Job 20-42

CHAPTER 20

This chapter contains Zophar's second and last charge against Job. Eliphaz and Bildad give a third charge afterwards. But Zophar forbears, either because Job had satisfied him, Chap. 21, before his turn came to speak again, or else because he wanted matter, or else because he saw Job so resolute in his own defense, that he made account beforehand that he should lose his labor. Compare this chapter with the 11. and you shall find, that here is nothing new, except it be, that being with his fellows beaten from their first opinion, that wicked men could not thrive in the world, and that by the strength of Job's arguments, he does, as they had done before, confess they may thrive for a while, but come to a shameful ruin, and gives Job no hope of restoration, as he had done before, Chap. 11. He was nothing moved with Job's miseries, nor his entreaties, nor his solemn profession of his faith, but takes occasion from Job's last words, Chap. 19. 29. full of love to him and his fellows, to fall more foul upon him than before. In this chapter. 1. There is an insinuating preface, ver. 1, 2, 3. 2. A large narration from verse 4. to the last verse. 3. A brief conclusion in the last verse. In the preface see first the speaker described, verse 1. 2. His necessity of speaking, as he conceived, verse 2. 3. The cause of his speech, and manner, how he would speak, verse 3.

{Then} See on Chap. 4. 1. & 8. 1.

{answered} See on Chap. 16. 1.

{Zophar the Naamathite} See on Chap. 2. 11.

{and said} See on Chap. 16. 1.

V. 2. {Therefore do my thoughts cause me to answer, and for this I make hast.} He could no longer hear Job with patience, but his thoughts burning within him long for a vent. I had thought to have let you go, and not have meddled any more in this matter, but that your contumelious words do compel me to take another course, and to give you this ready answer.

{Therefore} He intimates that this necessity of speaking arose from Job's last words, You bid us to be afraid of the sword, and of God's judgments, this speech of yours urges and hastens me to give an answer. I cannot with patience hear you any longer, but must interrupt you. Others refer it to the words following, Therefore my thoughts urge me to answer, because I have been reproached by you, vers. 3.

{do my thoughts} I do not speak rashly though I make haste to answer, I have thought seriously of the matter, before I speak. I have a multitude of arguments in my mind to oppress you withal, and I must utter them. See on Chap. 4. 13.

{cause me to answer} See on Chap. 15. 13. Or, answer me. That is, prompt me, what I should say to you by way of answer.

{and for this} The former cause makes me not only to answer, but to do it quickly. It is so great a reproach, that I cannot bear it any longer. Others read it, and because. That is, because I am of a quick apprehension, and my nature urges me to a speedy answer.

{I make haste} Heb. my haste is in me. I am afraid, I shall forget many things spoken by you, if I do not answer quickly.

V. 3. {I have heard the check of my reproach, and the spirit of my understanding causeth me to answer.} Two things moved Zophar to answer at this time. The one, because he conceived that Job had put a great disgrace upon him not to be borne. The other, because he thought himself wise enough to answer for himself, and to remove this aspersion from him. As I have heard your sharp rebukes, so my knowledge will afford me sufficient matter to make you an answer.

{I have heard} See on Chap. 13. 17.

{the check of my reproach} Such a reproof, as tends to my disgrace. He means in those words of Job, Chap. 19. 29. which were spoken to his fellows, as well as to him, but he applies them to himself particularly. See on Chap. 19. 5. 2 Sam. 13. 13.

{and the spirit} See on Chap. 15. 2. upon the word, Wind. He means his reasonable soul here, though some understand it, as if he spoke of the Spirit of God.

{of my understanding} Heb. out of my understanding. It makes me to speak out of that understanding God has given me, and not out of passion, as you deserve, I should speak to you.

{causeth me to answer} See on verse 2. For the word see on Chap. 16. 1.

