Annotations Upon the Books of Poetry

CHAP. XXIX.

Vers. 1. MOreover Job continued his parable. ] See the Note, chap. 27.1.

Vers. 2. Oh that I were as in months past, as in the days when God preserved me. ] To wit, from those miseries which are since come upon me. And this Job might add, not so much by way of desiring the recovery of his former prosperity, as to imply that he was not ashamed of his former prosperity, as if he had not behaved himself therein as became a man that feared God, but could wish with all his heart that it were now with him in every regard as it was then: thereby condemning his friends for passing such uncharitable censures upon him, as if by his secret wickedness in the days of his prosperity, he had provoked God to bring those miseries upon him which of late he had endured. But if we take the words so, that therein he did indeed wish that he were in the same prosperous condition wherein he had been formerly, this he might lawfully desire, so it were with submission to God's will, and without any murmuring against that which God had laid upon him; and withal, his drift in mentioning this might chiefly be to imply, how unwarrantably they judged of him by his outward condition, since they might as well conclude that he was a righteous man and beloved of God because of his former prosperity, as that he was a wicked man and hated of God because of his present afflictions; as likewise to intimate, that in this regard his present miseries were the greater, because he had formerly lived in such a prosperous condition.

Vers. 3. When his candle shined upon mine head, &c.] That is, upon me, according to that Prov. 30.6. Blessings are upon the head of the just, that is, upon the just. Yet in this phrase there may be also an allusion to the lifting up or setting up of torches or candles on high, because thereby they give the better light to men. However by the time when the candle of God shined upon his head, is meant the time when the Lord favored him and prospered him apparently, and when he did by his providence and the counsel of his spirit guide and direct him in all his ways. And to the same purpose is the following clause, when by his light I walked through darkness ; for thereby is meant, either that God prospered him when times of great distress lay upon others, or that through God's favor he lived free from affliction in this world, the vale of tears and land of darkness and sorrow, or that God directed him in the most intricate difficulties that ever he met with. See the Notes, 2 Sam. 22.29. and Esth. 8.16.

Vers. 4. As I was in the days of my youth, when the secret of God was upon my Tabernacle. ] That is, when that special and singular love which God did bear me was plainly manifested, by the great blessings he daily afforded to me and mine; Or, when God by his secret providence did protect, and by the secret counsel of his spirit did direct both me and my family: For all these may be termed the secret of God, as likewise Psal. 25.14. The secret of the Lord is with them that fear him; and in other places.

Vers. 6. When I washed my steps with butter, &c.] That is, when I enjoyed the choicest of God's blessings in greatest abundance. We have the like expressions, Gen. 49.11. and Deut. 33.24. concerning which see the Notes there. Yet the last clause, and the rock poured me out rivers of oil, may imply not only abundance of oil, as where streams of water come gushing forth out of rocks; but also that the barrenest places yielded him plenty: for which see the Note, Deut. 32.13.

Vers. 7. When I went out to the gate through the city, when I prepared my seat in the street. ] As by the gate is meant the place of judicature, (see the Note Gen. 22.17.) whether Job used to go in great state and honourably attended; so also by the street is meant any place of public concourse, where when the people met together about public affairs, Job, as being a chief magistrate, had a seat prepared for him against he came thither.

Vers. 8. The aged arose and stood up. ] That is, as I passed by, or when I came in place where they were, the aged arising stood up; or, rising from their seats, they continued standing, whilst I was present.

Vers. 9. The Princes refrained talking, &c.] That is, they were silent presently when I came in presence; or, they still gave way to me to speak, and would not speak themselves when I was by: which is also expressed in other words in the following clause, and laid their hand on their mouth, of which see the Note, chap. 21.5. Yet some add farther, that by putting their hand upon their mouth, the princes gave a sign to others to be silent too.

Vers. 10. The Nobles held their peace, &c.] To wit, when Job was by, or began to speak: and their tongues cleaved to the roof of their mouth ; that is, they were as mute as if it had been so; or, they durst not speak for fear.

Vers. 11, When the ear heard me, then it blessed me, &c.] That is, they that heard me speak commended me for that I spake, pronounced me blessed, or desired God to bless me: and when the eye saw me, it gave witness to me ; that is, as any saw me, they testified of me, how righteous and good I was in all my ways.

Vers. 12. Because I delivered the poor that cried, the fatherless, &c.] As if he had said, It was not for my riches and greatness that everyone spake well of me; but for the good I did, and that especially to those from whom no requital could be expected. And thus he confutes that slander of Eliphaz, chap. 22.9. Thou hast sent widows away empty, and the arms of the fatherless have been broken.

Vers. 13. The blessing of him that was ready to perish came upon me. ] To wit, because I helped those that were like to be utterly undone, and rescued those that were in the way of perishing, from the oppression of such as would have ruined them; Or, because I pardoned those that were condemned to die.

Vers. 14. I put on righteousness, and it clothed me; my judgment was as a robe and a diadem. ] As if he should have said, Whereas magistrates use to wear robes and diadems, and other glorious ornaments, to make them to be honored and reverenced amongst the people, the ornaments wherewith I sought to adorn myself were justice and judgment; and they were indeed an honor and glory to me both with God and man. His just dealing in that office of magistracy whereto God had raised him, he might compare to a garment which he put on, and wherewith he clothed himself, first, because it was not natural to him, he was born naked of any such clothing; secondly, because it was manifestly to be seen in all his actions, as a man's garments are visible to everyone that looks on him; thirdly, that he took as much care to do justly, as a man doth to dress himself, and did as much delight in all righteous dealing, as men do in costly attire. But that which is first mentioned, was chiefly, I conceive, intended by Job.

Vers. 15. I was eyes to the blind, &c.] This may include many particulars: as first, that he took order that the blind should have all requisite help afforded them; secondly, that he instructed those that were ignorant, who are indeed spiritually blind, according to that which the Apostle spake to the Jew, Rom. 2.19. thou art confident, that thou thyself art a guide of the blind, a light of them which are in darkness ; thirdly, that he counseled and directed those that for want of wisdom knew not many times, both in public and private affairs, which way to turn themselves; and fourthly, more particularly, that when poor simple men had any cause pleaded before him, who, not understanding their own cause, were in danger to be gulled and deceived by those that would yet seem to plead for them, he used to help such simple souls, discovering for their benefit the justice of their cause, which they were not able to make good themselves. And agreeably hereto we must also understand the second clause, and feet was I to the lame ; to wit, either of bodily lameness, that he provided that such poor wretches should not want help, or secondly, of men figuratively lame, that is, poor weak men, that are not able as it were to stand of themselves, or manage their affairs, that he supported and aided them.

Vers. 16. I was a father to the poor, &c.] That is, I helped them, and counseled them, and supplied them with all things that were necessary for them, and that with the care and affection of a father. As for the following clause, and the cause which I knew not, I searched out, it may imply two remarkable acts of justice in Job: to wit, first, that he did not content himself with righting those that complained to him of wrong that was done them, but by search and enquiry found out those that were injurious in their dealings, and called them to an account, and so relieved those that durst not complain; and secondly, that when any cause was brought before him, he durst not be rash in passing judgment, nor would suffer those that were the wrong-doers to carry the cause by any false dealing, but did always weigh well every circumstance, that there might be nothing which he did not thoroughly understand.

Vers. 18. Then I said, I shall die in my nest. ] That is, I shall die peaceably at home in my bed, in a good old age, having my children and family about me. Nor doth this contradict that which he said before, chap. 3.25, 26; that which I was afraid of is come unto me; I was not in safety, neither had I rest, yet trouble came. For as that did only imply, that he grew not carnally secure upon his prosperity, but still looked upon all creature-comforts as mutable uncertain things; so this doth only imply, that finding himself in such a prosperous condition through God's blessing upon him and his, it seemed to him most probable and likely (at least such thoughts did sometimes come into his mind) that surely he should continue settled in that estate, till he came at last to die in his nest: which he the rather thought also, because his conscience testified with him, that he had always sincerely endeavored to walk uprightly before God, and so had not that cause of being perplexed with continual fears of a dismal change, as wicked men have, that enrich and raise themselves by unlawful means. And this he now alledgeth, as that which made his misery now the more bitter and insupportable, and shown how wonderful and unsearchable the ways of God were, that notwithstanding this, he should now be brought into so low and sad a condition.

Vers. 19. My root was spread out by the waters, and the dew lay all night upon my branch. ] That is, through the grace of God planted in my heart, and the blessing of God upon me and mine, and all that I did, I was in great prosperity, like a flourishing tree planted by the waters, and having it's branches refreshed every night with dew from heaven.

Vers. 20. My glory was fresh in me, and my bow was renewed in my hand. ] That is, my prosperity, wisdom and strength was daily increased: For by the bow in the Scripture is usually meant a man's strength; for so we see the continuance of Josephs strength is expressed, Gen. 49.24. But his bow abode in strength, &c. See also 1 Sam. 2.4.

Vers. 21. Unto me men gave ear and waited, &c.] That is, they waited both till I spake, and whilst I was speaking, though I was never so long, as longing to know my advice, and to hear my judgment, and expecting nothing from me but what was full of wisdom and justice.

Vers. 22. After my words they spake not again, &c.] To wit, neither by gainsaying anything I said, nor by adding anything which they conceived was wanting in that which I had spoken: and my speech dropped upon them ; that is, it was to them as a sweet shower of rain that distils gently upon the earth, and soaks into it; it was most pleasing, welcome and profitable, cheering and refreshing the minds of the hearers, and every way beneficial to them. See the Note, Deut. 32.2.

Vers. 23. And they waited for me as the rain, &c.] Most Expositors hold, that by the rain in this first clause is meant the rain which fell with them in Autumn, (when in those parts their new-sown seed was in danger to be spoiled for want of rain) which is usually in the Scripture called the first or the early rain, Deut. 11.14. Jam. 5.7. and that because the later rain seems to be opposed hereto in the following clause, and they opened their mouth wide as for the later rain. But however the meaning is, that they did as eagerly long to hear him speak, as men long for rain in those times when they most need it, and have been longest without it; and did as greedily gape after his words when he began to speak, as the husbandman, or the chapped earth itself gapes after the rain, yea even after the later rain; which is that which falls in the spring, and was most necessary in those countries for the ripening and plumping of their corn, which began then with them to be nigh unto harvest.

Vers. 24. If I laughed on them, they believed it not; and the light of my countenance they cast not down. ] Some understand this thus, that nobody would believe that which was spoken before them, if Job by a smile seemed but to suspect that there was no truth or fair dealing in that which was said; and that on the other side, when he gave any approbation to that which was spoken, by the cheerfulness of his countenance, those that stood by slighted it not, but observing by his looks what his judgment was, they also approved it. But others take it thus, If I laughed on them, they believed it not ; that is, they had such a high opinion of my gravity, that if I spake anything in a jesting, pleasant manner, or did any other way show myself cheerful and familiar with anybody, they could scarce believe that I laughed when I did laugh; what I spake in jest they would think I spake it in earnest, at least that there was somewhat in it more then they discerned, nor durst they thereupon carry themselves in a familiar and jesting manner to me again: and to the same purpose also is the following clause, and the light of my countenance they cast not down ; for the meaning is, that when he so carried himself, no man, by taking offense at him, caused him to change his countenance; or, that they did not slight any look of his, but took a smile from him as a great matter; or, that his familiar carriage towards them did not embolden them to reverence him ever a whit the less, at least to do or speak anything that should grieve or anger him, or make him ashamed, and so overcloud his countenance. The expression is much like that, Gen. 4.5. Cain was very wroth, and his countenance fell.

Vers. 25. I chose out their way, and sat chief, &c.] Two ways this is understood: First, that he appointed them what course they should take, and which way they should go, in any business they had to do, and was still the chief man in all their meetings: or secondly, that he usually went amongst them, and was familiarly conversant with them; and yet this did not make them despise him, but still he was all in all amongst them, and advanced as the chief man where ever he came. As for that which follows, and dwelt as a king in the army, as one that comforteth the mourners, the meaning of the first clause, I conceive, is unquestionably this, that he was obeyed and honourably attended, and his house resorted to, more like a king in an army, then a private man or an inferior magistrate, (and he compares himself to a king in an army, rather then in any other place, because there the attendance of kings useth to be greatest, the obedience of soldiers is most observable, and the resort of company for advice and dispatch of business is most frequent.) But then the meaning of the last clause is more questionable, and as one that comforteth the mourners ; for either that may be added in reference to the former clause, to wit, that he was as a king that comforteth the army, when by some distress or disaster they are discouraged and dejected; or else the meaning may be, that men flocked after him far and near, as they are wont to do to one that is famous for his abilities to comfort those that are of a sad and drooping spirit: and so, however, one chief thing which Job intended to imply in these words may be, that notwithstanding the honor that was done him, he was ready still to comfort any that were in affliction and sorrow.

CHAP. XXX.

Vers. 1. BVt now they that are younger then I have me in derision, &c.] This is opposed to that which he had said in the foregoing Chapter, concerning the great honor that formerly was done him both by young and old, to wit, that now the younger sort despised him, whose fathers, saith he, I would have disdained to have set with the dogs of my flock, that is, to have made them my dog-keepers, or to have set them with my dogs to keep my sheep: and to prove how wretched, sordid, and base they were, he sets forth how exceeding beggarly and worthless their fathers were; because usually such as the parents are, such are the children, if not baser and meaner. And whereas this may seem a high degree of insolency and pride in Job, that he should thus scorn and despise the meanest that were in regard of their poverty; to this it is answered, either that Job doth here set forth the temptations wherewith he was assailed, when he was so despised, which yet notwithstanding he resisted and overmaster'd; or rather that Jobs aim in these words was, not to show how he was affected towards those that did so shamefully despise him in his misery, but only to set forth what base contemptible men they were that did so scornfully use him; and that not only for their extreme wretchedness in regard of their outward condition, but especially also for their sloth, and other base qualities, to wit, that they were such, that a man would have been loath to have joined them with the meanest and lowest in his family, nor could have thought fit for the basest services wherein he could employ them.

Vers. 2. Yea, whereto might the strength of their hands profit me, in whom old age was perished? ] To wit, because though they had lived long, yet they had so wasted their time in sloth and wickedness, they had neither the wisdom nor experience of old age; and so they were fit for no employment, as being impotent by reason of age, and withal wholly void of that wisdom of the aged, that might have made amends for their bodily weakness.

Vers. 3. For want and famine they were solitary, &c.] That is, Being in extremity of want, and scarce knowing where to fill their hungry bellies, they were forced to fly into solitary and desolate places: Or, they were dark as the night (as it is in the margin of our Bibles,) that is, they lived in caves and woods, as dark as the night, not daring to show themselves in open view.

Vers. 4. Who cut up mallows by the bushes, and juniper roots for their meat. ] Because such roots could not be gotten without some trouble, and being gotten must needs be hard and unsavory meat, under these particulars here mentioned, all other herbs and roots of the like nature are comprehended, which no man would eat of, but those that were hunger-bitten and ready to starve.

Vers. 5. They were driven forth from among men (they cried after them as after a thief ) &c.] Either this is meant of men's hunting them back to their dens and other solitary places, when at any time they brake out to rob and to steal; or else rather it is meant of their first expulsion from amongst men, to wit, that for their sloth, and other vile qualities, they were looked upon as men that were likely to live only by filching from others, and so were driven into desolate places, as not fit to live in any civile society, and hated, as if they had been the veriest thieves in the world.

Vers. 7. Among the bushes they brayed. ] That is, say some, when the bushes pricked them. But the meaning rather is, that for hunger, thirst and cold they brayed, being more like so many wild asses rather then men. See the Note, chap. 6.5.

Vers. 8. They were children of fools, yea children of base men, &c.] That is, children of wicked, worthless, despicable men; see the Note, 2. Sam. 3.33. they were viler then the earth, which we tread and spit upon; the meaning is, that they were as base as base might be, men not worthy to go upon the ground. That which is said in the five foregoing verses might be meant of those that now derided him, or of their parents; but this seems rather to be meant of those that so abused him.

Vers. 9. And now am I their song, yea I am their by-word. ] See the Note, chap. 17.6. and Deut. 28.37. And because this he chargeth upon them, of whom he had said before that they were driven from amongst men, and lived in solitary places, it seems that it was by Jobs authority especially they were cast out, though all men were ready to contribute their help thereto; and that thereupon they took now the advantage of his downfall from his former dignity, and coming now without fear from those desolate places, did abuse him, and trample upon him, as here is expressed.

Vers. 10. They abhor me, they flee far from me, &c.] That is, Because of the extreme low condition whereto God hath brought me, and the loathsomeness of my person, by reason of the ulcers and sores that are upon me, they stand aloof from me by way of scorn and disdain, or as looking on me as some unlucky and accursed thing. We have the like expressions before, chap. 19.13, 19. And to the same purpose is the following clause, and spare not to spit in my face : whereby is meant, either their loathing of him (for we spit at those things we are scarce able to look at, to imply the rising of our stomachs against them;) or their detesting of him, as an execrable wicked person; or their casting of all kind of vile reproaches upon him to his face; or more generally, that they used him with all kind of contempt and scorn. For though it may be understood literally, to wit, that these base fellows did indeed spit in his face, because spitting in the face was in those times an usual way of using men reproachfully and despitefully, (as is evident Numb. 12.14. Deut. 15.9. but especially Matth. 26.67. where it is said of Christ, that they did spit in his face: ) yet here I take it rather to be a proverbial expression, the meaning whereof is, that they affronted him and abused him in the vilest manner they could devise. There is the like expression before, chap. 16.10. of which see the Note there.

Vers. 11. Because he hath loosed my cord and afflicted me, they have also let loose the bridle before me. ] That is, Because God hath deprived me of that power and authority which I had over them, and hath not awed their spirits to fear and reverence me as formerly, therefore these base people do now with unbridled rage abuse me to my face. In the first clause, the Lord's bringing down Job so low is expressed in those figurative terms, he hath loosed my cord : either first, because binding strengthens things, and loosing or unbinding things weakens them, as we see in a bundle of sticks or sheaf of corn, which have no more strength in them, if once the cord wherewith they were bound be loosed or untied; and in the body of man, which is strengthened by the binding of the limbs together with nerves and sinews, and is soon weakened if they be loosed, whence is that expression concerning Belshazzar, that the joints of his loins were loosed ; and so to signify that God had bereaved him of that might and strength he formerly had, he expresseth it thus, he hath loosed my cord: or secondly, in reference to that he said before, chap. 29.20. and my bow was renewed in my hand, that as there the continuance or increase of his power was implied by the renewing of his bow, so here, by the loosing of the cord or string of his bow, that is, the unbending of his bow, the weakening of his power might be signified: or thirdly, because the authority of magistrates, or the people's reverencing them because of their authority, is the bond of subjection, or the rains of government whereby people are awed and kept in; whence is that, Psal. 2.3. Let us break their bands asunder, and cast away their cords from us (see the Note, chap. 12.18) and so by loosing his cord is meant, that God had stripped him of the authority he formerly had, and made him to be despised amongst the basest of men, and so now (says he) they have also let loose the bridle before me, that is, they have let loose the rains to their malice and wickedness, and give liberty to themselves, even to my face, to use me as they please.

Vers. 12. Upon my right hand rise the youth, &c.] They are said to rise against him upon his right hand, to imply, either first, their opposing him in everything he did, because the right hand is the instrument of working; or secondly, their endeavor to weaken him, because in a man's right hand his strength chiefly lies; or thirdly, the advantage they had over him, in regard of the very low condition whereto he was brought, because the right hand is the upper hand; or fourthly, that these youngsters, who were wont to hide themselves for fear of him, as he had said before, chap. 29.8. did not now abuse him secretly, and behind his back, but were ready at every turn to beard him and oppose him to his face. And indeed the like expression is used elsewhere upon most of these grounds: as where David saith of his great enemy, Psal. 109.6. Set thou a wicked man over him, and let Satan stand at his right hand ; and Zach. 3.1. where Joshua the high priest was seen, and Satan standing at his right hand to resist him. As for the following words, they push away my feet, though some Expositors understand thereby that they bereaved him of his estate, and of everything else that might be any support to him, and of all power to help himself; yet I rather take it to be a proverbial speech, signifying with what extreme contempt they abused him, that they sported themselves with him, as those do that lay stumbling-blocks in a poor man's way, and trip up his heels. And then in the last clause, and they raise up against me the ways of their destruction, they are compared to soldiers, that lay siege against a place, (of which see the Note chap. 19.12. where there is the like expression:) but the meaning is, that they sought by all means to destroy him.

Vers. 13. They mar my path. ] The meaning of this may be, either first, that they cast an aspersion of hypocrisy upon all the ways of holiness and righteousness wherein he had formerly walked; or secondly, that hating his ways and courses, they sought to overthrow both him and them; or thirdly, rather, that they had cut off from him all way of escape.

They set forward my calamity, they have no helper. ] That is, they have none amongst them that will help me, or there is none to help me against them. Yet I acknowledge the most received Exposition of these words is, they have no helper, that is, they need nobody to animate and provoke them to these mischievous courses against me; yea as base and mean as they are, against me poor wretch they may easily prevail, and need no helper.

Vers. 14. They came upon me as a wide breaking in of waters, &c.] That is, Being deprived of my estate, authority and power, which hitherto kept them off, and made them afraid to meddle with me, and God withal having withdrawn his protection, which was that indeed that had hitherto secured me, they came in upon me thick and threefold with all violence; even as soldiers that have besieged any place, when they have made a breach, do rush in like a torrent of waters, and bear down all before them. In the desolation they rolled themselves upon me ; that is, as soldiers break in through the ruins they have made in a breach, so they, taking advantage of my downfall, come tumbling in upon me, as the waves of the sea, or as stones that roll down from a steep hill▪ and with all violence, acting mischief upon mischief, they do utterly oppress and overwhelm me.

Vers. 15. Terrors are turned upon me; they pursue my soul as the wind. ] That is, the terrors of death, and of God's wrath, which are worse by far then any outward affliction can be, do often suddenly, violently, and unresistably surprise, follow and pursue my soul. See the Note, chap. 6.4.

Vers. 16. And now my soul is poured out upon me. ] That is, To my exceeding grief I see the strength and courage of my soul, or the powers of my life spend and run out apace, I faint and die away; through the continual wasting of my spirits, I melt away in tears and sorrow, and my soul passeth away out of my broken body, as water runs out of a broken vessel. We have the like expressions, Psal. 42.4. when I remember these things, I pour out my soul in me ; and Lam. 2.12. their soul is poured out into their mothers bosom.

Vers. 17. My bones are pierced in me in the night season, &c.] That is, even in the night, when others find some refreshing rest, my most inward parts are in continual pain and anguish.

