wisedome can deliuer them from the death: neither yet are they by so many examples of this their mortalitie, made any whit the wiser.
❧ CHAPTER V.
VERSE 1. Call now, will (there be) any to answer thee? and to which of the Saints wilt thou flie?
IN this manner spake he vntounto me, as it were by an heauenlie vision. Nowe goe too, Job, crye out as loude as thou canst, yet whome shalt thou finde that will agree vntounto thee: and to which of the Saints and holie men wilt thou betake thy selfe, for the defence of thy cause.
2. Doubtlesse indignation killeth the foole, and anger slayeth him that is vnaduised.
Verilie enuie, indignation, and wrathfulnesse are proper to fooles, and anger to vnaduised idiots: wherby it commeth to passe, that beeing caryed beyond the bounds of reason, they bring vponupon them selues their owne destruction.
3 J hauehave seene the foolish well rooted, but forthwith J cursed his habitation, (that is, him selfe and his familie.)
Neither yet do I denie that, which experience it selfe teacheth (and see, Iob, whether the same be not manifest in thy selfe) that this iudgement of God doth not alwaies by and by appeare. For surely I my selfe hauehave seene when the foolish hath liued in so great prosperitie, that he might seeme to hauehave taken deepe roote, and that his boughes would spred them selues farre and neere, whome notwithstanding, with all his in short time I saw brought to that passe, that my very soule abhorred him.
4 His children are farre from beeing in safetie, they are destroyed in the gate, and (there is) none to defend them.
For the children of such foolish wicked men, beeing destitute of all succour, openly and in the iudgement seates are oppressed & trodē vnderfoot, & there is none to deliuer thē.
5 The hungrie eateth vp his haruest, and greedily taketh it from among the thornes: and the robber drinketh vp his substance.
His corne after it is reaped is a pray to the hungerstarued, who creepe thorowe the middest of the thornes and bushes to steale it away: and theeues come one after another to make a spoyle of their goods.
6 For mischiefe commeth not foorth of the dust, neither doeth vexation spring out of the earth.
For howsoeuer in outwarde appearance, they may seeme to take roote and to rise aloft, who enrich them selues, and procure their owne commoditie, by working mischiefe and greeuances to others, making other mens losses their owne gaines, and other mens sorrowes their owne delightes: yet in trueth they neuer rise from the ground, nor growe vp.
7 And yet, man is borne vntounto trauaile & miserie, as the sonnes of the burning coale (that is, the sparkes of fire) to flye.
Although in the meane time I do not denie, but that man of him selfe, and by his owne nature, is subiect to diuers miseries and calamities, which he can no more avoyd, then he can hinder the sparkes from flying vpward.
8 But I would earnestly beseech God, and turne my talke vntounto God.
Neuerthelesse that all this is as I hauehave said, yet oughtest thou not to be discouraged, nor to be quite out of hope, as thou shewest thy selfe to be. But I will tell thee what I would doe, if I were in thy case. I would lay aside these vain and vnseemely complaints, and would humbly prostrate my selfe before that most mightie and most righteous God, asking pardon, and beseeching him of merciemercy.
9 Who doeth great thinges, and (which can) not (be) searched, and marveilous thinges without number.
For as touching his might and strength, what madnesse were it for thee to striue and stand in contention with him, whose infinite & vnsearcheable power appeareth, not only in these so many great & excellēt works of the creation, but is seene also in sundrie extraordinary miracles, such as farre exceede the course of nature, and can not sufficiently be marveiled at: And as they are straunge, so are they also many and can not be numbred.
10 Who giueth rayne vponupon the face of the earth, and sendeth water vponupon the face of the wayes.
But if we respect his merciemercy, it is hee, who giueth rayne from heauen, to make the earth fruitfull, and by the showers which falling vponupon the ground, runne hither and thither, hee deuideth the fieldes, as it were, into streetes and hie wayes.
11 (Who) to set vp them that are brought lowe, and that those who are in heauines may be exalted to saluation,