V. 4. {Knowest thou not this of old, since man was placed upon the earth} Now he comes to the narration of those judgments, which shall fall on wicked men, and destroy their prosperity. This he propounds in this verse and the next, amplifies from thence unto the last verse and concludes all in the last verse. In the proposition he appeals to Job's conscience by way of interrogation in this verse, and sets down the thing to be proved in particular in the next verse. He secretly taxes Job of gross ignorance, or willful opposition of the truth. Is it possible, O Job, that you should be ignorant of this, which almost every man knows, and which is proved by the examples and experience of all ages, since men began to inhabit the earth? I cannot think you so ignorant, but rather fear that you dispute against your conscience.

{Knowest thou not} Certainly you do or should know it. The word not is not in the original, but must be added to make up the sense. As it should be also, 1 Sam. 2. 27, 28. Did I not plainly appeare, and did I not chuse him, &c.?

{this} Which I shall propound (in the next verse) of the sudden destruction of wicked men.

{of old} That this was of old. It signifies long since, or a long time past, to wit, from the beginning of the world, as it is expounded in the words following. Sometimes it signifies long hence, or a long time hereafter, as Psal. 132. 14.

{since man} From the beginning of the world. Since it was first inhabited. This is no new thing, but has been God's constant proceeding from the beginning. And therefore it is a marvel, that so wise a man should be ignorant of it. Or, since Adam, the first man of all.

{was placed} Heb. he did place man. To wit God, who uses to place and seat men, where he pleases in the world. It is translated placed, Jer. 5. 22.

{upon the earth} See on Chap. 9. 24.

V. 5. {That the triumphing of the wicked is short, and the joy of the hypocrite but for a moment} In this verse is the hinge of the whole controversy. Job had by force of argument driven them from one fort already, that God did not use to give prosperity to wicked men, now they fly to a second, that if he do, yet it is but for a while, and he quickly ruins them.

{That the triumphing} That the pomp of the wicked cannot be fetched from the times of antiquity, and that the joys of hypocrites vanish away in a moment. The word signifies crying out for joy or singing, as men in great prosperity use to do.

{of the wicked} See on Chap. 3. 17.

{is short} See on Chap. 17. 12. It is not long since it began. It is of no antiquity. Heb. from neer. So this phrase is used for gods, that came newly up, Deut. 32. 17.

{and the joy} Their prosperity, which makes them rejoice and sing.

{of the hypocrite} See on Chap. 8. 13. This may be added, lest Job should say, I am no wicked man, I worship the true God, and then Bildad might reply, yet you may be a hypocrite, and so it seems you are, because your prosperity ends in misery, and God's hand lies heavy upon you.

{but for a moment} The beginning of the verse sets out the beginning of their prosperity: the end of it sets out the end thereof. It is but a while since it began, and it will soon come to an end.

V. 6. {Though his excellency mount up to the heavens, and his head reach up to the clouds} He now sets out the sudden ruin of ungodly men by divers elegant similitudes of things that make a great show, and suddenly decay. The first is taken from a tree exceeding high like that in Nebuchadnezzar's dream, Dan. 4. 11. yet suddenly cut down. The flourishing whereof is set down in this verse, and the perishing of it in the next. Their height is so great in their prosperity, that they may seem to be lifted up into heaven, and with the crown of their head to touch the clouds, but their fall shall be great and sudden, Psal. 37. 35, 36. And all this is spoken to prove Job a hypocrite, because he fell so low from so great a height.

{Though} See on Chap. 9. 15. & 16. 6.

{his excellency} Or, height. For look what men excel others in, therein have they outstripped others. Hence kings and princes are called נשיאים because they are higher, and more excellent than others.

{mount up} Heb. ascend. The word עלה 1. signifies to go up, as Gen. 35. 1. 2. To excel others, Prov. 31. 29. 3. To shoot forth, as boughs and blossoms do in a tree, Gen. 40. 10. 4. To set out the coming forth of the light in the morning, Gen. 19. 15. 5. To vanish away, and appear no longer, Gen. 17. 22. 6. To come into one's mind, Jer. 7. 31. 7. To set out the arising of anger to show itself in a man's countenance, 2 Sam. 11. 20. 8. For the male cattle's leaping on the female, Gen. 31. 10. 9. To increase, 1 King. 22. 35. Here it may be used in the first or third sense, for going up, or shooting forth.