Vers. 18. By the great force of my disease is my garment changed; it bindeth me about as the collar of my coat. ] The meaning of this is, that by that purulent bloody matter, which issued in great abundance out of his ulcers, his garment was continually stained; and that being stiffened with that congealed matter, it was as hard and straight round about his body, as the collar of his coat was about his neck.

Vers. 19. He hath cast me into the mire, and I am become like dust and ashes. ] Some Expositors refer this to the extreme contempt whereinto God had brought him, to wit, that God trampled him down in the mire, that he was no more regarded then the dirt under men's feet: and others refer it to the low and weak condition whereto he was brought, in regard of his health, namely that he was more like a dead carcass then a living man, no better then dust and ashes, and as one that was already thrown down into the grave. But because in the foregoing verse he had spoken of the filth of his ulcers, I rather conceive that here also he intends his loathsome condition in that regard, to wit, that he was no other to look on then a heap of mire, and as he had said before, chap. 7.5. clothed with clods of dust ; concerning which see the Note there.

Vers. 20. I • ry unto thee, and thou dost not hear me; I stand up, and thou regardest me not. ] Standing up is a gesture of those that pray, whence is that Jer. 15.1. Though Moses and Samuel stood before me, yet my mind could not be toward this people ; and that Matth. 6.5. they love to pray standing in the Synagogues. So that the second clause may be no more then a reiterating of that which, in other terms, he had said in the first clause. But yet some conceive, that as by crying in the first clause he meant to imply his earnestness in prayer; so also by standing up in the second place he implied, both his eagerness to be heard, and his persevering still to press God, waiting for an answer; and withal that he did in prayer present himself before God, to see, as it were, if such a pitiful spectacle would move him to compassion: but that all was in vain.

Vers. 21. Thou art become cruel to me. ] That is, whereas thou wert wont to deal graciously and bountifully with me, now, contrary to thine own disposition, and thy former dealings with me, thou seemest more then severe, even cruel in that which thou doest unto me. Job therefore doth not here charge God with cruelty, but only affirms that his dealing with him carried the resemblance of cruelty in it, to wit, in that he laid his hand so exceedingly heavy upon him, and took no pity of him, when he saw him in such a sad condition, nor regarded his submission and crying to him for mercy. And indeed the Lord himself useth the same expression, speaking of the severity he had used in the punishment of his own people, Jer. 30.14. I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity.

Vers. 22. Thou liftest me up to the wind, thou causest me to ride upon it, and dissolvest my substance. ] Three several ways these words may be understood: to wit, first, that God had lifted him up to a great height of prosperity, that afterwards his fall might be the greater, even to the dissolving of his substance, that is, to his utter ruin; and so he may allude to the lifting up of anything on high, as it were to the clouds, that so falling from thence it might be dashed in pieces; or to the winds carrying up of the clouds on high, which then fall down in showers of rain, and so come to nothing: secondly, that he was in the judgment of reason as it were absolutely lost and gone, Thou liftest me up to the wind, &c. that is, Thou dost suddenly and speedily snatch me away as with a whirlwind from amongst men, and thou dissolvest my substance, that is, thou causest me to melt and wast away to nothing: or thirdly, that he sets forth in the first words the miserable restlessness of his condition, to wit, that he was so continually disquieted and distracted, through pain and grief, both in body and mind, that he could be still in no place, nor could ever find any rest in himself, but was like a feather or stubble, that is caught up by the wind, & then driven and whirled about, sometimes one way and sometimes another; insomuch that at last hereby his substance was dissolved, that is, his flesh was quite spent and wasted, yea there was no soundness or solidity left either in body or mind: and indeed some read the last clause, as it is in the margin of our Bibles, and dissolvest my wisdom ; and then the meaning must needs be, that he was as a man that is moped, void of understanding, not knowing what course to take, or which way to turn himself.

Vers. 23. For I know that thou wilt bring me to death, &c.] Some conceive that Jobs drift in these words is, to intimate, that since he must needs die ere long, therefore in the mean time he desired that God would let him be at ease; as we see the same alleged, chap. 7.16. concerning which see the Notes there. But I rather conceive that these words are added only to set forth, that he looked upon himself as a dead man, one of whose recovery there was no hope.

Vers. 24. Howbeit he will not stretch forth his hand to the grave, though they cry in his destruction. ] Two Expositions are given of these words, which are both very probable, (though they be indeed contrary one to the other;) in regard ones hand may be said to be stretched forth to another, either for good or evil. The one is this: Howbeit he will not stretch forth his hand to the grave, that is, God will not save men from the grave, when the time comes that he intends to bring them thither, or when he hath brought them to the grave; though they cry in his destruction, that is, though there be never such mourning and lamentation for their death, or for their being in danger of dying, or though they that are dying do never so piteously bewail their misery, and do never so vehemently call upon God, when he destroys them: as if he had said, As I know I shall die, so I know that being dead there is no hope of being raised from the grave; thither all must come, and there they must all lie till the general resurrection. The other Exposition is this, Though they, that is, though men in that miserable condition that I am in, cry in his destruction, that is, complain bitterly and cry out earnestly for ease and help when God is destroying them, and thinks fit to make an end of them; yet this is that which comforts me, that howbeit he will not stretch out his hand to the grave, that is, God will not afflict them any longer when they are in the grave: And so I know it will be with me; though now I cry out, because of my misery whilst he is destroying me, yet this comfort I have, that my miseries will end with my life; when I am laid in my grave, whether I am hasting apace, there he will no longer stretch forth his hand against me, there we shall all be at rest. And this Exposition I take to be most agreeable to the Context in this place.

Vers. 25. Did not I weep for him that was in trouble? &c.] This might be added to imply, both that he could apprehend no reason why God had so sorely afflicted him, and likewise that he could see no ground for that counsel his friends had given him, to wit, that he should address himself to do that which was good in God's sight, and then God would again be favorable to him; since this he had always formerly done, and yet these sad calamities had befallen him. But that which I conceive Job meant chiefly to imply is, that in regard he had been so compassionate to others, it was the stranger to him, that he in his miseries should neither find man nor God ready to pity him, according to that former complaint verse. 20. I cry unto thee, and thou dost not hear me : yet that so it was with him he shows in the following verse, when I looked for good, (namely, because I had been so ready to pity others) then evil came unto me; and when I waited for light, there came darkness.

Vers. 27. My bowels boiled and rested not, &c.] His meaning is, that his inward parts were incessantly troubled within him; partly with the burning heat of his disease, and partly with the grief and vexation of his mind. Some hold that Job proceeds here still to express, how he was distressed for the distress of others, to wit, that his bowels yearned over them that were in misery, by means whereof he was continually afflicted for some or other. But the first Exposition is most generally approved; and indeed it best agrees with the following clause, the days of affliction prevented me, that is, they came unexpectedly upon me; or they came upon me thick and threefold, so that I had no breathing time to arm myself against them.

Vers. 28. I went mourning without the Sun, &c.] Even this verse also some Expositors understand of his mourning for others that were in misery, to wit, that he went mourning up and down for them, and that his sorrow was so great, that he could take comfort in nothing, he seemed not sensible of the warmth of the sun shining upon him; and that he stood up and tried in the congregation, that is, that in public assemblies he bewailed their miseries, laboring to stir up others also to take pity of them. But I rather take this also, as the rest, to be an expression of his sad condition in regard of his own miseries: and accordingly the first clause, I went mourning without the Sun, may be very probably understood three several ways: to wit, either first, of his black skin, that his body was clad all over with a black mourning skin instead of a mourning vesture, and yet it was not the scorching heat of the Sun, but the strength of his diseases that had put this hue upon him; and so this should be the same with that which is said afterwards in plainer terms verse. 30. My skin is black upon me : or secondly, of his solitariness, that being in much heaviness, he avoided as much as might be the light of the Sun, and loved to be alone by himself in the dark: or thirdly, of his sorrow only, that he was always mourning, as being under the darkness of very sad afflictions, and not having the least Sun-light of pleasure and comfort; and to the same purpose is that which follows, I stood up and I cried in the congregation, that is, I could not contain myself, but (which was a very unseemly thing in one of my gravity and quality) I did even weep and howl in the very public assemblies of people.

Vers. 29. I am a brother to dragons, and a companion to owls. ] Or, ostriches, as it is in the margin; and indeed so they must needs render the words, that will have the meaning to be, as some would have it, that Job herein complains of the mercilesnesse of those with whom he conversed, to wit, that they were barbarously cruel to him, like dragons, yea like ostriches, that are cruel to their own young ones. But rather, I conceive, he terms himself a brother to dragons, and a companion to owls, because his condition was like to theirs, to wit, either for that he was forsaken, and left in a desolate and solitary estate, or because his complaints and cries, by reason of his extreme misery, were like the howling and screeches of these creatures, which make in the wilderness many times a very lamentable noise, according to that, Micah 1.8. I will make a wailing like the dragons, and mourning as the owls: and indeed the phrase is much like this, which Solomon useth, Prov. 18.9. He also that is slothful in his work, is brother to him that is a great waster.

Vers. 30. My skin is black upon me, &c.] This may be meant of the blackness of the scabs and scurf which were all over his body: but besides, even the skin of a man's body may become black by extremity of grief and violent sickness; whence is that, Lam. 5.10. Our skin was black like an oven, because of the terrible famine ; and that also of David, Psal. 119.83. I am become like a bottle in the smoke : see also the Note above verse. 28.

Vers. 31. My harp also is turned to mourning, &c.) Hereby is implied, that not only his joy was turned into mourning, but also that those things which formerly were used for his delight, did now only increase his sorrow.

CHAP. XXXI.

Vers. 1. I Made a covenant with mine eyes, &c.] In this Chapter Job makes a solemn protestation how piously he had lived, thereby to confute his friends unjust censures, and to show how strange therefore it was, that he should be brought into so sad a condition: and first he begins with this, how carefully he had suppressed all carnal concupiscence, because this is the sin that doth usually surprise men in their youth. And this he expresseth in these terms, I have made a covenant with mine eyes, to imply, that he kept his eyes from gazing upon any wanton object, with as much care, as men use when they are bound to anything by covenant; and perhaps also that he was on each side careful, both that his eyes should not allure him to evil, and that he likewise would not employ his eyes in any such dishonorable service. And then for the following clause, why then should I think upon a maid ? the drift thereof is, to imply that as he watched over his eyes, so also over his thoughts, that he might not think upon a maid, (and much less upon a married wife, which would have been a far greater sin;) and that either because there was the same ground for avoiding this evil of his thoughts, as for avoiding the other of his looks; or because it would have been in vain to have set such a strict guard upon his eyes, if in the mean season he should give liberty to himself for such wanton and lustful thoughts; or because being so far convinced of the evil of this carnal concupiscence, he durst not give way to an evil thought, for fear of God's wrath, why then should I think upon a maid ? as if he should have said, If I should, would not God have punished me for it? The first clause I know may be understood generally, of covenanting with his eyes against all that may be comprehended under that which Saint John calls the lust of the eyes, 1 John 2.16; but commonly it is limited by Expositors to looking after women.

Vers. 2. For what portion of God is there from above? and what inheritance of the Almighty from on high? ] Some Expositors understand this thus, that unclean persons are no part of God's portion and inheritance; or that they have no part nor interest in God: But because of these expressions, from above, and from on high, far more probable it is, that Job speaks here of a portion and inheritance of recompense, which God from above shall allot to those that give way to such lustful looks and thoughts, as he had mentioned in the foregoing words: for what portion of God is there from above ? &c. as if he should have said, I dare not give way to such wanton looks and lascivious thoughts; for though such as do so may scape well enough with men, that may never discern nor suspect anything amiss in them, yet what will God from above allot them for their portion? which he answers in the following verse. See the Note, chap. 20.29.

Vers. 3. Is not destruction to the wicked? and a strange punishment to the workers of iniquity? ] That is, Is not this the portion of such wicked men, that God doth certainly at last destroy them, yea many times by some extraordinary, unusual and unheard of judgment? according to that, Esa. 28.21. The Lord shall rise up as in mount Perizim, he shall be wroth as in the valley of Gibeon; that he may do his work, his strange work, and bring to pass his act, his strange act.

Vers. 4. Doth not he see my ways, and count all my steps? ] That is, Not one of them can slip by him undiscerned; he knows them as exactly, as if he numbered them one by one. And this, concerning God's seeing all that he did, he inserts in this place, either first, to imply, that this made him wonder why God, that knew him so thoroughly, should punish him so severely; or secondly, to show, that in this profession which he made of his purity from all uncleanness, he durst not affirm any untruth, since if he should, it could not be concealed from God; or rather thirdly, as a reason why he durst not give way to any lustful looks or thoughts, to wit, because though man could take no notice of them, yet they could not be concealed from God.

Vers. 5. If I have walked with vanity, or if my foot hath hasted to deceit. ] That is, If I have walked in any sinful course, and have greedily defrauded those that I have had any dealings with; or, If I have dealt falsely, dissemblingly, and deceitfully with any man whatsoever. By vanity may be meant any sinful practice, and that because the expectation of men in such courses will prove vain and deceitful; and so it is taken Prov. 13.11. wealth gotten by vanity shall be diminished : but most commonly in the Scripture by vanity is meant lying and dissembling, when there is no truth in that which men say or do, but all is vain and deceitful; and therefore is vanity and lying so often joined together in the Scriptures, as Psal. 4.2. How long will you love vanity, and seek after leasing? so also Prov. 30.8. and in many other places.

Vers. 6. Let me be weighed in an even balance, that God may know mine integrity. ] By being weighed in an even balance, he means his being tried justly, to wit, whether his dealings with men had not been just, according to the word and revealed will of God, (which is the balance of the sanctuary, the only sure rule to discover what is just and what is unjust;) or, whether his punishments were not greater then his offenses had been. So that his drift is to profess, that he desired to be thoroughly tried, so it might be done justly, to wit, by God, and not by man, of whose unjust censures he had too much experience.

Vers. 7. If my step hath turned out of the way, &c.] That is, If upon trial it be found that I have lived wickedly, and dealt unjustly with men; and mine heart walked after mine eyes, that is, if I have coveted that which I saw of another man's, which is called the lust of the eyes, 1 John 2.16; and if any blot hath cleaved to my hands, that is, if I have run on in any sinful practice, or, if I have greedily gotten, and unjustly kept anything, by any base unwarrantable way: And observable it is, that in that last clause he speaks of such filthy lucre, as of pitch or some such thing, that will soon cleave to and defile the hands of him that toucheth it. Some Expositors I know limit this, which is here said, to his carriage of himself in the place of a magistrate; If my step hath turned out of the way, that is, If I have perverted justice, and mine heart hath walked after mine eyes, that is, if I have had any respect to persons, and if any blot hath cleaved to my hands, that is, if I have taken any bribe. But the more general Exposition I judge the best. And yet we must not think that Job intended hereby to clear himself of all sin, as if he had never stepped awry: for the resolving whereof see the Note chap. 16.17.

Vers. 8. Then let me sow, and let another reap; yea let my offspring be rooted out. ] This last clause seems to be added, because it is usually to make their posterity rich and great, that men seek gain to themselves in unjust wa • es; which if I have done, saith Job, it were just that I should have none to inherit what I have gotten. But may some say, Job had now no children. I answer, this might be meant of his children's children; or of rooting out his children hereafter, if he should have any; or the meaning may be only this, that if he had never so great a posterity, it were just with God to root them all out.

Vers. 9. If mine heart have been deceived by a woman, &c.] That is, If I have been won by any woman to commit uncleanness with her, even when she may have used all the art she had to entice and entangle me, as by her beauty, by her wanton flattering words, which drop as an honey-comb, Prov. 5.3. by her lascivious behavior, or any other of those wicked arts, for which the heart of the whorish woman is said to be as snares and nets, Eccles. 7.26.

Vers. 10. Then let my wise grind unto another, &c.] That is, Let her become a bond-slave to some other man, and be put by him to grind in a mill; concerning which see the Note Exod. 11.5: or rather, Let me be paid in the same kind, let my wife commit adultery with another man, yea let her be a common whore to many (which also the following clause expresseth more clearly, and let others bow down upon her ) as a mill that for hire receives and grinds the corn of all comers. For indeed this phrase of grinding is a modest expression of that act of uncleanness; and so we find it used in other writers, as in that of Horace, alienas Permolere uxores.

Vers. 12. For it is a fire that consumeth to destruction, &c.] Some Expositors understand this thus, that the adultery of the wife doth kindle in her husband such fury and wrath, that as a fire it breaketh forth to the destruction of her and all that belong to her, of which see what Solomon saith, Prov, 6.34, 35. But the words plainly show, that he speaks of the sin of adultery, to wit, that as it is as a fire in regard of its burning concupiscence, so also as a fire it consumes all a man hath, by reason of the wrath of God, which usually pursues them that are guilty of it, though men wink at it: it consumes a man's health, wealth, body and soul, and makes him burn at last in hell fire unto eternity: and then, because God usually punisheth this sin more particularly, by cutting off the adulterers posterity, therefore he adds the last words, and would root out all mine increase.

Vers. 13. If I did despise the cause of my man-servant or of my maid-servant, when they contended with me. ] His meaning is, that though he might have stopped their mouths with stripes, yet he gave them free liberty to speak for themselves; yea perhaps sometimes when they contended with him, too malapertly answering again, which is a sin in servants, Tit. 2.9. Now this was in Job the clearer proof both of his innocence and gentleness, (if to his servants, much more to others) because in those times their servants were usually perpetual bond-slaves, and both they and all that they had were so their masters, that they might do what they pleased to them, even to the taking away of their lives, and there was no calling them to an account for it.

Vers. 14. What then shall I do, when God riseth up? &c.] As if he should have said, God is no respecter of persons, he is far more above me, then I could be above my meanest servant, and more power he hath over me to crush me, then I could have over them to oppress and crush them: now therefore, though man should never question me for this, yet when God riseth up, to wit, to call me to an account and to punish me for dealing so harshly with my servant, when he visiteth me, namely at the time when he brings any great calamity upon me, at the hour of death, or at the day of judgment, what then shall I do ? that is, how should I carry myself towards God? I should not dare to look him in the face, I should be afraid to appear in his presence; at least I should not know what to answer him, not being able any way to excuse myself, nor knowing why God should hear me, when I have formerly refused to hear my servants. See Ephes. 6.9. and Col. 4.1.

Vers. 15. Did not he that made me in the womb, make him? and did not one fashion us in the womb? ] Here he affirms, first, that his servant was God's creature, as well as he; the same God made them both: secondly, that his servant was a man, a reasonable creature, as well as he; they were both of the same nature, and he was therefore a mortal creature no less then his servant: and thirdly, that he and his servant were made after the same manner, and fashioned in the same mold, and so were descended of the same stock. Which two last some conceive are more fully expressed, if we read the last clause, as it is in the margin of our Bibles, and did he not fashion us in one womb ? But however the drift of the words is, to imply that there was no cause therefore, why he should tyrannize over his servant, or, that if he should so do, he that made them both would plead the cause of his servant.

Vers. 16. If I have withheld the poor from their desire, &c.] To wit, by detaining their pledge, or anything else unjustly from them, or by refusing to grant them anything they desired of me, or which I knew they desired, though out of modesty they did not ask it. As for that which is added in the next clause, concerning the failing of the widows eyes, who indeed are apt to mar their eyes with weeping, see the Note chap. 11.20.

Vers. 17. Or have eaten my morsel alone, and the fatherless hath not eaten thereof. ] That is, If I have not imparted of my provision for the feeding of the fatherless. Yet some add also, that by this expression of not eating his morsel alone, he meant to imply, that even of that which was daintyest, that which was provided for his own eating, as any occasion was, the fatherless had a share.

Vers. 18. ( For from my youth he was brought up with me as with a father, &c.] This clause some understand of fatherless boys: and then accordingly the following clause they understand of the fatherless of the other sex, and I have guided her from my mothers womb. But because there is mention made in the foregoing verses of his respect to poor widows, and they are frequently joined with the fatherless, therefore the last clause, and I have guided her, &c. most Expositors understand of the widow: and so the meaning of this passage is, that from his youth, yea from his very childhood, he used to be charitably affected to the fatherless and widows; his natural inclination, which he had from his mothers womb, seemed to carry him that way. Indeed Solomon tells us, that much of a man's natural disposition to good or evil will often be discovered even in his childhood; Prov. 20.11. Even a child is known by his doings, &c. and therefore Jobs intent in these words might be to imply, that even in his tender years he used to pity the fatherless and widows, and was still ready to carry them home to his fathers house, and many ways to be helpful to them.

Vers. 20. If his loins have not blessed me, &c.] That is, the loins of the poor naked man, whom he had clothed. And the loins of such a man may be said to bless him that covered them with raiment, either first, because they being refreshed hereby, do move such a poor wretch to bless him that shown him such mercy, as it is expressed Deut. 24.13; or secondly, because such a poor man will bless him that clothed him with all his might and strength; or thirdly, because such an act of charity doth move God to bless him that did it. And so the phrase is much like that Gen. 4.10. where the blood of Abel is said to cry for vengeance.

Vers. 21. If I have lift up my hand against the fatherless, &c.] Some understand this of the lifting up the hand by way of suffrage in giving his vote against the fatherless, and others of lifting up the hand by way of giving a sign to any at his command to fall upon them. But I rather take this to be the plain meaning of the words; If I have lifted up my hand against the fatherless, that is, If I have threatened, injured, or oppressed the fatherless, or any other poor helpless creature; when I saw my help in the gate, that is, when I saw well enough that the magistrates would, either for favor or fear, take my part, and save me harmless.

Vers. 22. Then let mine arm fall from my shoulder-blade, and mine arm be broken from the bone. ] That is, Let some horrible judgment fall upon me, worse then all I have yet suffered; let me rot in pieces, or be torn in pieces; or let the arm that hath been so lifted up against the poor, rot off from my body, or let it wither or be disjointed, and become useless. That he wisheth to himself is much like that which befell Jeroboam, 1 Kings 13.4.

Vers. 25. If I rejoiced because my wealth was great, & because mine hand had gotten much. ] To wit, as ascribing all I had to mine own wit and industry. For men to rejoice with thankfulness, when the Lord blesseth them with a great estate, is doubtless praise-worthy; Deut. 12.7. Ye shall rejoice in all that you put your hand unto, ye and your households, wherein the Lord your God hath blessed you. But that which Job here protests against is, rejoicing in the greatness of his wealth carnally, inordinately and immoderately, as those do that set their hearts upon their wealth, as if all their happiness consisted therein; or that give themselves to live therewith in all kind of voluptuousness.

