Commentary on the Old Testament Volume 2-4
But ask now the Beasts, and they shall teach thee: And the fowls of the Air and they shall tell thee, &c. Job having hitherto answered to the nip given him by Zophar, for his many words, as though he only were wise and something to the common argument against him, to prove him a wicked man; because he suffered such grievous things: Now he proceedeth to speak to that, wherein he thought to show himself most wise; that is: In his discourse about the power and wisdom of God: And herein he so vilifyeth him, as if in speaking hereof, he had shown no more wisdom, then the dumb Beast hath, or the Birds of the Air, or the Earth, or Fishes, because all these in their several shapes, and forms, representing themselves unto us, do in effect tell us: That God by his almighty power and wisdom, made them, and therefore that his power is so great, as Zophar said. For whence had they their beings? for they made not themselves, therefore the very sight of them, is a silent teaching of this almighty power. Doth not the ear try words? And the mouth taste his meat? Here Job proceedeth further in vilifying that which Zophar had said, for although he knew how to speak things touching God, that were right; because he had heard thus much of him, whereby he had this knowledge, swimming as it were in his brain, but he tasted it not with the palate of his Soul; because he made no good use hereof, to love and fear God, as he ought, and as they that are taught of God do: And the same is the case of all that hear the words of God, but are not hereby sanctified; they hear of good and [Note.] nourishing meat, but they taste it not, although they can speak of it to others; but such as hear and lay to heart what they hear, to be reformed there after, they hear with their ears and taste, and feed hereupon with the mouth of the soul, to their everlasting comfort. Chrysost and Olympiod. give this for the sense, the ear by hearing words, can as easily know all that thou hast said, as the mouth by tasting meat, what is the taste thereof: and therefore little is the understanding of him, that knoweth to speak thus: Some will have this spoken of God, as if he had meant; that God could much more easily hear, and taste that which is spoken, to reject the evil and approve the good, then the ear of man, words spoken in his hearing, and his mouth taste his meat. For men that are ancient, have by long experience attained to such wisdom, as followeth, V. 12. that they can discern other men by their speeches: Much more God then can do it, who hath made the ear, and giveth men wisdom, for which he addeth by way of aplication, With him is wisdom and strength. V. 13. Let the Reader follow which he pleaseth: For my part I prefer that of Gregory, as most useful, and an exposition well agreeing with the words: And for the next words, V. 12. He maketh them thus to cohere, this taste in such spiritual food is not sufficiently confirmed to be in a man, when he hath for a little time thus relished it, but when as he hath gone on so to do, till his old age, then he hath this wisdom and true understanding indeed: But least it should be thought, that hereby he averred wisdom to be in all the ancient, which is not; for some such are still as children for wisdom, He addeth, V. 13. With him is wisdom and strength, He hath counsel and understanding. That is, God who is the ancient of days, wherein he both confirmeth that which was spoken before by Zophar, and wherein he had spoken a little, he speaketh much more, and more profoundly to show his shallowness, and how unadvisedly through his pride he had been, to undertake to teach him. Gregory by him in this verse, understandeth the Son of God: From hence to the end of the chap. The mighty acts of God are set forth, whereby his power and wisdom are proved to be infinite, which Zophar had only spoken of without proving.
He breaketh down and cannot be built up again, he shutteth up a man, and there can be no opening. Gregory here by breaking down, understands destroying everlastingly, and to this end, the breaking down of God's Image in a man, which is in righteousness and holiness: Now God doth not this any other way, but by leaving a wicked man to himself, not giving him grace: For to such a man, no Preacher can do anything to build him up, every mouth being dumb, that speaketh to him, whose ears God openeth not: That is, the ears of his heart; he also shutteth up a man as it were in Prison; when he leaveth him to the accusation and condemnation of his own evil conscience, wherein the wicked lie, as it were, imprisoned, till that being brought forth at the last day: They be by the just Judge condemned and sent into the everlasting flames of Hell fire; which should make every man to have a great care to keep a clear conscience towards God [Note.] and men: As the Apostle Paul saith, that he did, that he may never be thus shut up, or broken down; for then woe will be unto him, and they are none but men of an evil conscience, that are thus served: As Pharaoh and Judas, whose conscience condemned and forced him, to do execution upon himself, and so he sinned more then he had done before, in betraying his Lord: And the like may be said of Esau, having spoken so contempteously of his birth-right, he was shut up from coming in for the blessing, even against his Fathers will; and when he came, he could not be opened, that he might receive it, although he sought it with strong cries and bitter. Ferus going according to the later, expoundeth it of works set up by men, but by God broken down, as the Tower of Babel and the Walls of Jericho: and of Babylon afterwards ruined by Cyrus: And the shutting up of man, of his giving him into the enemies hands, to be taken and carried away captive and imprisoned, as the Jews were by the Chaldees; and Manasseh that most wicked King: And as Ferus so Engubin. Tilloman, &c. But although it be thus understood according to the letters, any man may easily give the sense of it so without an interpreter. Gregory therefore who findeth more herein for further instruction and edification, is not to be slighted, but much to be esteemed of, for his opening greater mysteries that lie hid herein.
He withholdeth the waters, and they dry up; he sendeth them out, and they overturn the Earth. Here is another argument of his infinite power, when he withholdeth rain, a great drought is caused, and when rain falleth in abundance, which is also at his will, a sloud is made, which galleth and washeth away the earth in many places; and sometime the flood was so great, that all buildings erected out of the earth, were overturned hereby and drowned, as in the time of Noah. But of this also, Gregory makes an allegory; saying, The waters here set forth, either the word preached, or the spirit, which is often set forth hereby: If there be no teaching, as there is not, when God taketh it away for sin: Or if there be teaching, and not the spitit working herewith, men that came out of the earth, dry and wither in grace; but contrariwise these waters being made to flow, the Earth is overturned, that is: Earth-lives in men's minds, Heaven-lives of mind succeeding: According to which our Lord saith. That which is born of the earth is earthly, that which is born of the spirit is heavenly. Therefore [Note.] pray we against this judgment of a famine, of hearing the word of God, of which Amos speaketh, and for the water of the spirit, that it may come together with this heavenly dew falling, as Moses calleth his doctrine, saying, My doctrine shall drop as the rain, and my speech distil as the dew.
The deceived and the deceiver are his. The vulg. He knoweth the deceiver and the deceived. But Hebr. It is as hath been said, and the meaning is, that they are both in his hands, the deceiver to have revenge taken upon him, and the deceived, who revengeth not himself, to have his cause righted; so it is threatened, 1 Thes. 4. 6. And this argueth both the wisdom and power of God spoken of, in the beginning of the verse, his wisdom to find our the deceiver, how cunningly and closely soever he goeth to work, as he did Achan, Gehazi, and Annanias, and his power to be revenged upon such, which should both terrify deceivers, and comfort the deceived and wronged in any matter, and make them patiently to commit the wrong to God, and not to revenge themselves, which to do were to take their deceivers out of God's hands, and to put themselves in to be punished for this their precipitant hast.
He leadeth Counselors away spoiled, and maketh Judges fools. That is, his wisdom is so great, that Counselors and Judges, who be the wisest men, are but fools in comparison of him, yea when they think to do wisely, he infatuareth them, and they do foolishly, as men spoiled of their greatest treasure, their wisdom, as Achitaphells wisdom was turned into foolishness. A warning to Judges and Counselors not to take ill causes [Note.] in hand, to justify them for a reward, as many do, thus deceiving him that hath a good cause by their cunning, of his right, it is just with God, when they improve their wits to so evil an end, to infatuate their causes, and to make them as despicable as before they were honorable.
He looseth the bond of Kings, and girdeth their loins with a girdle, V. 19.
He leadeth Princes away spoiled, &c. The vulg. Contrariwise he looseth the girdle of Princes and girdeth their loins with a rope. But the word 〈 in non-Latin alphabet 〉 which is put last, signifieth a girdle, and 〈 in non-Latin alphabet 〉 put first, a girdle or bond, Vinculum, and therefore it is meant that sometime he looseth the bonds, into which Princes are brought, and advanceth them again to Kingly dignity, the ensign whereof was of old, a precious girdle, as it is at this day a sign of honor, so Manasseh was dealt by when he repented; And Jeremiah having been long in prison, in the time of the reign of Evilmerodach, was again honored and set up as a King: But as he doth this sometime, so on the other side, he sometimes giveth Princes and most mighty men into the hands of their enemies, to be spoiled and abused, as Sampson was.
He removeth away the speech of the trusty, and taketh away the understanding of the aged. Here by the speech of the trusty, by Vulg. rendered Veracium: of true speakers, some understand the comfortable promises made by the Prophets, which are removed; for when no comfort is by them spoken anymore but all terrible things for the sins of them to whom they spake good formerly. Some, the teaching of men wise and learned, and formerly making conscience to teach nothing but the truth; but being drawn by men more then by God, and by the fear or favor of them, they have this faculty of speaking the truth taken away from them, & now it's common with them, for truths, to utter lies, as it was with the Scribes and Pharisees, whom our Lord often disgraceth, by calling them fools and blind for their foolish teaching. And such are Popish Priests, who formerly were Ministers of Christ; but to please the Pope, or for fear of him, they now and long have taught lying [Note.] legends and fables for God's word, which only is truth. And even among ourselves in these days, some are greatly degenerated, who well performed the office of Evangelists before, but now worse then Balaam, speak other words for a reward, then God putteth into their mouths, for which they may justly fear to perish more then he did, and undergo the ignomy of the name of foolish Prophets, although they think that herein they do most wisely, getting by this means countenance and preserment, which others that will not be changed from Truth-speakers, want, yea meet with hard measure although there be nothing else against them.
He poureth out contempt upon Princes, &c. The Vulg. in these words agreeing, for the next have words divers from the Heb. and New Tr. which are, And weakeneth the strength of the mighty. But in vulg. Releiveth them that are oppressed. But this is thus salved by the Jesuit, it is thus rendered by the Sept. and so best answereth, as opposite to the first clause, and it is to the same effect, The weakening of the mighty, that oppressed others, being the relieving of the oppressed. Then for his wisdom he saith, He discovereth dark things. Vers. 22. And for his power, He enlargeth the nations, and streightneth them, Vers. 23.
And he taketh away the heart of the chief of the people, and maketh to wander in the wilderness where there is no way. That is, as he hath all wisdom, so when he pleaseth, he maketh Kings and Judges fools, having in their troubles no heart to understand what to do, or which way to take for the best, so that they wander, as it were in a wilderness, in their consultations, finding no way out, although they groap for it by beating their baines about it, but all in vain.
CHAP. XIII.
I Have seen all this. Here Job concluding first his discourse touching God, of whom he saw and knew as much and more then they who undertook to teach him, and therefore that he was not inferior to them in knowledge, proceedeth after his approving what Zophar and the other two had said rightly, to impeach Zophar for lying, as he had dealt before with him, Chap. 11. 3. For which as thinking them unworthy to be spoken to anymore, he appealeth to God, saying, I would speak to the Almighty, and I desire to reason with God, but ye are forgers of lies, Physicians of no value. Whereas Job saith, ver. 1. Mine eye hath seen all this, and mine ear hath heard and understood it: Gregory well noteth, that a man seeth with his eyes, and heareth with his ears indeed, when he understandeth; for to hear, or see, and not to understand, is not to hear or see, as also may be gathered from that of our Lord, Lest they should see with their eyes, hear with their ears, and not understand with their hearts. But who so by seeing and hearing cometh to understand not some things, but all things concerning God and his doings, his wisdom and power which are to be taught unto others, is a Prophet. Others are but as Pharaoh, who saw the lean and fat Kine in his dream, portending things to come, but he understood them not. Or as Belshazzar, who [Note.] saw the writing of the hand upon the wall, but understood it not. Yea, the people of these times herein come short of Pharaoh; for he hearing his dream interpreted, understood the will of God, and made provision accordingly, to preserve his people and himself, when the Famine should come: but they upon hearing, understand not, to take any course whereby to be saved from destruction to come, no not when all things are expounded and laid open unto them again and again many times. And the modesty of Job is herein again to be noted, in that still he counteth not himself for his knowledge above them, but only said, he was not inferior to them: Whence we may [Note.] gather, that saving knowledge puffeth not up; but he that is endued with this, is still humble, not making himself superior, but equal to those that have understanding also, and do utter it for the instruction of others.
For his speaking to God, Vers. 3. that was meant by prayer, in all humility made unto him, and his reasoning with God, his coming, as it were, into Judgment upon the testimony of his good conscience, causing boldness and confidence; for they that humble themselves in prayer, confessing their sins, and sorrowing for them, and heartily turning from them, are bidden by God, Come and let us reason together, if your sins were as Crimson, &c. For this, and not otherwise may we speak unto, and reason with him.
For Zophars lying, verse. 4. the Vulg. renders it, Desiring first to show you to be forgers of lies, and embracers of perverse opinions: And the word 〈 in non-Latin alphabet 〉 here used signifieth metaphorically Instaurare, as properly to heal: But if it goeth according to the metaphorical, signification, it must be rendered, Restorers, or builders of vanity are ye all. Where upon Gregory saith, Heretics typified by these are called builders; because as builders build with stones, so they their error with deceitful words.
O that ye would altogether hold your peace, and it shall be your wisdom. For so it is said, A fool when he holdeth his peace seemeth to be wise. As when the door is shut, it cannot be seen what is within the house: so the mouth being shut by silence, the folly that is within lieth hid; but being opened it cometh in view, and a man is seen what he is.
Hear now my reasonings, hearken to the pleadings of my lips. The Vulg. Audit meas correptiones, ad judicium labiorum meorum attendite, and the Heb. will bear either reading. Gregory following the Vulg. noteth that he speaketh first of correption or reproof, and then of judgment, because reproof must first be heard of a man's folly, and then he is fitted to hear that whereby he may be further edified in knowledge and grace: But Job seemeth in these words to reflect upon his former, ver. 3. of speaking to God, and reasoning, or coming in way of pleading in the Court of judgment before him.
Will ye speak wickedly for God, and talk deceitfully for him? Will ye accept his person? Will ye contend for God? Because Zophar had wished Chap. 11. 5. that God would speak, as not doubting, but if he would, he would be against Job as well as they: Now Job reproveth him therefore, and the rest, as men, that herein speak wickedly, and deceitfully, pretending zeal towards God, as if by something spoken by Job before, it had been derogated from his justice in Jobs justifying of himself: For this was in them a wickedness, and a very lie, as may appear by Jobs ingenuous confessing himself to be a sinner, in saying, Will he accept his person? He meaneth, in favor and respect born to him: Will ye utter things untrue? as they that are to speak betwixt a Judge and another poor man, for the respect that they bear to the Judges person, will speak untruly on his side. But if he be a just Judge, he abhorreth their false testimony and standeth for him: So, and much more Almighty God detesteth those that will speak anything untruly against the meanest of his servants, although they conceive that they speak so for his glory, for he needeth nor, neither will he allow of men's lying for him. Wherefore the inventers of lying legends to promote piety towards the Saints departed, although they thought that this was by consequence piety towards God, were employed in a wicked work, when they set themselves to write these things.
Is it good that he should search you out? and as one man mocketh another, do ye so mock him? Vulg. Will it please him from whom nothing can lie hid? or will he be deceived by your frauds, &c? Bus N. Tr. is here word for word, according to Heb. Is it good that he search you out? For the next words 〈 in non-Latin alphabet 〉 signifieth either mocking or deceiving; and the meaning is, will it be for the best for you to have God speak, as ye wished; If he should, he would certainly find you but to be such, as I have said: And although ye may by your colorable speeches deceive other men, and make them to think me wicked for suffering so great things, yet ye cannot deceive God, who well knoweth you, and me, and all men, and when he cometh to lay you open, will be ready to reprove instead of approving you in that which ye have said. And that this is his meaning, the next words show.
He will surely reprove you, if ye secretly accept of persons. That is, of his person, as the Vulg. rendereth it, and as it was spoken of accepting his person before. The word in secret is inserted to show, that in their judging of him, they went upon a matter that was secret and hidden from them, that is, sin in him, for which they judged him to be thus punished, when as they knew no such sin in him: For this he saith, as it were by way of prophesying, that God would reprove them, for so he did, Ch. 42.
Shall not his excellency make you afraid, and his dread fall upon you? Your remembrances are like unto ashes, &c. Just men saith Gregory, fear God, that when he smiteth, they may feel him quiet; but the wicked who fear him not, shall be troubled, and reproved, when he judgeth. And this is that which Job here saith, ye desire to hear him speak; but when he doth, it will be to the striking of such a terror into you, that ye shall not be able to endure.
Your remembrances are like ashes: That is, ye may devise by some means or other, and seek to continue your memories; but when ye have done what ye can for this end, it is but as if ye should make an heap of ashes for a memorial, which how soon doth the wind blow away? For men have but clay bodies, and their life being gone, where is the remembrance of them, that is, of the wicked, but the Just by looking at God only in all their doings, fixe therefore their remembrance in heaven, and so in eternity, according to which it is said, The righteous shall be had in everlasting remembrance.
Hold your peace, Let me alone, that I may speak, and come of it what will. The vulg. I will speak what my mind shall suggest unto me. Whereupon Gregory saith, that he prepareth them to hear the mystical things, which he was further about to speak, as followeth, Vers. 14. as not coming from flesh and blood, but from the spirit within him: Heb. it is, I will speak, and let anything pass, or anything shall pass over me: That is, according to other Expositors, whatsoever I suffer. But because this is the voice of a desperate man, such as Job never was, we may render it, What shall pass upon me? That is, whereas I have threatened you for your lies, that reproof and terror shall pass upon you, what shall pass upon me I fear not, for I plead before him that knoweth me better then you do, and knoweth me to be innocent in respect of that, which ye lay to my charge.
Why do I take my flesh in my teeth, and put my life in my hand? Vulg. Why do I tear my flesh with my teeth, and carry my life in my hands? By Gregory expounded thus: Why do I inwardly take into consideration what is fleshly in me, and macerate myself with great sorrow therefore, as a man that teareth his flesh with his teeth, and by the works of my hands show what my heart within me is, if all this be of no force with you to prevent your rash judging of me. Some think, that this is spoken, as if he had said, What, do ye think me desperate, that I should lay violent hands upon myself, by tearing with my teeth my flesh? or with my own hands making my life away? Some, what great sin have I committed, that I am in this miserable case, as a man torn, and at the pang of death by his own means? I rest in the second for a literal sense, as to which the words following, V. 15. [Note.] do hest agree, and in the first for a mystical: And then note, that he is not like Job, that for any misery teareth, or doth violence to his own life, as it argued a great faith in Job expressed, Vers. 15. So doing contrariwise, no faith, but unbelief, and consequently damnation for evermore.
Although he slay me, yet will I trust in him, but I will maintain mine own ways before him.
Here is patience indeed in greatest adversity to trust in God; which in prosperity no man knoweth whether he doth or no, at the least he hath not yet proved it; for whilst God doth well unto him, every man will trust in him. But for the next words the Vulg. hath, I will reprove my ways in his sight, and he shall be my Savior. Heb. For in him is 〈 in non-Latin alphabet 〉 signifying not, where upon it is by some rendered, Behold he kills me, I will not expect: And indeed instead of this word though, is 〈 in non-Latin alphabet 〉 behold; but so taken it is by some read interrogatively, May I not trust, or hope; that is, I will hope. Some say, that which is sometime put for 〈 in non-Latin alphabet 〉 in him, as Pagnin. Thesaur. But without granting this change the sense is good, as hath been said: But for the next words I must needs rather hold with the Vulg. Latin, I will reprove, because 〈 in non-Latin alphabet 〉 signifieth to reprove, although it signifieth to dispute also: and it is to be held, that to have God our Savior, we must rather judge and reprove ourselves and ways, then to maintain them, as it is said, If we would judge ourselves, we should not be judged.