{To the heavens} That grow to the greatest height. A parabolical speech to set out an extraordinary height of a thing, Gen. 11. 4. Isa. 14. 13, 14. Dan. 4. 11, 20, 22. Matth. 11. 23. For the word, see on Chap. 9. 8. & 11. 8.

{and his head} See on Chap. 19. 9.

{reach} Though he were as prosperous as a tree is high, whose top reaches up to the very clouds, beyond which no man can see.

{to the clouds} Heb. to the cloud. Eliphaz had used this similitude of a tree, Chap. 5. 3. to show the spreading of wicked men like the roots of a tree: here Zophar goes on with it to set forth their abundant prosperity by the large, and high branches of the tree, which are more visible than the roots.

V. 7. {Yet he shall perish for ever, like his own dung: they which have seen him, shall say, Where is he?} The miserable and detestable end of the hypocrite is set out here by the similitude of man's excrements, which are cast away, as things loathsome.

{Yet he shall perish} Notwithstanding his former height, he shall be brought very low.

{for ever} So as he shall never recover his prosperity more. It comes from a word, that signifies to overcome. Misery shall overcome him, he shall be undone.

{like his own dung} A fit similitude taken from that, which every man understands. Nothing is more contemptible, than our excrements. We cast them away with contempt and disgrace, nor ever look after them more, but let them perish. Some translate it, as soone as turned about. But the former reading is better, 1 King. 14. 10. Zeph. 1. 17. 2 King. 9. 37. Hence idols are in disgrace called in the original, gods of dung, or stinking gods.

{they which have seen him} They who admired at his prosperity before and took special notice of it. For the word see on Chap. 19. 27. It is very likely that Zophar strikes at Job with his own weapons, for he had foretold such an end to come to himself, Chap. 7. 8.

{shall say} See on Chap. 16. 1. They shall not only think so, but speak of this great change to others with admiration, Psal. 58. 11. Gen. 27. 33.

{Where is he?} We wonder, what is become of him, that was lately so high above others: now he lies low enough, Isa. 14. 16, 17.

V. 8. {He shall fly away as a dream, and shall not be found: yea he shall be chased away, as a vision of the night} Now he sets out the vanity, and sudden departure of wicked men's prosperity by the similitude of a dream; showing it to be imaginary and fleeting.

{He shall fly away} Like a bird. So the word signifies; and that is very swiftly.

{as a dream} Some understand it of the dream itself, which many times is as soon forgotten, as dreamed, and cannot be recalled by the dreamer, nor others. Such was Nebuchadnezzar's first dream, Dan. 2. 5, 8, 10. But it is better to be understood of the thing dreamed of, for dreams many times do remain, after men are awake, as Nebuchadnezzar's second dream did with him, Dan. 4. 10. The pleasure of a wicked man's prosperity shall pass away quickly, like the joy of a dream, when a man in his sleep imagines he has found a great treasure, and takes much content therein, but as soon as he awakes, he is very sad, because he sees no such thing, but finds himself very poor. Psal. 73. 19, 20. Isa. 29. 7, 8.

{and shall not be found} The wicked man's prosperity shall not be found. Or, the wicked man himself, that prospered so. He shall perish with his wealth, Act. 8. 20. Others read it, which cannot be found. Meaning the thing dreamed of; as before. Heb. and they shall not finde it. To wit, they that dreamed of wealth, shall not find it when they awake. For the word, see on Chap. 17. 10.

{yea, he shall be chased away} Driven away out of his stately habitation.