Vers. 26. If I beheld the Sun when it shined, or the moon walking in brightness, &c.] Many later writers understand this allegorically, as a protestation against pride and arrogancy of spirit, or against confidence in his great wealth and power, or in his own works and innocence of life; as first thus, If I beheld the Sun when it shined, &c. that is, If mine heart hath been exalted, and my looks stately and lofty, because of my greatness, or transcendent holiness, so that I scarce deigned to look downwards upon other men, as deeming myself some little God, and fitter to live with the Sun and Moon then with mortal man; or secondly thus, If I observed and viewed with delight the lightsome and glorious condition wherein I lived, (as indeed usually in the Scriptures a prosperous estate is expressed by light, and the bright shining of the heavens upon men;) or thirdly thus, If I beheld my gold glorious and glittering as the Sun, or my silver bright as the moon: And accordingly also they understand the following words verse. 27. And my heart hath been secretly enticed, to wit, to exalt myself in this my great wealth and glorious condition, or to put my confidence therein; or my mouth hath kissed my hand, namely, by way of applauding myself, or ascribing these things to myself, to mine own industry, endeavors, or righteousness: And so also that which follows, verse. 28. This also were an iniquity to be punished by the judge; for I should have denied the God that is above ; to wit, that if he had thus gloried or trusted in his greatness, or wealth, or righteousness, or ascribed them to himself, it would have been a manifest deny all of God, (and consequently an iniquity to be punished by the judge :) and indeed we see that accordingly the Apostle saith, that Covetousness is Idolatry ; and Agur, Prov. 30.8. having disclaimed the desire of a great estate, adds verse. 9. lest I be full, and deny thee, and say, Who is the Lord? But yet first, because Job speaks of the moons walking in brightness, which is certainly meant of the moons constant motion in the heaven, and cannot well be understood allegorically, and secondly, because a man's pride of heart, or confidence in his wealth or righteousness is a sin, known only to him that searcheth the heart, and cannot therefore be called an iniquity to be punished by the Judge ; I rather conceive that these three verses are to be understood literally, concerning the Idolatry of worshipping the Sun and moon, &c. If I beheld the Sun when it shined, or the moon walking in brightness, and my heart hath been secretly enticed, &c. that is, If when I beheld those glorious lights of heaven, the Sun and Moon, shining in their full brightness, without the interposition of any clouds, and hereupon, to wit, by viewing their exceeding brightness, and by other considerations of the manifold benefits which men enjoy by their means, my heart hath been secretly enticed, that is, my heart hath been inwardly moved to adore them, as God's; or my heart hath been persuaded to worship them in secret (which may seem the more probable Exposition, because he speaks of an offense punishable by man;) or my mouth hath kissed my hand, to wit, by way of external adoration, as the heathens used to do, kissing as it were the light of the Sun and moon upon their hands, because they could not kiss the Sun and moon themselves, concerning which see the Note 1 Kings 19.18: This also were an iniquity to be punished by the judge, (as he had said before verse. 11. concerning adultery, to which this word ( also ) hath reference) for I should have denied the God that is above ; to wit, by making God's of those Creatures. This is, I conceive, the plain meaning of these words. I know some Expositors limit that which is said of beholding the Sun when it shined, and the moon walking in brightness, to the welcome and pleasing brightness of the Sun at its first rising, and to the moons shining when it is in the full; (and indeed the heathens used to worship the Sun at his rising, as did also the Idolatrous Israelites in Ezekiel's time, Ezek. 8.16. they worshipped the Sun towards the East ;) but I see not but that it may be extended more generally to the worshipping of the host of heaven, when at any time they shined in their brightness.

Vers. 29. If I rejoiced at the destruction of him that hated me, or lift up myself when evil found him. ] To wit, by insulting over him, and trampling upon him. A man may lawfully rejoice at the ruin of his wicked enemies, if he doth it with respect to the glory of God, and the good of the Church, and other such like holy respects; Psal. 58.10. The righteous shall rejoice when he seeth the vengeance. But that which Job here protests against is, rejoicing at the destruction or hurt of his enemies out of private malice, and desire of revenge: and so also the words of the following verse must be understood, Neither have I suffered my mouth to sin by wishing a curse to his soul.

Vers. 31. If the men of my tabernacle said not, Oh that we had of his flesh! we cannot be satisfied. ] A very difficult passage this is; insomuch that though there be four different Expositions given of it, yet it is not very easy to say which of them is the most probable. First, some hold that Job having in the foregoing verses protested, that he had not rejoiced at the destruction of his enemy, nor wished him any hurt, here he adds how far he was provoked to the contrary, to wit, because those of his own household were so enraged against his enemy, and so greedy to be revenged on him, that they said amongst themselves, Oh that we had of his flesh! we cannot be satisfied ; as if they should have said, we could even tear him with our teeth, and eat his very flesh, and yet that would scarce satisfy our rage: all which notwithstanding Job contained himself, and was so far from being stirred up by his household, that he rather restrained them, as David did his servants when they would have provoked him to have slain Saul, 1 Sam. 24.5. Now concerning this phrase of not being satisfied with eating his flesh, see the Note chap. 19.22. Secondly, some understand it thus, that the love of those of Jobs household was so impetuous and vehement to him, that they thought they could have eaten his flesh; so sweet and delightful he was to them, that they could not be satisfied with enjoying his presence, but seemed to desire even to have him within them. And indeed though this Exposition may seem somewhat harsh, yet we know that it is not unusual for men to say even in a way of love, Methinks I could eat thee: and many learned Expositors do thus conceive of these words; for thus, say they, Job implies here how good and amiable he was to those of his own household; and then he adds, in the following verse, how good he was to strangers. Thirdly, others again, on the contrary, hold, that Job's intent in these words was to show, that some at least even of his own household were ready to say, that they could out of hatred to Job eat his flesh without being satisfied, and that because he did so continually day and night overburthen them, and weary them with the entertainment of strangers in his house: for this they say is premised with relation to that which follows in the next verse, The stranger did not lodge in the street, but I opened my doors to the traveler. And fourthly, others, though they conceive also that these words are premised with respect to that which follows in the next verse, concerning his frequent entertaining of strangers, yet not thinking it probable that Job's servants should be so inhumane to so good and gentle a master, as to wish they might eat the flesh of his body, do rather understand these words, his flesh, of the flesh provided for the feeding of himself and his guests, If the men of my tabernacle said not, Oh that we had of his flesh! we cannot be satisfied : as if they had said, Strangers are fed daily with the flesh he provides for his food, but we that are of his own household, have scarce leisure to taste of his provision; we are so continually employed in providing for, and attending upon strangers, that we have not so much leisure as to satisfy our hunger. And indeed this last seems to me the best Exposition.

Vers. 33. If I covered my transgressions, as Adam, by hiding mine iniquity in my bosom. ] There are some Expositors that would have the drift of these words to be this, that he had not been guilty of any such transgressions, that he should need to dissemble or conceal them, or cover them with a visor of hypocrisy. But the words do clearly profess this, that where he was in a fault, he had not gone about to hide it, as Adam did, or as men naturally are wont to do, to wit, by excusing or denying it. And thus he intimates, that what he had said in his justification, was not because he judged himself free from sin: No, he knew that he had many ways offended God, and wherein he was guilty, he was always willing to acknowledge it.

Vers. 34. Did I fear a great multitude, or did the contempt of families terrify me, that I kept silence, and went not out of the door? ] By the contempt of families may be meant, either first, the most contemned in any family, the meanest and basest amongst them, the scum of the people; or secondly, the contempt which he had brought upon any families; or thirdly, any families contemning of him. But which way soever we understand that expression, the drift of Job in these words is very obscure; and yet, according to our Translation, there are only two Expositions that have any probability in them: as first, that Job spake this with reference to that he had said in the foregoing verse, concerning hiding his iniquities; affirming, that he did not hold his peace, or keep within door, forbearing to acknowledge his sin, lest his contemning of families should be known, or lest any other sin of his should be divulged amongst the multitude, yea even amongst the rascal crew of the people, and so he should be scorned and contemned, and become a by word amongst all the families that lived about him, his offenses were not of that nature; but that he was willing, if occasion had been, to have gone forth and confessed them openly before all men, even the most despised of all the people: or secondly, that Job here protests, that he did never out of base cowardice and fearfulness neglect to do his duty; Did I fear a great multitude, or did the contempt of families terrify me, that I kept silence, and went not out of the door? as if he should have said, No, I did not; I did never forbear to reprove sin, to defend the oppressed, or otherwise to speak what I deemed just and equal; I did never forbear to go forth and show myself, or I did never slink out of doors, and go away from the place of judgment, for fear of an enraged multitude, or for fear of being contemned by families incensed against me for that which I did, though they were of never so considerable quality or number. And this indeed is the Exposition that is most generally approved; only some alter it a little thus, to wit, that he did not in these words deny that he kept silence, and went not out of the door, but only that he did it not for fear; if he did hold his peace, and went not forth, it was not out of timerousnesse, but for some other reason, as because he judged that the patient bearing of injuries was the best way to overcome them, or some such like motives.

Vers. 35. Oh that one would hear me! &c.] That is, Oh that any one would undertake as a Judge to hear me plead the cause between God and me! behold, my desire is that the Almighty would answer me ; that is, my desire sincerely is, that God, who hath seen and known all my ways, and discerns what the thoughts and intentions of the heart are, would satisfy me when I desire to know why he hath so sorely afflicted me, and would answer the arguments I shall bring to prove mine innocence: (concerning which see also the former Notes chap. 9.34, 35. and chap. 13.18, 19, &c.) and that mine adversary had written a book ; that is, that any adversary of mine had brought in his accusations and allegations against me in writing, that so I might know them, and answer them, as I could; for such it seems was the custom of those times in all judicial proceedings.

Vers. 36. Surely I would take it upon my shoulder, and bind it as a crown to me. ] In the first words, of taking it upon his shoulders, some conceive that Job alludes to the writings that used to be fastened on the shoulders of malefactors, wherein the cause of their suffering was written in great capital letters, that all men might read it; and so that his meaning therein was, that he would be glad that all men might see what could be said against him. Others hold, that he alludes to men's taking up and carrying on their shoulders those things which they do dearly prize and esteem; and so that he meant, that this book of accusations brought in against him he should highly prize, and should esteem it as some choice treasure, not doubting but that thereby his innocence would the more clearly appear. And lastly, others think that he alludes to the custom of carrying Ensigns and scepters on men's shoulders, or any other signs of men's dignity or victory, according to that Esa. 22.22. And the key of the house of David will I lay upon his shoulder ; and so that Jobs intent in these words was, to intimate, that he was confidently persuaded that if his adversary had written such a book against him, it would be an honor and a glory to him, and withal a certain trophee of his victory over his adversary; and that because all the accusations brought in against him would be so apparently found to be lies and calumnies: and indeed the last words, and would bind it as a crown to me, do clearly hold forth this to be the meaning.

Vers. 37. I would declare unto him the number of my steps, &c.] That is, To him that should thus undertake to hear, and give judgment in my cause; or rather, To this mine adversary that had written a book against me, I would truly declare all that I know by myself, faithfully relating to him (if that might be any way a help to him) the whole course of my life. As for the following words, as a prince would I go near unto him, the meaning is, either that he would draw near to him that would undertake to hear, and give sentence in his cause, as subjects to their Prince, wholly submitting himself and his cause to his judgment; or else secondly, that he would draw near to this his adversary that had written a book against him, as to some great Prince, that is, that he would honor and reverence him, and have him in high esteem, even out of respect of the good he had done for him; or else thirdly, (which seems most clearly expressed in our Translation) that he as a Prince would draw near to this his judge or adversary, that is, freely and without fear, with an heroical and undaunted spirit, as one that was no way self-condemned, but desirous to hear the worst that could be alleged against him.

Vers. 38. If my land cry against me, or that the furrows likewise thereof complain. ] The following imprecation verse. 40. Let thistles grow instead of wheat, &c. shows plainly that Job meant this of land that was his private possession, and not (as some would have it) of a land subject to his government, which should cry against him, because of his tyrannizing over the inhabitants; for so he should wish that his country might be cursed of God, if he had oppressed his country, which is a most absurd conceit. It must needs therefore be meant of the land of his possession, thus, If my land cry against me, &c. to wit, because I have gotten it unjustly, or because I have oppressed my tenants therein, or because I have overtoyled the husbandmen employed in the husbandry thereof, or detained their wages from them.

Vers. 39. If I have eaten the fruits thereof without money, &c.] That is, not having duly paid for the land, or not having justly paid my husbandmen, &c. or have caused the owners thereof to loose their life, that is, those that were formerly the true owners of it, (by direct putting them to death, as Ahab did Naboth, or by heartbreaking oppressions) or those that were the occupiers of it under me, by oppressing them to their utter undoing: Then (verse. 40.) let thistles grow instead of wheat, &c.

CHAP. XXXII.

Vers. 2. THen was kindled the wrath of Elihu, the son of Barachel the Buzite, of the kindred of Ram, &c.] This Elihu was, it seems, one of those that stood by, and had heard all the dispute betwixt Job and his three friends; & because he misliked what he had heard from both parties, when he perceived that Job had made an end of speaking, and that his friends were resolved to make no farther reply upon him, he stepped up, and undertook to deliver his judgment, and as it were to determine and compremise the controversy betwixt them. Now in setting down this, first this Elihu is described by the family from which he was descended, to wit, that he was the son of Barachel the Buzite, that is, of the family of Buz, who was the second son of Nahor the brother of Abraham, by his wife Milcah, Gen. 22.20, 21. (for that I judge far more probable, then that which some say, that Barachel should be called the Buzite, because he was of the province or city of Buz in Idumea mentioned Jer. 25.23.) and of the kindred of Ram, that is, of Abram; and this I hold too more probable, (because he was the brother of Nahor, and for his eminency like to be expressed,) then that this Ram should be, as others would have it, some obscure man of the stock of Nahor: all which I conceive is thus punctually expressed, partly for the greater honor of Elihu, because he spake more prudently concerning Jobs cause then his three friends had done; and especially to make it the more evident, that the story of Job here related was a true, not a devised story. Secondly, the cause of Elihu's speaking is mentioned, to wit, that his wrath was kindled, namely against both parties. And thirdly, the reason hereof here is particularly expressed: against Job was his wrath kindled, because he justified himself rather then God : not because he had maintained his own innocence and integrity against his friends, but because, though not in express terms, yet in effect, he had justified himself rather then God, that is, he had taken more care to justify himself, then to justify God; and in his eagerness to justify himself, had charged God with injustice, to wit, in that he had, giving way to his passion, with much bitterness complained of God's dealing with him, charging him in a manner that he had laid upon him far greater punishments then his iniquities had deserved, and so had oppressed him with his majesty and power; and in that he had over-peremptorily called God as it were to an account, and challenged him that he might be suffered freely to plead his cause, and that God would answer him. And then again secondly, verse. 2. Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job ; that is, because they had condemned Job for a wicked man and an hypocrite, and yet had proved nothing against him, nor had given any satisfactory answer to that which Job had alleged to make good his innocence. It is evident therefore, that Elihu's aim was to show both Job and his friends too wherein they had erred; though indeed towards Job he carries himself far more mildly and equally, then his three friends had done. Many Expositors, I know, hold that Elihu doth condemn Job as sharply and insolently, as the other had; and accordingly they conceive, that for this God, when he began to speak, checked Elihu, in those words chap. 38.2. who is this that darkeneth counsel by words without knowledge ? But first, because it will be found far more probable, that God spake those words to Job, and not to Elihu, secondly, because it is evident that Elihu nowhere chargeth Job for being a wicked man and an hypocrite, as his friends had done, and thirdly, because chap. 42.7. where the Lord condemns the three friends of Job, he speaks not the least word against Elihu; therefore I rather conceive, that Elihu's speech is full of gentleness and prudence, and that he only blames him for his unadvised speeches in pleading his own innocence; and that though he seems to misconstrue some things that Job had spoken, yet because he did this also out of a holy zeal for God's glory, therefore God did not so much as take notice of this, to charge it upon him.

Vers. 4. Now Elihu had waited till Job had spoken, &c.] That is, till Job had finished his last long reply in the foregoing chapters, and so consequently all the time that he and his friends had been arguing one against another; and therefore the reason that is added hath reference to them all, because they were elder then he.

Vers. 8. But there is a spirit in man, &c.] Some Expositors understand this of the holy spirit of God, to wit, that this it is, and not years, that makes men wise: which they say is again more clearly expressed in the following clause, and the inspiration of the Almighty giveth them understanding : as if he had said, I expected that multitude of years should teach wisdom ; but now I perceive that it is only the spirit of God in men that gives wisdom where he pleaseth, and that he gives it many times to the young and not to the aged. But because the first clause is so general, there is a spirit in man, I rather conceive it is meant of the reasonable soul in man, thus, But there is a spirit in man, and the inspiration of the Almighty giveth understanding ; that is, Though age be an advantage for the getting of knowledge, yet there is a spirit of reason, understanding and judgment, in one man as well as another, and it is God that by the inspiration of his spirit gives wisdom, especially in spiritual things, where ever he pleaseth.

Vers. 11. Behold, I waited for your words; I gave ear to your reasons, whilst you searched out what to say. ] That is, I waited patiently all the time you were speaking, expecting you would allege something against Job, that should clearly prove what you had affirmed, to wit, that he was a wicked man, and that therefore God had laid his hand so heavily upon him; and finding that you strained your inventions to the utmost, to find out what you might say against him, I diligently attended, and observed the reasons and arguments that you brought against him. Now hence Elihu would infer, that it was most equal that they should patiently hear him, as he had heard them; and the rather, because he had well weighed their speeches, and had not rashly judged that they had not convinced Job, as they ought to have done.

Vers. 13. Lest ye should say, We have found out wisdom: God thrusteth him down, not man. ] These words, Lest ye should say, I conceive, have reference to that he had said in the foregoing verse, there was none of you that convinced Job, or that answered his words : and so the meaning is, either that Elihu had confidently affirmed, that none of them had convinced Job, lest they should say, We have found out wisdom ; or that their not being able to answer Job, and so Job's getting the better of them, was of God, to show them the weakness of that argument whereon they grounded their accusation of Job, lest they should say, We have found out wisdom. And then for the wisdom whereof he gives them warning not to boast, though some understand it of the wisdom of keeping silence, and not replying anymore upon Job, Lest ye should say, We have found out wisdom; God thrusteth him down, not man, that is, Lest ye should say, We have done wisely in giving over talking any farther with Job; whereas you blame us, because we did not answer, we say it was a point of much wisdom, not to argue any farther with a man so obstinate; and that because God thrusteth him down, and not man, that is, God's hand hath or will humble him sufficiently, and so we need not farther press upon him, so to add affliction to the afflicted: yet I rather think it is meant of the wisdom of his friends former arguing against Job, Lest ye should say, We have found out wisdom; God thrusteth him down, not man ; that is, Lest ye should say, However you, Elihu, deny it, yet we have sufficiently enough convinced him, and that there is so much wisdom in the argument we have alleged against him, that all the world is not able to answer it, namely, that God, who is omniscient, and infinitely just and wise in all his ways, hath brought these miseries upon him, and not man, who may be deceived, and may judge unjustly; and therefore were he not a wicked man, God would never have punished him, at least in such an extraordinary manner.

Vers. 14. Now he hath not directed his words against me, &c.] This might be alleged to imply, that it could not be therefore any discontent that he had taken against Job, that moved him to speak, but that it was merely out of zeal for God and for the truth, and because his friends had not answered him aright: to which purpose also is that which follows, neither will I answer him with your speeches, that is, I will not answer him with railing, reviling and scornful language, as you have done; nor will I take that course to convince him, that you have taken, to wit, by condemning him to be a wicked hypocrite, because God's hand is so heavy upon him. It is evident in the following Chapters, that Elihu urgeth many things that the other three had objected before: but this is only in the way of reproving him for his impatient murmuring against God, and not thereby to prove him an hypocrite, as the other had done. Neither was it doubtless without the secret counsel of God, that when Job's spirit was almost overwhelmed, with the rough usage and the peremptory uncharitable censures of his other friends, he should now be reproved by one in a juster and more gentle way, that so he might be brought to see wherein he had indeed offended, and yet withal his sorrows might be a little abated.

Vers. 15. They were amazed, they answered no more, &c.] Here Elihu turns himself on a sudden from speaking to Job's friends, to speak to Job himself concerning them, or rather to the standers by: and by their being amazed may be meant, either that indeed they were amazed to hear Job so confidently still to maintain his integrity, or only that they were silent, as men that stand astonished are wont to be. Neither doth Elihu speak this by way of a vain-glorious insulting over the other three friends of Job, but only to show how he was driven to speak: They were amazed, they answered no more ; as if he should have said, I appeal therefore to all that stand by, whether it be not very strange, that such wise men should have nothing to say to one so faulty as Job hath been, and whether I be not now at last necessitated to speak.

Vers. 16. They spake not, but stood still, &c.] That is, They proceeded no farther.

Vers. 17. I will answer also my part, &c.] That is, Having afforded them, out of respect to their years, liberty to speak, as long as they had anything to say, now I shall also, as I hope I well may, take my turn to speak.

Vers. 18. For I am full of matter, the spirit within me constraineth me. ] That is, I have much to say, and inwardly my spirit is moved with such vehemency to speak, that I can no longer forbear. Neither yet doth Elihu here in a youthful arrogancy oppose his fullness to their emptiness, that had no more to reply upon Job; but only to justify himself for speaking, he affirms that by his zeal for God and for the truth, yea and perhaps by an extraordinary inspiration of God's holy Spirit, he was so strongly moved to speak, that he could hold no longer. He compares himself to a woman in travel, that is pained to be delivered, or to bottles that are filled with wine, as it follows in the next verse.

Vers. 19. My belly is as wine which hath no vent, it is ready to burst like new bottles. ] That is, like bottles filled with new wine; or, like bottles which new wine will burst asunder, yea though they be new bottles, (for indeed the older the bottles are, the liker they are to burst asunder, when they are filled with new wine; according to that of our Savior, Matth. 9.17. Neither do men put new wine into old bottles; else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and so both are preserved. ) However, the meaning is, that he did inwardly in his mind even swell as it were with a desire to speak, so that he could forbear no longer. Usually in the Scripture what is done inwardly in a man, to wit, in his mind, it is said to be done in the belly, as before chap. 15.35. their belly prepareth deceit : and so it is here, My belly is as wine which hath no vent, that is, my mind is ready to burst with a desire to utter what I have to say, even as wine which hath no vent.

Vers. 20. I will speak, that I may be refreshed. ) That is, to ease my mind.