He also shall be my salvation, for an hypocrite shall not come before him. An hypocrite is one, that is, altogether intent to please men, and therefore although he makes a show of piety towards God; yet he brings not himself before God, by examining his heart and ways, as in his presence to judge and condemn himself for his sins, as he should: And in this sense he said, not to come before him, because if he did; he should not be an hypocrite: But not coming thus before him, he shall come before him at the last day, and be adjudged to have the portion of hypocrites, where there is weeping and gnashing of teeth.
Behold now I have ordered my cause, I know that I shall be justified. For cause Hebr. is 〈 in non-Latin alphabet 〉 judgment, that is, so that when I come to be judged of God, I shall be justified, as the Vulg. rendereth it, speaking nothing of ordering, which yet the Original doth. By which we may see the great confidence that Job had, upon his reproving and judging himself in his own heart, hereby he knew, that his matters were set in such an order; as that [Note.] God would justify and not condemn him, as they did, and so doth everyone, that likewise strictly looketh to his own ways, taking himself in his errings, and condemning himself therefore as a sinner, being accordingly humbled: But how doth that, V. 23. agree with this. How many are mine iniquityes and sins. And V. 26. Thou makest me to possess the iniquities of my youth, and writest bitter things against me. For if he were so great a sinner, and all his sins from his youth, were still recorded; how knew he that he should be justified at the day of Judgment?
Answ. Thus it was with him without God's mercy, but through his mercy and grace, he doubted not of being justified from them all: A notable place, to confirm the doctrine of justification, altogether of mercy, [Note.] and in no part for any merit of our own: To which effect also Gregory teacheth.
Who is he that will plead with me? For now I know, if I hold my tongue, I shall give up the Ghost. The vulg. Therefore being silent, I am consumed. Hebr. I die. The meaning is, having cleared my conscience before God; by strictly looking to my ways, and for my failings, judging myself, let him that will come and accuse and contend with me, laying sin to my charge, I fear him not: It is the same in effect, with that of the Apostle. It is God that justifieth, who shall condemn? Because he spake before of God's justifying of him: And it is a speech worthy with all diligence to be attended unto; for which he calleth for attention, V. 17. He challengeth all men here, saith Gregory, if they could, to accuse him for anything outwardly done amiss by him, and herein if none could tax him, there was nothing, but evil cogitations in his heart, of which he could be guilty, but for these, from which none can be free, he held not his peace, but spake and complained internally hereof to God, by reproving his own ways, as hath been said: And if he should have been silent, and not speak hereof, and [Note.] bewail them; he should die and perish: Note then here first, that the righteous man's life is such, that no man can lay sin to his charge, so inoffensively and blamlesly, doth he live in all things: To which effect also John speaketh. He that is born of God sinneth not. 2. Although men can object nothing truly against him; yet he is not for this altogether without sin, for there be sins of thought, the law of the flesh rebelling against the law of the mind; as the Apostle speaketh, who in saying, The evil that he hated he did, meant not any sin outwardly committed; but the rebellious motions, that arose within him. 3. Even these if a man be silent, and complaineth not before God and men of them; but in all things justifieth himself, will be his death and destruction for evermore.
Only do not two things to me: withdraw thy hand from me, and let not thy dread make me afraid; then will I not hide myself from thee. What is it to be hidden from God, but to be out of the danger of his proceeding, in the strictness of his judgment against him, to his condemnation, out of which whilst he is not, he feareth and seeketh to hide himself from God, although in vain, as our first Parents did, but in deed none can do, no not if they could get the mountains to fall upon them, to cover them: But then shall not a man need to seek to hide himself, if God doth these two things to him.
First, Exempt him from the law, and the rigor thereof, which adjudgeth every sinner; yea in thought only, to death.
Secondly, Infuse his spirit and grace into him, to make him not out of servile fear, but filial love, to obey him in all things, because perfect love expelleth fear, as the Apostle John saith. And both these are attained by Christ, Rom. 8. 1. John 7. 37. Thus Gregory; but others according to the letter, Withdraw thy hand from me, be not so severe still towards me, as to continue me under thy sharp scourges, and if thou appearest to speak unto me, do it not in such a terrifical manner, as through astonishment at thy glory to kill me, because the seeing of God in majesty appearing, hath been always held to be mortiferous, as God said unto Moses, No man shall see my face and live, such an astonishing power, even unto death, is there therein.
Then will I answer to thy call, &c. Here by calling he meaneth, God's calling him, as it were, into the Court of judgment, to answer to that which should be objected against him, the two things before spoken of being done, he saith, he would not fear to be thus cited before his judgment seat, yea he knew, that if he should call to God to stand on his side, and be for him against the slanderous accusations of men, he would be ready to do it.
How many are mine iniquities; make me to know my transgressions and my sins. Before that a man can with his boldness and confidence, appear before God through Christ, he must have a sight and sense of his sins: Therefore Job confesseth and prayeth thus; and in desiring to have these shown him, he mentioneth two, Iniquityes and sins: By iniquityes greater sins, being understood; and by sins lesser: For this is the first act of grace, tending to justification, to be enlightened, to see the abomination of every sin, and the infinite number of our sins: Then cometh on apprehension of God's wrath and displeasure hereby incurred, he being by sin made our enemy, and to count us his enemies. V. 24.
Wherefore hidest thou thy face, and countest me for an enemy? And if God be an enemy to us, as he is to sinners, and all wicked persons; alas what are we to stand against him, even as a shaken leaf, without all strength to hold from shaking, when the least wind bloweth; or as the dry stubble to keep from burning, when fire cometh, as V. 25.
Wilt thou break a leaf to and fro, or pursue the dry stubble? To cause the greater terror, he looketh not only at sins more lately committed, but longe ago, even in the time of his licentious, and greater judgments decreed to be brought upon him therefore, V. 26.
Thou writest bitter things against me, and makest me to possess the sins of my youth. Upon the comparison made betwixt man and a leaf, Gregory saith, that by sinning at the first, man fell from being as a tree planted in Paradise, to be as a leaf fallen from a tree, as that is tossed about with the wind: So he being now exposed to the winds of diverse temptations, carrying him hither and thither, and as dry stubble is without all sap, so he is without all grace or goodness: Hereupon bitter things are written against him, and not spoken only, to intimate their durance; to express which further they are compared to a possession, whereof yet a man hath little joy, but great sorrows and long continuing: Herein then Job doth not only speak in his own person, but in the person of man in general, for this is the case of every Mothers Son, and to see into, and to be sensible hereof, is the only way to come to faith, whereby to stand confidently before God at the dreadful day of Judgment.
Thou puttest my feet also into the stocks, thou lookest narrowly into all my ways, and settest a print upon the heels of my feet. The vulg. All my paths; betwixt which and ways, Gregory maketh this difference: Waies are larger, paths narrower; God then is said, to look into all men's paths, when he looketh not only at the evil done by them, but the intention of their mind, which is not so easily discerned, but he discenteth it in everyone, and 〈 in non-Latin alphabet 〉 indeed signifieth norrower paths, And for the print upon the heels of my feet. The vulg. Thou hast considered the footsteps. To the same effect, Heb. 〈 in non-Latin alphabet 〉 roots alike, setting forth heels and foot-stepts, the meaning is, not only my path are marked by thee, that is, wherein I commonly go, but if at any time I step out of the way: Whereby we may see, how narrowly God observeth and marketh the doings of men in everything, for which though the wicked knoweth not, yet the godly know, that they are held by sin committed as a man by his feet in the stocks, till that by repentance, and mercy shown unto them, they be released again: Gregory also observeth here, that God looketh at the hurt done to others, by examples given by men's evil doings unto them, leaving a print upon the ground, as it were, whereby others follow them, and so their sin is in this regard made the greater, V. 28.
And he as a rotten thing consumeth, as a garment that is moth-eaten. This is by the vulg. rendered in the first person, but Hebr. it is he, that is, man showing, that what hath been before spoken was spoken of man in general, whom he lastly compareth to a rotten thing and a moth-eaten Garment, of which, that which is the destruction, breedeth in it self, and is not perceived till that it be marred and consumed hereby; so sin cometh from a man's self, and hereby the wicked are consumed, not knowing it till it be too late, but it eateth into them daily more and more, till they die and utterly perish.
CHAP. XIIII.
HEre Job having spoken of a man's being consumed by sin, Chap. 13. 28. proceedeth to speak more at large of the frailty of his life, first caused by sin, saying.
Man that is borne of a woman, is of few days, and full of trouble, &c. Of which the sense is plain. And because he is so frail, and as was said before, like unto a leaf and dry stubble, he saith,
Why dost thou open thine eyes upon such an one, and bringest me into judgment with thee? As if he thought it an unworthy thing for the divine majesty to look so narrowly into his ways, and finding anything amiss in him, to proceed to the executing of his judgments upon him, and the rather because he is borne in uncleanness and sin, and hath no power to make himself clean, as followeth, V. 4.
Who can draw a clean thing out of that which is unclean? not one. Of being borne in sin, David speaketh, and of all Adams posterity, Paul, so that hereby the Anabaptist is convinced, that an infant is polluted by sin, and needeth washing by the water of baptism so soon as may be, and it is not in the power of any unclean person to sanctify himself or another, only Christ, who was born without sin, and who so would be cleansed must be cleansed by him, for he is the Lord our righteousness, and his blood cleanseth us from all sin, but neither can we come to him for this, unless the Father draweth us,
Seeing his days are with thee, and the number of his months are determined; thou hast appointed his bounds that he cannot pass: By days here, Gregory understandeth the few days of a man's life by nature, by months larger spaces of time, to which notwithstanding he of his mercy prolonged his life: But whether a man liveth a shorter or a longer time, this is before by God appointed, he hath set the bounds of every man's time, which he cannot go beyond: And as of his life, so of his prosperity, and adversity, how long he shall enjoy the one, or be under the other: Here then we see the cause, why some likely to live long be short lived, and others more infirm live longer: God hath set the boundary of each ones life to the very day. Whereas Hezekiah pass this boundary fifteen years, it is answered, the time of his living set by God, was these fifteen years also: But the Prophet Isaiah was sent to him, to threaten him with death of the sickness, which then he had, because he merited it by his sin, that he might humble himself as he did. and so be released again from that dangerous sickness: or else it may be conceived, that the time set by the Lord, was then come, which although he could not pass, yet God could prolong his life still, at his pleasure, because it is only said, the bounds set him can no man pass.
Turn from him that he may rest, til he shall accomplish as an hireling his day. Having laid a ground for a plea, to be released from his present misery, now he prayeth for it, as if he had said: For so much as my time, of all men is very short, but a day, as an hirelings time is; give me some rest again, during this my short time, and then let the time of my departure come when thou pleasest.
For there is hope of a tree if it be cut down, that it will sprout again, &c. Of man returning no more, after that he is dead, see before chap. 7. 9, 10. Which is set forth by divers comparisons there; Here a contrary comparison from a tree is brought to illustrate it further, because man is often set forth by a tree in the holy Scriptures: For the literal sense, all things saith Gregory, are so plain here, that there is no need to say anymore upon that: But we may by this tree reviving again after cutting down, understand a just man, and by the man, betwixt whom and him the comparison is made, the wicked man: the just although he be cut down by death, suffering martyrdom in his younger time, and waxing old, dieth his natural death, or otherwise, yet he shall live again, yea although being dead, he lieth in the dust: And as the tree through the sent of water liveth again and brancheth, so he by divine virtue, coming from above, shall have his dead body raised up to live gloriously in heaven.
But man dieth and wasteth away, he giveth up the ghost, and where is he? And to make this allegory good, the just man is compared to a tree. Ps. 1. And • esse the Father of David is likened to a tree cut down, the stump only being left, but afterwards branching again:J And to waters is the spirit of God often compared, as hath been before said: And if this place be thus understood, Job showeth here the same faith touching the resurrection to glory, that he doth plainly speak of Chap. 19. 25. Although in this place obscurely and enigmatically.
As the waters fall from the Sea, and the flood decayeth and drieth up: So man lieth down, and riseth not till the heavens be no more, they shall not awake nor be raised out of their sleep. Here man's mind is compared to waters flowing from the Sea, and to floods of water, the one salt, the other sweet, because he is unstable in his ways, sometime having lustful thoughts in his mind, and sometime wrathful, and sometime covetous, yet his mind is sometime also as sweet water, for his thoughts of love and joy: And he is said when he dieth, to lie down, and then in speaking of his reviving, he saith: He awaketh no more til the heavens fail, to show that he believed, that the death of man, is but as a sleep, from which he shall at the end of the World awake, it being as easy for God then to raise him up, restoring to him his own body, as to wake one out of his sleep: Some because there is no word in the Hebrew signifying As, take it not for a similitude, but a dissimilitude, as that of a tree before going, as if he had said: Waters falling from the Sea, and floods be dried up, but going into vapors that ascend up in time, they dissolve again into rain; whereby these waters are renewed again: but with man lying down, that is dying, it is not so; thus Chrysost and August. And to waters dried up, are men aptly compared in death because then the Humidum radicale, the moisture, the prop of life, is dry •… up, but no more renewed til the last day, when yet it shall hot be restore •… to the same state of heat and moisture; but instead of natural, rise spiritual, as is taught, 1. Cor 15. And this exposition is most probable these two verses being spoken, like unto these before going of trees, the words rendered there, But man, being Hebr. And man, as here And man lyet •… down. If it be understood as a similitude, it holdeth not, because waters being dried up are renewed again, as hath been said, and the places where they were, continue not always dry, but if they be dry now, flow again with waters, time after time, to the end of the World: So doth not man, although there be one certain time appointed wherein he shall rise.
O! That thou wouldst hide me in the grave, and keep me secret, til thy wrath be past; that thou wouldst appoint me a set time, and remember me. The Vulg For Grave hath In inferno: Whence Gregory gathereth undoubtedly, that the faithful under the Old Testament dying, went to a place below near Hel, where they rested til Christ coming, and then were delivered and this he saith Job showeth here, that he knew very well, which made him pray so, and that God at his set time would remember him, coming then to take him thence, up to his heavenly Kingdom. For man being shut out of Paradise, the way was so kept; that he could not of himself ever enter in again anymore, therefore Christ must first come and take him thence up with him to the Paradise of God above. But from this exposition, even they that follow the Vulg. Lat. go except Lyra and Dionysius some saying, that nothing else is meant but that he desired to rest in the grave amongst the dead, provided that God would remember him in the time by him appointed, for all men to rise to life again, and thus he prayed, because in living here he had no comfort, by reason of the tokens of God's wrath now upon him: He therefore desireth rather to die, and lyein the grave, til the whole time of God's anger against his faithful servants should be past and the time come of making them to rejoice forever, which is not til the day of Judgment: Touching the place imagined where the faithful dying before Christ's coming, rested below near to Hel, there is no ground in holy Scripture for it, and therefore it is not probably so meant: For we read only of Heaven and Hel, and therefore this by them called Limbus patrum is non ens as well as Purgatory.
If a man dieth, shall he live again? All mine appointed time I will wait til my change cometh. This is added as a most comfortable conclusion upon the premises, as if he had said, is thus, when a faithful person dieth, shall he rise again at the appointed time before spoken of, then will I wait all the time appointed me to live here, comforting myself in the expectation of that most happy change to come, when corruption shall be changed into incorruption, and mortality into immortality: And as Job, so every faithful person should be comforted herewith, in the midst of all worldly sufferings. The vulg. For appointed time, hath the time of my warfare, and 〈 in non-Latin alphabet 〉 also signifieth warfare, as was before shown, chap. 7. 1. And this life is a warfare for suffering hardship, but our comfort lieth in our hope of that blessed change, for then saith he. Thou shalt call, and I will answer thee, thou wilt have a desire to the work of thy hands. Taht is, I shall answer thee by the similitude of thy holiness and glory, that shall be in me; but this I shall not have of myself, but thy hands shall work me to this: According to which it is said. We shall be like unto him, for we shall see him, as he is.
My transgresslon is sealed up in a bag, thou sowest up mine iniquity. This and V. 16. are not much unlike to chap. 13. 26. 27. Shew how God marketh and writeth and sealeth or soweth up, as it were, every man's sins, keepping a memorial of them to be opened at the day of judgment unless they be seriously repented of: The vulgar for these words V. 16. Dost not thou watch over my sin, hath, Parce peccat is meis, spare my sins, and if it be read without an interrogation Do not watch my sins, It comes all to one. He meaneth that God observed all his doings, but he prayeth not to deal strictly with him therefore by increasing his pain, as yet he did: And for the words V. 17. Thou sealest up my faults as in a sack, and cured mine iniquity, but the word 〈 in non-Latin alphabet 〉 signifieth Conjungere or applicare, whereby yet may be meant joining together the gaping wounds made in me by iniquity after the manner of a Chirurgeon, that healeth them. And then it is meant, that although the Lord tracketh his Servants, as it were, in their sinnfull steps and recordeth them here to punish them, but by so doing he healeth them, and thus these words aptly follow those. V. 15. Thou wilt desire to the work of thy hands.
Surely the mountain falling cometh to naught, and the rock is removed out of his place: The waters wear the stones, thou washest away the things that grow out of the dust of the earth, and thou destroyest the hope of man. Having in the former words spoken of God's sealing up and yet healing his sins, now he showeth by what means even the best are tempted and drawn to sin, whereby they come to destruction. And here are two sorts of temptations spoken of by way of similitude. The one more violent, and sudden, as the falling of a mounntain and the removing of a rock: The other of longer continuance and more gentle, yet having its effect also, as the water which is continually falling, although it be soft, pierceth into and holloweth the hard stone, and waters running wash away things growing out of the earth, as trees growing by the rivers side, the ground about their roots being gulled, and so they made to fall and carried away. For thus even righteous men, some that stand as mountains or rocks by the sudden shaking of an earthquake fall, some as it were into the Sea vanishing, some from virtue to vice, as David standing as a mountain or rock through the spirit of grace and prophesy, which he had, being suddenly assaulted by the sight of Bathshebahs beauty fell into most gross sins, and Solomon standing as a mighty tree, or being impenetrable as a stone through the solidity of grace to his old age, then was pierced by the continual allurements of his idolatrous wifes, and had the fat earth of grace in which he stood and grew, washed away, whereby he fell to be an idolater also; and thus God destroyeth the hope of miserable man, as the word 〈 in non-Latin alphabet 〉 signifieth: Thus Gregory who also rendereth the next verse thus.
Thou hast strengthened him with a little that he might pass on forever. According to the vulg latin expounding it thus, when he thus falleth, whereby he incurreth the danger of destruction, thou strengthnest him by thy grace again for the little time, that he hath to live here, and by this means when he passeth hence he goeth to that life which shall never have end.
N. Translat. Thou prevailest forever against and he passeth, thou changest his countenance and sendest him away Hebr. It is as well thou strengthnest him to overcome, and he shall walk changing his face, thou sendest him. And therefore I see not but that it may be expounded according to Gregory, As if he had said, thus it is with the best man, but when by temptation he is brought into so great danger, he recovereth strength by thy grace to overcome these his spiritual enemies again, and when age and death cometh, changing his countenance thou sendest him out of this miserable and sinful life, and so out of the danger of temptations forever hereafter, to live securely for evermore.
Some, although in the reading they follow the vulgar, yet give this sense, thou strengthnest him to live here a while, but as other earthly things, he is soon changed, his face growing old and wrinkled, and his hair white, and so thou sendest him out of this world. But then they expound the words of v. 18. 19. thus. Great mountains, and hard rocks, stones, and tree •… growing are worn out in time, therefore man much more; when t 〈…〉 by sufferings consumest him, and if he hath strength to live and come out of such miseries, yet so weak and frail is his nature, that he changeth eftsoo 〈…〉 again and dieth.