{as a vision of the night} That epithet is added, because some visions were seen by day, Chap. 4. 13. A vision is more than a dream. It is some visible shape appearing to a man in his sleep, which is not in every dream.

V. 9. {The eye also which saw him, shall see him no more, neither shall his place any more behold him} His destruction shall be not only sudden, but also so great, that they who saw him today, shall tomorrow see him nowhere, neither shall the men of the place, where he lived, ever more set eyes on him. For the exposition of this verse, see on Chap. 7. 8, 10. where Job speaks of as much himself, and Zophar here twits him with his own words, as if he would prove him a hypocrite out of his own confession.

{The eye also} He is so clean vanished out of sight, that the eyes of those men, who looked on him before, shall never have any further sight of him. The word is sometimes taken for the instrument of seeing, as here, and Chap. 7. 8. sometimes for the sight itself, as Chap. 15. 15. & 18. 2.

{which saw him} In his flourishing estate, and prosperity. For the word see on Chap. 19. 27.

{shall see him no more} Heb. shall not adde. To wit, to see him again.

{neither shall his place any more behold him} He shall no more be seen nor found in his place by any inhabitant there. By the place may be meant the men of his house, city, or country. See on Chap. 18. 21. Others read it thus, Neither shall the eye of his place any more behold him. That is, the eye of the men of his place. And they repeat the word Eye out of the former part of the verse, because the word place, agrees not with the verb behold, in gender. Others thus, Neither shall any eye behold him any more in his place. Either at all, or in his former condition. As place seems to be taken Chap. 18. 21. All is to this end to show the great alteration, that shall light on the hypocrite.

V. 10. {His children shall seek to please the poor, and his hands shall restore their goods.} Now he goes on to set out the miseries that fall upon the wicked man, when once his prosperity begins to decline; and first he mentions the unhappy condition of his children, which must needs be very low, when they shall be glad to humor the lowest of the people. Yet this falls on them very justly, for their parents oppressed and ruined many families to enrich their children, and therefore it is just with God, that their posterity should be brought so low, that they should for want be forced to fawn upon the poor. And they must be very poor, that are forced to flatter poor men.

{His children} See on Chap. 14. 21. upon the word Sons.

{shall seek to please} Either to keep them from molesting them, and revenging themselves on them for the cruelty of their fathers towards them, or else to supply their wants, who are now grown poorer than they whom their parents oppressed to make them rich. The latter is right, for if their parents restored all in their lifetime, what need further revenge on their posterity? See the notes following on this verse.

{the poor} See on Chap. 5. 16. Others read it thus, The poor shall oppresse his children. He by his riches and might did oppress others, and make them poor: but his children shall be brought so low that they shall be oppressed by the poor, who will take all away, and leave them nothing. How great a judgment it is for one poor man to oppress another, see Prov. 28. 3.

{and} Rather, for. For here is a reason given, why his children should be so poor, that they should be forced to please other poor men, namely because the father before his death should be forced to restore all his ill gotten goods, and so have nothing at all left to provide for them. And they being as most rich men's children, brought up idly in expectation of great means from their parents, know not how to live of themselves.

{his hands} Those hands that took it away, must restore it again. For the word see on Chap. 15. 23.

{shall restore} Heb. make to return. For the word see on Chap. 15. 13. He shall be compelled to make restitution by law, or force.

{their goods} Heb. his strength. That is, the goods, which he has by his power unjustly taken away from others. For the word see on Chap. 18. 7. Or, his iniquity, that is, riches gotten by iniquity, Luk. 16. 9.

V. 11. {His bones are full of the sin of his youth, which shall lie down with him in the dust.} Returning now to the wicked man himself he sets out his ruin from the cause of it, the sins of his youth. And illustrates it by a similitude taken from a riotous young man, who by his debauched courses gets some foul disease, which first consumes his flesh, and afterward the marrow of his bones, and growing incurable leaves him not, till it bring him to his grave. So God's judgments upon the wicked man for his former sins consume him, and bring him to dust.