Vers. 21. Let me not, I pray you, accept any man's person; neither let me give flattering titles unto man. ] As if he should have said, Do not desire I should, or do not think I will, out of fear or favor to either side, speak anything but the downright truth. By giving flattering titles unto man may be meant, first, the applauding of men with the fawning terms of holy, wise, just, only to curry favor with them, when we know they no way deserve such titles: and secondly, the going about the bush, as we use to say, when we are to reprove any man, or any evil that we discern in man, the doing of this covertly, and by secret insinuations, rather then with plain and express terms; as when Jobs friends would not directly tell Job that he was a wicked hypocrite, and that therefore God had so destroyed him, but only expressing themselves in general terms, This is the place of him that knoweth not God, and, This is the portion of a wicked man from God, did yet intentionally strike at him: and thirdly, the mincing of the matter, when we come to tell men of their faults, using favorable terms, and not setting forth their sins in their proper colors; as when Eli did so gently reprove the horrible villainy of his sons, 1 Sam. 2.24. Nay, my sons; for it is no good report that I hear. Now in all these respects Elihu protests against this giving of flattering titles.

Vers. 22. For I know not to give flattering titles. ] That is, I am not skilled in the way of flattery; I never used to take this course, but have been always wont to speak my mind clearly and plainly.

CHAP. XXXIII.

Vers. 1. WHerefore, Job, I pray thee, hear my speeches, &c.] Having in the foregoing Chapter blamed Jobs three friends, here he turns his speech to Job, whom principally he desired to convince; and with much gentleness and modesty he begs audience of him, that so he might the more willingly attend to what he would say: and by pressing him to hearken to all his words, he implies, first, that he would not utter an idle frivolous word, nothing but what was worth his attending to; secondly, that if he did not attend to his whole discourse, but only here and there a snatch, that would be no advantage to him; and thirdly, that he desired he would not interrupt him, till he had fully declared his mind, and then he might answer freely what he had to say.

Vers. 2. Behold, now I have opened my mouth, &c.] That is, now that upon due deliberation I have begun to speak. See the Note chap. 3.1.

Vers. 3. My words shall be of the uprightness of my heart, &c.] That is, I shall speak truly what I think, and with a sincere desire of your good, not out of hatred or partiality: and my lips shall utter knowledge clearly ; that is, I shall utter nothing but what I know to be true, and shall make it clear and evident to thee that it is so.

Vers. 4. The spirit of God hath made me, and the breath of the Almighty hath given me life. ] Some Expositors conceive that the drift of these words is, to satisfy Job, that there was no cause why he should not carefully attend to what he had to say; The spirit of God hath made me, &c. that is, God hath made me, and given me a reasonable understanding soul, as he hath to others, (in the expression here used, there seems to be an allusion to that which is said of the first making of man, that the Lord breathed into his nostrils the breath of life, Gen. 2.7.) and therefore you have no reason to despise my words, since to me, though young, God may reveal the truth, as well as to another. But I rather conceive the drift of the words to be this: Job had often wished that he might plead his cause with God, as chap. 16.21. and chap. 23.3, 4, 5. and in other places; but yet still upon this condition, that God would withdraw his hand, and not overbear, and daunt, and oppress him with his Majesty and power, as we may find it clearly expressed chap. 9.34, 35. and chap. 13.20, 21, 22. Now therefore Elihu tells him, that he would undertake, as in God's stead, to plead with him; and saith he, I am a man as thou art, with whom thou mayst plead upon equal terms, and needest not be afraid: which is again expressed more fully verse. 6. Behold, I am according to thy wish in God's stead; I also am formed out of the clay ; that is, according: to thine own desire, I in God's stead will undertake to maintain his cause, who am a poor earthly man, as thou art: and so verse. 7. My terror shall not make thee afraid, neither shall my hand be heavy upon thee ; which are almost the very words that Job had used in the places before cited.

Vers. 8. Surely thou hast spoken in my hearing, &c.] As if he should have said, I do not charge thee, as thy friends have done, with secret wickedness and hypocrisy; that which thou hast professed concerning the holiness of thy life and conversation, I conceive is true: all that I lay to thy charge is, the unseemly and irreverent speeches that thou hast uttered concerning God in my hearing, which I am sure thou canst not deny.

Vers. 9. I am clean without transgression, &c.] We do not find that Job ever said thus much in express terms: but Elihu meant this doubtless of those words of Job, which he took to be the same in effect, as those chap. 10.7. Thou knowest that I am not wicked, and 13.18, 19, Behold, now I have ordered my cause, I know that I shall be justified: who is he that will plead with me ? &c. and many others of the like kind, as we may find chap. 13.23. & 16.17. and 23.10, 11, 12. and 31.6. Now, however some. Expositors conceive that Elihu did misinterpret Job's words, making account that Job did directly indeed maintain, that he was pure and free from sin, whereas he only meant by those speeches to justify himself thus far, that he had not been a wicked man and an hypocrite, as his friends affirmed, and consequently, that it was not for any such grievous enormities of his life, that God's hand had been so grievous upon him: yet because Job had so often in the hearing of Elihu clearly affirmed the contrary to this, to wit, that he was a vile unclean wretch in God's sight, and that he nor no man else could possibly be justified in this regard before God, nor could be able to answer one of a thousand of that which God could charge upon him: (as we see chap. 9.1, 2, &c. and chap. 14.4. and in many other places,) I cannot think that Elihu meant to accuse Job for boasting in this sense, that he was void of all sin, and that there was no iniquity in him: but only that out of an over-eager desire to maintain his innocence against the calumnies of his friends, he had talked so much of that, in his expostulations with God for dealing so hardly with him, and in his frequent protestations how earnestly he desired that he might plead his cause with God, as if he thought himself perfectly pure and spotless, and that God could not in justice punish him as he had done. So that it is not for thinking himself clear from sin, or for maintaining his integrity against his friends, that Elihu here reproves Job; but it is for his alleging of this in a way of impatience and murmuring, to the impeaching of God's justice. And therefore though Job's other friends did seem to object the same thing to Job, that Elihu doth here, as we see in that of Zophar, chap. 11.4. Thou hast said, My doctrine is pure, and I am clean in thine eyes, and in many other places; yet they did it upon different grounds: For his three friends upbraided him for boasting of his righteousness, because they judged he played the hypocrite herein, being in truth a wicked man; but now Elihu expostulates with him for this, only because by pleading his righteousness in that manner as he did, he did in effect charge God with injustice. Nor can it therefore be said, but that Elihu still holds to what he had said to Job's friends, chap. 32.14. neither will I answer him with your speeches.

Vers. 10. Behold, he findeth occasions against me, &c.] This also which Elihu here chargeth Job to have spoken, we find not anywhere in express terms; but some passages there are, which he might take to be as much in effect, as if he had said, Behold, he findeth occasions against me : as where he said chap. 10.6. thou enquirest after mine iniquity, and searchest after my sin ; and chap. 14.16. thou numbrest my steps: dost thou not watch over my sins ? and some other such like expressions. As for the next clause, he counteth me for his enemy, this we find that Job said of God several times, as chap. 13.24. and chap. 19.11: and so also that which follows in the next verse, He putteth my feet in the stocks, he marketh all my paths, we have it in express terms chap. 13.27. However that which he condemns Job for in these speeches of his is, that out of the opinion he had of his own righteousness, he durst so presumptuously complain of God, as if he had dealt cruelly with him.

Vers. 12. Behold, in this thou art not just, &c.] As if he had said, I deny not but that thou art a holy, just man, and hast lived so strictly and exactly as thou hast spoken; nor do I blame thee generally for all that I heard came from thee; that thou shouldest bemoan thyself for thy miseries, is not strange at all; and in many things I acknowledge thou hast spoken very well, both concerning God and concerning man: but in this, that because of thy righteous life thou hast thus murmured against God, in this, I say, I am sure thou canst not be justified: and to all thy pleas concerning thine own righteousness and God's severe dealing with thee, I will answer thee, and this one answer may well serve for all, that God is greater then man, that is, infinitely greater in majesty, wisdom, power, justice, mercy, and in every other respect. And indeed this did necessarily imply how unreasonable a thing it was, that man should contend with God, and quarrel against God; first, because there must needs therefore be more wisdom, justice and mercy in God, then there can be in man, whereas he that complains of God's dealings with him, doth in effect conclude, that there is more wisdom, and justice, and goodness in him, then there is in God; secondly, because man therefore cannot comprehend the ways of God, and so there may be much wisdom, and justice, and mercy in his proceedings, which we cannot discern; thirdly, because there being such an infinite disproportion betwixt God and man, it must needs be great arrogance in man to contend with God, as if he were his equal; if he had to do with a man as himself, he could do no more; and fourthly, because this greatness of God implies his sovereignty over man as his creature, in regard whereof he may do with man what he pleaseth; and it must needs argue boldness in man to contend with God, as if he had no such power and authority over him. Now whereas it may be said that Jobs three friends had often pressed Job with this greatness of God, and the baseness of man in comparison of God: to this I answer, that they alleged this, to infer from thence, that therefore Job was certainly a wicked man; God being so infinitely wise and just, would not else have punished him so severely: but now Elihu alledgeth it upon a better ground, only to convince him of his fault in murmuring against God, and pleading so peremptorily with him as he had done.

Vers. 13. Why dost thou strive against him? for he giveth not an account of any of his matters. ] That is, He is not to be called to give a reason of what he doth: his will is a law most righteous, and it is reason sufficient, that it is his pleasure it should be so. And thus he covertly reproves Job for complaining so often, that God had not made known to him why he used him so hardly; as chap. 10.2, I will say unto God, Do not condemn me; show me wherefore thou contendest with me: and in many other places.

Vers. 14. For God speaketh once, yea twice, yet man perceiveth it not. ] As if he had said, For the truth is, that God doth sufficiently make known to men, sometimes by one means, sometimes by another, why he punisheth them, and what it is he would have them do, though men, through the ignorance, or pride, or security of their hearts, perceive it not. It cannot therefore be said, that God forewarns them not; God speaketh once, yea twice, that is, again and again, by several ways and means. We have the same phrase Psal. 62.11. God hath spoken once, twice have I heard this, that power belongeth unto God.

Vers. 15. In a dream, in a vision of the night, &c.] This is mentioned, as one of the ways whereby God warns men of their sins, either before, or when he afflicts them. Indeed in those days of Job, before God had given men his written word, such divine revelations were the chief way whereby he made known his will unto men: and besides, it is probable that Elihu hath respect herein to that which Job had said, chap. 7.14. thou scarest me with dreams, and terrifiest me with visions.

Vers. 16. Then he openeth the ears of men, &c.] That is, Then he revealeth his will to men, by showing them their sins, and what he would have them do; and causeth them to attend to what is discovered to them, as coming from God. As for the following clause, and sealeth their instruction, I conceive the meaning of it to be plainly this, that he causeth that instruction which he affords them in such dreams and visions, to be surely imprinted upon their minds. Yet I know many Expositors do otherwise understand it: as first, that when God hath thus declared to them his will, and warned them of their sins by dreams and visions, then he sealeth those instructions by following corrections, that is, he confirms and makes good what he had so spoken, he makes them see the certain truth of that which he had so revealed to them; or secondly, that he drives home the instruction given them, by assuring them in the same divine revelations, as certainly as if he gave it them under his hand and seal, that if they will not receive instruction, judgment shall follow.

Vers. 17. That he may withdraw man from his purpose, and hide pride from man. ] That is, that he may take man off from those sinful courses upon which he was fully bent, and cure him of his pride, to wit, that pride which is the root of all evil, that makes men exalt themselves to the contempt of God, as if they might do what they pleased themselves. For then may pride be said to be hid from man, when he ceaseth to be proud, & there is no more pride to be found in him, but he is humbled, being as one that is ashamed and confounded in himself, and blusheth even to hold up his face before God.

Vers. 18. He keepeth back his soul from the pit, and his life from perishing by the sword. ] That is, And thus by bringing him to repentance, he saves him from that temporal and eternal destruction, which otherwise would have fallen upon him: for by the pit may be meant both the grave and Hell; and by the sword, the sword of God's vengeance, both here and hereafter.

Vers. 19. He is chastened also with pain upon his bed, and the multitude of his bones with strong pain. ] This is mentioned, as another way whereby God speaks to man, as he had said before, verse. 14. to wit, by the rod of correction, when God strikes a man with some sore sickness; so that the multitude of his bones, that is, every bone in his body (as many as they are) is tortured with pain. And this Elihu the rather mentions, because this was Jobs case, who had often complained that his very bones were pierced with pain, as we may see chap. 30.17, and in many other places.

Vers. 20. So that his life abhorreth bread, &c.] That is, his soul, as it is expressed in the next clause, and his soul dainty meat ; and the soul, we know, is usually put for the whole man: and so the meaning is only this, that the poor sick man abhors all meat, even the daintiest that can be brought him.

Vers. 22. His soul draweth near unto the grave, and his life to the destroyers. ] Some by the destroyers understand those paroxysms and pangs that seise upon men when they are dying, and are usually counted the forerunners of death; others, the angels, whom God many times employs in cutting off men by deadly plagues, as in that pestilence wherewith so many were so suddenly destroyed in David's time, 2 Sam. 24.16; others, the worms, or whatever else there is in the grave, that consumes the dead bodies that are laid there; and others again conceive it is meant of the devils, who are wont to drag the souls of wicked men to hell, when they die, and to torment them there. But I conceive it is best to comprehend therein all that in death tends to the destroying of men.

Vers. 23. If there be a messenger with him, an interpreter, one of a thousand, &c.] Some understand this of an angel sent from heaven to this sick man, (and indeed in those times God did usually make known his mind to men by his holy angels,) to wit, that if of those thousands of angels that attend upon God, there be any one sent to him as a messenger, and interpreter of God's will, to show unto man his uprightness, then he will be gracious unto him, &c. But it is far better understood of a prophet or man of God, sent unto him from God, an interpreter, that is, one whose office and work it is to declare the will of God to men, and that is then accordingly to make known to the sick man the purpose of God in laying that affliction upon him, one of a thousand, that is, one that will skillfully and faithfully deal with him, (and amongst a thousand such a one is hardly to be found,) to show unto man his uprightness, that is, to show to the poor sick man, how he must come to be presented righteous and upright in the sight of God, to wit, that he must acknowledge his sins, lay hold upon the promises of mercy made unto him in Christ, and so repent and turn unto the Lord. I know there are some that do otherwise expound the last clause, namely thus, to show unto man his righteousness, that is, to clear it to the sick man, that God hath dealt justly and equally with him. But our Translation will hardly bear that Exposition.

Vers. 24. Then he is gracious unto him, and saith, Deliver him from going down into the pit, I have found a ransom. ] This some understand of the messenger, the interpreter mentioned in the foregoing verse, to wit, that he is gracious to the sick man, and saith, namely in his prayer to God for him, Deliver him from going into the pit; I have found a ransom. For though the last words can hardly be appliable to man, yet the meaning they say is only this, that the man of God alledgeth, that knowing by the revelation of God's spirit, that there is a ransom in the blood of the promised Mediator for poor sinners, he knew also that God would be pleased to accept of this ransom in the behalf of this penitent sick man. But I conceive it is far better understood of God, to wit, that he is gracious to this sick man, when his messenger hath brought him to repent, and believe in Christ: and that thereupon he saith, Deliver him from going down into the pit ; the meaning whereof may be, either first that God determines, that he shall be delivered from the grave whereinto he was dropping, and withal from the pit of eternal destruction; or secondly, that he gives charge to the angel sent to him, that he should deliver him from his dangerous sickness; or thirdly, that he enjoins the man of God to deliver him, that is, to assure him, that he shall be delivered, both from his present sickness, and from hell hereafter; and that because God hath found out a ransom for him, which can be meant of no other but the blood of Christ.

Vers. 25. His flesh shall be fresher then a child's, &c.] To wit, By reason of the cure of his sickness, and the reviving of his spirit by his assurance of God's love to him in Christ.

Vers. 26. He shall pray unto God, &c.] Whether this be meant of the sick man's praying before or after his recovery, (which is questionable, though the last be more probable) it is mentioned, doubtless, as a comfortable effect of the sick man's reconciliation with God, to wit, that then he can go with confidence to the throne of God's grace, which before he could not; and that then God shall be favorable unto him in hearing his prayers, which before he regarded not. And to the same purpose is the following clause, and he shall see his face with joy ; that is, he shall with boldness and comfort look God in the face, who before was a terror to him: (though some I know understand it otherwise, to wit, that God shall look cheerfully and favourably upon him.) And then the last words allege again the cause of this comfortable change: for he will render unto man his righteousness ; that is, the righteousness which he had lost by sin, shall be restored in Christ; or rather, God shall deal with him according to that present righteousness of his, when upon his faith and repentance he is reconciled unto God.

Vers. 27. He looketh upon men, &c.] That is, God looketh upon men, as desiring, longing, and waiting for men's repentance and salvation: and if any say, I have sinned, &c. and it profited me not, that is, all the good I got by it was, that I provoked God to lay his hand in great displeasure upon me; then (as it follows verse. 28.) he will deliver his soul from going into the pit, and his life shall see the light : the meaning whereof is principally, that God will deliver such a man from the grave, that he may again live comfortably here in this world; though it may be also extended to the deliverance of his soul out of hell, and bringing him to the light of God's glory in heaven. But now if we read these verses as they are in the margin of our Bibles, He shall look upon men, and say, I have sinned, &c. He hath delivere my soul from the pit, &c. then they contain the sick man's confession of God's dealing with him; to wit, that being recovered, he looks upon others with pity, and out of a desire of their conversion should acknowledge how he had sinned, and did thereby bring God's hand upon him, and how upon his repentance God shown him mercy again.

Vers. 29. Lo, all these things worketh God oftentimes with man, &c.] That is, all these means doth he use, many times bringing man to the grave, and then raising him up again; and all this he doth to save him from death temporal and eternal, as it follows in the next verse, To bring back his soul from the pit, &c.

Vers. 31. If thou hast anything to say, answer me, &c.] Having in the foregoing verse desired liberty, that he might yet farther speak his mind to Job, he interposeth this, that notwithstanding, if Job had anything to answer to what he had said, he was very willing he should so do: Speak, saith he, for I desire to justify thee ; that is, I had rather thou shouldest be justified, then condemned, if thou art able to clear thyself.

CHAP. XXXIV.

Vers. 1. FVrthermore Elihu answered. ] That is, when he perceived that Job made no reply, (for it may well be that he began now to be convinced) he proceeded to answer what Job had formerly spoken.

Vers. 2. Hear my words, O ye wise men, &c.] Hereby Elihu sought to imply, first, that what he had to say, the wisest of them might with profit hear: and secondly, that he would not be his own judge, but was willing to appeal to the standers by, at least to those that were wise amongst them, concerning the truth of that which he should say.

Vers. 3. For the ear trieth words, &c.] As if he had said, For that which Job formerly said is true, that the ear trieth words, as the mouth tasteth meat : see the Note chap. 12.11.

Vers. 4. Let us choose to us judgment, &c.] That is, Let us not judge rashly; but let us state the question rightly, and then argue the cause: not with angry language, nor by alleging anything, wherein our consciences may tell us we do misinterpret Job's words, or merely cavil with him, or build upon uncertain conjectures; but by clear and certain truths; and so let us choose and upon good deliberation resolve upon that which is just and equal: Let us know among ourselves what is good, namely, whether Job or I be in the right.

Vers. 5. For Job hath said, I am righteous, &c.] The same in effect he objected against Job in the foregoing chapter verse. 9. (concerning which see the Note there.) As for the following clause, and God hath taken away my judgment, this we find Job spake in express terms chap. 27.2. But yet, neither did Job intend thereby to charge God with punishing him unjustly, (concerning which see also the Note there;) for then he had directly blasphemed, and the Devil had gotten his will of him: nor do I think that Elihu intended to charge him with this blasphemy, as his friends had done, as we may see chap. 8.2, 3. and elsewhere. For Elihu judged more favourably of him, and had professed before, chap. 32.14, that he would not answer him as they had done. No; all that Elihu chargeth him with is, that by his pleading the innocence of his life with such vehemency, and by his impatient complaints of his sufferings, and of the Lord's not discovering to him the reason thereof, he did in a manner imply, that God had dealt unjustly with him.

Vers. 6. Should I lie against my right? &c.] Some Expositors say, that Elihu in these words chargeth Job with saying, that God would have had him lie against his right, or that unless he would do so he might not be suffered to speak. But methinks he doth plainly allude to that which Job had said, chap. 27.4, 5, 6, where he protested that he would not against his conscience condemn himself. As for the next clause, my wound is incurable without transgression, that Elihu seems to have gathered from that which Job said, chap. 6.4, and 9.17; concerning which see the several Notes there.

Vers. 7. What man is like Job, who drinketh up scorning like water? ] That is, who scorneth and reproacheth not man only, but God too, with as much greediness and delight, as thirsty men drink water, which neither for the costliness of it, nor for the strength of it, they need drink sparingly. The like expression we had before chap. 15.16. concerning which see the Note there. Yet I know there are divers learned Expositors that understand this otherwise; to wit, that there was never man like Job, of such wisdom, and gravity, &c. that by speaking such absurd and ridiculous things, did so expose himself to the scorn and derision of all men, as if he were glad to swallow down all the reproaches and scorn that could be cast upon him.

Vers. 8. Which goeth in company with the workers of iniquity, &c.] That is, Who carrieth himself so, as if he would be numbered amongst wicked men; because he treads in their steps, and useth their language, whilst in the mean season he stands so much upon his innocence and righteousness.

Vers. 9. For he hath said, It profiteth a man nothing that he should delight himself in God. ] This Elihu would gather from those words of Job, wherein he maintained that God doth often afflict the righteous as sorely as the wicked, and prosper the wicked as much or more then the righteous, as we may see chap. 9.22, and 21.7, &c. as likewise from those complaints of his, that God had dealt so severely with him, who had yet endeavored in all things to approve himself to God. Yet I conceive the utmost that Elihu intended here to charge upon Job was, that by uttering these things in such an impatient manner, he seemed to think that it was no advantage to a man to live holily and righteously; not that he did indeed think so, or had in express terms said so. Many things Job had spoken, wherein he had so clearly expressed his hope and confidence in God, that Elihu could not have so hard an opinion of him: only God would have Job reproved thus sharply, that he might see how much evil there was in his murmuring against God.