His sons come to honor and he knoweth it not, &c. His flesh upon him shall •… have pain, and his Soul within him shall mourn. Man being gone out of this life, knoweth not how it falleth out to his children here, whether they live in honor or dishonor, because the dead know not the things of the living in this world. Thus Gregory, and hitherto well; but then he distinguisheth without ground only upon man's imagination, that this is the case of the carnal, but, not of the spiritual, for they being in the clearness of God, see all things done here. And he further addeth, that by children here, works done by men are mystically meant, as 1 Tim. 2. in speaking of women, that through child-breaing they shall be saved, it is not literally meant; for then such as bear no children, but serve the Lord always in chastity should not be saved. But good works are the children, whereby faithful women are saved. And whereas it is said, man knoweth not whether they be in honor or not, it is meant, that he knoweth not whether the good works that he doth be accepted before God, or not: and then returning to man yet living, again he speaks of the pain of their flesh, and sorrow of heart: But I prefer, following the literal sense only here, and like not of his attributing to works the honor to come, or the uncertainty of being accepted in our well doing: this is Gregory's dirt, which I reject, although I make use of his gold.
For the last words, verse. 22. the Vulg. to make the sense more full, inserteth these words, Whilst he liveth: His flesh whilst he liveth shall have pain. The meaning is, although being dead and gone, he is not troubled, as Parents be here at that which befalleth their children, yet in his going out of this world his flesh shall have pain, and his soul sorrow, he being in the pangs of death, wholly taken herewith, which should make every man in the time of his life and health to prepare himself for God, and not to put off the [Note.] care of this till these pangs seize upon him, and his mind being hereby distracted, he be most unfit.
CHAP. XV.
SHould a wise man utter vain knowledge, and fill his belly with the East-wind? Here Eliphaz the second time acteth his part, objecting abundance of vanity to Job, for his most heavenly and profound speeches before uttered. But such measure must the Orthodox set forth by Job expect, and the hands of Heretics set forth by Eliphaz and his fellows.
Thou castest off fear, and restrainest prayer before God: thy mouth uttereth thine iniquity. This is spoken because Job was little, as he thought, in prayer, and so much in speaking of other things, wherein he vaunted himself in respect of his own wisdom above other men's, and maintained his own innocence, for which he accounted him wicked and blasphemous, as verse. 5. 6. but most falsely: But by the way, note that a man in his suflerings should not be little, but much in prayer, as is commended, Psal. 50.
Art thou the first man that was born? or wert thou made before the hills? This is spoken, because Job had bidden them to hold their peace, and to hear him, wherein he seemed to them to be proud and arrogant, taking upon him as if he were another Adam, as the word is, who being made before all other men, must needs be the wisest among them, to teach all them in things both divine and human. And he addeth, Before the hills, proceeding yet to some of more wisdom, viz. God's Angels, which were made before Adam, or the earth, or hills; for in the beginning God made the Heavens first, which are above all visible things, and the Angels therein, then the earth and mountains, which are spoken of for their greater antiquity, because at the separation of the waters they first appeared, and then plain places afterwards.
Hast thou heard the secret of God, and dost thou restrain wisdom to thyself? What knowest thou that we know not? Here he taxeth Job, and derideth him, as taking upon him to know the secret counsel of God to declare it to others so, as that without him they could not know it; but he did bear himself so, as if he knew exactly the cause why God laid those judgments upon him, and of his first consulting about it, which made him so bold to desire to argue with God about it: For the next words, he speaks so, as one that would pay him in his own coin, Chap. 12. where Job spake likewise to them, Vers. 10. We have men with us ancienter then thy fathers. This he spake, because Job had said, that wisdom was with the ancient: For whether they or Job were ancienter is uncertain, but he seemeth to speak this of his Temanites, and the old learned men that were amongst them, to whose years he came not nigh.
Are the consolations of God small with thee? or is there any secret thing with thee? The vulg. Is it a great thing that God should comfort thee? but thy wicked words prohibit this. But N. Tr. agreeth with the Hebrew, and the meaning is, Thou seemest by thy speeches as if thou wert able to deal with God upon equal terms, thou speakest so high; but this is not the way to have comfort from God, but herein thou dost, as if thou wert in thy heart so wise, that thou hadst something there in secret to bear thyself upon against whatsoever may come.
Why doth thy heart carry thee away? and what do thy eyes wink at? The vulg. And as thinking great matters hast thou astonished eyes? But different from the Hebrew; but whereas the Vulg. for carry thee away, hath, Lift thee up: It seemeth to be so rendered for the sense, because this carrying away is by pride: and in speaking of his winking with his eyes, he meaneth in way of derision, as proud folks do to show how little they esteem of that which is said by others.
Having spoken in general against Job, to the end of V. 13. he cometh, V. 14. to speak to the same effect, that Job had done before of man's uncleanness, and Vers. 15. to the same effect with that which himself had said, Chap. 4. 18. of his not putting trust in his Saints, adding more of the heavens uncleanness in comparison of God.
How much more abominable is man, that drinketh iniquity like water? Gregory upon this, and the words going before, from verse. 8. saith thus: Job having spoken of high and mystical things, Eliphaz as deriding him for this, asketh him, whether the secret of God were with him, or he were of his privy Council, that he took so much upon him. Then coming to verse. 10. where Eliphaz braggeth of their ancient men, hereby seeking to bear down Job, he saith, that it is the manner of Heretics to boast of antiquity, thinking this to be an argument of great force against the Orthodox, and to make for them, contemning things present, although most true. If the Papists now would but hear this Bishop of Rome in this, they would not so triumph in their argument, drawn from antiquity, as they do, thinking their Tenets abundantly confirmed, when being but their own phantasies, they seek to countenance them by the authority of the ancient Fathers, as the Pharisees did by their traditions. And upon verse. 13. That thou turnest thy spirit against God, and lettest such words go out of thy mouth. By these words he meaneth the words spoken by him touching his integrity; for words spoken for a man's own Justification, commonly proceed from pride and self-conceitedness: and they that speak thus, put a bar, as it were, in their way, to hinder them from having any consolation from God, of which he spake, v. 11. But the same words may be spoken by the wicked, and by the righteous, yet the one only shall be judged therefore, and the other accepted of, as God seeth their hearts to be affected, when they speak so: for the Pharisee spake so, and was condemned; but Hezekiah to the same effect, and was accepted of, and saved: why? because the Pharisee spake out of pride, Hezekiah in humility, by way of pleading for himself before him that knoweth every man's heart. And to the same effect Eliphaz also spake, verse. 6. judging Job worthy to be condemned for such words; but this was his error, in that he could not distinguish betwixt the words of one man, and of another, according to the diversity of the affections of their hearts; For these words of Ver. 16. here are two words used, Abominable, and Unprofitable, as the Vulg. [Note.] hath it; but N. Tr. abominable and filthy, denoting both the wicked doing of sinful man: and because he doth so, his unacceptablenesse to God in that which he doth that is good; for by reason of his being in the state of corruption, his best deeds are had in abomination: so far are they from profiting him towards the divine acceptation, as is taught, Isa. 1. 12, 13. and Isa. 66. And such a man is said to drink in iniquity like water. For his ready running on in sin; for he saith not eateth iniquity, but drinketh it, because to eat, a man must chew, and this taketh up some time, but drink goeth down [Note.] without any delay; so the abominable man showeth himself to be such by this, that without making any question, or seeking to keep himself from sin, he runneth on headily herein from time to time, whereas he, in whom any grace is, considereth, and finding it evil, spitteth it, as it were, out of his mouth, not suffering it to go down. But the word 〈 in non-Latin alphabet 〉 here used signifieth neither unprofitable, nor filthy, but stinking, which most fitly setteth forth unacceptablenesse.
Here to prepare to attention to that which followeth, verse. 20. he saith, I will show thee hear me, that which I have seen I will declare, Which wise men have told from their fathers, &c. To whom alone the earth was given, and no stranger passed amongst them.
Heretics, saith Gregory, out of their pride, if they have anything to say that is true, are wont hereby greatly to magnify themselves, as though they were wiser, and knew more then other Teachers, and therefore worthy by all others to be reverenced and hearkened to, so doth Eliphaz here.
1. He seeks this, by saying that he would speak nothing but what he had heard, and because a man may be deceived in that which he only heareth.
2. He saith, he had both heard and seen: and because this might yet come from men, speaking, or writing unadvisedly, he addeth,
3. That it came from the wise. And lastly, because they might be but wise men in his account, but indeed subtle, and crafy Heretics,
He 4. addeth, that they were such as alone possessed the earth, and no stranger passed amongst them; that is, they had the government of the Church in their hands, and in their time there was no Heretic amongst them by whom they could be corrupted, and therefore that which they taught must needs be most true: And for the name stranger given to Heretics, and wicked men, under color of God's people, David saith of such, Strangers are risen up against me, when he was persecuted by Saul and his parasites: and indeed such are strangers, both for their strange erroneous teaching, and wickedness, making them strangers from the common-wealth of Israel, as the Apostle calleth them. But here indeed is a sure ground of truth laid, and what ground is this? but the Apostles, who first alone had the government of [Note.] the Church in all Nations, so that whatsoever we hear and see coming from them is the undoubted truth of God; what not, is to be suspected as false and erroneous, whether it be in doctrine, or the manner of worshipping and serving God, or governing his Church upon earth. And hereby the Roman Catholics are again convinced to be heretical, for their teaching so many things, divers from the Apostles, and for their innovations in divine worship and Church-government: wherein I pray God to keep us, that we participate not with them. Now that divers men are for divers ways, and that we may be so kept, we must not only hear, but see, and look into their writings, that we may in all things be guided aright.
The wicked man travelleth with pain all his days, the number of years is hidden to the oppressor. The Vulg. The wicked man is proud all his days: but Heb. it is Parturiens, bringing forth in pain as a woman in travel, of 〈 in non-Latin alphabet 〉 that signifieth to bring forth, or to be grieved, or sorrowful: And then the meaning is, that he putteth himself to extreme pains in travelling, by study and labor, to bring forth the plots which he hath in his mind, to circumvent others, of which travel followeth pain, by suffering in his body and goods, which he thought now was the case of Job. For the next words it is meant, that he who travelleth in this way of oppressing, knoweth not how short his time is, and therefore going upon such uncertainties, it was a vanity in him to wring with pain out of others that, which when he hath gotten, he knoweth not how long he shall enjoy.
A dreadful sound is in his ears, in his prosperity the destroyer shall come upon him. The vulg. Whilst there is peace, he suspecteth treachery: But Heb. it is, Destruction shall come to him. The meaning is, he that oppresseth & tyrannizeth over others, is always troubled as with a sound in his ears at his own evil doings, his conscience telling him, that as he hath done to others, so it shall be done to him again to his great terror and disquiet: And finally, when escaping sometime without being requited in his kind, he hath some quiet, & hath an estate most flourishing, destruction forever shall come upon him. An effectual [Note.] consideration one would think, to deter all men from this great sin of oppression, and to make them careful to keep a good conscience in all things, which contrariwise is a continual feast.
He believeth not that he shall return out of darkness, and he is waited for of the sword: That is, being thus troubled in conscience, he sometimes groweth desperate, not believing that ever he shall escape the darkness of misery, to come into the light of felicity, for he thinketh that he seeth vengeance attending, and ready continually to seize upon him, a dreadful case, which who for a greedy desire of worldly wealth would be in, did he but seriously consider it.
He wandreth abroad for bread, saying, where is it? he knoweth that the day of darkness is at hand. By bread, which is for the sustenance of this life, Gregory understandeth life, of which he now despairingly saith, where is it? Oh it is no longer to be held, but I must to the darkness of death.
Trouble and anguish shall make him afraid, they shall prevail against him as a King prepared to battle. It being so with the covetous oppressor, as hath been said, how great must his trouble and terror needs be, even as theirs that have a mighty King coming to destroy them with his invincible army, that none can resist. And having thus shown the evil case of oppressors, in the next words he cometh to show what such have done to deserve this.
He stretcheth out his hand against God, and strengtheneth himself against the Almighty.
He runneth upon him, even upon his neck, and the thick bosses of his buckler, &c. Vers. 27. In all which he yieldeth this as a reason why such horror should be unto him, viz. because in his oppressing way, he maketh war as it were, against God, and therefore he must needs look for all hostility from him. He stretcheth out his hand against God: Who doth that which God hath forbidden, as he hath done all oppression and wrong, and that without all fear of his judgment: and he is strengthened against the Almighty, that being so wicked, greatly prospereth yet in this world: And he runneth upon him with an erected neck, as the Vulg. hath it, that is, becometh audacious against him, daring to do any heinous wickedness: And he is armed with a fat neck, That is, made fat with abundance of worldly goods, which maketh him thus lusty and bold▪ But the N. Tran. agreeth best with the Hebrew, and the sense is the same; his running upon his neck setting forth his audaciousness, which by his worldly wealth he groweth too, and his running against the bosses of his buckler, his thick lining with far through a confidence in which he feared not to run against the strongest part of God's armor, although able to grind him to powder; and that his confidence in doing thus, is in his worldly wealth, appeareth V. 27. Where the thick collops of his fat are spoken of. A notable description of the great tyrants of the World, in oppressing poor men, contrary to God's strict charge, they enter battle against God himself in so doing, which what mortal man dare take the boldness unto him to attempt? For he shall be sure to be overthrown, let him be as great in wealth, and worldly power, as he can.
He dwelleth in desolat cities, &c. Here having shown, the giant-like war, made by proud and mighty oppressors, against God; he declareth in all these their doings, their evil and dangerous condition. They are like unto those that dwell in ruinous houses, of which, if there were never so many, even to the making of cities; yet they shall soon be brought down, and then but like many buildings fallen down together, making nothing but ruinous heaps: And he likeneth them to desolate cities, because as the body not inhabited by the spirit of God, so is a desolate city. The flame shall dry up his branches, and by the breath of his mouth he shall go away. That is, such a man is but as a tree with flourishing branches, before a a mighty flaming fire, or as dust or chaff before the wind, so is he before our God: That is, • s a consuming fire, and before the breath of his mouth, which suddenly can bear him down, that he shall be gone, as the forces with swords and sta • es coming to take Christ, were beaten down backward by the breath of his mouth, there being no need of arms for him to bring all such proud ones down, and to send them packing into Hel: By the breath of his mouth he shall go away, is commonly expounded in the going away of his breath, he is gone. The vulg, for these words, Neither shall he prolong his perfection upon Earth, hath it. Neither shall be take rooting in the earth. Whereupon Gregory, the Oppressor is like unto a tree which groweth high, and spreadeth out her branches, but takes no deep rooting in the ground; now how flourishing soever such a tree is, any blast of wind easily overturneth it; and so it is with him and his family: But the word 〈 in non-Latin alphabet 〉 signifieth perfection, and because the perfection of a tree is in the rooting thereof to stand firm, it is not amiss so rendered. Let not him that is deceived trust in vanity, &c. That is, the covetous oppressor, waxing great, let him not deceive himself, for he doth certainly, if by getting goods he thinketh to rise to great dignity here, and continue. V. 32. It shall be accomplished before his time. Hebr. cut off. before he expecteth, which is further amplified by similitudes, V. 33. He shall cast off his unripe grapes as the vine, &c. That is, his wealth and honor shall soon fall from him, V. 34. For the tabernacles of hypocrites shall be desolate, &c. As they are like desolate cities, as was before said, empty of all grace, so shall their houses, and the houses of bribe-takers, be left empty of all treasure, their children being poor and beggarly, V. 35. They concieve mischief, bring forth vanity, &c. Of which saying, made use of by David, see Ps. 7. 14. And my exposition thereupon.
CAAP. XVI.
MIserable comforters are ye all. Here Job, first teacheth, that a man ought not in the misery of his neighbor, sharply to reprove him, as by his sins deserving to suffer so, when he knoweth no wickedness in him, for whosoever doth thus, is a miserable comforter, or overous or burthensome, as the Vulg. rendereth it, adding weight to the burden, which he already beareth to make him sink under it, which is against the love, that we ought to bear one to another.
I also could speak as ye do, if your Soul were in my Souls stead, I could heap up words against you, and shake my head at you. He speaketh not thus, saith Grogory, as cursing them, for he only intimateth a wish of that which might do their souls good, and keeping them from sinning, as now they did by their proud insulting over him, whom they ought, if they had any [Note.] true love in them, to have comforted him, and sympathized with him in his misery: For this is one good thing, that cometh of suffering, to learn hereby to succor others being in misery, according to the saying, Sepius ipse miser miseris succurrere disce. Being often in misery thyself, thou learnest to succor the miserable. And our Lord himself by his sufferings, is commended unto us by this, that he knew, how to compassionate those that suffer: And it is to be noted, that he saith not, My Soul, in your Souls stead, but yours in mine. For then both he and they, should have been in an evil case, but thus it would have been for their good, as hath been said.
But I would strengthen you with my mouth, and the moving of my lips should asswage your grief. The vulg. I would move my lips as sparing you. Whereupon Gregory, Great wisdom is required in a Preacher, in his speaking against the sins of his hearers, for some are gentle and easy to be wrought upon by reproof, these may be freely reproved, and being thus dealt withal, they will repent: But others are stout and proud, and if they be reproved take indignation at it, and are made worse: That the Teacher then [Note.] may in moving his lips, spare and provide for the good of either, what must he do, but freely reprove the one sort in particular, but not the other, but only by generally speaking against such a sin, as he knoweth him to be guilty of, and in thus doing he shall spare them both: The first sort by not sparing to speak unto him, because he will be reformed, and so shall be spared, and not by God be punished for his sin: And the other by sparing to speak in particular to him, and only against his sin in general, for thus he happily may apply it to himself, and be ashamed, and turn. Hebr. the word rendered, Asswage your grief, or spare you, is 〈 in non-Latin alphabet 〉 signifying Prohibere, to withhold, or forbear, and this is the same in effect, with the word Spare, so that he meaneth, he would have spared to speak so, as whereby they should have been stirred up against him, and made uncapable of good by his speaking, and contrariwise frame his speech, so as that they might have been hereby benefited and comforted.
Though I speak, my grief is not asswaged; and though I forbear, what am I eased? That is, I have spoken wishing, that your souls were in my souls stead, thus to ease my mind, or as I could otherwise think fit, but this cannot be, neither am I anything eased hereby, or if I hold my peace, I •• all give you occasion to think ye have prevailed, and that I am such a wicked man, as ye imagine me to be.
But now he hath made me weary, thou hast made desolate all my company: As it he had said, I am not only, not eased whether I speak or be silent, but more oppressed in regard of God's being against me, which most perplexeth my mind of all other things: And because he is against me, he makes my companions and friends against me also, for thus a man that hath no hope, but despaireth of God's favor, or wanteth all sense hereof, takes God now to be his enemy, and is hereby utterly discomforted: And to show that his apprehensions were such, touching God at this time; he goeth on V. 8. 9. Saying in the bitterness of his Soul, Thou hast filled me with wrinkles, which is a witness against me. &c. He teareth me with his wrath, who hateth me and gnasheth upon me with his teeth, mine enemy sharpeneth his eyes upon me. Whereby saith Ferus, we may see, in what a perplexed [Note.] estate wicked reprobates shall be at the last day, when God shall declare himself to be such an enemy unto them indeed; for so much as one of his elect, and a most rare man, but conceiving him to be against him, because he had no present sense of his favor, was thus extremely troubled.