{His bones} It has his name from strength in the original, for the bones are the strongest part of the body, yet sin can pierce through the flesh, and infect them also, and so the whole man consumes, when not the tender flesh only, but also the harder bones waste away. No light punishment shall fall on him, which may be felt outwardly only, but so heavy an one, that shall pierce through and vex his most inward parts. So great afflictions are set out in Scripture by wasting the bones, Psal. 32. 3. & 38. 3. & 102. 3.

{are full} As he has had abundance of sin, so shall he have abundance of pains.

{of the sin of his youth} Formerly and long since committed by him, God will call him to account for those sins he has forgotten. Here Zophar pays Job again with the words of his own mouth, Chap. 13. 26. It comes from a word that signifies to lie hid, because young men lie hid in the family, and put not themselves forth to public employments in Church or Commonwealth. Or, of his secret sins. So this word is translated, Psal. 90. 8. And it may well befit this place. He thought his lusts and oppressions so closely carried, that they would never come to light: but God brings them to light long after by his judgments upon him in his old age.

{which shall lie down with him} His sin shall as it were follow him to the grave, and there bring him to corruption, and cleave to his dust, till his body be raised again to judgment. For the word see on Chap. 14. 12.

{in the dust} Heb. on the dust. The dust in the grave shall be like a bed, on which he shall lie. See on Chap. 14. 8. upon the word Ground.

V. 12. {Though wickedness be sweet in his mouth, though he hide it under his tongue.} An elegant similitude taken from gluttons, who devour the meat they like, not considering whether it be wholesome or unwholesome, nor regarding any measure. And so sometimes devour poison instead of meat; and sometimes surfeit on wholesome meats, which although they seem pleasant to him at the first, yet afterwards prove his ruin. This similitude he follows to the end of verse 23. And interlines the allegory with the thing intended, speaking in the same sentence sometimes of the one, and sometimes of the other. Which consideration helps much to the understanding of the text. As in this verse it is the meat, that is sweet to the mouth, and hid under the tongue, but wickedness is sweet to the soul and affections, and hid there. It appears verse 15. that this allegory is here intended to set out the oppression of wicked men, whereby they impoverish others, and hurt themselves in the end. Wealth is compared to pleasing food desirable for sweetness. Evil acts in getting, to a surfeit, or poison. Getting of it to digesting of such food, which yields much pleasure. God's punishments seizing on the oppressor in the end to a surfeit causing vomiting, and leaving emptiness, or poison burning in the bowels, and bringing death, as if a man were bitten by a viper, or some other venomous beast. The first sin was by eating the forbidden fruit, which makes this similitude the more pertinent. The pleasure gotten by eating, and oppressing is set out ver. 12, 13. The hurt that follows is described to the end of ver. 23. The sum of this verse and the next is, that as a glutton likes the relish of his meat, and keeps it in his mouth as long as he can, that he may the more taste the sweetness of it, before he let it down into his belly to nourish him: so the oppressor pleases himself with his manifold inventions how to oppress others, and rolls them up and down in his mind before he execute them.

{Though} See on Chap. 9. 15. & 16. 6.

{wickedness} רעה Is taken sometimes for evil of sin, Psal. 51. 4. sometimes for evil of trouble either falling on themselves, Jer. 28. 8. or by them brought upon others, 1 Sam. 20. 13. Gen. 50. 17. Here it is taken for the mischief intended to others by the oppressor.

{be sweet} Pleasing like sweet meat to the palate. Prov. 5. 3, 4.

{in his mouth} There we taste our meat. When it is gone down into the belly, it is past the palate and yields no more relish. For the word see on Chap. 15. 5. So sin is sweet to the soul in thinking of it, as God's word is to good men, Psal. 119. 103.

{though he hide it} Though he keep his purpose of oppressing others, as close in his mind, as gluttons keep their meat under the tongue, that no man may perceive the pleasure he takes in it. For the word see on Chap. 15. 18, 28.