Vers. 13. Who hath given him a charge over the earth? or who hath disposed the whole world? ] This is added, to prove what he had said in the foregoing verses, namely, that there was no possibility that God should deal unjustly with any man. Who hath given him a charge over the earth? &c. as if he should have said, God is of himself the supreme Judge and Governor of the whole world, as being the sole Creator of it; he is not appointed thereto by any other Power that is above him, who should give him in charge how he should govern the earth, nor hath he any counselor; but as in making he alone disposed all things as they are, so he only disposeth of them by way of Providence and government, and therefore he cannot judge unjustly. And indeed the inference is unquestionable, upon these three grounds. First, because there being none above him, there is no danger lest he should deal unjustly, through being constrained or overawed by any higher power, as amongst men inferior magistrates often do. Secondly, because if there were none to give him a charge over the earth, there was none whom he could offend in not following his charge; he was absolute in his power, and might do with his own creatures what he pleased, there being none that could say, Why have you done thus? I gave you no such command. And thirdly, because the supreme Judge of the world, from whom there can be no appeal, must needs be just by his nature and essence; or else there were no assurance but that all things might be brought into utter confusion.

Vers. 14. If he set his heart upon man, &c.] To wit, to observe exactly all that he doth amiss, or, to destroy and cut him off: if he gather unto himself his spirit and his breath, that is, if he call back to himself that soul, life and breath, which he, as the fountain of life, hath severally imparted to the sons of men; (the phrase here used is much like that Psal. 26.9. Gather not my soul with sinners, nor my life with bloody men ;) all mankind must needs then perish at once, and turn to dust, as it follows in the next verse, All flesh shall perish together, &c. But why is this here alleged, how easily God can in an instant destroy all mankind? I answer, farther to clear what was implied in the foregoing verse, by affirming that God had no power above him, that had committed to his charge the government of the world, but that the absolute sovereignty thereof as he was the Creator of it was solely in himself, namely, that God is most just, and cannot do wrong to any man whatsoever; (and that upon the three grounds alleged in the foregoing Note,) as likewise also that he is infinitely good and gracious, and cannot be cruel and tyrannical, as is evident by his gracious supporting and continuing all things in their being so long as he hath done, whereas he could so easily in a moment bring all to nothing.

Vers. 16. If now thou hast understanding, hear this; hearken to the voice of my words. ] As if he had said, As thou art therefore an understanding man, Job, observe this that I have spoken, and hearken to what I shall farther say.

Vers. 17. Shall even he that hateth right, govern? ] That is, If God be not just, how can he govern the world? It is not possible that God should be unjust, who is by his Nature and Essence the Judge of all the world, and hath absolute sovereignty over all things, and is to punish those that deal unjustly with others. See the foregoing Notes, verse. 13, 14.

Vers. 18. Is it fit to say to a king, Thou art wicked? &c.] That is, It is a thing both unseemly and unsafe to revile Kings and Princes, though men as ourselves, because God hath made them his Vicegerents, and they are armed with such power to take vengeance on them that do it; and must it not needs be then an act of much more boldness & danger to speak evil of God himself? This doth not therefore prove, that those that are lawfully called thereto, may not in a decent manner tell the greatest of princes of their faults: for the prophets of God have done so to kings, Hos. 5.1; and there is a woe denounced against them, that in a way of flattery do call evil good, Esa. 5.20. All that can be rightly inferred from hence is, that it is dangerous to tax earthly kings of the evil they have done, or at most that it is not lawful to revile them, which indeed the law of God forbids, Exod. 22.28.

Vers. 20. In a moment shall they die, &c.] To wit, the Princes and rich men, of whom he had said, in the foregoing verse, that God accepteth not their persons, nor regardeth them anymore then the poor; God destroys them both alike: and therefore it follows, and the people shall be troubled at midnight, and pass away ; that is, troubles shall come upon them, and so they shall be surprised with terrors, when they are secure, and think nothing of any danger; and shall pass away, to wit, into captivity, or rather into the grave; (for so this phrase is used before, chap. 14.20.) and the mighty shall be taken away without hand, that is, easily or without any human help. God needeth not raise any armies, or employ his servants to destroy his enemies, as earthly princes must do; he can do it by the ministry of angels; or if he doth but blow upon them, or withdraw the spirit that he hath given them, it is enough.

Vers. 23. For he will not lay upon man more then right. ] That is, he will not lay to their charge any evil they are not guilty of, or rather, he will not lay upon them any heavier punishment then their iniquities deserve.

Vers. 24. He shall break in pieces mighty men without number. ] This is added to show, that when God resolves to destroy men, he fears their number no more then their greatness.

Vers. 25. Therefore he knows their work, and he overturneth them in the night, &c.] That is, Hereby it is evident that he knows their works, and consequently, that according to their deserts he cuts them off on a sudden, when they think not of it, without any warning given, and without trying them after the manner of earthly Judges.

Vers. 26. He striketh them as wicked men in the open sight of others. ] As if he should have said, Be they never so great, and in place of magistracy, the Lord's Vicegerents, yet being wicked men, and he knowing them to be so, (whatever they may say, or others may think to the contrary) he accordingly proceedeth against them as wicked men, and punisheth them openly, that others may take warning.

Vers. 29. When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? &c.] Some understand the first clause of God's giving quietness to the oppressed, to wit, that if God will give them rest by cutting off their oppressors, no power of man is able to withstand it: and others again understand it of the Lord's giving quietness to the oppressors, to wit, that as long as God will have them run on in those ways without molestation, no man shall be able to raise any trouble against them. But I think it is better to understand it generally, that it is not possible to trouble those whom God will have to be quiet, whether it be meant of inward peace of conscience, or of outward peace and tranquility; as on the contrary, if God hides his countenance in displeasure, it is not possible to turn away his displeasure, that so his face may be beheld with peace and favor: whether it be done against a nation, or against a man only ; that is, and herein it fares alike, whether it be against one particular person, or against a whole nation. I know that there are some Expositors that do otherwise understand that clause, and when he hideth his face, who then can behold him ? namely, that it is not to be expected, that any man will with a favorable countenance behold him, from whom God hides his face; or, that if God will not discover why he punisheth men, no man can find out the reason of it. But the first Exposition I conceive is the best.

Vers. 30. That the hypocrite reign not, lest the people be ensnared. ] By the hypocrite here is meant the oppressing King or ruler; and he is so called, because such Princes do usually pretend that they seek only the good and safety of the people, whereas indeed they mind themselves only, and the advancing of their own covetous and ambitious designs, and make use of laws only as snares to entangle the people. Having spoken in the foregoing verse of the unavoidablenesse of God's indignation, whether it be done against a nation, or against a man only, here he instanceth how and why God is offended, and proceeds accordingly, sometimes against one particular person, namely, when he cutteth off some tyrannizing king; That, saith he, the hypocrite reign not, lest the people be ensnared : that is, lest the people should be still continually ensnared, injured and oppressed, as they had too long before been; or, lest the people should be ensnared with a thought that God regards not the wickedness of men, by seeing such hypocritical oppressors run on in their base courses without being punished: for so some understand the last clause.

Vers. 33. Should it be according to thy mind? &c.] That is, must not God do anything, but as you will advise him? must you prescribe God when, in what manner, and how long he shall afflict you? He will recompense it, whether thou refuse, or whether thou choose, and not I : that is, he will render to thee according to the evil thou hast done, whether thou beest pleased or displeased; whether thou dost refuse the punishment he inflicteth, or whether thou dost accept of it, it is all one for that, he will do what he lists himself; nor must I think of prescribing him what course he shall take with thee: for so those words and not I must be understood. Therefore, saith he, speak what thou knowest ; if thou hast anything to reply, speak freely.

Vers. 36. My desire is that Job may be tried unto the end, because of his answers for wicked men. ] That is, because of his answers whereby he hath as it were justified wicked men, to wit, by murmuring against God as they do, or by affirming that good and bad fare alike, and God prospers the one as much as the other. But what is meant by this desire of his, that Job may be tried unto the end ? I answer, that either his desire was, that God would continue his afflictions upon him, till he had gotten the day of him, till he had attained the end for which he afflicted him, namely, till he had brought him upon his knees, and made him confess his fault, and yield under his hand, (and if we understand it so, the words may well be read, as in the margin, speaking to God, My father, let Job be tried unto the end, &c.) or else rather, (because it seems somewhat hard that Elihu should tell Job, that his judgment was, that his afflictions should be continued still upon him) that his desire was that Jobs cause should be argued to the utmost, till he had not a word more to say for himself.

Vers. 37. For he addeth rebellion unto his sin, &c.] To wit, by murmuring and quarrelling against God, when he punisheth him for his sin, and by justifying himself in the evil he hath spoken: he clappeth his hands amongst us, to wit, as some expound it, by way of anger and impatience at God's dealing so hardly with him, or rather, as by way of rejoicing and triumphing; and so the meaning is, that he did openly before all their faces carry himself, as if he had prevailed both against God and his friends in point of justifying himself.

CHAP. XXXV.

Vers. 1. ELihu spake moreover, and said. ] See the Note chap. 34.1.

Vers. 2. Thinkest thou this to be right, that thou saidest, My righteousness is more then God's? ] We nowhere find that Job said this in so many words, nor can it be imagined that Elihu could entertain such a thought of so righteous a man as he took Job to be, that he should be so mad as to think that he was more righteous then God: his meaning therefore was only this, that whilst he did so confidently plead his own righteousness, and so bitterly complain of God's hard dealing with him, as chap. 19.6, 7. and chap. 23.3. and in many other places, it was as much in effect as if he had said, that he was more just then God; which he urgeth, that he might be the more ashamed of his impatience.

Vers. 3. For thou saidest, what advantage will it be unto thee? &c.] That is, Thou saidest that it would be no advantage to thee, if thou wert clear from sin; as it follows in the next clause, where this is expressed, as it were, in Jobs own words, and what profit shall I have if I be cleansed from my sin ? According to the usual form of interrogations, the first clause should also have been expressed thus, what advantage will it be unto me? as is the second, and what profit shall I have? &c. but in the Hebrew the persons are thus usually changed. However the meaning is, that because he had said that it would be no benefit to him, though he were never so righteous, God laying his hand as sorely upon the righteous as upon the wicked, herein he made himself more righteous then God. The very same Elihu had charged Job with chap. 34.9. concerning which see the Note there.

Vers. 4. I will answer thee, and thy companions with thee. ] That is, thy three friends, who by their silence seem now at length to be convinced, and to consent to that which thou hast spoken; or rather, all those that are thy companions in these courses, wherein thou art so faulty, all that shall stand upon such high terms of justifying themselves, and quarrelling against God, as thou hast done, though they be never so many. This last I conceive Elihu intended, because it is clear, that Eliphaz had alleged the very same thing against Job chap. 22.2, 3, which Elihu doth here in the following words verse. 6, 7.

Vers. 5. Look unto the heavens, and see, and behold the clouds that are higher then thou. ] The drift of these words is to imply, first, that by beholding the heavens, and considering the exceeding height thereof, yea even of the clouds, though nothing so high as the heavens, he might see, first, that God was infinite in all his excellencies, and therefore must needs be more righteous then he was; secondly, that in regard God was of such infinite Majesty and glory, it was fit that he should consider the infinite distance and disproportion that was betwixt God and him, and so speak more modestly and reverently of God▪ and thirdly, that if the heavens be so far above man's reach, so high above him, that he can scarce see so far, then must God be above his reach too, who hath the heaven for his throne, Psal. 11.4. his dwelling-place, 1 Kings 8.30. yea much rather must God be above his reach, who is infinitely higher then the highest heavens: and so this makes way to that which follows, that man therefore can neither hurt God by his wickedness, nor benefit God by his righteousness, verse. 6, 7. If thou sinnest, what doest thou against him? &c. whereby he intimates to Job, that he had no cause to complain, that his piety towards God and man was not regarded by God, since God received no advantage thereby. The very same argument Eliphaz had used before, chap. 22.2, 3. concerning which see the Notes there.

Vers. 8. Thy wickedness may hurt a man as thou art, and thy righteousness may profit the son of man. ] That is, thy wickedness may hurt thyself, or such sinful poor wretches as thou art, both in regard of their outward condition and spiritual estate; and so also thy righteousness may benefit thyself or others; but they cannot hurt or benefit God. And hereby he intimates, that Job had no cause to complain that his righteousness was not regarded of God, seeing it could be no advantage to him; nor to complain of his punishing him, since God never punished man, because of any harm he had received by him, but because he did not do what be enjoined him.

Vers. 9. By reason of the multitude of oppressions, they make the oppressed cry, &c.] Some conceive that this is here added, to show the reason why God often punisheth men, though their wickedness is no way hurtful to him; to wit, because it is hurtful to others, (as he had said in the foregoing verse;) and so for this, as a just judge, he takes vengeance on them. But the better connection of the words to that which went before I conceive to be this, that having said in the foregoing verse, that man's wickedness may be hurtful to men, though not to God, he here gives an instance of the hurt that man by his wickedness doth to others, namely, that tyrants do sorely oppress those that are under their power: and so withal he takes occasion to show, that however the oppressor be unjust, yet God is just, in suffering the oppressed thus to cry under the hand of the oppressors, and not sending them help; and that because though the oppressed howl and take on because of their pressures, they cry out (saith he) by reason of the arm of the mighty, yet they do not seek to God, as they ought to do, as is expressed in the following verses. And thus also there is an answer given to that which Job seemed often to complain of, to wit, that God regards not the cries of the oppressed, as we see chap. 24.12. and in divers other places.

Vers. 10. But none saith, Where is God my maker, that giveth songs in the night? ] This is alleged as a reason, why though men under oppression do cry out and take on grievously, as was said in the foregoing verse, yet God doth not regard it; (as Elihu saith afterward verse. 12.) to wit, because for the most part they do not say, Where is God my maker? &c. the meaning whereof is, either that they are not thankful to God for the mercies and comforts they enjoy, yea even in the midst of their greatest afflictions; or else, that though they cry and howl because of their misery, yet they do not pray to God for help, (for these words, Where is God my maker? seem rather an expression of prayer, then of praise, according to that of Elijah, 2 Kings 2.14. where is the Lord God of Elijah? at least they do not pray unto him in the right manner, according to that expression, Hos. 7.14. they have not cried unto me with their heart, when they howled upon their beds ; they do not pray as those that seriously consider that God is their maker, and therefore do believe that God will take care of them, and are willing to submit themselves to his disposing: and that God giveth songs in the night; that is, either first, that he only can give joy, even unto singing, in the darkest night of tribulation, stirring them up by his spirit to praise him, when nothing is to be seen to quicken them in this service; or secondly, that in the night season he gives them occasions of rejoicing and praising God, in that he gives them rest, and watcheth over them for their safety, when they are as dead men, not minding God; or thirdly, that he comforteth and cheereth up their spirits, even in the night, when men are most exposed to dangers, and sorrow is wont to lie heaviest upon the heart, and so they take the opportunity of the night season, when they are freest from worldly cares and employments, with hymns and Psalms to praise God; whence is that of David, Psal. 119.62. At midnight I will rise to give thanks unto thee, and Psal. 42.8. the Lord will command his loving-kindness in the day time, and in the night his song shall be with me. I know some Expositors have other thoughts concerning this phrase of God's giving songs in the night; as that it is meant of God's causing the cocks to crow, and nightingales to sing in the night; or of his placing the stars to shine in the night, which in their kind do praise God, or stir up men to praise him; or of God's giving prophecies and revelations by night, which used afterward to be expressed in songs. But the former Expositions are far the better.

Vers. 11. Who teacheth us more then the beasts of the earth, &c.] To wit, in that he hath endued men with reasonable souls, and accordingly makes known his will to them many several ways. Now this is mentioned, as another argument, whereby those that are under oppression should be stirred up to be thankful to God, or rather with faith to call upon God for help; which if they did not do, it was no wonder though God did not help them: and that not only because this is a singular blessing to man, above all that God hath done for the other creatures; but also because in this regard man is able to search into the cause of his sufferings, and to use means to appease God's anger, and not only to do what beasts may do, namely, to cry out to no purpose in the sense of the miseries which they lie under.

Vers. 12. There they cry (but none giveth answer) because of the pride of evil men. ] That is, Being crushed by the arm of their mighty oppressors, (as is said before verse. 9. whereto this hath reference) there or then they cry out, because of the pride or insolency of wicked men that thus tyrannize over them; but God regards not their cries.

Vers. 13. Surely God will not hear vanity, &c.] That is, God will not hear vain ungodly men, men void of all true piety: or, God will not hear vain cries and complaints, or the vain prayers of those that pray not in faith, whose prayers are mere lip-labor, and a mere mocking of God, and therefore no way likely to prevail with God. As for the next clause, neither will the Almighty regard it, we may refer it either to such cries and prayers, that God will not mind such vanity; or else to their sufferings, which make them cry and pray, that though they be in never so much misery, he will not regard it.

Vers. 14. Although thou sayest, thou shalt not see him, &c.] That is, thou shalt not be suffered to appear before him to plead thy cause, (which may have respect to that which Job said chap. 23.8, 9.) or that thou shalt perish, and shalt never see God come in graciously for thy preservation; (and indeed Job had often complained that God regarded him not, as chap. 30.20, and in many other places) yet judgment is before him, that is, God is exactly just, assure thyself of that; though we may not haply discern it in all he doth, yet he doth nothing unjustly: and therefore trust thou in him, that is, pray to him in a right manner, and then wait upon him with assured expectation of a gracious answer.

Vers. 15. But now, because it is not so, he hath visited in his anger; yet he knoweth it not in great extremity. ] That is, Because Job prayeth not to God, and trusteth not in God, as he ought to do, therefore God hath afflicted him in great anger; and yet Job, though he be in so great extremity, understands not God's meaning herein.

Vers. 16. Therefore doth Job open his mouth in vain; he multiplieth words without knowledge. ] That is, whilst he prays not, but only complains of his miseries, and all the while justifieth himself, all this is spoken ignorantly, and to no purpose.

CHAP. XXXVI.

Vers. 1. ELihu also proceeded. ] See the Note chap. 34.1.

Vers. 2. Suffer me a little, &c.] Hereby he intimates, that he would be brief in what he had farther to say for the justifying of God; and that because he had already spoken a long time together.

Vers. 3. I will fetch my knowledge from afar, &c.] As if he should have said, In declaring what I know concerning the Question in hand, namely, whether thou hast done well in charging God for dealing too severely with thee, I will open the matter, as it were, from the very foundations. But yet what he means by these words, from afar, it is not easy to determine. Some think that his meaning was, that he would utter nothing but what by inspiration from God he knew to be so: he would not speak what he in his reason might apprehend to be right, but what he had by special enlightening from above, and therefore was sure it was true. And then again, others understand it thus, that he would fetch his proofs for the justifying of God from the eternal nature of God, or from the works of creation, as we see towards the end of this chapter he argues from those meteors of rain, thunder, and lightning, &c. and these things he calls knowledge from afar, either because the things he meant to speak of were of a high nature, far remote from us, and not easily comprehended by human reason; or, because they were such things as had been from the first creation, yea (as concerning the nature of God) from all eternity; or, because they might seem to be far from the matter in question, though indeed they were principles and general grounds, from whence that truth, which he was to maintain, might be unquestionably concluded and proved. As for the following clause, and will ascribe righteousness to my maker ; in these words my maker Elihu implies, that in regard he had his being from God, he was bound to plead his cause; and withal he might intend thereby, covertly to charge Job with being ungratefully injurious to his Creator.

Vers. 4. For truly, my words shall not be false; he that is perfect in knowledge is with thee. ] This last clause many good Expositors understand of God; and so hold that Elihu doth hereby put Job in mind, either that he had to deal with God, who was perfect in knowledge, as being omniscient, who could not therefore through any mistake deal unjustly with him; or that God, who was perfect in knowledge, spake now to him by him, that he would not speak anything of his own head, but what he received by inspiration from God, in whose stead he now spake unto him. But more generally it is held, that Elihu doth modestly here speak of himself in the third person, as the Apostle also doth 2 Cor. 12.2, 3. He that is perfect in knowledge is with thee ; as if he should have said, You have one to argue with you that is found in judgment, and sincere in his intentions towards you, one that understands the cause we have in hand thoroughly, and that will in all things deal uprightly with you.

Vers. 5. Behold, God is mighty, and despiseth not any: he is mighty in strength and wisdom. ] How God's justice may be proved from his power and wisdom, see in the Note chap. 9.4. Here these two are joined together, God is mighty, and despiseth not any, to show, that as he needs not fear those that are great, so neither doth he despise either great or small, because of his own supereminent greatness, he makes not so light esteem of any, as therefore to afflict them causelessly, or not to care what injury he doth them. And herein also it may well be, that Elihu had respect to some speeches of Jobs, wherein he might apprehend that Job had complained of God, that he carried all by his absolute power, and that by reason of the dread thereof he could not plead his cause before him; as chap. 10.3. Is it good unto thee that thou shouldest oppress? that thou shouldest despise the work of thine hands? and chap. 30.21. Thou art become cruel to me: with thy strong hand thou opposest thyself against me ; and in divers other places.

Vers. 6. He preserveth not the life of the wicked; but giveth right to the poor. ] That is, He doth not safeguard them in favor, as esteeming them precious in his sight, though he may see cause to keep them alive for a time; but he pleads the poor's cause against them, though a while he may let them be oppressed.

Vers. 7. He withdraweth not his eyes from the righteous, &c.] That is, He never forgets, nor forsakes them: but with Kings are they on the throne, yea he doth establish them forever ; that is, he continues them even unto death in those places of dignity whereto he hath advanced them, and often too their children after them. As for the last clause, and they are exalted, the meaning of that is, either that thus they are exalted, maugre all opposition that may be made against them; or, that being thus advanced, they rise in power and glory still more and more. Some understand it of their exaltation to heavenly glory after death, and others of their being puffed up in their minds and spirits: but the former Expositions are more probable.

Vers. 8. And if they be bound in fetters, &c.] That is, If the righteous, whether those that God had exalted or others, come to be straightened with affliction. It is probable that he alludes to that expression of Jobs, Thou puttest my feet in the stocks, chap. 13.27.

Vers. 12. But if they obey not, they shall perish by the sword, &c.] That is, God shall slay them in his anger; and they shall die without knowledge, that is, in their folly, not knowing why God's hand is upon them; or for their folly, because they would not learn by God's corrections. Yet most probably it is thought by some, that Elihu still speaks here of the just, mentioned before verse. 7. who indeed may be cut off by death for their folly, according to that of the Apostle 1 Cor. 11.30, 31, 32. for this cause many are weak and sickly among you, and many sleep ; and that he speaks not of the wicked till the following verse.

Vers. 13. But the hypocrites in heart heap up wrath, &c.] That is, say some Expositors, they grow more and more enraged against God. But rather the meaning is, that they by their obstinacy and sinning more and more, yea even in their afflictions, do treasure up wrath to themselves against the day of wrath: they cry not when he bindeth them ; that is, they call not upon God when he afflicts them, as not acknowledging that God doth punish them for their sins, or being every way of irreligious and profane spirits.