They have gaped upon me with their mouth, they have smitten me upon the check reproachfully, &c. Having spoken of his trouble inwardly, for God's seeming barah dealing towards him, now he turneth himself to speak of these his false friends, and there enemy-like carriage towards him: For then they gaped upon him with their mouths, and smote him upon the cheek, when they spake so reproachfully to him, charging him as an oppressor and tyrant, that had entered into battle against God, as it were, as Eliphaz had spoken with full mouth, chap. 15.
I was at ease, but he hath broken me asunder, &c. That is, God by his judgments upon me and mine; and so he proceedeth in showing the greatness of his sufferings, to Vers. 17. Wherein he pleadeth for himself, saying, Not for any injustice in my hands, also my prayer is pure. Here Job justifieth not himself, as clear from all sin; but from the sin wherewith they charged him, that is, rapine, as the word 〈 in non-Latin alphabet 〉 properly signifieth, and hence one fowl with crooked claws, viz. The night O • le, is so called, for thus sometime Jerome rendereth the word, therefore he hereby meaneth close and covert seeking, or make a prey of other men with his hands, as the night-owl doth with his claws of other living creatures in the dark: And he saith, that his prayers were pure, because his hands were pure and clean from blood, as theirs be not, who get goods by rapine and injustice, as Isa. 1. 15. Where for this it is said, Your hands are full of blood: and lift up pure hands.
O earth cover not thou my blood, and let my cry have no place. That is, if I have de▪filed my hands with blood, by doing violence to my subjects, in anything through oppressions, enriching myself, O earth open thou thy mouth against me, as sometime against Cain shedding his brother Abells blood, and declare, as by crying aloud, this my wickedness, that God may take revenge upon me, and let not my cry in praying have any place, but let God stop his ears against it. A most pathetical speech, able to move the hearts of his friends to relent to hear it, and streightway to alter their opinion of him; It is as if he had said, I perceive that I have hitherto spoken to men obstructed in their ears by a prejudicate opinion against me, now therefore (O earth) I speak to thee who wilt be more ready to hear then they, do thy office as the creature of the righteous Judge, by crying out against me for any blood, that ever hath fallen from my hand upon thee, and spare me not; And thou (O God) if it be so, as they accuse me, let my prayers have no place, nor ever prevail with thee for mercy, of which I stand in so great need. Gregory making all things here allegorical, without cause applieth this to the blood of Christ, which is not hidden, but everywhere made known by the preaching of the Gospel to have be •• shed for our sins, as also his crying out when he suffered.
Also behold now my witness is in heaven. Having called upon the earth, as the manner of God's Prophets hath sometime been, as of Moses and Isaiah in particular, against a stubborn and hard hearted people, now he turneth himself to God, of whom he had spoken before, as his enemy, yet having the testimony of a good conscience, he was bold to appeal to him, and to oppose him as a witness against their approbrious calumniations. From which, and that before going, V. 17. not what an evil case they are in, that by oppression and tyranny gather worldly goods, the very earth is a [Note.] witness against them, and ceaseth not to cry out for revenge, and for their cries and prayers they be of none avail with God. But contrariwise, they that do keep a good conscience, flee all injustice and wrong, are happy in the midst of all worldly miseries, for God in Heaven is a witness for them, and so it will appear to the terror of their traducers, and to their own everlasting comfort, as is declared, Psal. 50. 1, 2, 3.
O that one might plead for a man with God, as a man pleadeth with his neighbor. Having said, v. 18. that his witness was in heaven, now again he yet setteth forth the majesty and super-excellency of God above all men. If he were as a man, he might be summoned to come in for a witness and clear him from the foul aspersions laid upon him. But for so much as he was not, he must even be content and go now away out of this word, into which he should never return again, in the account of these men wicked, & worthily thus brought to his end, unto which he saith, there was but a short time; And in the next Chapter he correcteth himself, having said here, A few years, and I go from whence I shall no more return: Saying;
CHAP. XVII.
MY breath it corrupt, my days are extinct, the grave is ready for me. The nearer a righteous man cometh to his death, the more is he stricken with terror in respect of the Judge being at hand, and the more narrowly doth he look into his ways, and bethinks himself, if in anything he hath sinned, whereas on the contrary side, the wicked towards their end, although they be troubled at the approach of death, yet they are sensible only of their misery; but for their sins, they never call themselves in question about them, and so either die and must abide the severity of this Judge, or if they escape they are no whit amended hereby: But how is it that Job having before said, that he had sinned, now saith, I have not sinned. For so it is in vulg lat. But Hebr. it is, If not illusions, or illuders with me: Which they that follow the Vulg. seek to reconcile thus, if by these deceivers I had not such sins laid to my charge, as I am not guilty of, I would not stand so much upon my own justification, as now I do; by them therefore I am forced to speak so, as if I had not sinned; or if it be rendered, Illusions are not with me. This they say is the same in effect, with saying, sins are not with me, I have not sinned, and by deceit sought to hide it. N. Tran. Are there not mockers with me? as if 〈 in non-Latin alphabet 〉 had the force of an interrogation Junius, Quando quidem not sunt Ludificationes apud me. That is, criminations, by which they mock him, in all which there is not much difference, but the sum of all is this; if we put both the verses together, I am consumed and dying, when as I have not deceived the World by making a show of piety openly, but practicing injustice and wrong secretly, as I am charged; but have walked uprightly in all things, as God knoweth, in whose testimony I said before; I trusted against all the unjust calumnies of these men, and thus the doubt is also resolved, and Job's saying before that he had sinned, and here in effect that he had not sinned reconciled, he clears himself only from the sin of dissimulation, as God also did at the first, saying of him that he was a just man, none being like him upon Earth. And doth not mine eye continue in their provocation. The vulg. In bitterness, as the word also signifieth: And he saith, his eye continueth or lodgeth all night, as the word signifieth, in bitterness, because he could not sleep with his eyes, whereby to have any ease, when others commonly took their rest, that were toiled in the day: Some refer it to these his friends, whom as long as he saw about him, deriding and calumniating him, he saw objects of bitterness; and some to the eye of his mind, lifted up to God in prayer, but yet no sweetening coming from him, either internally or externally; the first is rather to be followed.
Lay down now, put me in a surety with thee, who is it that will strike hands with me? The vulg. Deliver me, set me by thee, and let any man's hand fight against me. But N. Tran Is word forword, according to the Heb. The vulg. looketh more at the sense, then at the signification of the words; the meaning whereof is, Cease to persecute me with thy judgments (O Lord) lay down the piercing weapons of thy wrath, which thou hast taken up against me, and what is this, but deliver me; put me in a pledge of thy favor, by thus reconciling thyself again unto me, and what is this in effect but, set me by thee, who seemest now to put me far away from thee, for the last words they are 〈 in non-Latin alphabet 〉 Who is he, he shall strike hands with me. That is, if God would do thus for me, what man is there that would be so hardy still to oppose me, yea be would rather be in league with me, but if he durst, let him lift up his hand and fight against me.
For thou hast hid their heart from understanding, therefore shalt thou not exalt them. This is by some understood, as spoken of the Chaldeans and Sabaeans, by some of the Devil, but it is plainly meant of these his friends, from whose hearts, understanding aright the cause of Jobs sufferings was taken away, as appeared by their bitter invectives against him: Therefore howsoever they magnified themselves against Job, as if they had more understanding then he, God he saith, would not finally so magnify, but abase them before him, wherein he even prophesied of that, which was at the last done, when God said, they had not spoken so right things as Job.
He that speaketh slattery to his friend, the eyes of his Children shall fail. Vulg. He promiseth a prey to his fellows. Hebr. He appointed his fellows to a part, or showeth them a part, as the word properly signifieth. The meaning is, whereas he hath objected rapine to me, he that is Eliphaz, hath given himself a nip indeed, who together with his fellows, Zophar and Bildad, knowing none other happiness but that, which standeth in having worldly wealth, have mutually with joy, shown one another goods to be gotten by rapine and wrong, of which they speak so much, but their children's eyes in looking to be enriched hereby, shall fail; the expected goods so to be gotten, not coming in, or not continuing as they hoped, but melting away again, as the dew against the Sun.
He hath also made me a by word of the people, and aforetime I was as a Tabret. The vulg. For these last words, hath, And I am an example before them. Hebr. I am Tophet. The meaning is, the Lord by executing his judgments so soarely upon me, hath made me such an example of misery; that when any man will speak proverbially of one extremely miserable, he will say, As miserable as Job: Yea and this makes my misery the greater, that it is as a sport to the profane, to see or hear of a godly man thus afflicted and brought down, as the malicious Jews looked upon Christ hanging upon the Cross, nodding their heads and laughing at him: The word Tophet was afterwards used to set forth Hel, as Isa. 30. Whereupon some think, that he meaneth, I am accounted by them, as one almost in Hel already, so wicked am I thought to be: But because Tophet was not spoken of in this sense, til long after Jobs time, this exposition falleth, for these words afore time in N. Tran. Hebr. it is, 〈 in non-Latin alphabet 〉 before them, and therefore I see no reason why that herein, the translation is altered, if it be asked, why he should say, I am Tophet before them, If he meant a sport: The word signifieth a Tabret, it playing upon which they are merry and rejoice, to be a Tabret therefore, is to be matter of mirth.
Upright men shall be astonied at this, and the innocent shall stir up himself against the hypocrite. Having shown what the wicked did upon occasion of his miseries; now he showeth the effects hereof in the righteous, they are aston • shed, as being put to seek, what should be the cause, why a man so just as Job was thus handled, for they resolve, that it is not for his sins, from which he lived so free, therefore they conclude, that it is for his trial, but then it amazeth them again, that others who are sinful, and no way in virtue comparable to him, are suffered both to live in prosperity, and thus to insult over him in pain; and hereupon they stir up themselves against such hypocrites, that rejoice in their own worldly happiness, thinking none in misery here, comparable to them, for the favor wherein they are with God, they yet stir up themselves against them, being persuaded, that whatsoever they suffer in this World, they are in a better estate to Godward then they, and that they, who thus judge the just for their sufferings, are but hypocrites, howsoever they flourish outwardly, overlooking therefore all their worldly pomp, and contemning it, they spare not to cry them down with dsidainful speeches, as they are worthy for their insolencies, as Job spared not to do by these, when he was in the lowest ebb of misery, and they were in the height of worldly prosperity: And hereby a wicked hypocrite may be known, and a right godly man, the one dareth not to condemn any innocent and unblamable liver, [Note.] under what crosses soever he seeth him, but is offended, and stirreth up himself against those that do, the other measuring the favor of God towards men only by outward things, vilify and censure, as worse then naught such as suffer extremity, whatsoever their conversations and dealings have been in all the time o • their prosperity.
The just also shall bold on his way, and he that hath clean bands shall grow stronger and • tronger. That is, if he seeth other just men to suffer, or suffereth himself, he will constantly go on still in the way of righteousness, and shall be strengthened more and more, even by sufferings, as knowing, that they work a surpassing weight of glory, that shall be revealed.
My days are past, my purposes are broken off, even the thoughts of my heart. For the words or V. 10. Return and come. He herein challengeth them, as it were, to unite their forces, and to come together again into lists against them, presuming, as he saith, that he should be one amongst them, wise enough to answer rightly to that, which he had said to clear themselves of the imputation, that he had laid upon them, or to make good that wherewith they had charged him: But whilst he was thus speaking, his pangs oppressing him, maketh him to interrupt his speech, as if not likely to live, or if he did live, to have another brunt with them, in way of argumentation, for the distractions of his thoughts and meditations, making him not himself as it were, through the extremity of his pangs, as it is with any man, though never so able, when he is so much oppressed in his body, and terrors of mind together, that he cannot take his natural rest, night after night, as it was now with this poor man Job: And that this is his meaning, the next words, V. 12. show, They turn my night into day, my light is short, &c. That is, these distracting pangs take all sleep away from mine eyes; and so do greatly distemper me.
If I wait, the grave is my house, &c. That is if I hope to have any better rest, my grave must be my house, where I shall take it: Here I live but in common with others, and so as it were in a throng of troubles, where I look for no quiet, but my grave is my proper house, where none else shall come to trouble me, but I shall lie as in a sweet sleep, without disturbance.
I have said to corruption thou art my Father, and to the worm thou an my Mother and Sister. Because he had spoken of the grave as his house now he mentioneth the family dwelling there with him, corruption and worms; o • going thither, amongst which he showeth, how desirous he was, and that with hope of finding more comfort there then here: He showeth by calling the one his Father, and the other his Mother and Sisters: For whither do men in misery, in a strange country desire rather to go, then to the house of their Parents; wherefore Job in saying thus, showeth, how willing, yea desirous he was to die: And of corruption indeed man cometh, for what else is the seed and blood of generation? [Note.] And therefore to die, and to be put into the grave, should cause such horror in us; for we thus go, but to our mother earth, out of which we were first taken and made.
And where is now my hope, who shall see it? That is, what hope have I more of living and enjoying prosperity here, or who shall see it? All the hope then that I have, is in death, and not in this life; wherein the righteous are contrary to the wicked, with whom, if the things of this life be gone, all hope is gone.
They shall go down to the bars of the pit, when our rest is together in the dust. This is commonly understood of Job, and all his things, which he dying, should together with him be at an end, he, if he had never so much, not having any comfort of them more forever, wherefore the faithful are not to be so much troubled at worldly crosses, but comfort themselves in this, that there is rest to come after death, what troubles soever they have endured in this World.
CHAP. XVIII.
HEre Bildad taketh his turn again to speak against Job. First Bidding • o cease speaking, and to mark, V. 2. And then he beginneth thus, V. 3 Wherefore are we counted as Beasts, and reputed vile in your fight. He speaketh in the plural number, both here and V. 2. as some think, meaning both Job and Eliphaz, whose speeches were so long, that he was hereby, he thought, held too long from speaking; as also his fellow Zophar, whereby he lacked the words of Eliphaz, as well as Jobs, as if he had not spoken home enough unto him, but that he could speak better. Some, that for reverence to Job, he spake in the plural, as men use to do to great persons, as Kings. Some that he thought Job to be possessed by an evil spirit, whereby he spake so presumptuously, as he thought, both to God and to them: But it is rather to be thought, that he spake thus, as bending himself both against Job, and such as he counted him to be, hypocrites, which made a great show of piety: Because he had spoken of upright and righteous men, chap. 17. 8. 9. Who though they seeing him in such misery, would not judge of him as they did, to be discouraged from walking, in the like righteous ways that he had done; Bildad therefore putting him, and them now together, most probably speaketh thus in the plural number; and whereas he saith, Wherefore are we counted as Beasts? He hath reference herein to that which Job had spoken of, understanding being taken from their heart, chap. 17. 4. for what is a man void of understanding, but as a brute beast? Gregory saith, that Bildad in objecting to Job, that he counted them as Beasts, that in him Heretics are set forth, who stomach it much; that the faithful take upon them to reprove them, as carried away by error, as if the knowledge of the truth resided in them only; and all they had no more understanding then Beasts: And in disdaining this they say, He teareth himself in his anger, shall the earth be forsaken for thee, and the rock be remeved out of his place: that is, they who pretend that the Truth is with them only, being but a few, destroy their own souls, in this their mad mindedness, which they cal zeal for the truth, for so the vulg rendereth it, Why destroyest thou thy Soul in thy fury? shall the earth be forsaken for thee? That is, can it possibly be that God leaving all other men destitute of the truth, which fill with their numbers so many nations of the earth, should reveal it to thee, and to such as thou art: shall the rock be removed out of his place. That is, the foundation of the truth, of which Christ saith, Upon this rock I will build my Church, and the gates of hell shall not prevail against it; Shall this be removed and fail from being anymore? if it be absurd to aver such things, then that which thou arrogatest to thyself, certainly is absurd: that is, to be the only one, that knowest the truth And if we upon this ground, thus laid by Gregory, the Roman Catholics, that now are, be most aptly set forth by Bildad and his fellows, and consequently they are the most notorious heretics of these times: For all these things most aptly agree to them; they say that such as have reformed themselves from their errors destroy their own Souls, being carried as it were by the spirit of fury, under the pretence of zeal, to separate from them, and to declaim against them, as antichristian. For they say that in so doing they are gone from the Catholic Church and cannot be saved. Secondly, They reason against them from their own universality, the faith embraced by them, spread into all Countries of the earth, whereas they of the reformed religion are but few in comparison of them. 3. From this that Christ hath built their Church upon a rock, that cannot be removed, and this they say is Peter, and the succession of Bishops of Rome after him these 1600. years, by the judgment then of this their own most learned Bishop, they must needs be the arch Heretics of these times, that do so aptly answer to their tipe, Bildad speaking in his words, and seeking by his reasons to convince the true Church, and to justify themselves.
Yea the light of the wicked shall be put out, & the spark of his fire shall not shine. The vulger, Nonne lux impij, shall not the light of the wicked be put out. In this and V. 6. he having as he thought convinced Job to be as a mad man for his opposing of that, which he and his fellows had most truly taught, for he spake of him as one that thought to remove the rock out of his place, and to make the earth to be forsaken, now he falleth upon him, as notoriously wicked, threatening God's judgments against him, whereby his prosperity meant by the • ight should be turned into adversity, and his life be ended by an untimely death, V. 7.
The steps of his strength shall be straightened, and his own counsel shall cast him down. That is, the ways wherein he hath walked, bearing himself upon his own power, which in this world he hath attained, shall be made so straight, that he cannot walk in them anymore oppressing others, as he in times past did, because his wealth and might shall fail him, and the counsel which he followed before to overthrow others shall turn to his own overthrow and undoing, God thus justly punishing him in his kind.
He is cast into a net by his own feet, this is spoken of a man that used to go to circumvent and catch others, as in a net or snare, when he is taken and destroyed, this is called the net of his own feet, because such a net as he went and laid for others, and caused thereby. For these Words, V. 9.
The robber shall prevail against him. The Vulger, hath it, Sitis exardescet, Thirst shall burn in him: Wherein it is alluded to a wild beast in dry places, taken and held in a Snare till he becometh extremely thirsty, and the word 〈 in non-Latin alphabet 〉 signifieth either thirsty or robbers, by which last it is rather to be rendered, both because it is a plural 〈 in non-Latin alphabet 〉 and because the Chaldean Robbers had robbed Job, at which he doubtless aimed.
Terrors shall make him afraid on every side, and shall drive him to his feet. The vulg. Shall involve his feet, Hebr. His feet shall disperse him. That is, fear making him to flee, but uncertain whither, Vers. 13.
It shall devour the strength of his skin, and the first born of death shall devour his strength. The vulg. For strength hath arms, and for strength of his skin, the beauty of his skin, expounded by Gregory of his worldly glory, which when a wicked man being before in prosperity falleth, vanisheth away, and so doth his power and authority. By the first born of death sin is meant in general, and pride in particular, because this was the first sin in the world, and hereby most rich men are overthrow, who might have stood, if together with their riches they had had humility joined, v. 14.
His confidence shall be rooted out of his tabernacle, and bring him to the King of terrors: The vulg. rendereth both imparatively, Let his trust be roated out, and let the King of destruction trample him underfoot; That is death, which as a King subdueth and bringeth under all men, be they never so proud. V. 15. 16. &c. He showeth other horrible effects of wickedness in the house of the wicked, in his family and all things that belong unto him, making all men astonished at it, V. 20. as Job had before spoken, of the astonishment of the righteous at the sufferings of such, Chap. 17. 8.
CHAP. XIX.