{under his tongue} See on Chap. 15. 5. Hereby may be meant pleasant words, under which the oppressor hides his cruel purposes.

V. 13. {Though he spare it, and forsake it not, but keep it still within his mouth.} Though it be so sweet to him, that he will by no means leave thinking of it, as a man keeps his meat from going down, while he tastes any sweetness in it. The same thing mentioned in the former verse, though set out in other words, to show more fully the great delight oppressors take in plotting mischief to others. His intent is to accuse Job for a hypocrite, who made a fair show of piety, and goodwill to others, but took pleasure in plotting their ruin to enrich himself.

{Though he spare it} Though he abstain from letting it down into his stomach, and keep it in his mouth, that he may the longer taste of the sweetness of it.

{and forsake it not} Let it not for a time go down into his belly.

{but} So this particle is translated, Chap. 21. 1.

{keeps it still} The Heb. word carries a prohibition with it. He forbids it to go down, and keeps it as it were by force in his mouth.

{within his mouth} Heb. in the midst of his palate.

V. 14. {Yet his meat in his bowels is turned, it is the gall of asps within him} He goes on in the similitude, and shows, that as the glutton satisfied with the taste of his sweet meat, lets it down at length and then finds the inconveniences of it, so the oppressor at length executes his delightful plots, and perishes by them. And first he sets down his inward discontent in this verse. 2. His loss of his riches so gotten in the 15. verse. 3. His following ruin in the 16. verse. As the glutton's food, when once it comes into his belly is as bitter, as it was pleasing in his mouth: so shall the oppressor's pleasing plots prove very bitter to him in the end.

{yet his meat} Heb. his bread. See on Chap. 15. 23.

{in his bowels} In his belly. מעים 1. All the inward parts in Scripture phrase come under the name of bowels, Jer. 4. 19. 2. It signifies the heart, the chiefest of the inward parts, Psal. 40. 8. 3. The gravel that lies in the Sea, as the bowels within the body, Isa. 48. 19. Here it is taken in the first sense for the inward parts, whereof the belly is a part.

{is turned} The nature of it is changed, and it is become bitter, and unwholesome like the gall of asps, as follows in this verse.

{it is the gall} It is as the gall; the note of likeness is often left out to make the sentence the more emphatical. See on Chap. 7. 7. He had sweet thoughts in plotting, he shall have bitter ones, when he has executed his cruel devices.

{of asps} Whose gall it seems is very bitter.

{within him} As the glutton's meat is very bitter in his belly, so the oppressor's thoughts in his heart. So this phrase is used, 1 King. 3. 28. Psal. 94. 19. Heb. in the middle of him. The word קרב 1. Signifies the midst of anything, Exod. 8. 22. 2. The inwards which are in the midst of living creatures, Lev. 1. 9. & 3. 3. 3. The thoughts which are within the heart, Psal. 5. 9. & 49. 11. Here it is taken in the second sense, if you understand it of the glutton, but in the third, if it be understood of the oppressor.

V. 15. {He hath swallowed down riches, and he shall vomit them up again: God shall cast them out of his belly.} As the glutton's meat either because of the unwholesomeness of it, or his taking too much of it, puts him to a great deal of pain, until such time, as he have violently cast it up again: so the goods ill gotten by the oppressor shall lie so sore upon his conscience, that he shall never be quiet in mind, till he have made restitution. He shall never digest his goods, which he has ill gotten and heaped up: but with extreme pain and torment he shall cast them up raw and indigested, God himself as it were pulling them violently out of his belly.

{He hath swallowed down} A metaphor from wild beasts, who swallow down their prey, and so destroy it. So rich men swallow down other men's riches greedily, easily, suddenly, secretly, irrecoverably, so that no man can tell what is become of them, no more than of the lesser fishes swallowed by the whale.