12 Scattereth the deuices of the craftie, and their handes can not accomplishe that which they doe enterprise.
13 He taketh the wise in their craftinesse, and the counsell of the wicked is ouerthrowne.
14 They meete with darknesse in the day time, & grope at noone day as in the night.
15 But he saueth the poore from the sworde, (and) from their mouth, and from the violent man.
16 He is the hope of the poore, and the mouth of the wicked shall be stopped.
11. & 12. Now if we looke vntounto his iustice, is there any man, who can iustly complaine and expostulate with God? For it is he, who raiseth vp those that are throwne downe, & who are oppressed: & deliuereth those who are in mourning and heauinesse: he destroyeth and bringeth to nought the counsels and craftie deuises of men, neyther doth hee suffer them to bring their wicked purposes to passe. 13 Neither is this any hard matter for him, as who can preuent those great and wonderfull wise men, and take them with their owne subtilties, bringing to nought their endeuours by their selues, and by their owne meanes. 14 So that in thinges as cleare as the noone day, their blinde wisedome and foresight seeth nothing, and groping at noone day as it were at night, they cannot bring their endeuours to passe. 15 and 16. And thus truly hee warranteth the poore, needie & helplesse, to be safe from the oppression and iniuries of those, who are more mightie then they, least peraduenture they should faint and be discouraged, as if they had no hope left: and also maketh the wicked to hold their toungues as men frustrate of their expectation, and hauing no maner of pretence to cloake their wickednesse withall.
17 Beholde, happie is the man whome God chastiseth, therefore refuse not thou the correction of the Almightie.
But O happie man whome God onelyonly correcteth, when as he may iustly destroy him. Beware then, least continuing in these vnwise complaintes and outcries, and refusing his chastisements, thou bring destruction vponupon thine owne head.
18 For he maketh the wound, and byndeth it vp: he smiteth, and his handes make whole.
For he alone and none else hurteth & helpeth, woundeth and healeth: so that nowe thou canst not doubt either by whome, or for what cause, or to what end thou hast receiued this wound; nor where remedie is to be sought, nor what thou art to doe for the obtaining of this remedie.
19 He shall deliuer thee in sixe troubles, and in the seuenth, the euill shall not touch thee.
Neither is there any cause, why thou shouldest thinke and perswade thy selfe, that this thy affliction, howe great and grieuous soeuer it be, is such, that there is no meanes or hope of redresse. For euen being sixe times wounded, will he deliuer thee: yea the seuenth and last wound being receiued, he will so restore thee, that men shall scarcely beleeue, that thou hast felt any affliction at all.
20 In famine he shall saue thee from death, and in the battell from the handes (that is, the power) of the sworde.
Nowe on the contrarie side, hearken what thy estate and condition shall be for the time to come, when as following this my aduise and counsell, thou shalt be deliuered out of all this miserie and trouble. There is no kinde of daunger and euill, in which thou shalt not feele and find him present with thee: for when hunger shall slay others, he shall keepe thee aliue: and amiddest the rage of warre, he shall not suffer the sworde to take away thy life.
21 Thou shalt be hid from the scourge of the tongue, and thou shalt not be afraid of destruction when it commeth.
Thou shalt not lye open to the tongue of the slaunderer, whomsoeuer he backebiteth, thou shalt be safe from him: in time of destructiō he shal make thee secure & without feare.
22 Thou shalt laugh at destruction and dearth, and shalt not be afraid of the beastes of the earth. (that is, wilde beastes.)
But when destruction and dearth shall make all thinges waste and lamentable to beholde, thou shalt not want that which may make thee reioice, and thou shalt nothing dread the rage and violence of wicked beastes.
23 Moreouer the stones of the fielde (shall be) in league with thee, and the beastes of the field (shall be) at peace with thee.
And abroad God will so prosper and blesse the labours of thy husbandmen, that the verie stonie groundes shall seeme to be confederate, and to hauehave made a league with thee: neither shall any beastes, which are wont to spoyle and hurt the fruites of the earth, any way doe thee any dammage.
24 And thou shalt knowe that peace is in thy tabernacle: and thou shalt visite thine habitation, and shalt not doe amisse.
At home likewise thou shalt finde all things peaceable & in good order, & in the gouernmēt of thy goods & substāce, thou shalt wisely dispatch all things & with good successe.
25 Thou shalt knowe also that thy seede shall be great, and thy ofspring (shalbe) as the grasse of the earth.
Moreouer, thou shalt behold thy children in great nūber, and thy posteritie shalbe marveilously increased, as if it did grow & arise out of the earth: so farre shall it be from thee, for being forsaken in this losse and want of thy children.
26 Thou shalt goe to thy graue in a full age, like a corne sheafe cut downe in due season.
To conclude, thou shalt not only not die in this age, which yet thou perswadest thy selfe being in despaire of thy life: but contrariwise thou shalt not come to thy graue, before thou be an olde man; euen as corne when it is full ripe, is cut downe, and caried into the barne.
27 Loe, this we hauehave sought out, and so it is. Heare this, (and) be (thou) wise for thy selfe.
Lo, Iob, thou hast here in few wordes, that which by great diligence and experience I hauehave learned and prooued to be true. Nowe therefore followe my aduice, and suffer thy selfe to be perswaded: thou who diddest heretofore seeme to be wise in instructing and strengthening others, now learne to be wise for thy selfe.