TEn times have ye reproached me, ye are not ashamed, that ye estrange yourselves from me. They had spoken yet but five times against Job, saith Gregory, how then calleth he them ten times? and he answereth, that he meaneth not only the vexation that he had by their speaking so often to him, but also by his own speakings in answering to their calumnies; because, as he once said, whether he spake or held his peace, he could have none ease: Some others will have a certain number put for an uncertain, and the number of ten, because it is a number of perfection, and therefore in saying ten times he intimateth, that they had even spoken to the full whatsoever they could devise to aggravate his misery, so that now for shame they had need hold their peace, and not multiply words anymore in that way; and this I think to be the best, for it standeth not with reason to understand by the manifold reproaches of him, his own speeches in any part whereby he defended himself against them.
Be it known indeed that I have erred, mine error remaineth with myself. If ye will magnify yourselves against me, and plead against me my reproach. Here Job humbleth himself, not denying, but that he might have erred, but he saith it was to himself, he did bear the shame and reproach thereof abundantly, and humbled himself, therefore, but they not like friends, nor like men that feared God, taking occasion from hence for the magnifying of themselves over him, to plead these his sufferings against him hereby, and herefrom to argue, that he was notoriously wicked as they did.
But when they saw another, no way inferior to them, thus dejected, it should have stricken fear into them, and have made them thus to reason with themselves, we are as well worthy of these judgments as he, what need then have we to humble, and not lift up ourselves against him, least God seeing it destroy us with a far greater destruction then him: For this use do the righteous make of God's judgments upon others, but contrariwise to [Note.] take occasion hereupon to strout out themselves, as if they were better and to insult over the afflicted is the part of men far gone in wickedness, that may well expect, that their turn shall come next to drink of the cup of God's wrath filled even up to the brim.
Know now that GOD hath overthrown me, and compassed me with his net This he spake in reference to that which Bildad had said of the wicked, being taken in a net and snare. The vulg. At the least now understand that God hath not afflicted me with an equal judgment, he that compassed me with his scourges: but the word rendered in New Translation overthrown is smitten 〈 in non-Latin alphabet 〉 and in the rest it agreeth well • with the Hebr. But they who defend the vul. say that 〈 in non-Latin alphabet 〉 signifieth to smite so, as to oppres with his power which smiteth, which is in effect the same with the vul. But this being granted, what shall we say, can any man say, that God judgeth unjustly in any case, without the sin of blasphemy? It is answered, that Job meaneth nothing else, but that if he smote him thus, as they conceived, making him an example to others, for his notorious sins, he proceeded not with equity against him, for he by God's own testimony to Satan, after that he was first smitten in all that he had, suffered so much by Satan's instigation without cause, and therefore if these judgments had come upon him for his sins and not for some other occult reason, known only to God, they had not been just or equal: But all God's proceedings in judgment are just, therefore his meaning is such as hath been said, and that his friends ought not as they did, to look at his sins as the cause, but conceive that God had some other end in thus smiting him, and therefore it was their part and duty to forbear calumniating him anymore, and contrariwise to pity and comiserate his case: Job saith Gregory sinned not herein, because he spake no more then God spake of him to the Devil, Chap. 2. concluding, In quo itaque peccavit, quias authoris sui sententia in nullo discrepavit.
Behold I cry out of wrong, but I am not heard, I cry aloud but there is no judgment. Job having said, that he was not dealt justly withal, V. 6. Now beginneth to declare wherein: First, In respect of God, from hence to the end of V. 12. Secondly, In respect of men, V. 13. &c. to the end of V. 19. Thirdly, In respect of his sufferings in his Body, V. 20.
For the first, herein he saith the same in effect that he did before, he was not equally dealt withal for this, that in his extremity of sufferings his prayers were not heard, he had pleaded hereby, that the sufferings laid upon him, not for his sins, might be taken off, but he could have no audience: But it may be said, if they were laid upon him for his trial, and the proof of his patience, and consequently for his greater future good, how could he say without sin? that he could have no judgment, or justice, Sol. Sinn he did not in this or any other thing that he said, for if he did, as Gregory saith well, the Devil had prevailed, and would have triumphed, and with joy have been ready to object unto God, that it had fallen out as he had said, and that he was deceived in the man, whom he had so much magnified. In saying therefore that he was not heard, neither could have justice done him, he meaneth nothing else but that his extreme suffering continued still, he not knowing wherefore, although God knew very well, and through God's delaying to here him he was judged by men to be an extraordinary sinner, which was in them a most unjust judgment, V. 8.
He hath fenced up my way that I cannot pass, he hath set darkness in my paths: This is the second thing in his Declaration, his way out of trouble was, as it were, fenced about, or guarded with such a strong guard to keep him in misery still, that he saw not how he should ever get out, as a man going in the dark cannot see his way, but is wildred, and by darkness also he meant the darkness of his understanding, because there might be somewhat in him at which GOD was offended, although he knew it not, and so he was of a perplexed mind, as being uncertain, what the issue of these his calamities should be: For he had yet no inward comfort, but as sufferings without, so terrors within, as other faithful servants of God have also sometimes had? and Christ himself hanging upon the Cross, when he cried out, My God my God, why hast thou forsaken me? But as he was heard, and had a way made for him out of all his miseries, so Job at length had, and that with [Note.] great advantage; and so shall all the righteous have in God's good time, though for the present they want all sense of this comfort, which should make them hope against hope, in all times of greatest temptations.
He hath stripped me of my glory, and taken the Crown from my head. This is the third particular, at which he found himself grieved, as being wronged, for the understanding of which, according to the letter, there needeth no exposition; for Job being so great a man before, lived in great glory, which was all now gone: But here is something further meant, viz. his righteousness; for righteousness is as a glorious garment: For which the Psalmist saith, Let thy Priests be clothed with righteousness. Of this Job counted himself stripped, when injustice and wrong was by these men laid to his charge, and God continued still silent; not doing for him, so as they might be confuted: For the crown of his head, that was the reward of righteousness in Heaven, which is given to those that overcome; but from him is this crown taken away; that lieth down under sufferings, looking only at worldly things, and not at heavenly, hereby to be comforted against them: But he that sometime doth thus, may raise up himself again, and so recover it being almost lost: And the Garment of righteousness; which [Note.] righteousness may be well called in some, for their putting it on outwardly, but not being made hereby glorious within, as it is said, the Kings Daughter is: This I say a man may be stripped off, and recover it again by repenting, after fading through infirmity under sufferings, and have it so fixed in his heart, as never to be denuded hereof anymore.
He hath destroyed me on every side, and I am gone, and my hope hath he removed like a tree. Here is the fourth particular in his declaration, be was not only smitten, but on every side, if he turned him to the left hand or to the right, if he look before or behind him, he saw nothing but destruction on the left hand, and behind him were worldly things, before him and on the right hand were heavenly; for those of the World they were gone; of the great abundance which he had, there being nothing left, for those that pertained to salvation, the spirit comforting in all sufferings; this also was now gone: Not only men, but God seeming also to be against him, and for the present his hope was no better, then of a dead tree plucked up by the roots, which cannot grow again.
He hath kindled his wrath against me, and counteth me as one of his enemies. This is a further amplyfication of that which he said, V. 10, showing that the Lord in destroying him on every side, had set fire, as it were, round about him, as an enemy doth by a City which he beseigeth and overcometh, and burneth it in every part down to the ground: And that nothing might be wanting to make it evident, that God was set to destroy him, he addeth, V. 12. His troops come together, and raise up their way against me. &c. Wherein speaking of troupes, he may well be thought to relate to the bands of the Arabians and Sabaeans, the fire and winds before spoken of that destroyed his Children, Servants, and Cattle, in a very short time: All which being put together, O! How great were Jobs miseries: But this was not all, for V. 13. He proceedeth to his sufferings, in respect of other men, saying, first, He hath put my Brethren far from me, and mine acquaintance. In reckoning up these he nameth. First, His Brethren. Secondly, Acquaintance. Thirdly, Kinsfolk. Fourthly, Familiar friends. Fifthly, Maides. Sixthly, Men-servants. Seventhly, His own Wife. Eeightly, Children. Ninthly, Inward friends.
Touching all which it is easily to be understood, according to the letter, what was meant hereby; he had no kinsman or friend abroad, or any in his house that regarded him, to minister to him in this his misery: But mystically here saith Gregory, Job was a tipe of Christ, to whom the Jews were as all these Brethren and kinsfolk in the flesh; daily conversant with him, and such as even before his coming in the flesh, were familiarly acquainted with him, by reading the Prophets, out of whose prophesies they taught him to come: They are also called his maids & servants, because of their servile condition under the law: And yet some of them; as the Priest and Levites, served him more inwardly, as maids do, waiting in their Chamber upon them: They are also called his Wife, because he had joined the Jewish Church to him, as in marriage; but she abhoreth his breath, because he taught himself to be the Messiah, counting it an abomination, that any man should be the Son of God, and his equal: And these Brethren and kinsfolk, are said to have stood far from him, and to have estranged themselves; yea his most inward friends: B • cause the Scribes and Pharisees, and expounders of the Law, and so his privy Counselors, as it were, received him not; but stood off a great distance in their affections from him, yea they were at defiance with him: And herein the children, that is, the common people, who are children in understanding; and therefore in Vulg. Tr. rendered Fools, followed them, when they had a little before cried Hosanna, crying by their instigation, Crucify him. And of the same being Servants he saith, that he called unto them and they would not hear, because when in his teaching he sought to draw them saying, Come to me all ye that are weary, &c. And again, If any man thirsteth let him come to me, &c. Yet none of them were moved to come; he prevailed no more then the charmer with the deaf Adder, yea though he entreated them with his mouth; whereby is intimated in what a manner he should be amongst them, not as a Master commanding, but a servant entreating: And it is to be noted, that he imputeth all to God, that he had made all about him, thus [Note.] strange to him; and that he calleth the Troupes or robbers, that came against him, God's Troupes: For hereby he intimateth, that whosoever they be, by whom we suffer, we ought not to look so much at them, as by their own power doing anything against us, as at God, by whose permission and providence, they do it for our punishment, which we most commonly by our sins deserve, or he causeth to come for our trial. One question before I leave this catalogue of Friends, being now estranged, is moved amongst Expositors, and diversely answered, what is meant by this saying, V. 17. I entreated her for the children of my body. Because Job was now without children. In vulg. rendered, I entreated the children. and Hebr. it is 〈 in non-Latin alphabet 〉 to the children, or being taken only for a note of the accusative Case, I entreated the children. And against this reading, I confess, I have nothing to say: But then what children were these? It is not worth the while to mention some Expositors, as that these were children, which Job had after the destruction of his seven Sons and three Daughters: for there was no time for him to have more betwixt that time and this: The most probable is, that these were his Grand-children; for although all his Sons and Daughters died, yet they were first men and women grown, and it is not improbable, but that having each one his house, some of them had children; which were out of the dint of that fall: And these he might well call the children of his body, because they came from his body, although not immediately; and they commonly are as dear to Grand-Fathers as their own children, and love them as well: Again amongst others then of whom he sought comfort in his misery, but found none, he speaks of these also; in whose sight his visage was so altered, that they would not know him anymore, then others of his house: Some say, that these children, were such as were born in his house, coming of his Servants; but then he would not have called them the children of his body. Some, that they were children which he had by Concubines, which it was not unlawful for a man then to have, for the increase of posterity; but because we read not before or after, that Job had any, but only one Wife, and she was fruitful enough: So that by her he had ten children before this, and that which first moved Abraham to go in to another besides Sarah, was her barrenness, and Job was a faithful man like Abraham; I cannot agree with them, that hold, that Job had any Concubine, or children by Concubines, but only by his Wife.
My bone cleaveth to my skin and my flesh, and I am escaped with the skin of my teeth. The vulg. My bone, the flesh being consumed, cleaveth to my skin, and only lips are left about my teeth. But herein the sense is more respected then the signification of the words, which is in N. Tran. For the meaning is, that he was nothing but skin and bones: so greatly was he pined away by his sufferings, and the words may be brought to this; my bone cleaveth to my skin, and my flesh, Sub intellige, is gone, and I have only remaining the skin of my teeth (or about my teeth) and what is that, but lips fallen away through leanness to a skin. So that Job here setteth forth the poor and consumptuous estate of his body, through his continual pangs; and that it must be thus understood appeareth, because he, whose bones cleave to his skin, hath no flesh left, but it is all consumed away: Gregory, in applying this to Christ, that his flesh consumed, setteth forth his Apostles, who were as the flesh, nearest to the bone, who were nearest unto him, but at the time of his passion, they all fled from him; but the women that ministered of their goods unto him, were as his skin cleaving constantly to him, following him to the cross, and afterwards to the grave, to imbalme his body with spices, which they had provided: For his lips left him about his teeth, they were the Apostles, who although they fled from him, yet they talked of him; for two of them travelling towards Emmaus, when he joined himself with them, spake still of him, but yet believed not in him, neither had they the courage to do anything more pertaining to their ministry; they were as teeth indeed, being bidden by him in the person of Peter, kill and eat, that is, by reproving men's sins, to mortify them hereunto, and to leave them, as it were, with their teeth, that they might by being converted, be incorporated into them, by being made one with them in faith, and consequently with Christ, who is the head of all believers, and they altogether his body.
Have pity upon me (O ye my friends) For the hand of God hath touched me. Although they have been his friends, yet now they were turned enemies; why then doth he call them friends? To this Gregory saith, that even persecutors are by the faithful to be looked upon as friends, because their sufferings by them are turned to good unto them, as the railing of Shimei upon David, God turning his cursing into blessing, by restraining David, and bringing him in all humility to submit himself unto him, as he also did by Job, bidding these men at last to crave of Job, that he would offer sacrifice for them, that their lives might be spared. The hand of God hath touched me: It was Satan that did him the mischief, yet he imputeth it to God, because done not without his permission, Vers: 22. Why do ye persecute me us God, and are not satisfied with my flesh? God is said to persecute his servants, when he inflicteth grievous punishments upon them, for their sins; which he knoweth to be in them, although men do not, neither do they know it by themselves: As Paul saith of himself, 1. Cor. 4. 4. So David saith, that he persecuted the detractors from their neighbors; but what meaneth he by saying, Why do ye persecute me as God? For if they did it as God, what reason had he to complain of their doings? Sol. They are said to persecute as God, who by word or deed oppress other men, and vex them externally; but because they have another intention [Note.] in persecuting, doing it out of malice or envy, God out of love; and they being sinners also, as well as he whom they persecute, but God without sin, they are most unlike unto God, yea wicked for their so doing, not only in regard of the corrupt mind, from whence their persecutions come, but for their pride, in that being sinful men, they take upon them as God, and for their unmercifulness, persecuting him, whom God hath smitten, whereas they ought rather to comfort him in this case, as they would be dealt withal, if they should fall into the like misery: And this is further intimated, in the next words, And are not satisfied with my flesh. As if he had said, ye do as if ye thought it not suffering enough for me, that my flesh is consumed, and I am brought to skin and bones. The vulg. rendereth it affirmitively. Ye are satisfied with my flesh. According to which Gregory saith, that detractors feed as it were upon the flesh of those, whom they calumniate and speak against, like savage Cannibals; or beasts: But the speech is negative, Hebr. Although this may be also thus made the sense.
Oh that my words were now written, O that they were printed in a book. Job seeing, that nothing else would prevail with his cruel friends, who so greatly vexed him, but to remember them of the resurrection, and of the judgment to come, falleth now to the speaking of it; but because it is a matter most weighty, and worthy the serious consideration of all men; he speaketh not of it without a preamble, expressing his desire, that it might be published in writing, never to be obliterated or blotted out, but to stand as an everlasting monument of his faith, all men learning of him to hold the same, to the worlds end, wherein he had his desire, not only this, but his whole book, so full of divine instruction, preparatory to that day, being committed to writing, and put amongst the Canonical books of Scriptures; over which God's providence so vigllently watcheth, that although Heaven and Earth pass away, yet not one jot or tittle hereof shall pass, but all that is written herein shall be fulfilled, and therefore this prophesied of by this holy man so long before, of the resurrection of the dead: And what Job said here, Christ said also, The dead shall hear the voice of the son of man and come forth, they that have done good to everlasting life, they that have done evil to everlasting condemnation. After the preamble Job cometh to the memorable words which he had to speak. I know that my Redeemer liveth. That is, Christ Jesus shall come, and although he shall suffer death to ransom us from our sins, yet he shall live again, and live eternally, and come at the last day to judge all men. And I shall behold him not with other, but with these same eyes, &c. Whereby he showeth, that the true faith is to believe, that as Christ liveth again after death, so shall all the faithful, and that in the same bodies, in which they lived before in this World: neither shall their being consumed in the grave with worms hinder it, wherein Gregory saith, Euticius the Bishop of Constantinople opposed him, declaring in his book of the resurrection, that men rising again should have ayrean bodies and not fleshly, yea more subtle then the air, abusing hereunto that place of the Apostle, It is sown a natural body, but shall rise again a spiritual, and as the grain cast into the ground, riseth not again the same body that was sown, so is the resurrection of the body: But all this is not spoken to teach, that the body rising again shall not be the same, to every soul it is one body of flesh being reunited, but being then more excellent, as the grain coming up hath somewhat added unto it, nothing taken from it; for which it is said, not to be barely the same, but a new body given it of God at his pleasure; in like manner our bodies shall rise the same, but with an addition, making them more excellent, as without blemish or deformity, lameness, or blindness, or other imperfection, which here they had, as spirits not carried now by the weight of the flesh downward, but upward, and not needing meat, or drink, or sleep, as now they do; yet visible with bodily eyes and palpable, as was the body of Christ after his resurrection; and he saith, that Tiberius Constantine calling him to him in secret, and hearing the difference betwixt them, and reasons, condemned his book to be burnt as heretical, and within a short time after both he and the said Euticius fell sick, and Euticius shortly after died.
But ye should say, why persecute we him, seeing the root of the matter is found in me. The vulg. Why say ye, let us persecute him▪ seeing the root of the word is found in him. As if it were their speech, stirring up one another to proceed in persecuting him still, as if there were matter enough to be found in him or his speeches, if they were well looked into, so to do; but the Hebr. will not bare that reading, but as in N. Tran. and his meaning is, that by what he had said, they might perceive such a root of the fear of God to be in him, that if they would consider it, instead of proceeding to persecute him with their virulent tongues anymore, they would check themselves for that which they had said, saying, Why do we speak thus against him? And he calleth the fear of God, and the faith, of which he made this famous Declaration, the root of the word, as 〈 in non-Latin alphabet 〉 also signifieth, because growing of that word, which he declared, the word, that was God, Christ Jesus, who had thus enlightened him; For what man that speaks for God, durst speak against him; that hath Christ the Son of God in him by faith: And so the reproaches cast upon him, redound to Christ himself, with whom the true Beleiver is one.
Be ye afraid of the sword, for wrath bringeth the punishment of the sword, that ye may know that there is a judgment. The vulg. For the sword is the revenger of iniquities, and know ye, that there is a judgment. Hebr. it is. The wrath of iniquity is the sword: That is, iniquity causeth wrath to come from God, in way of revenge therefore; which is all one with the Vulg. Tran. And therefore it is herein to be preferred, and so likewise in the last clause: It is then, as if he had said, if nothing else will move you to cease persecuting me, let this move you; the wrath of God is ready, as a sharp sword to be unsheathed against you, for this your wickedness; flee therefore from it, by ceasing thus to persecute me anymore, and let not this my warning, which I give you to flee from the wrath to come, seem as a vain talking unto you, but know assuredly, that there shall be a judgment at the day of the resurrection, which no man that persisteth in his wickedness, shall be able to endure.
CHAP. XX.
THerefore do my thoughts cause me to answer thee, and for this I make hast. I have heard the check of my reproach, and the spirit of understanding causeth me to answer.