Vers. 14. They die in youth, and their life is among the unclean. ] Or, among the Sodomites. The meaning is, that their life is cut off after the same manner, as those are cut off that are most hateful to God and man, as being most abominably wicked; namely, that they are punished with as much severity, and are cut off by some vile and shameful death, and that in their young years. And indeed some Expositors conceive that this last is solely intended in these words; and so they conceive that the same thing that is affirmed in the first clause, they die in youth, is repeated again in other terms in the second clause, and their life is among the unclean, that is, they are cut off amongst such as themselves, wanton youngsters, that live in all kind of uncleanness. And some think also, that Elihu hath reference in these words to the destruction of Sodom.

Vers. 17. But thou hast fulfilled the judgment of the wicked, &c.] That is, thou hast carried thyself as wicked men use to do, thy course hath been just like theirs; or, thou hast judged as wicked men use to do, in censuring the ways of God's Providence towards thee. It seems to be the same in effect with that which he had said before, chap. 34.8. that Job went in company with the workers of iniquity: whereupon he adds, judgment and justice take hold on thee ; as if he should have said, you see what you get by speaking so desperately of God; the just indignation of God hath already seized upon thee.

Vers. 18. Because there is wrath, beware lest he take thee away with his stroke. ] That is, Because thou hast shown such wrath and indignation against God; or rather, Because, though God be very longsuffering and patient, yet there is wrath with God, as well as mercy and patience; or, because God's wrath is already broken forth upon thee, take heed that thou dost not provoke him farther, even to the cutting of thee off.

Vers. 19. Will he esteem thy riches? no not gold, nor all the forces of strength. ] That is, As thou canst not by thy wealth, so neither by any force or strength be delivered, when once thou art cut off, or when once God hath determined to cut thee off.

Vers. 20. Desire not the night, when people are cut off in their place. ] There are several Expositions given of these words, which being considered apart by themselves the words would well enough bear: as first, that Elihu counsels Job that he should not desire the night, as thieves and robbers do, that he might do mischief therein, when poor men are usually cut off in their places, by those that unexpectedly break in upon them: secondly, that he adviseth him not to desire the night of other men's afflictions and tribulations, that taking advantage thereof he should cut them off in the places where they live: thirdly, that he calls upon him not to desire the night, as thinking to find thereby some ease in his miseries, since there is no looking for ease, as long as God is angry with him; and God even in a night doth often cut off whole nations, at least many people together, and therefore may easily cut off him: and fourthly, that he wills him not to desire the night, that is, not to desire to know the night, when people are cut off in their place; not curiously to inquire into the cause of that judgment of God, when in a night sometimes whole nations or multitudes of people are cut off in their place, they need not be driven forth, or scattered abroad into strange countries, they melt away in their own place: and hereby he would intimate, that Job should not make so strange of it, nor be so eager to know, why he being a good man should be so sorely afflicted. But because in the foregoing verses Elihu had warned Job to take heed, that he did not provoke God utterly to cut him off, therefore I rather think this to be the meaning of the words, Desire not the night, when people are cut off in their place ; that is, Desire not death, which is the common passage of all men, and by the stroke whereof men are utterly cut off, and so if they be not in the better condition do perish eternally: as if he had said, so far you are from fearing God's cutting you off, that you desire it; but take heed of this, &c.

Vers. 21. Take heed, regard not iniquity, &c.] That is, affect not this murmuring against God, and desiring death, and quarrelling against his proceedings: for this hast thou chosen rather then affliction ; to wit, in that he chose to contend with God, rather then patiently to bear his afflictions.

Vers. 22. Behold, God exalteth by his power, &c.] This may be understood two several ways: to wit, either that God exalteth and magnifyeth himself or his works by his power, that is, that by the manifestation of his almighty power God showeth himself to be a great God, and his works appear exceeding glorious; and then the drift of this clause is to put Job in mind, that therefore there is no reasoning nor contending with him: or else rather, that God doth often by his great power exalt those that are afflicted and cast down; and then the drift of the words is, to intimate to Job, that God was able to exalt him, and that if ever he were raised again from his low condition, it was God that must do it; in regard whereof it was fitter that he should humble himself before God, and seek his favor, rather then quarrel against him for that which he had done to him. And then in the next clause it is said, who teacheth like him? either because God being omniscient, and knowing all things of himself, must needs teach better then man that knoweth but in part, and as he receives from others; or, because God enlighteneth the mind, and effectually teacheth the heart, which no man can do; or, because God teacheth men by the afflictions he lays upon them: and then the drift of this last clause is to imply, that as God is great in power, so he is of incomprehensible wisdom, and that men should content themselves with that which God teacheth, and not search into those things which are above their reach; and especially, that it was a mere folly to murmur against any of God's proceedings, as if man could teach God how to govern the world; and that Job might learn much by the afflicting hand of God, if the fault were not in himself, yea that particular lesson, that none could raise him but God, was clearly taught him, in that all the while he was so impatient, he was still kept in such a helpless condition.

Vers. 23. Who hath enjoined him his way? ] This is alleged to prove that therefore none can control or condemn what he doth; concerning which see the Note chap. 34.13.

Vers. 24. Remember that thou magnify his work, which men behold. ] That is, Instead therefore of searching into God's secrets, busy thyself rather in magnifying those works which lie open to every man's view: and this may be meant of the works of God in general, or of the heaven in particular, the meteors, rain and thunder and lightning, whereof he speaks in the following verses.

Vers. 25. Every man may see it, man may behold it afar off. ] That is, the heaven; or it may be better understood of all the works of God in general, to wit, that men may behold them, even those that are afar off, though indeed they cannot perfectly understand them.

Vers. 26. Behold, God is great, and we know him not, &c.] As if he had said, This you will find by observing diligently the works of God, to wit, that God is incomprehensibly great, and that therefore it is not for man to blame anything that God doth.

Vers. 27. For he maketh small the drops of water, &c.] That is, He maketh the rain (which is by the heat of the Sun drawn up in vapors from the earth and sea) to distill down by degrees in round small drops, according to the proportion of the vapors that go up; and this is mentioned, as a work which we are not able to comprehend. See the Note chap. 26.8.

Vers. 29. Also can any understand the spreadings of the clouds, or the noise of his Tabernacle? ] That which man cannot perfectly understand in the spreadings of the clouds may be, either how far a cloud will spread when it riseth, or how the clouds come to be spread out in so vast an extent all the heavens over, and that many times in a very different manner, some being clouds without water, others yielding soft and gentle rain, others pouring forth violent and stormy showers, some bringing winds with them, others frost, or hail, or snow; and then by the noise of his Tabernacle, is meant the roaring of the winds or thunder above in the clouds, God's Tabernacle or pavilion, as it is called 2 Sam. 22.12. of which see the Note there.

Vers. 30. Behold, he spreadeth his light upon it, and covereth the bottom of the sea. ] This verse is diversely expounded. Some understand it plainly thus, that God spreadeth his light over the clouds, God's Tabernacle above, as they are called in the foregoing verse, and withal covereth the bottom of the sea with waters beneath. Others conceive that El • hu speaks here of the sudden changes that God often makes in the air; to wit, that sometimes, the thick clouds being scattered, he spreadeth his light all over his Tabernacle above, and maketh the clouds that are there to be lightsome and bright; and then at other times with clouds gathered together he covereth the bottom of the sea, that is, he covereth all things with darkness even to the bottom of the sea: a work the more wonderful, because the same Sun that dispels the clouds at one time, doth also gather them at another. And lastly, some give this to be the meaning of the words, that God by the light of the Sun, or by the flashes of lightening, which he scattereth abroad in the clouds, doth not only enlighten the clouds above, but also causeth it to pierce through the waters, even to the covering or overspreading of the bottom of the sea with its light. And this seems best to agree with our Translation.

Vers. 31. For by them he judgeth the people, he giveth meat in abundance. ] That is, By these clouds, causing showers and thunder and lightening, God both judgeth, that is, punisheth the wickedness of men, to wit, by great floods, which often destroy not only the fruits of the earth, but likewise men and cattle, and also moistneth the earth at other times, and makes it yield an abundant increase for the nourishment of man.

Vers. 33. The noise thereof showeth concerning it, the cattle also concerning the vapor. ] That is, the noise of the wind or thunder in the clouds above foreshoweth the showers of rain that are coming; the cattle also by a natural instinct discern the vapors ascending, and so foresee, and by several actions and motions do as it were give warning to men of the wet weather that approacheth.

CHAP. XXXVII.

Vers. 1. AT this also my heart trembleth, &c.] To wit, at the consideration of that which he meant next to speak of, which is concerning the thunder, verse. 2. Hear attentively the noise of his voice, &c. Indeed this may have reference likewise to that which went before in the former chapter, especially if that which is said there verse. 29. and 33. concerning the noise in God's Tabernacle, be meant of the thunder. But this word ( also) At this also my heart trembleth, seems rather to imply, that he meant to allege another special work of God, full of terror, whereof he had not spoken before.

Vers. 3. He directeth it under the whole heaven, and his lightening unto the ends of the earth. ] That is, he causeth the thunder and lightening to pass from one end of the heaven to the other; as Christ saith Matth. 24.27. The lightening cometh out of the East, and shineth even unto the West. Yet withal those words, He directeth it, seem also to hint to us, that the thunder and lightening are guided by the special providence of God whithersoever they go.

Vers. 4. After it a voice roareth, &c.] For the lightening is seen before the thunder is heard, though the thunder be before it: he thundereth with the voice of his excellency ; that is, with an excellent voice, or with a voice that clearly discovers his transcendent excellency: and he will not stay them when his voice is heard ; that is, he stays not the lightnings, when once it begins to thunder, but they are presently with us before the clap of thunder is heard; or, he will not stay the storms of rain, (whereof he had spoken before chap. 36.27, 28.) but immediately after the thunder, they come pouring down in a most vehement manner.

Vers. 5. God thundereth marvelously with his voice, &c.] This word marvelously may not only have reference to that marvelous noise that the thunder makes, but also to those strange effects of the thunder and lightening observed by many; as that it will melt a sword in the sheath, or money in a purse, and neither hurt the sheath nor the purse, break the bones in a man's body, and kill a child in the womb, and yet not the least sign of hurt to be seen outwardly, and many other effects of the like nature: To which also some limit the following words, great things doth he, which we cannot comprehend. But that I conceive must be extended also to that which follows, concerning snow and frost: for though philosophers do give the reason of all these things, yet they do it but imperfectly, and there is much uncertainty in many things they say; and, besides, why these things are done at such a time and in such a place, rather then another, they can never give a reason.

Vers. 6. For he saith to the snow, Be thou on the earth, &c.] This expression, Be thou on the earth, may seem to imply, not only the coming of the snow down upon the earth, but also its usual lying for a time upon the earth before it melts away: likewise to the small rain, and the great rain of his strength ; that is, the great mighty showers of rain, which sometimes fall, or those violent storms which discover the mighty strength of that God that sends them.

Vers. 7. He sealeth up the hand of every man, that all men may know his work. ] There is a like expression before concerning God's sealing up the stars, chap. 9.7. concerning which see the Note there. The meaning of this here is, that God by covering the earth with snow, or by sending such tempestuous weather, as is before mentioned, doth wholly take men off from their labor; being driven home for shelter, there he lodgeth them, and locketh or sealeth them up fast, so that they cannot stir abroad to follow their employments: and this he doth that all men may know his work, that is, that all men may hereby see and know what God is able to do, who can thus at his pleasure take men off from their businesses, and make them wait upon him, till he is pleased to set them at liberty again.

Vers. 10. By the breath of God frost is given, &c.] That is, By the cold winds, which God doth as it were breath upon the earth, he causeth frosts; (and this he saith in reference to what he had said in the foregoing verse concerning the winds, Out of the South cometh the whirlwind, and cold out of the North;) and the breadth of the waters is straightened, that is, the waters are frozen, and so being congealed into ice, and as it were bound together in a narrower compass, they seem to be dried up, and take not up so much room as they did before.

Vers. 11. Also by watering he wearieth the thick cloud, &c.] That is, the black full clouds: and it may be said, that God wearieth the thick clouds, whilst by them he watereth the earth, either first, because they are carried about to water the ground from one place to another, or secondly, because they go laden with such abundance of rain within them, or thirdly, because by watering they are spent and wasted, even as the strength of a man will wast and consume, when he is wearied with much labor. As for the following clause, he scattereth his bright cloud, though some understand it thus, that by the wind, or by the beams of the Sun, he scattereth the clouds from whence flashes of lightening did before break forth; yet I rather take the meaning to be this, that by the wind or Sun he soon scattereth the white, empty, lightsome cloud, that it quickly vanisheth and comes to nothing.

Vers. 12. And it is turned round about by his counsels, &c.] That is, By the wise determinate counsels of God, and not by chance, is the cloud carried round about the earth, or rather whirled about, sometimes one way and sometimes another: that they may do whatsoever he commandeth them ; that is, that these clouds, and the hail, rain, snow, &c. therein, may do what God appoints them.

Vers. 13. He causeth it to come, whether for correction, or for his land, or for mercy. ] To wit, the cloud, together with the showers and storms it brings along with it. It is not easy to distinguish the two last clauses in this verse, namely, where it is said that God causeth these things to come, or for his land, or for mercy. Some by his land understand that part of the earth which is not inhabited, in which none therefore challenge an interest, but the Lord only: and so they make the meaning to be this, that sometimes God causeth these showers to come for his land, those parts that are not inhabited; and sometimes for mercy, that is, in mercy to man, when he sends them to make the earth fruitful where men dwell. Others say, that God causeth them to come for his land, when he sends them to moisten and fatten the earth, which is the Lord's, as is all the fullness thereof, but more out of that common respect that he hath to all his creatures, then out of any respect to the wicked inhabitants, that are no way worthy that God should mind them; and that he causeth them to come for mercy, when he sends them in pity and mercy to men, upon their humbling of themselves before him. Again, others hold that then God is said to send these showers for his land, when he sends them in an ordinary way for the watering of the earth, and to make it fruitful; and that then God is said to send them for mercy, either when he sends them in times of drought, taking pity of men in their misery, to restore again to them the fruits of the earth, or at least a little to refresh them, and allay their misery, or when he sends them in some other way of mercy, as to cool and cleanse the air, or any other such like favor.

Vers. 14. Hearken unto this, O Job; stand still, and consider the wondrous works of God. ] That is, consider seriously of these mighty works of God, and think whether it be fit that such a poor Creature, as thou art, should murmur against so great a God, and whether it be possible for thee to comprehend his secret counsels, that canst not comprehend his ordinary works.

Vers. 15. Dost thou know when God disposed them, and caused the light of his cloud to shine? ] As if he should have said, Wert thou of counsel with God from all eternity, when he decreed and determined how these things should be? (namely, the wondrous works mentioned in the foregoing verse, or the clouds and meteors, rain, snow, hail, &c. formerly spoken of) or when in time he did actually order and dispose of them, that so thou shouldest understand in what manner and to what end they are done? As for the particular instance that is added in the next words, and caused the light of his cloud to shine ? either it must be understood of the lightening, to wit, that he did not know how out of such a thick, watery, cold cloud so many flashes of lightening should break forth; or of the light of the Sun, how that breaks forth through the clouds; or of those transparent lightsome clouds, which are sometimes in the sky, how they are gathered and ordered by the mighty power of God. For though some learned Expositors understand this of the rain-bow, yet that seems to me of all the least probable.

Vers. 16. Dost thou know the ballancings of the clouds? &c.] That is, How God hath caused the clouds, which are oft very great and ponderous, to hang in the liquid air round about under the heavens, as in an even and equal balance? As for the following words, the wondrous works of him which is perfect in knowledge, by the mention therein made of God's perfect knowledge, he intimates, that though God knoweth these things exactly, yet, alas, it is little or nothing which man can know of them.

Vers. 17. How thy garments are warm, when he quieteth the earth by the South wind? ] That is, whence it is that the South wind, that usually brings calm and still weather with it for the refreshing of the earth, doth make thy garments warm about thee, rather then any other wind.

Vers. 18. Hast thou with him spread out the sky, which is strong, and as a molten looking-glass? ] That is, like a looking-glass of molten, polished brass: See Exod. 38.8. The sky is said to be strong, not because it is of a hard, massy, elemental thickness, but because it is of a solid substance, not subject in its own nature to wear and wast away, and especially because it stands firm and fast by its own strength, not having anything else to support it: and it is said to be as a molten looking-glass, because it is transparent and bright. Now the drift of Elihu in demanding of Job, whether he helped God in spreading out the sky at its first Creation, is to imply, that unless it were so, he could not exactly know the manner how it was done, and the causes of its strength and brightness; and that therefore there was no more likelihood, that he should know whence it is, that the sky, being of so thin and transparent a substance, should yet withal be so firm and strong, then that he had any hand with God in spreading it at first over our heads.

Vers. 19. Teach us what we shall say unto him; for we cannot order our speech by reason of darkness. ] As if he should say, Since you would seem so wise, and to know so much above others, as that you dare complain of God's government, and the dispensations of his providence, and desire so earnestly that you may plead your cause before God, teach us, I pray you, how we should plead in this kind for ourselves or others, or wherein we should object anything against God; or, teach us what we should in your stead say in your defense, (which I like the best) of those many arguments, wherewith you say you could fill your mouth (chap. 23.4;) let us hear but one of them, that we may allege it on your behalf: for alas we profess, that through the ignorance and blindness of our minds, we are no way able to comprehend his works, and therefore must needs say that we know not how to allege anything by way of pleading against any of his proceedings; or, we cannot imagine anything that can be said in the defense of your murmurings against God.

Vers. 20. Shall it be told him that I speak? If a man speak, surely he shall be swallowed up. ] Some understand this as spoken in reference to what Elihu had spoken concerning the meteors, Shall it be told him that I speak ? &c. as if he had said, Who can or dares undertake before God to give a reason of these things, whereof I have spoken? He that should undertake it, would be swallowed up in seeking to comprehend the unsearchable wisdom that is in these works. And much more then is that man sure to be overwhelmed with God's glory, that shall search into his secret counsels. But the words in our Translation will hardly bear this Exposition. Rather they are added in reference to that which he said in the foregoing verse▪ Teach us what we shall say unto him? &c. And so the first clause, Shall it be told him that I speak ? may be understood, either after the manner of judicial proceedings, Shall it be told him that at such a time I will plead the cause I have undertaken? or else simply of some man's reporting to God, that he pleaded against the proceedings of God's Providence: and accordingly the drift of Elihu in these words may be to imply, either first, that none would dare to make report to God of what he should say, if he should speak anything by way of pleading against God, Shall it be told him that I speak? No doubtless, no man would dare to do this for me, which I dare not do myself; or secondly, that if he should speak, as Job had done, by way of blaming any of God's dealings, he might well be afraid, lest the Lord should hear of it; or thirdly, that the complaints and murmurings of so base a creature as man is, would not be found with God worth regarding; (and this I like the best) Shall it be told him that I speak? as if he should say, Yes, it were pity else: as if it should be thought worthy to be carried to a king, that some base beggar, that were withal a very Idiot, had found fault with something in the kings governing of his kingdom. But however the following clause is clear, If a man speak, surely he shall be swallowed up ; for the meaning of that is plainly this, that if any man should thus undertake to plead against God, or but to report what another man hath so pleaded, he would soon be confounded and overwhelmed with God's Majesty and glory. Now all this tends to show Job his error in quarrelling against God's proceedings with him, and desiring in such a peremptory manner, that he might be admitted to plead his cause before God.

Vers. 21. And now men see not the bright light that is in the clouds; but the wind passeth and cleanseth them, &c.] It is very hard to determine what the drift of the words is in this and the following verse, and how they depend upon that which went before. First, some hold, that having said in the foregoing verse, that the man must needs be swallowed up that dares to argue the case with God, here Elihu shows, that the very cause why some men are so overbold to contend with God is, because they do not consider the mighty works of God, as he had advised Job to do, And now men see not the bright light, &c. as if he should have said, And now the reason of men's overdaring in this kind is, because they do not duly observe those wonderful works of God before mentioned, as of the bright light that is in the clouds, namely, whence it is that some clouds are so bright and lightsome, and of so transparent a substance, that the light of the Sun doth so easily shine through them; and so likewise how the wind passeth and cleanseth them, that is, cleanseth the sky of them, or cleanseth them of that black and watery mixture, that was formerly in them; and how (verse. 22.) fair weather cometh out of the North, to wit, by means of the North-wind, that scatters the clouds and clears the air. And now those that hold this to be the drift and dependence of these words, do accordingly understand the last clause verse. 22. thus, with God is terrible Majesty, as if he had said, Did men consider seriously of these great works of God, they would conclude that God is so dreadful in Majesty, that it is not fit that men should carry themselves so boldly towards him. Again secondly, others will have these words to depend upon that which Elihu had said verse. 18: for having spoken there of God's stretching forth the sky, which is strong, and as a molten looking-glass, and having then inserted that passage in the two next verses, as it were to put Job in mind how impossible it was to contend with a God that could do such mighty things; here again Elihu returns to add somewhat more of these mighty works of God, to wit, that sometimes men can hardly see the light of the Sun, by reason of the interposition of thick clouds, And now men see not the bright light which is in the clouds, but that on a sudden oftentimes the winds come and scatter them, but the wind passeth and cleanseth them; fair weather cometh out of the North. From all which at last he lays down that conclusion, with God is terrible Majesty. But thirdly, the most and best Expositors would have the words understood thus, to wit, that Elihu here proves that there is no standing before God to contend against him, by an argument from the less to the greater; namely, that men cannot behold the light of the Sun, when the wind hath scattered the clouds, and so it shines clearly in the firmament, and much less can they stand before God, who dwelleth in light inaccessible, and is of terrible Majesty. And this indeed is very probable; yet the second Exposition seems best to agree with our Translation.

Vers. 23. Touching the Almighty, we cannot find him out, &c.] As if he should have said, And from all this that hath been said we may concerning the Almighty conclude, that we cannot find him out, he is altogether incomprehensible; of which see the Note chap. 11.7. he is excellent in power and in judgment and in plenty of justice; he will not afflict ; that is, not willingly, till men by their sins force him to it, and much less will he afflict them causelessly or unjustly.