Zophar who speaketh here, being moved at the day of Judgment spoken of, seemeth to have been much troubled at it, as not being able to say, but that Job spake rightly: For which he saith, that his thoughts, into which he entered, upon consideration thereof, caused him to make hast to answer, being the more put on for the reproach of his reproofs before going, Chap. 12, 13. And he would not be thought but to understand well, both what Job had said, and how to answer him, and make him ashamed, notwithstanding all the eloquent speeches that came from him, which he thought so excellent. And what is it, that he saith by way of answer, but a repetition of the same things often objected against Job before, and of the judgments of God in this life against the wicked, of whom he took Job to be now detected for one, and that most notorious, as his punishments were the greatest that ever yet had been laid upon any man. But herein Zophar seemeth to wave the last speech of Job, touching the last day of Judgment, as if he regarded not that so much, but were wholly intent to present judgments; as if it might hence be gathered assuredly, that he who is thus soarly punished, is not righteous, but wicked, whatsoever show of faith and piety he maketh.
Knowest thou not this of old, ever since man was placed upon earth, That the triumphing of the wicked is short, and the joy of an hypocrite for a moment. If one man could have lived ever since the Creation till this time, yet it being past, it is now nothing; therefore no man living so long, but in a far shorter time being cut off for his sins, the time of his joy and proud lifting up himself for his present prosperity is mere, vanity, and this specially pertaineth to the wicked hypocrite, who taxeth other men's sins, and for this seemeth to be godly and zealous, of which he rejoiceth, as if he were now lifted up above the condition of others, even to heaven, as it were; as followeth, verse. 6. Though his excellency reach up to the heavens, &c. He shall be but as dung, stinking and filthy, and that in a moment, a point of time, as the Vulg. hath it, which is the shortest that may be, even whilst a man toucheth the paper with his pen, and immediately taketh it off again, not staying so long as the drawing of a line, or the writing of one letter.
His children shall seek to please the poor, and his hands shall restore their goods. Vulg. His children shall be worn with poverty, and his hands shall render to him his sorrow. The reason of this diversity in the first clause is, because the word 〈 in non-Latin alphabet 〉 may be derived from 〈 in non-Latin alphabet 〉 to please, or from 〈 in non-Latin alphabet 〉 to tear in pieces: But because there is more sense in this then in the other, this is to be preferred, his children shall tear the poor, or rather being poor shall tear; or through vexation wear out, and be macerated, and pine away, and he seeing this shall be filled with sorrow and grief, not only being brought down himself to extreme poverty and misery; but his sorrow being hereby increased, that he is forced to see so sad a spectacle in his children also. And his hands are said to cause this, because it is a punishment that cometh upon him for the evil works his, the rapine and wrong that he hath done to others: And the word 〈 in non-Latin alphabet 〉 properly signifieth his sorrow or mourning, although in N. Tr. it be drawn to their goods, the very meaning is then, the wicked Extortioner shall be repaid in his kind, as he hath by his oppressions made other men and their children poor, so it shall come to him and his children, [Note.] according to that of our Lord, What measure you mete unto others, shall be measured to you again.
His bones are full of the sin of his youth, which shall lie down with him in the dust. Here by bones Gregory understandeth such things as are by the wicked done, wherein there is some strength of virtue, because the bones are firm and strong; but the marrow filling these bones, being sins, wherein he began betimes, even in his youth, and continueth still in his older age, the good that he doth or saith is nothing acceptable to God, but as he lived in sin, so he dieth, and so shall he be found at the last day, and be condemned therefore forever. A thing worth the noting to stir us all up to break off [Note.] from the sins that have grown up together with us, and not to trust to any good things that we do or speak of, without turning and thoroughly reforming from our evil ways.
Though wickedness be sweet in his mouth, though he hideth it under his tongue. Wickedness is sweet in the Hypocrites mouth, and is hidden under his tongue, when the evil which he hath in his heart is hidden under good and godly speeches, and flattering smooth words, whereby he seeketh to circumvent, and to deceive his neighbor, or to seem godly.
Though he spare it, and forsake it not, but keepeth it still within his mouth. That is, he will by no means part with this his hypocrisy by turning sincere and upright-hearted, but continueth to take pleasure in the evil in his heart, thus palliated over by feigned words.
Yet his meat in his bowels is turned, it is the gall of Asps within him. He hath swallowed down riches, he shall vomit them up again, &c. That is, the evil thoughts and devices in his heart, which he seeketh to hide under the covert of good words, whereupon he fed in his mind, as upon delicious meat, shall prove poison in him, and he shall cast it all up, that is, all the worldly goods which he hath thus gotten, and God shall in his just judgment make him to do this, when all that he hath thus gotten shall again be taken from him. Oh that all such as get their goods by oppression, injustice, and deceit, would consider this. For the present such gain may be sweet unto them, but [Note.] it shall be turned, when for a while with delight it hath lain, as it were, i • their belly, into dead poison, causing them to vomit it up again, and their vital blood and spirits withal, and so to die miserably. The faithful also, as Gregory noteth, are said to have honey and milk under their tongue, that is, sweetness, but this is, when having a love to their Brethren in their hearts, they yet show it not, but smite them with reproofs for their sins, being ready notwithstanding, when the time is, to speak comfortably again to them that they may not despair; as Peter, having pricked the Jews in their hearts by his Sermon, when he perceived this, spake comfort unto them, telling them what they should do to be saved.
He shall suck the poison of asps, the vipers tongue shall slay him. The poison of Asps sets forth inward temptations, for which it is said to be within him, verse. 14. which at the first are pleasant unto him as meat; but when Satan by his alluring temptations hath prevailed to draw to sin, he turneth to a Viper unto him, bringing inevitable destruction: He rageth in his belly, where he hath held him, like meat, til that he violently breaketh out; and he, in whom he was, is destroyed: As it is said, that the young Vipers, do by their dam, gnawing their way out through her belly, whereby sheperisheth: So the evil conceptions in the minds of the wicked, at length slay them.
Gregory also applieth this meat in his belly, turned to the poison of Asps, to the word of God, in the mind and memory of wicked hypocrites; who bear it in their inward parts, but to their greater condemnation, it lying here as a witness against them, and they shall be made to cast it up, by him that saith, What hast thou to do, to take my word into thy mouth; and hatest to be reformed. And again, Thou hatest instruction, and casteth my words behind thee. There is no praise then in this, that such [Note.] a man hath a good memory to bear away the Sermon, which he hath heard; seeing he beareth away his bane, which is meat to the godly, but rank poison to him.
He shall not see the Rivers, the floods, the Brookes of honey and butter. By these three, Gregory understandeth the three graces of Faith, Hope, and Charity, which come from the spirit of God; that is, compared to a River of water, flowing out of the belly of him, that hath Christ's water given unto him: The wicked hypocrite shall never see these Rivers, Floudes, or Brooks, as they are, viz. Brooks of honey and milk. But what is Honey? It is a thing coming from above, milk out of the flesh by the dugges here below; [Note.] by honey then we may understand, Christ's divinity; by milk, the comfort of his Incarnation; of neither of both which, shall such a man have any comfort, but the truly faithful have abundance: As he that findeth a River or Brook may have his fil of water, to his exceeding great refreshing, in an hot and dry Wilderness, such as this world is: They may have eyes indeed to see, but because they perceive not; they do only think they see them and take comfort herein, but they do not truly see or taste of them, to enjoy any enduring comfort hereby: Thus for the allegorical sense, for the literal nothing else is meant hereby, but that the oppressor may gather Goods in abundance, but shall have no joy of them; for this is not to see these Rivers of wealth: Thus shall he be punished, that is covetous and teareth from others, either he shall be only a slave to them, to keep them, having no use thereof, or when he hath heaped them up together, the Enemy shall come and take them away from him, he never seeing them more.
That which he labored for shall he restore, he shall not swallow it down, according to his substance shall the restitution be, and he shall not rejoice therein. This further confirmeth the literal sense, of seventeen before given: For when a man hath gathered Goods, and they be taken from him, and he enjoyeth them not long, what is this, but as is there said, a compulsory restitution made of them, yea even of them all; for which it is said, According to his substance, and that which he labored for; that is, beating his brain, and working by his power to attain it. The vulg. He shall smart for all that he hath done, yet he shall not be consumed, according to the multitude of his inventions, so he shall suffer. But here the sense is altogether respected, and not the words in the Originals; that the worst which shall come to such, might be expressed not only in this World, but in the World to come: And he is compelled to restore, that is punished, as hath been said, or made to smart, and he swalloweth not down his rapines, in whose throat they ever stick, even stick always, he being not yet so consumed hereby, but living to bear the punishment of this his wickedness forever and ever; as they do, that lie burning in the tormenting flames of Hel fire, but yet are not consumed as other fuel, to have an end put to these hideous sufferings. Lastly, In saying he shall not rejoice, he meaneth, that he shall have everlasting sorrow, as hath been already said.
Surely he shall not feel quietness in his belly, nor save of that which he desired. The vulg. His belly is not filled, and when he hath what he desired, he shall not be able to possess it. Whereupon, what is the belly, saith Gregory, but covetousness, which by having the greatest abundance, is not satisfied, but as the fire, the more wood is laid upon it, although it seemeth to be at a stay for a time, yet kindling in, is this also, the flame is made greater and extendeth further: But whilst he thus coveting more, death cutteth him off, and then all his possessions go from him: And this is the same in effect, with not having quietness in his belly, because the belly that is still craving and unquiet til more meat cometh into it, is not filled; and what doth the covetous man desire, but to hold and to keep his Possessions, and to be increasing them always? and this is added as a further punishment, when a covetous wretch hath his desire granted him, he being made to abound in wealth, hath it soon taken from him again, by death coming in the instant and cutting him off, as these Israelites in the Wilderness: Who asking flesh had it given them, but when it was between their teeth, they died: Or as the Fool in the Gospel, who when as his grounds had but even now brought forth abundance, and he was meditating upon living plentifully thereupon, was the same night taken away.
There shall none of his meat be left, therefore shall no man look for his Goods. The vulg. Nothing shall remain of his Goods. By his meat and goods the same is meant, but they are called his meat: Zophar going on still in the allegory of the belly, of these nothing is left him, because he is by death stripped of all, and must go as naked before the just Judge, as the poorest man that is, for all his wealth finding no favor.
In fullness of sufficiency, he shall be in straits, every hand of the wicked shall come upon him. The vulg. All grief shall rush in upon him. For he is by his covetous getting of worldly Goods from others, in continual danger to have them taken away again by the hands or power of some mighter then he, or by Thieves and Robbers, or he being cut off, his Goods may come into the hands of such as he hath oppressed, everyone coming to catch and take away a part again, and this is in effect, the rushing in of all grief upon him, for the 23. V. it is the same in effect that was said before, V. 24. He shall flee from the iron weapon, and the bow of steel shall strike him through. What is the iron weapon here spoken of, saith Gregory, but the want of temporal things, which is strong as iron, breaking through even stone wales, and what the bow, by the Vulg. rendered, The brazen bow, But judgment suddenly coming upon him, for this his sin of stealing; although by his necessity forced to it, for the Arrow striking through and slaying, which cometh from the bow, is not seen till it stricketh, and therefore it is thus compared, and the word 〈 in non-Latin alphabet 〉 signifieth either brass, iron or steel: The poor man therefore, that is by his poverty tempted to steal, to avoid a bodily want, incurreth the danger of the destruction of his Soul, which although he neither seeth coming, nor feareth, yet it shall suddenly [Note.] come upon him, and he shall not escape it, coming like an arrow out of a bow, and to intimate this sudden coming of Judgment upon him, the word signifying steely, or brazen, is derived from 〈 in non-Latin alphabet 〉 that signifieth suddenly. For the literal sense, it is although the wicked escape one judgment, so that now he thinketh himself, out of danger, and so hardeneth his heart to go on in his sins, and another shall come upon him before he is aware of it, and slay him.
It is drawn and cometh out of his body, yea the glistering sword cometh out of his gall, terrors are upon him. The vulg. It is drawn out and cometh out of his sheath, lightening in his bitterness. Whereupon Gregory, it is said to be drawn out, because he is drawn to sin by Sataus Temptations, but because he that sinneth doth evil voluntarily; It is said also to come out, the wickedness that he doth, and the evil which he suffereth therefore come from himself, as out of a sheath, out of which a Sword cometh, whereupon the Psalmist saith, The evil which the wicked hath done shall slay him. And it is added, Lightening in his bitterness, in alluding to his shining in worldly glory, as the rich man, Luke 16. For which God's wrath shall come suddenly as lightning upon him, making him to be in great bitterness and sorrow: And this may be taken as spoken against the rich oppressing and increasing their wealth by their might; that before of the poor stealing for his necessity. The word 〈 in non-Latin alphabet 〉 here used, signifieth, Body, as N. Translat. hath it, but 〈 in non-Latin alphabet 〉 lightning or glittering, and 〈 in non-Latin alphabet 〉 bitterness, from which 〈 in non-Latin alphabet 〉 signifying the gall cometh.
All darkness shall be hid in his secret places, a fire not blown shall consume him, &c.
By darkness here understand the works of darkness, of which though many break forth in every wicked man, yet the hypocrite hideth them a long time, seeming to the world an Angel of light: But he shall not therefore go unpunished, for a fire not blown shall burn him; that is, hell fire said not to be blown or kindled, because it differeth herein from other fires made by men, that they must be renewed from time to time, or else they will [Note.] go out, but this is a fire created by God, and being once kindled by his breath, that is, his word, it burneth everlastingly: And it shall go ill with him that is left in his tabernacle; What is his tabernacle but his flesh? He that is then in the flesh, that is, in a natural Estate, and so continueth unconverted, when he dieth it shall go ill with him, because his place shall be in the everlasting burning fire, that burneth without blowing: For of those that are in the flesh it is said, that they mind the things of the flesh, and to be fleshly minded is death, but the converted and believing are in Christ, and no condemnation is to them.
The heaven shall reveal his iniquity, and the earth shall rise up against him▪ By the earth sinners are meant, because when Adam had sinned it was said to him, Earth thou art and to earth shalt thou return, and he that is of the earth is earthy. On the contrary side then by heaven the righteous are to be understood, who are often spoken of as heavenly, and are said to have their conversation in heaven. In saying then, that Heaven shall reval his iniquity, &c. It is meant, that as he hath wronged all sorts of men, so they shall all cry out against him at the day of judgment, and his oppressing of the righteous shall cry more terrible against him, then the oppressing of the wicked, although that shall cry against him also: But Heaven and Earth, may also properly be understood, for although they be dumb creatures, yet they have a voice to accuse and to testify against the wicked, for which it is said, He shall call the heaven and the earth to judge his people: and hear O heavens and hearken O earth: intimating that they have ears to hear God speaking, and if so, they have a voice also to cry out against his enemies, such as all the wicked are, and the earth is said to have opened her mouth to receive Abells blood at Cain's hands. The wicked then cannot look to heaven above, or to the earth beneath, without horror to think, even these, if other witnesses fail, shall come in to give testimony [Note.] against them before the great Judge at the last day.
The increase of his house shall depart, and his goods shall flow away in the day of his wrath: vulg. of his house the end shall be opened, it shall be drawn away in the day of the fury of God; Expounded by Gregory, the intention of his heart, which was hidden before, no more appearing but only what he spake and did before others shall be discovered; that is, his thoughts, which were evil or good accusing or excusing him at the day of judgment. But because 〈 in non-Latin alphabet 〉 Jagal, doth not signify to discover or lay open, but to roll or remove away, and 〈 in non-Latin alphabet 〉 the bough of a tree, which is the increase thereof, I rather understand his bundance of wealth, of all which he shall be stripped in the day that God executeth his wrath upon him.
CHAP. XXI.
HEre Job answering to Zophar, consenteth that all is true which he had said against the wicked, but many times they prosper wonderfully in this world, so that by prosperity or adversity here, it cannot be judged in what estate a man is to Godward, but this shall appear when the day cometh, that all men shall be judged by God, till which time many wicked men are spared, living in all wealth and pleasure, but others better then they tasting much bitterness, are by a corporeal death at length seized upon, as they be, so that in their end yet there appeareth no difference. V. 2. Hear diligently my speech, and let this be your consolations. The vulg. hear I pray you my speech, and repent, but the word 〈 in non-Latin alphabet 〉 signifieth consolation, and the meaning is, by being silent and hearing me ye shall comfort me, who now by your galling speeches do greatly trouble and disquiet me.
Is my complaint to man? and if it were so, why should not my spirit be troubled? The vulg. That I ought not worthily to be affected with grief, of which the sense is easy to be given, thus had I to do only with you, although ye lade▪ me with many calumnies, yet I would not think all this of force to make me sad, for ye cannot justly charge me with, the sins that ye object unto me, but I fear that I have spoken something that I have cause to be troubled at, in regard of God, before whom I may sin unwittingly: And this rendering is the same in effect with the N. Translat. and Hebr. if it be not to God but to man, there is no cause why I should be troubled, but seeing it is with God and not with man, that I have communed, and complainingly argued, there is cause.
Mark me and be astonished, and lay your hand upon your mouth. When I remember I am afraid, &c. Some inquiring what it is, that Job would have them to mark and be astonished at, resolve, that it is at the words of the last judgment spoken by him, Chapt. 19. Some that it is at the things which he was now about to speak, but it was at both of them, wherein he showeth the great prosperity of the wicked, and at his stupendeous sufferings; into the causes whereof because men cannot dive, they may sit still in silence and and admire them, it being too great a secret for man to find out, why the devout servants of God are oftentimes in extreme misery, and licentious proud wicked men enjoy all worldly felicity, and herein he seeks to stir, them to do no more then he himself did, for he was greatly affected with fear, and astonishment at it. He beginneth and goeth on much like unto David, Ps. 73. unto which the Reader may have recourse to see the exposition: Having thus prepared to hear and to be astonished at that which he was about to say, now speaketh it out, V. 7. 8. 9. 10. 11. 12. 13. David in Ps. 73. is more bref in describing their prosperity, but larger in declaring the evil effects hereof in them, about which Job speaketh only, Vers. 14. 15. whereas V. 13. he saith, In a moment they go down to the grave: This saith Gregory, is not spoken of as their punishment, their sudden departing out of this life, for so may some Godly man depart also; but that without enduring hard sufferings. First they go out of this world, this being a part of their worldly felicity, whereas the righteous many times endure much misery and pain first, so that if one could judge of them hereby, they would be counted more miserable, both in life and death. But yet a sudden death to a wicked man is a great Judgment, because he lamented not his sins before, but always took delight in them, and now being suddenly snatched away, he hath no time to humble himself and to sorrow for them, and therefore he must needs go to the place of everlasting weeping and gnashing of teeth.
Therefore they say to God, depart from us, we care not for the knowledge of thy ways. What are the ways of God, saith Gregory, but Humility and Peace, and therefore our Lord Jesus humbled himself, and patiently suffered all indignities, and taught us to do likewise, that by humbling ourselves, and patiently suffering with him, and for him, we might come to peace, that peace of which the Apostle saith, Being justified by faith we have peace with God: And finally that peace of God, which the Psalmist speaketh, Mark the just man, the end of that man is peace: But the wicked through their prosperity are so proud, that they despise to walk in these ways, and so for temporal things which last but a moment, they despise and loose eternal.
What is the Almighty that we should serve him? And what profit should we have if we pray unto him? Because they see not God with their bodily eyes, they think that there is no God, as the Psalmist saith, The Fool hath said in his heart that there is no God. They are therefore led only by such things, as they see, and sleight him whom they see not, yet some there are who though they see him with the eye of the mind, are not lead by him, because they see no profit coming in here, by praying unto him, or serving him. Their bodily eyes therefore bear more sway with them, to draw them more after things which they herewith see, then the eyes of the mind to the things which they see not.
Loe their good is not in their hand, the counsel of the wicked is far from me. Vulg. Let the counsel of the wicked be far from me. That is, they have not their worldly good under their power, but these goods have dominion over them: as it is not with the righteous, of whom many have been, and are rich, but they are not hereby kept under as servants to their wealth, but make it to serve them, when they take hereof to serve God, as David, who said, I will not sacrifices to God of that which cost me nothing. And of the Gentiles, brought into the faith by the preaching of the Gospel, The riches of the Gentiles shall come in hither: For then hath a man these worldly goods under, both when his heart is not oppressed by them through worldly cares, but if they be increased, he keepeth that still above them, not counting his happiness to lie herein: and also when he giveth freely hereof to God again, who gave them all unto him, by a right dispensing of part, [Note.] to the maintenance of his service, and a part to his poor members, and herein in is not sparing but liberal. And such are far from the counsel of the wicked, who think that they do most according to wise counsel, when they do herewith all good to themselves in this life, by living hereupon, as the rich glutton, as was before said.
How often is the candle of the wicked put out? how oft cometh their destruction upon them? The vulg. An in undation or overflowing shall come upon them, For these words, How oft cometh their destruction upon them? Heb. And their Affliction, Contrition, Want, Ruin, and Vastity, shall come. For the word 〈 in non-Latin alphabet 〉 signifieth all these, for which it may well be rendered, inundation of all sorts of miseries: It is as if he had said, although some of these wicked ones live in all worldly felicity to the end of this mortal life, yet all of them do not, but they have their light often put out. For some loose their children, whom they love most dearly, and this is their light; some their honor, and some their riches, which are as a light unto them, for the great joy that they take herein, as a man in darkness, to whom a light is brought. Neither is this all which they suffer, for God even overfloweth them here and hereafter, as it were, with a flood of sorrows; And of these he saith, God distributeth sorrows to them, whereby he intimateth that in the loss of all before spoken of, and whatsoever else they suffer in this world, lieth not all their sorrow, but part only, a greater part by far being still to come in another world. Sorrowes are said to be distributed to the wicked, because their sufferings in this life are no Supersedeas to their sufferings in Hell, but now they receive only a small portion, or part of their punishments, there they shall be paid to the full; for which the Psalmist saith, God shall rain upon them snares, fire, and brimstone, storm and tempest, this shall be the portion of their cup: It is not said, all their cup, but a portion thereof, implying more sufferings yet to come, as to the old world, destroyed by the flood, and to Sodom and Gomorrah, by fire and brimstone.
They are us stuble before the fire, and as the chaff which the Wind carrieth away. The wicked oppressor, that increaseth in worldly wealth, seemeth to stand firmly and immovable, but before the great Judge, he is but as a dry stubble, easily consumed, and as light chaff carried away by the wind into the fire, that never goeth out, least any man hearing of the Judgments before threatened, should say, how can this be to them that are so firmly and strongly built.
God layeth up his iniquity for his Children, and rewardeth him, and he shall know it. The vulg. When he shall reward; Exod. 20. Visiteth the sins of the Fathers upon the children: But Ezek. 18. The son shall not die for the sin of his Father. These places are easily reconciled thus, Children, that when children are threatened with judgments for their Parents sins, it is meant, if they imitate them in sinning, as is also expressed, Ezek. 18. Whereunto it may be further added, according to Gregory, his iniquity is derived from him to his children by propagation, till that by baptism it is done away, but if growing up to years of discretion, he after this, treadeth in his Fathers steps, he shall suffer, both for his own sins and for his Fathers also. He shall reward or render it, he shall know it; so it is Hebr. the meaning is, if he liveth long as some sinners do, to a hundred years, and seeth the children coming of him, to the third and fourth generation, whilst he liveth, this threatening shall take effect, to the making of him to pine away with sorrow in seeing it. And it is to be noted, that he saith after God's rendering, he shall know it, his eyes were shut before the coming of this judgment, [Note.] but by the coming hereof they are opened, and he knoweth now, what a dangerous thing it was to live, and go on in sin, which then he would not know, whereas the righteous see and know it now, and repent, but Fools such as all the Wicked are, are wise too late, these know it now and avoid it, they know it not till then, and must, notwithstanding endure it.
What pleasure hath he in his house after him, when the number of his months is cut off in the midst? After the recompense of his iniquity made to his Children, which he, if he lived long, should see, now because many wicked men are cut off sooner, he threateneth them with destruction in their own persons, v. 20. So that be it as is here said, that he careth not for his house after him, that is, his Posterity when he is dead and gone, what becometh of them, as some wicked men do not, yet his own life is sweet unto him, and he would fain live as long as may be, therefore by threatening cutting off his life, so as that he shall not live past the midst of his months he seeketh to move him to repentance hereby, but speaks of him as desperately set upon following his own wicked ways, whatsoever cometh of it, either to his Children or to himself. It dampeth him haply a little for a time, when he seeth evil coming upon him or them, but it is soon forgotten, and nothing can so far prevail with him, as to make him amend his life: Whereas that may seem to make against this, that Dives being in hell had a care of his house, for he craved that one might be sent to his five brethren to warn them, that they might not come into that place of torment. I answer, The care of the wicked to prevent evil from their children and house haply may be in some of them; when they see and know what cometh of sinning, but before that, whilst they live in this world, they care not.
Shall any teach God knowledge, seeing he judgeth those that are high? Having hitherto spoken of the blindness of the minds of wicked reprobates, which maketh them to go on obstinately in sin, come what will come of it to them or their houses, now least any man should object and say, is it just with the Lord to leave any of his creatures thus in blindness, when he giveth sight to others, so that they escape these dangers, and why doth he not open their eyes also, that they seeing may prevent them? to this he saith, Shall any teach God knowledge, &c. As if he had said, it becometh not any man to take so much upon him, as to reason thus, for it is as if he thought that God knew not what to do for the best. For he judgeth the excellentest or high ones, that is, the very Angels, making some to stand in everlasting glory, but suffering others to fall, and shutting them up in chains of darkness; for if he doth thus by those pure spirits, how dareth any man to challenge him for his dealing towards men made out of the earth, and that must return to the dust?
One dieth in his full strength, being wholly at ease, &c. In this and v. 24. 25. Hereafter reasoning from God's judging of high ones, he proceedeth to reason from that which is done amongst lower ones, that is, men, of whom some dy full and abounding with wealth, wherewith they have long fed and fatted up themselves, some again desiring to get wealth also as well as they, but cannot, in regard of which they live and dy in much bitterness of spirit, being vexed at their poverty: And whence cometh this diversity of their living and dying, is it not from God? and who then shall be so bold as to say to him, Why dost thou thus? For he best knoweth how to deal with every man. But mark what followeth, they live and dy indeed diversely, but being dead they are all a like in the grave, for both sorts, Lye down alike in the dust, and the worms cover them: So that although there be a disparity betwixt worldly men in their life, which they live, and out of which they depart by a Corporeall-Death, yet being dead, it is not better with one then with another of them; which showeth, that the difference is yet to come in another world, when if they that have lived in misery here, or any of them who are Righteous and holy, shall be in joy, and the Wicked living at so great ease in Torment, as it was with Lazarus and Dives. V. 27. Behold, I know your thoughts, and the devises which ye wrongfully imagine against me; saying, Where is the house of the Prince and the dwelling places of the Wicked. Ask any of them that go by, and they will tell you. All which is as if he had said, now that I speak of some dying rich and full, and of others in poverty and want, but yet after death being alike in the Grave, I know that ye imagine somewhat against me, as if I were one of those wicked worldlings, that would have kept my Goods if I could, and am now in bitterness of spirit, because I have lost them, and as being ready to say, where is my house now, and the dwellings of my children, whom ye count wicked because they died so as they did, but indeed ye judge amiss. For ask any of those that pass by the way, that is, who count themselves but passengers in this world, and therefore set not their hearts upon the Goods hereof, and of any of them ye shall learn, that this is a thing that imbittereth my Spirit, or the spirits of any that pass on as Pilgrims and strangers towards heaven, which only they count their country, and upon the good things whereof only their minds are set. For thus do all for whom Heaven is prepared, and therefore come prosperity or adversity, they stand firm and immovable: That the truly Godly are as passengers, Gregory showeth from the saying of David, speaking of the wicked in prosperity, I passed by and his place was nowhere to be found: Passing he saw this, that worldly prosperity is nothing, because it fadeth away, and so is as nothing, whereas if he had not passed from beholding things temporal to look up to things eternal, he could not have so said. Hebr. Have ye not asked them that pass by the way, and have ye not known their tokens? Calvin saith, that the Exposition before going is too much strained, and will have the meaning to be, any stranger that goeth by, if he were to spend his Judgment of the things, which I have said, would say, they are true, Viz. That by bodily sufferings there is no judging of men, because the wicked may enjoy great prosperity here, and yet be severely judged in the end, when the time cometh, to which they are reserved, as followeth, V. 29. Graeca Catena saith, that this is spoken by way of similitude, as travellers by marks know the way wherein they are to go and so miss not, but go right; in like manner when one seeth an Oppressor in great prosperity a long time, he may easily know to what he shall come in the end, even as Job said before, but the like judgment cannot be given of a just man in adversity, unless it be by the prejudice of those that judge, as these friends of Job most wickedly judged of him. Some others by passengers understand the Hebrews who are Hebr. called 〈 in non-Latin alphabet 〉 signifying such as pass, they by experience could tell that men greatly oppressed may yet be favored of God, and at length be delivered, as they were out of Egypt, Pharaoh and his Egyptians being destroyed. This indeed agreeth very well, but the Hebrews passed not out of Egypt, till long after Jobs time, unless the Experience that Jacob had of this he alluded, who after many sufferings in Padan Aram returned to Canaan in the end greatly blessed. This seemeth to be further fetched, but I take that before going to be literal meaning, and the allegory of Gregory is not to be rejected, being of good use, and a further improving this passage to spirit-instruction. That the wicked is reserved to the day of judgment, &c. Who shall declare his way to his face? who shall repay him what he hath done? This is by Gregory referred to Antichrist, that was to come, but it is not only true touching him, but verified in all great Tyrants; They are reserved for the day of Judgment; but in the meas season such is their power and cruelty, that he is a rare man, that to their face durst tell them of their sins, yea he must be endued with extraordinary courage and zeal, as Elijah, that dareth to do it. But reproved they ought to be by God's Ministers at their own peril, as the Lord said to Jeremiah. But this is verified in Antichrist above all, that no man dareth to reprove him, yea his Parasites teach, that although the Pope leadeth innumerable Souls to hell, yet no man may, say unto him, Lord Pope, why dost thou so? As there was a law amongst the Egyptians, that none should dare to say, that Serapis was a man, upon pain of death; for which at the entrance of his Temple there stood an Image, laying his finger upon his mouth, to show that all men must keep silence in this respect, as Augustine relateth.
Yet he shall be brought to the grave, &c. That is, he shall die that is thus stern and terrible and lie in his tomb rotting and unable now to do anything, yea being contemptible to all men.
The clods of the valley shall be sweet unto him, and every man shall d 〈…〉 after him, as there are inumerable before him. The vulg. Dulcis fui • glareis cocyti. Expounded by some of the River, whereby the Poets feigned, that the Souls of the wicked were carried down to Hel by the River Stix in Charons boat, where being arrived his coming is sweet to the damned, that were there before: But the words are according to the Hebrew a • hath been said, and seem plainly to mean thus much. The wicked being dead and buried; the clods of the grave, under which he lieth, are so sweet unto him, and so well pleased would he be, if he might forever lie hidden there, and never rise up again to come to the judgment before spokes of. And as it is with one wicked man departed, so it is with all others; whether they died before or shall die after: Thus also Catena Graeca although some expound it of the pompous burial of rich wicked men, who are accompanied with many going before and after them, to bring him to the Grave with more state.
Gregory makes an allegory of the clods, that are sweet unto him, thus, They be the sins wherein he hath delighted, and to which by his evil example he hath drawn many more, as many, who were before, him have also done: But forsomuch as this spoken of him after death, not before; it is not here shown what he did in the time of his life, but in what a case he shall be afterwards.
CHAP. XXII.
CAn a man be profitable to God, as he that is wise may be profitable unto himself? From hence Solomon seemeth to have taken that, which he saith, Prov. 3. 12. Where see the exposition, on V. 3. Psal. 16. Because also no man is so foolish, that he can think he is able to stand is judgment with God; betwixt whom and man there is no comparison, he saith, V. 4. Will he reprove thee for fear of thee? Or will he enter into judgment with thee? All which is spoken in regard of the words before used by Job to justify himself, as not worthy such soar punishments; as if he had said, If it be so, thou must conceive thyself to have merrited somewhat at his hand by thy righteousness, and that there is some higher person then he, to whom he may fear, least thou shouldst complain, and so he should be brought to a judicial trial; but if to imagine thus be absurd, all which thou hast said of thy innocence is vain, and there be in thee great wickedness, for which the Lord is so severe towards thee, as followeth, Vers. 5. Is not thy wickedness great, and thine iniquityes infinite? Here Eliphaz falleth more foul upon Job, then he or any of his fellows did yet, charging him directly with many gross sins, from all which he could not but in his own conscience know him to be free, whereas before he spake only of the wicked in general, and this doth Vers. 6. 7. 8. 9. whereas Vers. 8. he saith, The mighty man had the earth, and the honorable dwell in it. He meaneth Job, that by his power had so oppressed wherefore the Vulg. to make this plain, hath it, In the strength of thy arm •… thou didst possess the earth, and being most mighty obtaynest it.
Therefore snares are round about thee, and sudden fear troubleth the That is, thou art for all those wickednesses so entangled with miseries, 〈…〉 that thou canst not get out of them, no more then one taken in a snare, and the sudden news of one loss after another, hath stricken fear into thee: Or darkness that thou canst not see, or abundance of waters cover thee. The vulg. And thou thoughtest that thou shouldst not see darkness, or be oppress •… with the force of waters overflowing. Hebr. Or darkness thou shalt not se •… Whereby to omit other expositions, is meant miseries, yet further to come, but not seen or perceived, til they come: That is, the torments to be suffered in utter darkness by all the wicked; which also because they shall come as the flood in Noah's time, which drowned the old World, when they were most secure; are metaphorically called an inundation of waters covering him: All which is true touching hard hearted and wicked oppressors, but wonderfully misapplied to so just a man as Job was. But for [Note.] so much as he had such heinous crimes laid to his charge, let us bear it patiently, if knowing ourselves to be innocent, we be likewise charged by the wicked instruments of Satan, who is the accuser of the Brethren.
Is not God in the height of Heaven sayest thou? And how doth God know, &c. Here besides all the wickednesses before spoken of, he addeth another most odious one to Jobs charge, and that is such ignorance, as is scarce to be found in any, but most brutish men, who believe nothing, but what they see by their bodily eyes, and so that God seeth not the sins which they commit, to bring them to judgment therefore: For who so is not thus brutish, cannot but see God in his judgments from time to time, showing that he seeth the wickednesses that be committed upon Earth: A speech much like unto this, touching the wicked blinded with sin; see Zeph. 1. 12. Ps. 10. 11.
Hast thou marked the old way, which wicked men have trodden? Which were cut down out of time, whose foundation was overthrown with a flood. Here by the old way, wherein the wicked walked; understand the way of violence and oppression, which was the way of the old World, but the flood then came and drowned them all: But how is it said, that they were cut off before their time; for if there be a time set to every man, how long he shall live, and God who setteth this time, cannot be deceived: How is any man said to be cut off before his time? To this Gregory answereth well; Wicked men being in prosperity, promise to themselves long to live herein, but by God's judgment coming upon them, they are cut off before that time; moreover God foreknowing the wickedness of everyone to come, appointeth the time of each ones life: To some a longer, and to some a shorter; and he that sooner fulfilleth the measure of his wickedness, is cut off sooner then the other, that he may do no more hurt, and for this he is said to be cut off before his time: And because he settled himself, as it were, in his thoughts in this World, it is said, his foundation is overflown with a flood. Vers. 17. 18. Which said unto God, Depart from us, what can the Almighty do for them? Yet he filled their houses with good things, &c. Here Eliphaz turneth the speech, used by Job, Chap. 21. 15. 16. Against him, of the sense whereof see there.
The righteous see it and are glad, and the innocent laugh them to scorn. But in what sense is this spoken, for he that makes a mock of the errors of the wicked, and mourneth not for them, saith Gregory, is not righteous; as neither is he, that seeing judgment executed upon them rejoiceth, for the Pharisee, that seeing the Publicans errors and other wicked men's, insulted over them, was condemned as proud; and he that rejoiceth at their destruction, seeing he also is a sinner, is secure: We must therefore distinguish the times, when this may not, or may be done, during this mortal life we may not; but having by the grace of God obtained everlasting life, we may rejoice and deride them, being condemned for their security and vain hopes, that they should never have come to so miserable an end, and their esteeming of themselves, the only happy men in the World for their prosperity: Here whilst we live together with the wicked in this World, we must not rejoice, but grieve for their evil doings and sufferings, as David, who lamented Saul's death, and said, that his eyes gushed out Rivers of water, because men kept not God's Commandments, and Lots righteous Soul was vexed at the uncleanness of the Sodomites,: If it be said Elijah mocked at Baals Priests for their idolitry. I answer, he did not so out of joy, but to make them ashamed of so gross wickedness, to call upon a dumb Idol.
Whereas our substance is not cut down, but the remnant of them the fire consumeth. Vulg. Is not their erection cut down. But Hebr. it is not their, but our, and for whereas, is 〈 in non-Latin alphabet 〉 properly signifying [if] and it may be rendered, as an interrogative, as 〈 in non-Latin alphabet 〉 commonly is, Is not our substance cut down, Calvin, Surely our substance is hidden. And the word 〈 in non-Latin alphabet 〉 signifieth either to hide or to cut off, but for these words, Our substance is 〈 in non-Latin alphabet 〉 our rising. And the meaning then is; it is true, our rising, who be the righteous, to that life and glory, wherein we shall laugh, the wicked being condemned to Hell to scorn, is yet hidden, as the Apostle also saith, Our life is bidden with Christ in God, but when Christ shall appear, we shall appear with him i •… glory. But to be sure, when this shall be, the remnant of them; that is, so many as shall remain alive, til the day of judgment, shall be sent away into the everlasting fire of Hel.
Gregory following the Vulg. expounds all of the wicked; who though they lift up themselves, and rise to never so great an height of honor and wealth in this World, yet they shall be cut down by death, coming suddenly upon them; whereby the bodily life and all their worldly glory comes to an end, and their bodies, here called their remnant, shall then being joined to their Souls, be cast into the fire, to lie their consuming and dying, but never quite consumed. Some others reser it to the men of the old World, and of Sodom, the one having their pride pulled down, who were called men of renown, by the flood, and the other by fire from Heaven consumed. But the words being ours not theirs, neither of these can stand.
Acquaint now thyself with him, and be at peace with him, and thereby good shall come unto thee. Receive the Law from his mouth, and lay up his words in thine heart. Here and V. 23. Are good instructions laid down to be followed by all men in misery, and by all others also: Gregory taking Eliphaz and his fellows in all their sayings, for types of Heretics, saith, that he endeavored cunningly to bring Job to agree to their opinion, confessing, that in his dissenting from them, he could have no peace with God, nor deliverance from his miseries, but in consenting he should undoubtedly: And to persuade men the more to their opinions, and to hearken to their sayings, they say, that they be the words of God, which they speak, pretending also Scriptures for them. Lastly, To show how they take advantage of men's sufferings, he saith, If thou returnest to the Almighty thou shalt be built up, &c. As if they should plainly say, all which thou sufferest, is for thy going from us in thy ways, but return, and whereas thou art destroyed in thy house, thou shalt be built up again, if thou puttest this iniquity from the Tabernacle of thy heart, to be of a divers mind from us: And these indeed are the devices of wicked Heretics in all times and ages, which it is necessary for all the faithful to take notice of; and [Note.] not hand over head, to take their sayings to be Gospel, but to try them, that they may find them to be such, as say they are Jews, but are not; but of the Synagogue of Satan, and not be drawn away by them: Only take we these instructions in general, as directions to the afflicted, and in doing accordingly, we shall be sure to recover God's favor.