Vers. 24. Men do therefore fear him, &c.] To wit, because he is of such infinite and incomprehensible power and justice, and especially of such goodness and mercy, that he will not afflict; this makes men fear God, and humble themselves under his hand, not daring to quarrel or contend with him: he respecteth not any that are wise of heart ; that is, he minds them not. The drift of these words may be, either to show what reason there is that men should so fear God, who is of such infinite power, &c. as not to dare to contend with him, to wit, because God will not vouchsafe to mind such a worm as man is, so infinitely beneath him, no not those that are wise of heart, as if he had said, not those that out of an overweening conceit of their own wisdom think they can maintain their cause against God; or, because God is able to punish them, and will punish them, if they be too peremptory with him, be they never so wise of heart, they shall not be able thereby to rescue themselves out of his hands, he will neither fear nor regard their wisdom; or else, to show why men ought to fear God for his goodness and mercy, and not to murmur against his chastisements, to wit, because God doth not show them mercy out of any respect he hath to any wisdom or goodness in them, but merely of his own free grace.

CHAP. XXXVIII.

Vers. 1. THen the Lord answered Job out of the whirlwind. ] Job had often appealed to God, as desiring that he would decide the controversy betwixt him and his friends, and now and then had as it were challenged God, that he might plead his cause before God, and that God would answer him; and his friends had likewise wished, that God would satisfy Jobs desire herein, as chap. 11.5. O that God would speak, and open his lips against thee : Accordingly therefore the Lord did now appear to them, and did at last chap. 42.7. give judgment in this cause betwixt Job and his friends, by approving Job, and reproving them. Only the Lord finding, that though Job was much convinced by that which Elihu had spoken, (and therefore it was that he was all the while silent) yet he was not sufficiently humbled, before he would give sentence for Job, he first checks him for those things he had spoken foolishly and rashly, and not with that reverence towards God, as became him. Yea and observable it is, that though, after the manner of the visions and apparitions, whereby the Lord used to reveal himself to his servants in those days, the Lord answered Job out of the whirlwind, that is, out of the cloud, wherein there came a whirlwind, (it seems that first there appeared a cloud, out of which when the whirlwind had broken out with some terror, then after that the Lord spake to Job out of that stormy cloud; which was to humble him, and to make both him and the rest the more attentive to what he should say: see the Note 1 Kings 19.11.) yet he spake to him with much gentleness; whereas his three friends condemned him for a wicked hypocrite, and Elihu, though he acknowledged his sincerity, and only blamed him for his inconsiderate speeches, yet he had therein used some very bitter expressions, as in chap. 34.7, 8. What man is like Job, who drinketh scorning like water, which walketh in company with the workers of iniquity? &c. in God's answer to him there is no such bitterness at all.

Vers. 2. Who is this that darkeneth counsel by words without knowledge? ] Many Expositors hold, that these words are spoken to Elihu: for they say, that the Lord undertaking to answer Job, as is said in the foregoing verse, doth first check Elihu, and take him off from proceeding any farther: and that he is charged with darkening counsel by words without knowledge, either because he did not sufficiently set forth the glory of God's works; or because he did not clearly enough express his own meaning in the arguments he brought to convince Job; or because, though he spake truth, yet he uttered it not in a manner suitable to Jobs condition, but with such sharpness, as was likely to add to his affliction, rather then to afford him any comfort. And indeed 2 Reasons they give why this should be spoken to Elihu, rather then to Job, which have much probability in them. First, because these words, who is this that darkeneth counsel ? &c. seem rather to intend one that was then speaking, as Elihu was, rather then Job that had not spoken of a long time together: and 2ly, because God doth nowhere reprove Elihu, as he doth Job ch. 40.2. & his other three friends, ch. 42.7; and seeing Elihu had dealt somewhat too tartly with Job also, and had very much misinterpreted some things that Job had spoken, it were strange that he only should pass unreproved. But methinks it is far more probable, that these words are spoken to Job, first, Because it is said in the foregoing verse, that Then the Lord answered Job out of the whirlwind, and said, and then immediately this is added as his answer to Job, Who is this that darkeneth counsel by words without knowledge? Gird up now thy loins like a man, &c. secondly, Because chap. 42.3. Job doth afterwards repeat these words, as acknowledging himself therewith justly checked, who is he that hideth counsel without knowledge? therefore have I uttered that I understood not, &c. & thirdly, Because it is very hard to show, why Elihu should be charged with darkening counsel by words without knowledge, seeing the Lord here pleads with Job after the same manner, and urgeth the very same, or the like works of God, as Elihu had done: whereas now we may easily conceive that Job might well be charged with darkening counsel by words without knowledge, whether we understand it of his own counsel or God's. For first, he had darkened his own counsel, in that he had not clearly enough expressed his meaning, but in his passion had expressed himself so simply and foolishly, that his words seemed to import worse then he thought, to wit, that there was no difference at all in God's dealing with his faithful servants and with wicked ungodly men, and that God had not dealt justly with him: and secondly, he had darkened God's counsels by words without knowledge, in that he had seemed to imply, for want of expressing himself fully and plainly, that God had dealt with him as an enemy, and that there was no more love in the prosperity of the righteous then the prosperity of the wicked, nor no more wrath in the judgments of the wicked then in the afflictions of the righteous. So that the Lord doth not here charge Job with speaking that which was false, but with uttering the truth unskilfully, Who is this that darkeneth counsel by words without knowledge ? As if he had said, What do I hear? Is this you, Job, that talk thus foolishly and pettishly, as if you meant to charge me with injustice? whatever others might have done, I expected better words from you.

Vers. 3. I will demand of thee, and answer thou me. ] This seems to be spoken with reference to that proud challenge of Job's chap. 13.22. Call thou, and I will answer; or let me speak, and answer thou me ; wherein he gave God the choice, either to object against Job, and then he would answer, or to answer what Job should object against him: and accordingly therefore the Lord here puts Job to answer to certain Questions that he propounds to him: the drift whereof is, to give Job to understand, that if he could not give a full and clear account of these ordinary works, much less was he like to know his secret counsels; and therefore it must needs be a high degree of arrogance to charge him with injustice, whose works he was not able to comprehend, and who being of infinite wisdom and power, must needs be of infinite justice and holiness too.

Vers. 4. Where wast thou when I laid the foundations of the earth, &c.] As if he had said, Poor wretch, many ages after the earth was created thou hadst not a being, and how then canst thou know how it was done? declare, if thou hast understanding, that is, since you think your understanding so great, that you can dispute with me, and blame the dispensations of my Providence, show me, I pray, how this was done.

Vers. 6. Whereupon are the foundations thereof fastened? &c.] See the Note chap. 26.7. or who laid the corner stone thereof ? As the foundations, so also the corner stones of a house, whereby the walls are firmly joined together, do contribute much to the strength and stability of any building; in allusion whereto the Lord here demands of Job, who laid the corner stone of the earth? intimating, that surely he did not contribute either counsel or assistance therein, but that the Lord alone did it, with whom therefore he might see that he was no way fit to contend. Some conceive that it was of old a custom, that when any glorious building was to be raised, some Prince or great man was wont to lay the corner stone, and that thereto these words do allude; which may seem the more probable, because of that which follows in the next verse.

Vers. 7. When the morning stars sang together, and all the sons of God shouted for joy. ] To wit, as men are wont with shouting and singing to express their joy, when the foundations are first laid of any great and magnificent building. Some Expositors understand the first clause literally of the stars in the firmament, and accordingly they hold, first, that it is said they sang together, because being of different magnitudes, and having different motions and influences, they did yet as it were harmoniously join together in sounding forth the praises of God, as in a consort of different voices singing together, in that they did show forth the infinite power and wisdom and goodness of their Creator, according to that of David, Psal. 19.1. The heavens declare the glory of God, &c: and secondly, that they are called the morning stars, either because those stars that shine in the morning are by a Synecdoche put for all the stars in general, or because from the first morning of time in the Creation of the world, they sang forth the praises of God; whence some would have the similitude to be taken from the singing of Birds at the first break of day. And whereas against this it might be objected, that the stars were not created till the fourth day Gen. 1.14. and therefore could not praise God when the foundations of the earth were laid: to this they answer; first, that no more is here intended, but that they praised God even at the creation, and 2ly. that the stars were created the first day together with the heavens & light, only their light was not then such as it was afterward made to be on the fourth day. But then again others hold, that both clauses do here express the same thing, to wit, that the angels (who were therefore created the first day together with the highest heavens, of which see the Note Gen. 1.1.) did sing forth the praises of God, when they saw the foundations laid of this glorious fabric of the world; for, say they, as they are the Angels that are called the sons of God in the second clause (wherein all Interpreters agree, see the Note chap. 1.6. to which some add, that the word (all) and all the sons of God shouted for joy, is purposely inserted to imply, that even those angels, that afterward fell away, did then at first praise God together with the rest,) so they are the angels also that are called in the first clause the morning stars, both because they were the first and best of all God's creatures, and particularly because of their exceeding glory and brightness, as in allusion to the brightest of all the stars the morning star; for which cause also the Apostle calls the holy angels 2 Cor. 11.14. angels of light. And indeed this I conceive to be far most probable, because I conceive it is clear that the stars were not created till the fourth day, whereas the Lord here speaks of the shouting and singing that was on the first day, when the foundations of the earth were laid: as is the more evident in the following verses, when he speaks still of the works of God in the first and third day of the Creation; and of the stars he speaks afterward verse. 31, 32.

Vers. 8. Or who shut up the sea with doors, when it brake forth, as if it had issued out of the womb? ] Some understand this of the first creating of the waters together with the earth; and then the womb out of which, as in a moment, they suddenly brake forth, must be the womb of God's almighty power or eternal decree; and that which is said of God's shutting up these waters, as with doors, is meant of God's holding in the waters in their circumference about the earth, as they were in that first instant of their creation, when the earth round about lay overwhelmed therein as in a deep, and the spirit of God moved upon the face of the waters, Gen. 1.2. But others again understand it of the breaking forth of the waters out of that Chaos or deep of earth and water, wherein they were at first created, as if it had issued out of the womb, to wit, when God said on the third day, Gen. 1.9. Let the waters under the heaven be gathered together unto one place: and then the doors wherewith it was shut up are the sea shores, wherein it is held. And indeed because it is this gathering together of the waters, that can properly be called the sea, and because in the following verse he speaks of binding up the waters with a cloud, and the clouds were not created till the second day, I should think this last Exposition the best, unless rather we understand it of both jointly together.

Vers. 9. When I made the cloud the garment thereof, and thick darkness a swaddling-band for it. ] Following the Metaphor in the foregoing verse, where the sea was compared to a new-born babe, here he speaks of swaddling of it with a cloud and darkness; and that to intimate the mighty power of God, who can turn and wind and bind up, at his pleasure, the huge Ocean sea, as easily as a nurse doth her sucking child. Now according to the different Exposition of the foregoing verse, if we understand it of the first creation of the waters, then the garment and swaddling-band wherewith God bound up these waters must be that darkness wherewith, as with a black cloud, that confused Chaos of earth and water was overspread, the light not being then as yet created, as it is expressed Gen. 1.2. and darkness was upon the face of the Deep: but if we understand it of the gathering together of those waters into one place, to make the sea, then the thick and black clouds wherewith God compassed the earth and the sea round about, are the garment and swaddling-band wherein God hath bound it.

Vers. 10. And brake up for it my decreed place, &c.] To wit, those hollow places in the earth, wherein God laid the sea, as it were in a cradle, concerning which see the Note Gen. 1.9. And for the following words, and set bars and doors, &c. see the Note chap. 26.10.

Vers. 12. Hast thou commanded the morning since thy days? and caused the day-spring to know his place? ] That is, Didst thou ever in all thy time by thy command cause the Sun to arise, at any other time or at any other place, then according to its ordinary course? or rather, (because the Lord seems here to proceed to speak of the works of creation on the fourth day, when the Sun and other the lights of heaven were made,) Didst thou at first establish the vicissitude of day and night, and appoint at what several times and in what several points of the heaven the Sun should arise, and the day-light break forth, sometimes sooner and sometimes later, sometimes in one part of the heaven and sometimes in another, according to the several seasons of summer and winter.

Vers. 13. That it might take hold of the ends of the earth, &c.] That is, That from the place where it riseth it might in an instant, as in the twinkling of an eye, pass to the uttermost parts of the earth: and indeed because the morning light doth so speedily spread itself from one end of the heaven to the other, therefore doth David ascribe wings to the morning, Psal. 139.9. If, saith he, I take the wings of the morning, &c. But how do the next words come in? that the wicked might be shaken out of it ? what can the spreading of the morning light to the ends of the earth do to the shaking of the wicked out of it, that is, to the destroying of the wicked? I answer, Some Expositors hold that this is here inserted, not to imply that the rising of the morning light is any cause of the destroying of wicked men; but only because as the Sun riseth daily, so the wicked are day by day destroyed and cut off by the just judgments of God, as men not worthy to behold the light of the Sun: and hence it is that though God cuts off wicked men by night as well as by day, yet having spoken of the rising of the morning light, that he might follow on the same Metaphor, he speaks only of cutting them off by day, as men unworthy to enjoy the light of the day, That it might take hold of the ends of the earth, that the wicked might be shaken out of it ? as if he had said, Art thou the cause that the morning light takes hold of the ends of the earth, and that the wicked are then cut off, as men not worthy to see the light? And this is the reason too, that though good men die daily, as well as wicked men, yet he speaks not of them, but of the wicked only, because to the godly death is only a passage to a better life; and they cannot properly be said to be shaken out of the earth, as wicked men may be, who are as it were with violence turned out of the world, and out of all the felicity they could hope to enjoy here, and thrust out into utter darkness. But because the words in the following verse seem to speak of the effects of the morning light, I cannot think it so probable, that this should not also be understood so. Now there are two other Expositions given of the words, that make the morning light the cause that the wicked are shaken out of the earth. The first is, that by means of the morning light they are cut off and destroyed from the earth, either because thereby they are discovered and known, or because thereby they are apprehended, carried before the judgment seat, and so are cut off as malefactors, and so are shaken out of the earth, as a man would shake moths or dust from off a garment: which may be judged the more probable, if it were the custom of those times, as some say it was, early in the morning to sit upon the trial and judgment of malefactors; whereon they say that of the prophet is grounded Jer. 21.12. Oh house of David, thus saith the Lord, Execute judgment in the morning, &c. And the second is, That the morning light causeth wicked men, that hate the light, to hide themselves, and so they are as it were shaken from the face of the earth, being driven into their dens of darkness.

Vers. 14. It is turned as clay to the seal, &c.] That is, The earth is turned as clay to the seal: and two ways this may be understood: to wit, first, that whereas the earth in the dark night seems as a lump of clay, that hath neither form nor figure, so soon as the morning light ariseth, it puts on a new face, and appears like the potters clay, that is wrought into several fashions, and adorned with several figures and colors: and accordingly the following words, and they stand as a garment, must also be understood, to wit, that the plants, trees, and other things upon the earth are as a curious, neat, glorious garment of divers colors, wherewith it is clothed. Or secondly, of the mutability of the earth and all things therein, to wit, that as the clay, when it is soft, may be turned into divers shapes and figures; so it is with the earth, not only in regard of other things, but also in regard of men the inhabitants thereof, especially wicked men, one generation passeth away, and another comes in the room of them; and they stand as a garment in that regard, that is now on, then off, ever and anon altered and changed, now fresh and within a while thread-bare, torn and worn out, as the Psalmist also expresseth it, Psal. 102.26. they shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed.

Vers. 15. And from the wicked their light is withholden, &c.] This may be meant, either of wicked men's flying into dark places, their guilty consciences driving them thereto, that they may not be discovered and punished; or else of their being cut off and destroyed, whereby they are deprived, not only of beholding the light of the Sun, but also of the light of life, and of all their prosperity here, even of all that was pleasant and delightful to them. See the Note chap. 18.5. As for the next clause, and the high arm shall be broken, thereby is meant also, either that when they hid themselves in dark corners, they should not then be able to do the mischief that formerly they did (for in these words the high arm, he seems to allude to men's lifting up their arm on high, when they mean to strike;) or else that being destroyed, there shall then be an end of all their great power and tyranny over others. Now this may be added, either first to show the instability of wicked men, as in relation to that which was said in the foregoing verse; or secondly, to prevent that objection, why God should give light to the wicked, as well as to the righteous; or thirdly, in reference to that which went before verse 12. Hast thou commanded the morning since thy days? &c. and so the meaning of this and the foregoing verses should be, as if God had said, When the wicked were to be punished, were you able to hasten the morning light that this might be done?

Vers. 16. Hast thou entered into the springs of the sea? or hast thou walked in the search of the depth? )] To wit, that thou shouldest know the exact depth of the sea, or how the waters spring up there, or what variety of fishes and other creatures there are therein.

Vers. 17. Have the gates of death been opened unto thee? or hast thou seen the doors of the shadow of death? ] Concerning the shadow of death see the Note chap. 3.5. Some understand this of the depth of the sea, and make this to be only a different expression of what he had said before in the former verse: Others understand it of the abyss of the earth; as if he had said, Wert thou ever in the bottom of the sea, or beneath in the bowels of the earth? for this, they say, is termed death, and the shadow of death, because the dead are buried there, and to intimate, that it is as impossible that a living man should come thither, as that he should be at the same time both dead and alive. But the words may be also understood of the different ways of men's dying, and the condition men are in after death: Have the gates of death been opened unto thee? &c. that is, Are all the ways to death known to the • , and in thy power? Hast thou been in hell? or dost thou know in what estate all that are dead are?

Vers. 18. Hast thou perceived the breadth of the earth? &c.] That is, Hast thou travelled all over the earth, and so hast observed every country as thou wentest along, and dost exactly know the full breadth of the earth? Declare if thou knowest it all, that is, all the earth; if thou hast seen and knowest it all, declare this which I now demand of thee: or, all that I have asked thee; as if he should have said, You boasted that if I questioned, you would answer me: now then answer all that I have asked thee, if thou knowest it all.

Vers. 19. Where is the way where light dwelleth? and as for darkness, where is the place thereof? ] This may be added, as in relation to the foregoing verse, as if it had been expressed thus, If thou knowest all the earth, as having travelled all over it from the Sun-rising to the Sun-setting, tell me then, I pray, where the place of residence is, where the light dwelleth, and so likewise concerning darkness. And this some would have to be meant of those places, where it is day and night a long time together, whether he knew those places where the light and darkness stayed so long: as indeed there are some places where it is day for six months together, and then night as long. But I rather conceive, that the Lord here enquires of Job, whether he knew exactly at what points of the heaven the Sun was to rise and set, at the several seasons of the year; or rather, whether the light or darkness went, when they went from their hemisphere: intimating, that he was never able to ascend up into the heavens, that he should exactly know the manner how and the reason why God had ordered the several seasons of light and darkness all the world over.

Vers. 20. That thou shouldest take it to (or at) the bound thereof, and that thou shouldest know the paths to the house thereof. ] That is, that thou shouldest find them (whether light or darkness) where they are; or, that thou shouldest appoint them their bounds or limits, whence they should rise, which way they should spread, and whether they should go; or, that when thou seest them spread so far abroad in the air, and wander as it were so far from their home, thou shouldest take them and carry them back to their place, and so direct them in their way.

Vers. 21. Knowest thou it, because thou wast then born? or because the number of thy days is great? ] That is, either because thou wert born, when I first created the world, and so didst see how I then ordered all these things; or else, because having lived so long, thou hast by so long experience since found it out?

Vers. 22. Hast thou entered into the treasures of the snow? &c.] That is, Dost thou know from whence that abundance of snow and hail comes, which yearly I pour down upon the earth? Hast thou ever been in my store-houses, where these things are laid up? or are these things at thy disposing?

Vers. 24. By what way is the light parted, which scattereth the East wind upon the earth? ] By the light here some understand the light of the Sun, as it is usually taken elsewhere: and the Question that is propounded concerning the way whereby this light is parted, must then be meant, either first of the lights dispersing itself through the air several ways, to wit, by what means it comes to pass, that the beams of the Sun do so dart forth themselves several ways, that the air may be enlightened in every place; or secondly, of its shining successively upon several parts of the earth, to wit, how it is that the Sun runs a several course in the heavens every day, and so it gives light more or less to several parts of the earth, it is day in one place and night in another, it is summer in one place and winter in another, and at several seasons the days and nights are shorter and longer; or thirdly, of the Suns different dispersing of its light, by reason of some black clouds in the sky, to wit, how it comes to pass, that the Sun shines bright in one place, whilst in another place it is dark and cloudy. But because this last Exposition seems somewhat forced, and because concerning this dividing of the Suns light God had spoken before verse. 12. and because he is now speaking of tempestuous meteors, as in the foregoing verses of snow and hail, and in the following verses of showers of rain, &c. therefore I rather think, that the light here spoken of is lightening, concerning which the Lord enquires of Job, either how it comes to pass, that the flashes of lightening do break forth several ways, or else, whence it is that there is thunder and lightening sometimes in one country, and sometimes in another. As for the last clause, which scattereth the East wind upon the earth, either it is meant of the light of the Sun, to wit, because the Sun draws up those vapors from the earth, which cause winds in the air; or, because together with the Sun when it riseth, the East wind doth usually rise: or else it is meant of lightening, which may be said to scatter the East wind upon the earth in a twofold sense; to wit, either because the lightening doth commonly bring tempestuous winds with it; (for the East wind is mentioned figuratively instead of all other violent winds) or on the contrary, because the lightening breaks forth with such violence, that it many times interrupts the course of the strongest winds, and scatters them abroad into the several corners of the world.

Vers. 25. Who hath divided a water-course for the overflowing of waters? ] Either this is meant of the several hollow places in the earth, which God hath provided, as so many several channels, for the current of the waters, someone way, and some another, when abundance of rain hath made great inundations here below; or else rather of the several ways, whereby the overflowing of waters that is in the clouds doth pour down, as by so many several pipes and waterspouts, sometimes in great Cataracts, whereby the earth is watered in several places.

Vers. 26. To cause it to rain on the earth, where no man is, &c.] These last words, where no man is, may be added both to imply, that man (and so Job in particular) can no way be the cause of watering those places, that are not inhabited by man; and likewise to intimate, that God takes care to provide food, not only for man, but also for the beasts in the deserts, where no man inhabits.

Vers. 31. Canst thou bind the sweet influences of Pleiades? ] That is, Canst thou restrain the influences of the seven stars, and so keep back the spring, either wholly or for a time, which those stars do bring along with them? and indeed therefore he terms their influences sweet, because they bring in the spring with them, which is a season so sweet and pleasant, and that yields such delight and refreshing to all creatures, in that it opens the earth, that so all trees and plants and herbs and flowers may then bud and sprout forth: Or loose the bands of Orion? that is, or canst thou hinder the influences of Orion, which brings in the winter season? for these he calls the bands of Orion, either because therewith he leads in storms and tempests, as with so many cords and strings; or because therewith the earth is frozen and bound up, as with cords and bands: as if he had said, Canst thou cut or untie these cords, that so this Constellation should not bring such cold and tempestuous weather along with it? Concerning these Constellations mentioned here and in the following verse, see the Note before chap. 9.9.