Then shalt thou lay up gold as the dust, and the gold of Ophir as the stones of the Brook. Yea the Almighty shall be thy defense, and thou shalt have plenty of silver. Here by gold Gregory understandeth, clarity of doctrine, and by flint stones, strength to walk aright, rendering the words first according to the Vulg. Lat. thus, He shall give for each slint, and for slint golden Rivers. The reason of the difference is, because the word 〈 in non-Latin alphabet 〉 twice used here, signifieth a Stone or Gold, and what is the dust but earth, yet the rendering of 〈 in non-Latin alphabet 〉 Dust, is better then to render it earth: It may then be thus rendered most agreeable to the Hebrew, And there is put, or turned dust into gold, and in a stone rivers of Ophir, or in a rock And because Ophir is a place where fine gold lieth in the veins of the earth, it may be said, Golden Rivers. The meaning is, for dust or earth; wherein there is no solidity, shall be strength like unto that of a Rock, and where such strength of grace is to live well, there shall be a shining light, shining as the finest gold, for that a good life and doing good works shine, our Lord teacheth, where he saith, Let your light so shine before men, that they may see your good works. And to such as doth thus, the Lord shall be a defense. He shall have plenty of silver, that is, abound in the knowledge of his word, which is by the Psalmist compared to silver, and is the beginning of the full knowledge of God, wherein standeth perfect blessedness. R. Moses and R. Mordecai, for these words, Put upon dust gold, have it; Thou shalt set upon a Tower gold. That is, thou shalt be both strongly defended, and greatly enriched, and if it be taken according to the letter, this passage is prophetical touching Job, in whom it was thus fulfilled, after his sufferings and poverty, being raised to so great wealth, and then he had joy in the Almighty taking his part, as Vers. 26. and it appeared, that his prayers were acceptable above other men's; because he must pray for these men, or else they should have been destroyed, as Vers. 27 Vers. 28. Thou shalt also decree a thing, and it shall be established unto thee, and the light shall shine upon thy ways. According to this the Psalmist saith of righeeous, Whatsoever he doth shall prosper, and this is to have the light shine upon his ways, and is commonly done to the just, that others seeing the good success which they have, might be allnred to do likewise, yet sometimes they are again crossed to try their patience, and to show that this not all the benefit by them to be expected, but their chief and most enduring good is to come after death.
• hen men are cast down, thou shall say there is a lifting up; he shall save the humble person. Vulg. He that shall be humbled shall be in glory, and he that boweth down his eyes shall be saved. Hebr. Because they are humbled, thou shalt say; exaltation, and saving of him, that boweth his eyes down. And the meaning is plain, that Job attaining to such a blessed change, shall be able out of his own experience to comfort others in misery, who likewise humble themselves.
He shall deliver the Island of the innocent, and it is delivered by the pureness of thine hand. Vulg. The innocent shall be saved, but he shall be saved by the cleanness of his own hands. But what cleanness is therein man to be saved for that? Sol. There is none, but what is by God given unto him, and yet because he that hath this given unto him, worketh together herewith by his own free will, it is said, He shall be saved by the cleanness of his hands. This is plainly intimated by Paul, who saith, By the grace of God I am that I am, yet not I, but the grace of God with me. Here grace striketh the first stroke by it; I am, saith he, that I am, and then here is a second or subsequent grace, with which man in his willingness is joined, The grace of God, in or with me; God then makes us clean, and by his grace when we are clean, we do good with our hands, the good will that is in us, putting us on hereunto, and yet the reward is finally bestowed upon us, as if we were worthy of it for our works; because it is said, He will reward everyone according to his works, so Gregory; but in the Vulg. the word 〈 in non-Latin alphabet 〉 is altogether omitted, signifying Island, the meaning being, he shall not only save himself, but by him all his neighbors shall be saved, as Israel by Moses.
CHAP. XXIII.
EVen today is my complaint bitter, and my stroke heavier then my groaning. This he speaketh, in regard of Eliphaz, his aggravating of his sorrows by his unjust calumnies, although in the end he flattered with him, that he might overcome him, and draw him to hold the error which he did, That bodily and temporal suffering are always a sign of a notorious wicked man; for when as Job expected by the coming and speaking of his friends un to him to be comforted, they by their virulent tongues pierced his heart with more sorrows: Vers. 3. Oh that I knew where I might find him, that I might come even to his seat. Here Job having a clear conscience towards God, whatsoever Eliphaz with his foul mouth had objected against him, desireth to come before God's judgment Seat, that he would appear and speak in his cause, for so he knew, that he should be justified from all the evils by Eliphaz imputed unto him, as in part is expressed, Vers. 4. 5 6 7. Whereas it is said, Vers. 4. I would fil my mouth with arguments, The vulg. hath it better, with interpretations. for so 〈 in non-Latin alphabet 〉 signifieth, and he meaneth, that he would lay all the blame that he could upon himself, judging and condemning himself, being assured, that so he should not be condemned, but justified, as the Apostle also teacheth. For they that call their sins to mind, to lament them with tears, casting themselves down as vile in their own eyes, are washed and made white in [Note.] the sight of God, and so may with confidence stand before him: But such as do not thus, may well fear and tremble, as not knowing what thing shall be laid to their charge, to their condemnation.
Will he plead with me in his great power? No, but he would put strength into me. There may the righteous dispute with him, so shall I be delivered from my Judge forever. Vulg. I would not have him to contend with me, with much strength, neither let him press me with the weight of his greatness, but let him propound equity against me, and my judgment shall come to victory. Upon which a good exposition is made by Gregory, thus: When I desire to come before his Throne to be judged, my meaning is not, that he should show himself in his majesty, for this were enough to confound me instantly, or the most righteous man that is; but let him set equity betwixt me and him, that is, Christ the Mediator betwixt God and man, and then I doubt not, but he will judge on my side. But N. Tran. is word for word, according to the Hebrew, and the meaning is, as if Job had said; yea tell me of the great power of God hereby, to defer me from desiring to be by him judged, but in appealing to him I know well what I do, he will not, how mighty soever he is, oppress me with his power, but being the just Judge of all the World, seeing me by you to be most unjustly accused, he will strengthen me that I shall be able to stand, and so take my part, as that I shall be acquitted, as one that hath served him in sincerity; and then ye that judge me for an hypocrite shall be put to silence, and I shall be delivered from such unjust Judges forever, none daring after this to lay [Note.] such sins to my charge anymore: Whence note, what boldness and confidence the upright-hearted have in God, from which all the malice of the Devil and his instruments cannot remove them, neither shall they be herein deceived, as Job was not; to encourage to do as Abraham was bidden, that is, to walk before God and to be upright.
Behold I go forward and he is not there, and backward but I cannot perceive him. On my left hand where he doth work, but I cannot behold him, he hideth himself on the right hand, that I cannot see him. But he knoweth the way that I take, when he hath tried me, I shall come forth as gold. Having expressed his desire before, to come, even to the Seat or Throne of God, to be tried, he here complaineth, that which way soever he turned himself to find him, he could not yet do it, but still he hid himself from him; that is, he could find no comfort from him, whereby he might be eased of his troubles outwardly in body, or inwardly in mind: And thus [Note.] it is with the dear Servants of God in time of temptation, as David also complained, and Christ upon the Cross. To this effect Ferus, and that rightly, if we look only at the thing here set forth in general; only add we more out of Gregory in general also, that he meant that God was invisible in any part of the World; because he is not in a part, but filleth all the parts thereof, yet unseen by mortal eyes: And albeit we see not him, he seeth us, as being about all our paths and ways; as David more largely setteth forth the same, which should make us continually to fear to do evil, as we fear an enemy, that lieth secretly in wait to take advantage against us to destroy us, we fear him in all places, both where he is not, and where he is; much [Note.] more therefore God, of whom we cannot say in any place, he is not here, although we see him not, and he is certainly an enemy to such as do evil: And more particularly he saith, to seek him before, by the Vulg. rendered, In the east, or behind, In the west, is to seek him out by study and contemplation, what he is from everlasting to everlasting: I can find no beginning or ending that he hath, or to the full know him, as he is; but here from the beginning of the World to the end we know him but in part, on the left hand I am sure, that I shall not see him, that is, living in sin, nor on the right living virtuously, and attributing some merit to myself therefore, for which cause they that would find God and comfort in him, must walk in the way of his commandments without declining to the left hand or to the right. Some by the four parts of the World here spoken of understand, that his meaning is, that if he should travel always to find out the cause of his judgments, and of all means, that the World can afford, yet he could not find it out. Some, that he speaks thus, least any should conceive, that he thought God fixed to any place, because he had spoken before of his feat▪ and coming to it: But what meaneth he in speaking of the left hand to say, Where he worketh. Some by the left understand the North, as by the right hand, the South: Saying his working in the North is spoken of, because that in the North part of the Heaven are more signs and of more remarkable influence, then in the South; but if we understand by the left sin, and wickedness, as was before said, the meaning is, that upon notorious sinners God worketh by way of judgment, so as that all men must needs take notice hereof, as upon the Egyptians and Canaanites, &c. for the words of Vers. 10. He knoweth the way that I take. That is, although I cannot see him, yet he seeth me, and my uprightness; and not withstanding these my great sufferings whereby he trieth me, if he cometh once to give sentence I shall come off as most precious before him, how vilely soever ye think of me.
My foot hath held his stepts, his way have I kept and not declined. That is, I have lived in obedience to him and followed him, going stepped by stepped in the way, which he hath commanded me to walk in, and have not declined here from, to the right hand or to the left, and therefore I am far from being such an one, as thou Eliphaz layest to my charge: And to explain this further, he addeth. I have not gone back from the commandment of his lips, I have esteemed the words of his mouth, more then my necessary food. Hebr. I have hidden the words of his mouth, more then my statute. The word also signifieth anything appointed, or which a man is accustomed to, or hath right unto it, his Portion: And because treasures that be most dear unto us, we lay up and hide with all carefulness; it is rendered in N. Tran. I esteemed. And because a man's portion for his maintenance in this life, is his food, it is rendered by food that is necessary: But the Vulg. I have hid in my heart. To express the same, but no regard being had to the signification of the words, to hold then to the Hebrew, the meaning is, I have hidden in my heart the words, as more dear unto me, then any portion of worldly Goods, set out by the divine providence unto me; be it Wealth, Honor, Food, Rayment, or any other worldly thing. Wherein Job teacheth us both how to carry ourselves towards the word of God, that it may profit us, we must not hear it only, but lay it up in our hearts, [Note.] by thinking seriously upon it, to reform our lives thereafter, and in what account to have it, even more then any worldly Goods, which are most necessary for this life, or anything that tendeth to glory or delight here; all which must seem vile unto us, in regard of this word: Yea as Paul saith, As dross or dung.
But he is in one mind and who can turn him, and what his Soul desireth that he will do. The vulg. But he is all one. Hebr. In one. That is, immutable in his decrees, what judgments he decreeth to bring upon men none can prevent, as is explained in the latter part of the Vers. Gregory following the Vulg. saith, Seeing there be Angels, the Heavens and the earth, and other things inumerable, how can he be said to be one alone? And answereth: That he alone is principally and of himself, others of him; and again he is immutable, and others mutable and waxing old, is said, Ps. 102. But he can always say of himself, as he sometime said to Moses, I am: Thus he, and that rightly; yet for his decrees of judgment, against a People or Nation, they are also immutable, but upon repentance and prayer, they may be reversed, as is expressly taught by Jeremiah.
For he performeth the thing that is appointed for me, and many such things are with him. That is, in these my sullerings I look at God's decree, according to which they have befallen me; yea there may be more sufferings yet decreed to come upon me, in his secret counsel, of which I know not, in regard of which he saith, When I consider, I am afrait of him: For God maketh my heart soft, &c. That is, by his judgments he pierced it, as it is not with an hard heart that is impenetrable, so that this way afflictions are turned to good to the faithful, their hearts are hereby mollified, and made to fear and tremble; whereby they come to have God nearer to them, according to that saying of the Prophet, To whom am I near, even to him that is of a contrite heart, and trembleth at my word. Vers. 17. Because, I was not cut off before the darkness, neither hath darkness been covered from my face. Vulg. I have not perished for the eminent darkness, neither hath darkness covered my face. Expounded by Gregory thus, I have not, neither do I suffer for my works of darkness, and although I have sinned, yet the darkness of sin hath not hidden the light from me, as from them that are blinded by the God of this World, that is, wicked reprobates; so that I should go on with a full swinge in sinning, but have had that light and sense of good and evil, as to abhor from this, and to ensue that, although through the infirmity of my flesh, I be not perfect. Heb. it is. I have not been cut off before the darkness, and darkness hath been covered from my face. But the word And, is commonly rendered Neither, but needlessly; for the meaning may well be this: My heart is softened, and I was troubled, as was said, Vers. 16. because I died not before I came into this dark region of so great miseries, which I desired rather; and because the darkness of so grievous sufferings hath covered me, bringing me almost into the despairing condition of those that are in utter darkness forever. For he wished before, that he had died long before, Chap. 3. And spake of terrors both without and within, making his estate most uncomfortable, Chap. 6. 4. Some others expound it thus, These evils came not upon me unawares, neither was I covered with this darkness, having no thoughts of it before: For the evil that I feared came upon me: Some expounding the latter clause, neither did death cover my face from these sufferings, before they came; consent with me in the former: Some again, I am not of so object a mind, as to be thus troubled, merely for my bodily sufferings, but for the terror of the Almighty, of whose further proceedings against me, and casting me into pitchy darkness, I am afraid, as if he had said, that darkness to come is not hidden from my face, but I see and fear that: For although he had faith to be saved herefrom, yet in temptation he feared utter rejection, as of an enemy from God's presence forever. All which I have propounded, that the judicious Reader may consider and follow the best.
CHAP. XXIV.
WHy, seeing times are not hidden from the Almighty, do they that know him not see his days? vulg. The times are hidden from the Almighty; but Hebr. it is interrogatively, Are they not hidden? So that in the vulg. interpr. there is a manifest presumption in that, e • lea • veth out the word 〈 in non-Latin alphabet 〉 why although it be done, least Job should be thought to have spoken atheistically, an interrogation having the force of an affirmation, if it be affirmative, or of a negation if negative, and therefore if it be read, Are not the times hidden from God? it had been, as if he had said, They are. But there is no need of this shift, the sense of the words, as they go in Hebrew being manifestly this: Why, or what reason can be given by these, that boast so much of the knowledge of God (that he knowing to distinguish times, and to deal with men accordingly, suffering the wicked in their greatest wickedness oftentimes here, but appointing a time to judge them thereafter) they should be so ignorant as not to know this, but run headily on in condemning the righteous that suffer here, as if this were a certain sign of God's Wrath against them, and the prosperity of others a sign of his favor: The N. Tr. then interlacing the word seeing for the making of the sentence more full, is rather to be followed, and Cajetan also hath it so. In these words then Eliphaz and his fellows are derided, as professing themselves to be such as know, and yet were ignorant of this distinction of time, which all know, that have the true knowledge of God and of his ways: And all others are hereby convinced not to know God aright, who do as if [Note.] they knew not this, but if they prosper in this world, bless themselves, as God's favorites, and look upon the faithful that are under great crosses, as hated by him, and hereby discovered to be hypocrites: For the true knowledge of God is to know and consider, that he hath two times, the one wherein all things fall out alike unto all; and the other when the goats shall be separated from the sheep; that is, the wicked from the righteous, and then these shall weep no more, but have everlasting joy, and those that laugh now shall wail and weep.
Some remove the Land marks, they violently take away the flocks and feed thereof. Now Job beginneth to reckon up the horrible sins of the wicked, which are so plain, that they need no explication, according to the Letter. But as nototious wicked men and oppressors, do some of them one of these things and some another, so heretics do them being spiritually understood. They remove the Land Marks by teaching, that of the Church there are other marks then he hath set down in his holy word, viz. hearing Christ's voice, and obeying and teaching that only to others, and what he revealed to his Apostles for them to teach. Thus then Euthusiasts remove the land marks, who pretend Revelations and new lights, and they that follow the traditions of the Elders, without examining them by the word, that is, the Canons of the Apostles, the Decrees of Counsels, and Decretals of Popes: And as the Removers of Land marks literally understood, are accursed, so and much more are these. Wherefore Anabaptists, and all of the reformed religion, that separate from the Churches reformed, being but some Phantasticall particular persons, that out of an affectation of singularity, take into these ways, are manifestly Heretics and accursed: And so are Papists that obtrude other marks of antiquity, visibility, and universality, in all which yet their Church of Rome saileth, as I have shown in my Catechism and Antidote against Popery. For the next particular sin, they take away the Flocks: This is done by seducing Christians out of the right way, by persecution raised up against those that they cannot seduce, and offering violence to them in their Goods or persons, or both, thus making a prey of them, whereupon they feed and fill themselves.
They drive away the Ass of the Fatherless, and take the widows Ox to pledge: By the Fatherless here understand also the true Christian, who is said to be fatherless, because, as it were, without a Father, in this world, because he is not yet come to his Fathers house Heaven, whilst he liveth here; and in like manner we may understand the Widow to whom the Law, her first Husband as it were, is dead, that she might be married to another, even Christ, to whom she is here espoused indeed by believing, and prepared against the day of marriage, that is, the last day, but is like a widow alone in this world till then, and so lieth open to the violence of these persecutors; to set forth more sorts of the Goods of such taken away by whom, unto the flocks he here addeth their asses, and Oxen, of the violent taking away of all, which Job had woeful experience.
They turn the needy out of the way, the poor of the earth hide themselves together. vulg. They subvert the way of the weak, and oppress the poor together. The first clause in N. Tr. is according to the Hebrew. The other, The poor of the Earth are hidden together: That is, such Christians as are meek by nature and lowly, they work upon through their deceit, who think them to know more then they do, and therefore are the more apt to be lead by their examples and persuasions, but they be but earthly, that are seduced by them, and are lead as it were blindfolded, for which he said, That they are hidden together under a black veil, as it were, being blindly lead, as the Apostle saith of the Gentiles, before their Conversion.
Behold as wild Asses in the Wilderness, they go forth to their work, rising betimes for a prey, the desert yieldeth food to them and their Children. Here he plainly pointeth at the Arabian Robbers, living, In Arabia deserta, and maintaining themselves and their Children by Robberyes, which they commit, partly upon passengers, and partly upon Neighbouring places, which are more fruitful, from whence they coming in companies take cattle, and live thereupon. And this also doth Gregory expound mystically of arch Heretics, who that they may procure the more reverence to themselves for their austerity of life, live not amongst others, but go alone into solitary places, to which others being drawn by the admiration of them, they take their opportunity to work upon them, and to draw them to their own superstitious ways. A very right description truly of the Popish Eremites, who go this way to work, and persuade others to do the like; and these are, as it were their Children, for whom, and themselves even in such barren places they get food enough of such silly people as come unto them from time to time, V. 6.
They reap everyone his corn in the field, and gather the vintage of the wicked: the vulg. They reap the field which is not their own, and cut down the vintage of them whom they have oppressed: But in the first clause the word Not, is not in Hebr. but is inserted in vulg. to make the sense to hold the better. For what evil imputation is it for a man to reap his own Corn: therefore it is rendered,