Vers. 32. Canst thou bring forth Mazzaroth in his season? or canst thou guide Arcturus with his sons? ] That is, Arcturus with the lesser stars about it, that seem to stand about it as children about their parents: canst thou direct this Northern Asterisme to know his season, to wit, the Autumn, and to run the course which God hath appointed it? As for the first clause, Canst thou bring forth Mazzaroth in his season ? though some hold that by Mazzaroth is meant the planets, and others the twelve signs in the Zodiac, (as is expressed in the margin of our Bibles;) yet I rather conceive, with others, that thereby is meant those remote stars about the Southern Pole, called the chambers of the South chap. 9.9. or else the dogstar, with others that rise here in the Summer; Canst thou bring forth Mazzaroth in his season? that is, canst thou make the dog-star and other fiery summer stars, or those stars that are hidden in the South, to show themselves in their season? which is the more probable, because then we have here, as before chap. 9.9. four Constellations mentioned, which arise in the four several Quarters of the year; and therefore may be the more fitly named instead of all the stars.

Vers. 33. Knowest thou the ordinances of heaven? &c.] That is, In what order God hath disposed the several orbs thereof, and what laws and decrees God hath established for their several motions and influences, which thereupon they do constantly observe? Canst thou set the dominion thereof in the earth? that is, Canst thou, that dwellest here below, order and settle what dominion and rule the heavens shall have by their influences over all things here on the earth? Some indeed understand this last clause thus, Canst thou order it so, that thyself, or other men dwelling here in the earth, should have the command of the heavens above? and this they judge the more probable, because the Lord speaks in the following verses of man's commanding rain and lightening from above. But that I conceive is no sufficient warrant for this Exposition.

Vers. 34. Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee? ] That is, the land where thou dwellest. And because showers of rain do usually follow the thunder, and so may seem, as it were, to come, when God by that mighty voice of his doth call for them, it is not altogether improbable which some conceive, to wit, that in allusion hereto the Lord might ask, whether Job could lift up his voice, as he doth when he thunders, thereby to call for showers of rain to water the earth.

Vers. 37. Who can number the clouds in wisdom? &c.] That is, who is so wise, as exactly to find out the number of the numberless clouds? or who can stay the bottles of heaven ? that is, who can restrain the rain in the clouds from falling down upon the earth?

Vers. 38. When the dust groweth into hardness, and the clods cleave fast together. ] Some take these words to be a description of the drought that will be in the earth, if the bottles of heaven were stayed, as was said in the foregoing verse, to wit, that the earth then grows hard, and the clods cleave fast together, and become hard like stones. But others take them to be a description of the earth, when it is already sufficiently watered with rain, (and so it were well that the bottles of heaven were stayed,) when the dust groweth into hardness, &c. that is, when the light dust is turned into lumps of earth, or (as some translate the words) when the dust is turned into mire, and the clods, ready before to crumble into dust, being moistened with rain do cleave fast together.

Vers. 39. Wilt thou hunt the prey for the lion? or fill the appetite of the young lions? ] The drift of these three following verses is to show, first, how impossible it were for man to provide food sufficient for all beasts and birds, as God doth; thereby to set forth the infinite greatness of God above man, and so to imply how unfit man is therefore to contend with God, and withal perhaps to intimate how unlikely it is, that God should deal cruelly with his own children, that is thus careful to provide for these brute creatures: and secondly, how unlikely it is that man should search into God's secret counsels, that cannot comprehend how God doth these things that he sees ordinarily done. He instanceth first in God's providing food for the lion and his whelps, not so much because he is the king of beasts, as because the lions are of all creatures the most ravenous; the providence of God being most observable in this, that God should provide so abundantly for them, that so they might keep within their desert places, who otherwise would range about, and break into towns and cities, so that there would be no living for man upon the earth.

Vers. 40. When they couch in their dens, &c.] To wit, as preparing themselves to leap out on a sudden upon any beast that passeth by. Some restrain this to the young lions, this being more especially observable, that when being young they dare not go far from their dens, even then God by his providence doth bring, as it were, their prey into their mouths: But I think it is better to understand it of all lions, lurking in their covert places to watch for their prey.

Vers. 41. Who provideth for the raven his food? &c.] Amongst all fowls he instanceth likewise in the raven, because they are most greedy and ravenous, and therefore it is the more strange how God provides for them and their young ones. When his young ones cry unto God, they wander for lack of meat : This which is said of their wandering for lack of meat, may be understood of the old ravens, that wander up and down for meat, whilst their young ones do as it were cry unto God: but most Expositors understand it of their young ones, who being usually driven out of their nests by their dams, so soon as ever they are able to fly, do then wander up and down for lack of meat: and indeed the Providence of God is most observable, in that he directs these young things to find out the meat he provides for them. Most Expositors mention many other things to set forth the Providence of God in feeding the young ravens: as that the dams keep from them for some days after they are hatched, either because they are white, and so they own them not till their black feathers begin to grow out; or because they are so greedy to feed themselves, and that God in that time doth wonderfully feed their young ones, with worms that breed in the dung, with flies, or a dew that comes down from heaven. But because we cannot by experience find these things made good, I insist not thereon.

CHAP. XXXIX.

Vers. 1. KNowest thou the time when the wild goats of the rocks bring forth? or canst thou mark when the hinds do calve? ] Though it may be, and is known, that these creatures go eight months after they conceive with young before they bring forth, yet is it not strange that Job should be questioned concerning this; first, Because not knowing the just time when they conceive, they cannot so keep their account as to know the time, at least the just exact time, when they will bring forth, that so they might afford them any help or ease therein; which though it may be truly affirmed concerning any creatures, yet it must needs be more evident in these, in regard they live in rocky, inaccessible places, where no man lives to observe the time of their bringing forth, which the last clause doth more clearly express, or canst thou mark when the hinds do calve ? and secondly, Because hereby is implied, that if man cannot know the time when they bring forth, much less can it be thought that man hath appointed the season when, and the manner how they should bring forth; but that as God alone hath given them the instinct of nature, whereby they choose to live in such rocky places, so it is he also alone that hath ordered the time of their bringing forth, and hath taught them how to help themselves therein. Now the reason why the Lord instanceth for this in the wild-goats and hinds, is, because, as writers constantly affirm, of all creatures these do bring forth their young with greatest difficulty; (whence it is mentioned as a mighty work of God, that by the noise of the thunder he hastens their bringing forth, Psal. 29.9. The voice of the Lord maketh the hinds to calve ;) and that therefore when their time draweth nigh, they are wont to eat of an herb called Seselis, which makes their birth the more easy; which, if true, is indeed a wonderful work of God.

Vers. 3. They bow themselves, they bring forth their young ones, &c.] That is, Knowing by the instinct of nature the time of their bringing forth, they compose themselves to such a posture, as may be most for their own ease, and least hurtful to their young ones; for bowing their bodies, they strain themselves, and so by this natural midwifery, without any help, they bring forth their young ones; whereas tame and house-bred cattle have sometimes help in this case. As for the last clause, they cast out their sorrows, though some understand it, of the mournful cries they utter by reason of their pains and sorrows, yet I rather take it to be meant of their straining out their pains together with their young ones.

Vers. 4. Their young ones are in good liking, &c.] That is, Though they come so hardly into the world, and have none to take care of them, but those unreasonable creatures their dams, yet presently, or within some short time after, they are in good plight: they grow up with corn ; that is, say some Expositors, they grow up, as if they were fed with corn: but I rather think the meaning of these words is, that after they have been suckled but a while, they soon learn to feed on corn, and so grow up apace: and then their dams soon cast them off, not being like the children of men, that must be many years nursed up by their mothers; they go forth, and return not unto them, and yet through God's Providence they make a shift to live.

Vers. 5. Who hath sent out the wild asse free? &c.] That is, Who but I have made the wild asse of such a fierce and untameable nature, that he will by no means be brought into subjection, but will range abroad freely in the wilderness where ever he pleaseth? As for the expression here used, of sending out the wild asse free, and loosing the bands of the wild asse, either it is used only to imply, that God hath given him such a nature, that he will be free, there is no binding him with bands, as other creatures may be; or else, that no man could bring them into subjection, that afterwards he might let them loose again; or else in reference to those home-bred asses, that are so tame, and so readily serviceable to man in all kind of drudgery; as if he had said, Since these asses are in such bondage to men, how come those wild asses, that are so like the other in all other regards, to be sent out free? Some conceive the drift of this Question to be, that Job should take notice of this wonderful work of God's Providence, that these poor creatures should enjoy such freedom and liberty, the choicest of outward privileges, whereas men for the most part live in subjection and bondage: But I rather conceive, that the aim thereof is, only to hint the observablenesse and unsearchableness of God's Providence, in that he hath given to the wild asse a nature so different from that of others, that seem to be of the same kind, whereby it is that he keeps always in the wilderness, not needing the help of man to provide for him, as the other have: whereby also an intimation may be given, that as it would be a folly to inquire, why God hath made some creatures free from man's subjection, and others not; so likewise it would be, to seek a reason of other counsels of God, as why God should make some rich and others poor, why some are bound in the cords of affliction and others left free.

Vers. 7. He scorneth the multitude of the city, &c.] This is diversely understood by Expositors: as first, that he scorns the tumult and confusion of the city, preferring far before that a solitary and retired life in the desert; secondly, that he regards not the company of men, as some beasts do, nor the provision which is made for those tame beasts that live amongst them; thirdly, that he scorneth to be in bondage and subjection, as men are; and fourthly, that he scorneth to be brought into subjection, though never so great a multitude of people should attempt to do it. And indeed this last Exposition seems best to agree with those words, the multitude of the city ; as likewise with the following clause, neither regardeth he the crying of the driver, that is, he will not be ruled, as some other beasts are, to go this way or that at the command and voice of the driver.

Vers. 8. The range of the mountains is his pasture, &c.] As if he had said, He will not be pent up within pales and hedges, nor be fed so scantly and coursly as the tame asses many times are, but rangeth abroad where he lists, and so feeds plentifully on whatever likes him best.

Vers. 9. Will the Unicorn be willing to serve thee? or abide by thy crib? ] To wit, as the horse and ox will; for here the Unicorn is opposed to the horse or ox, as before the wild asse was opposed to the tame: as if he should have said, God having made the Unicorn of such a fierce and untameable nature, canst thou change their nature, to make them serve thee? No; even the horse and the ox would be too strong for thee, if God had not fitted them with a nature that makes them willing to serve man.

Vers. 10. Canst thou bind the Unicorn with his band in the furrow? or will he harrow the valleys after thee? ] That is, Canst thou fasten him to the plough, and make him draw the plough in the furrows before thee? or, when thou leadest him fastened to the harrow, will he follow after thee to harrow the valleys? Some understand the last clause thus, will he harrow the valleys after thee ? that is, after thou hast ploughed them? But the first Exposition is best.

Vers. 11. Wilt thou trust him, because his strength is great? &c.] To wit, with the work of thy husbandry? or wilt thou leave thy labor to him ? that is, wilt thou leave thy work in ploughing, carting, &c. to be done by him? or, wilt thou leave thy hay and corn, the fruit of thy labor, to be brought in by him?

Vers. 12. Wilt thou believe him that he will bring home thy seed? &c.] That is, say some Expositors, that he will so plough and husband thy ground, that at harvest there shall be a good return of thy seed brought home? But it may far better be understood of inning his harvest, Wilt thou believe that he will at harvest bring home thy corn? which the following words, and gather it into thy barn, do plainly express.

Vers. 13. Gavest thou the goodly wings unto the Peacocks? &c.] Under this particular instance of the Peacock, as likewise of the stork and the ostrich, (as some translate the following clause, the feathers of the stork and the ostrich ) all other birds are comprehended, whom God hath clothed with such beautiful and goodly feathers; a work far above the skill and power of man. But if we read the last clause, as it is in our Bibles, or wings and feathers unto the ostrich ? that which I conceive is noted as observable in this creature is, not only the goodliness of her feathers, but especially that she should have wings and feathers, whereas she flies not in the air as birds do, and for the huge vastness of her body may seem a beast rather then a bird.

Vers. 14. Which leaveth her eggs in the earth, and warmeth them in the dust. ] For, whether it be because the exceeding weightiness of the ostriches body might endanger the breaking of her eggs, or because through the scarcity of her feathers she cannot afford them warmth enough to hatch them, by the instinct of nature she leaveth her eggs in the earth, covering them only with the sand, which being heated by the Sun, doth by the special Providence of God hatch her eggs; and therefore these birds by the same Providence are never in any other but hot countries. Some understand the last clause of the ostriches sitting a while upon her eggs: but I rather think it is said she warmeth them in the dust, because she leaves them there to be warmed.

Vers. 16. She is hardened against her young ones, &c.] That is, say some Expositors, she regards not her young ones after they are hatched. But that it should rather be understood of her careless leaving her eggs in the dust seems most probable, because the following clause seems also to have respect to that; her labor is in vain, without fear, that is, her labor in breeding, laying, and hiding her eggs, is in vain, because she leaves them at last so carelessly, not fearing what will become of them. I know this last clause is otherwise expounded by some, her labor is in vain, without fear, that is, by leaving her eggs so, she looseth her labor in laying them; which yet she doth without fear, not having any cause to fly from them for fear, (for what creature needs she fear, being of so mighty a stature and strength?) but merely out of a natural regardlesnesse of them.

Vers. 17. Because God hath deprived her of wisdom, &c.] That is, he hath not given her that instinct of love and providence for her young ones, that he hath given to other creatures.

Vers. 18. What time she lifteth up herself on high, &c.] This phrase seems to imply the wonderful height of this Bird, being usually, as is said, higher then a man on horse-back. However the meaning of these words is, that when she raiseth up herself to get away from those that seek to surprise her, she scorneth the horse and his rider, that is, she easily outstrips them, and so fears them not. For though she cannot fly in the air, her wings being little, and the bulk of her body so exceeding great; yet therewith she hastens her flight, running and flying both together, and so scorns that the speedyest horseman should overtake her.

Vers. 19. Hast thou given the horse strength? &c.] Upon the mention that was made of the horse and his rider in the close of the foregoing verse, the Lord takes occasion to speak next of the courage and strength of the horse; and that to imply the infinite power of that God that made him, and how desperate a thing it must needs be to contend with him, or to murmur against him. For the following clause, Hast thou clothed his neck with thunder ? though some understand it of the strength of his neck, wherewith (say they) rushing upon the enemy, he gives him such a shock, that he apprehends himself, as it were, to be thunder-stricken; yet I question not, but that it must be understood of his mighty neighings: for first, the thundering noise thereof may well be ascribed to his neck, not only because the force whereby he neighs comes through his neck, but likewise because the horse when he neighs doth usually advance and shake his neck with a great deal of terror; and secondly, the word clothed implies, that his neighing was an exceeding ornament to this goodly creature, Hast thou clothed his neck with thunder ? as if he had said, Thou mayest trim and adorn his neck with trappings and ribbands, and the glittering bosses of a bridle, but canst thou cloth his neck with the thunder of his neighings, as I have done?

Vers. 20. Canst thou make him afraid as a grassehopper? &c.] This is a manner of speech, whereby far more is implied then is expressed; as if he had said, He is another manner of creature then to be scared with every noise, as the grassehopper will be: the least stirring that they hear will make them hushed and fly away and hide themselves, whereas the terriblest noises of an army do rather embolden the horse, then make him afraid. As for the next clause, the glory of his nostrils is terrible, under those words the glory of his nostrils may be comprehended, first, the broad, round and open glaring of his nostrils, which is indeed one of the chief beauties of a goodly horse; secondly, the blasts of breath, which, in his rage especially, he puffs out like smoke from his nostrils; and thirdly, his disdainful snoring: for all these have some terror in them.

Vers. 21. He paweth in the valley. ] It is said in the valley, with respect to that old custom of pitching their battles in valleys, especially when their armies consisted chiefly in horse.

Vers. 22. He mocketh at fear. ] By fear here may be meant everything that is dreadful, and apt to make a poor creature fear; and then the meaning must be, that he slights those things that have most terror in them: or else the passion of fear; He mocketh at fear, that is, he scorns to fear, he knows not what belongs to it.

Vers. 23. The quiver rattleth against him, &c.] Most Expositors understand this of the riders quiver hanging upon the horses shoulder, as our horsemens pistols are wont to do. But these words ( against him ) in our Translation seem rather to intend the rattling of the arrows shot by the enemy against them, which no whit daunts this courageous beast.

Vers. 24. He swalloweth the ground with fierceness and rage, &c.] This may be meant either of the swift galloping of the horse, to wit, that he posts away over the ground with that speed, as if he swallowed it up; and indeed the horses swiftness in running, though one of his chief excellencies, is nowhere mentioned, if not here: or else of his furious carriage of himself, to wit, that what with the pawing of his feet, and what with the gnashing of his teeth, the champing of his bridle, and foaming at the mouth, he seems as if he were mad to be fighting, as if he could tear the very ground he stands on with his teeth, and swallow it up. And so likewise the next clause, neither believeth he that it is the sound of the trumpet, may be also understood two several ways: to wit, either that he is so eagerly desirous to have the battle begin, that when the trumpet doth sound to the battle, he can scarce believe it is so; or, that in point of fearing the warning that is thereby given of the dangers approaching, he is no more moved thereby, then if it were not the sound of a trumpet; it troubles him no more then if he heard one playing upon a pipe for his pleasure.

Vers. 25. He saith among the trumpets, Ha, ha, &c.] That is, He rejoiceth at it; yea by his proud neighings he doth as it were answer the trumpets again in a kind of scorn and challenge.

Vers. 26. Doth the hawk fly by thy wisdom, and stretch her wings toward the South? &c.] This that is here said of the hawks stretching her wings toward the South, some understand thus, that when the South wind blows sweetly and gently, she useth to stretch forth her wings thereto, either thereby to refresh herself, or else that this may help forward the casting off her old feathers, and the growing out of new ones in the room of them; which she doth yearly (as other birds also do, whence is that Psal. 103.5. thy youth is renewed like the eagles :) or else, that she stretcheth forth her wings toward the Sun in the South, for the reasons before mentioned. But others understand it of her flying Southward, to wit, that when winter comes, she is wont then to fly into some hotter Southern country, or that having cast her feathers, she then returns to some warmer climate.

Vers. 27. Doth the eagle mount up at thy command? &c.] To wit, so far higher then any other birds? Yet some understand this more particularly, of the eagles flying plain upright into the air; which, they say, no other bird can do but she.

Vers. 29. Her eyes behold afar off. ] And hence in part it is, that the invasion of an enemy from a far country is so often compared in the Scriptures to the eagles falling upon her prey, as Deut. 28.49, and Hab. 1.8. their horsemen shall come from far, they shall flee as the eagle that hasteth to eat.

Vers. 30. Her young ones also suck up blood, &c.] Some say that eagles never drink water, but blood only: but whether it be so or no, in that their young ones are trained up to feed on creatures they have newly slain, &c. they may well be said to suck up blood.

CHAP. XL.

Vers. 1. MOreover, the Lord answered Job. ] That is, Having for a while made a stop and been silent, to see what Job would say, (as the following words which he now adds do also clearly imply,) the Lord began again, and proceeded to answer to what Job had formerly spoken.

Vers. 2. Shall he that contendeth with the Almighty, instruct him? &c.] As if he should have said, Judge now by this which thou hast heard, whether man be able or fit to contend with the Almighty God, whether any such poor wretch, as will undertake to contend with me, be able to instruct me how to do anything more wisely or justly, then I have done it. If in none of these my works, whereof I have spoken, there is nothing you can blame, why shouldest thou think me blame-worthy for my dealing with thee? If thou canst not comprehend these my ordinary works, how canst thou think to judge of the secret counsels of my providence? he that reproveth God let him answer it, that is, let him answer to this which I now say, whether he that contendeth with God can instruct him; or, let him answer to that, or any one thing of that which I have before spoken; or, let him answer it, that is, let him answer for his reproving of God. And thus he covertly taxeth Job for his foolish boldness in daring to expostulate with God as he had done, and in desiring so earnestly that he might plead his cause with him, whereas now when God had begun to argue with him, he had nothing to say.

Vers. 3. Then Job answered the Lord. ] Though hitherto he durst not reply a word, as being appalled with God's immediate parley and the terror of the whirlwind, and fully convinced of his folly, and that he had thereby provoked God to be angry with him; yet because the Lord in his last words seemed to upbraid him with his silence, he now addresseth himself to give an account thereof, even by an humble acknowledgement, that his mouth was stopped, and that he had nothing to say for himself.

Vers. 4. Behold, I am vile; what shall I answer thee? &c.] That is, I am every way base and worthless, and no way fit to contend with a God of such infinite power and wisdom and holiness, as all thy works declare thee to be: yea a vile and wicked thing it was in me to speak of thee in so peremptory a manner as I have done: neither have I anything to answer for myself, but I now renounce my challenge; I will lay mine hand upon my mouth : concerning which expression see the Note chap. 21.5.

Vers. 5. Once have I spoken, but I will not answer; yea twice, &c.] That is, several times. See the Note chap. 33.14.

Vers. 6. Then answered the Lord unto Job out of the whirlwind. ] Though Job was fully already convinced, and had humbled himself before God, and promised amendment of that wherein he had been faulty; yet the Lord again in the whirlwind replies upon Job, and that to the same purpose as before, thereby yet farther to humble him, and to assure him of the infinite power, wisdom and justice of God, that so if there were any scruple remaining in his mind, it might be removed, and he might be brought wholly to resign himself to the good will of God. For besides that the best of God's servants, by reason of the remainders of corruptions in them, have need to have these things often pressed upon them, for Job in particular this might seem the more needful, because he had not yet begged pardon of God, nor had yet, at least plainly and expressly, acknowledged his fault, as afterwards he did, chap. 42.3, &c. Concerning the whirlwind see the Note chap. 38.1.

Vers. 7. Gird up thy loins now like a man, &c.] As if he should have said, What? dost thou flinch? That were a shame for thee, that didst erewhile with so much confidence desire thou mightest plead thy cause with me: Gird up thy loins now like a man; I will demand of thee, and declare thou unto me : concerning which words see the Note before, chap. 38.3.

Vers. 8. Wilt thou also disannul my judgment? &c.] To wit, by condemning that which I have done to thee, as unjust; for so the following clause seems to explain this, wilt thou condemn me, that thou mayest be righteous ? Yet this question may imply somewhat more, namely, whether Job would undertake, as a superior judge, to make void the sentence which God, had passed, or to order an alteration in that which God had done; because when men condemn God's proceedings, they take upon them, as if they could rectify that which God had done amiss. As for this word