{riches} Other men's wealth and estates gotten from them by fraud and oppression, and converted wholly to his own use. For the word see on Chap. 15. 29. In all this he strikes at Job, as if he had gotten his great riches unjustly, and lost them again by the just judgment of God.

{and he shall vomit them up again} His wealth shall not long tarry with him, like meat which the stomach cannot endure, but soon casts it up again, Prov. 23. 8. He shall find more trouble to be rid of his ill gotten wealth, than he found pleasure in getting it. As a glutton vomiting up his morsels forgets the former sweetness of them.

{God shall} It may be he would keep them, but God shall force him to restitution. For the word God, see on Chap. 8. 3, 5.

{cast them} Take all away from him, and leave him as poor as a man cast out of his inheritance, that has nothing left, whereon to live. So much the word imports, Josh. 3. 10.

{out of his belly} Out of his house where he thought he had laid them up as safe as the glutton thought he had done his meat in his belly. For the word see on Chap. 15. 2.

V. 16. {He shall suck the poison of asps: the viper's tongue shall slay him} Here follows the lamentable end of the oppressor. He shall not only lose his wealth, but his life also by God's most just and severe judgment.

{He shall suck} He shall as surely be slain, as if he had sucked in poison. It is likely that he alludes to the great earnestness of oppressors to get away other men's goods, as children suck eagerly, little thinking those riches will poison him.

{the poison} The word ראש signifies the head, and because the poison of asps is in their head, it also signifies poison.

{of asps} Which is thought to be most mortal, and to bring a most quick and painful death to him that takes it.

{the viper's tongue} Another kind of poisonous beast, whose poison seems to be in his tongue. For the word Tongue, see on Chap. 15. 5.

{shall slay him} The word הרג signifies. 1. To take away the natural life of living creatures, Gen. 27. 41. 2. To destroy things that grow, Psal. 78. 47. 3. To threaten death by the prophets, which comes certainly to pass. As if the prophet's mouth were a sword to kill men, Hos. 6. 5. Here it is taken in first sense, to set out the fearful end of oppressors.

V. 17. {He shall not see the rivers, the floods, the brooks of honey and butter.} Though God give his blessing to others in abundance, yet the oppressor shall have no part thereof. If after his fall he labor to be rich again, yet God will cross him so as that he shall not obtain that plenty, which he may in his folly promise himself. The sum is, he shall never more enjoy his former plenty.

{He shall not see} For the signification of the word see on Chap. 19. 27. upon the word Behold. But when it has the preposition after it, it signifies beholding a thing with delight, or rather enjoying it, as Eccles. 2. 1. Psal. 106. 5.

{the rivers} Hereby is intended plenty of all good things flowing in like rivers and streams, Isa. 41. 18, 19. & 48. 18. Joh. 7. 38. It comes from a word that signifies to divide. For rivers are divided from the Sea, and divide themselves into streams, and divide shires, provinces, and kingdoms.

{the floods} The word carries with it plenty, and swiftness, as floods bring plenty of water and run apace.

{the brooks} The word signifies valleys also, because brooks are for the most part in valleys. These three words are used to set out a great increase of worldly comforts with variety. Some read it, The floods of the brooks. That is, those swelling waters that make the brooks arise and overflow.

{of honey and butter} These being two principal parts of nourishment in those parts, Isa. 7. 15. are used to set out plenty. And thereby is set out not only abundance of such things as are wrought without man's help, but also such as are produced by man's labor. They are called rivers, floods, and brooks, because the honey seemed to flow out of a fountain when the bees brought it forth in trees and holes of rocks without the help of man, as the rivers run. And the butter came from the milk, which flows from the cows, like streams.

V. 18. {That which he laboured for, shall he restore, and shall not swallow it down: according to his substance shall the restitution be, and he shall not rejoice therein} Here in plain words he speaks what before he spoke figuratively under the metaphor of vomiting, ver. 15.

{That which he laboured for} That is, his goods gotten with much pains. Or, That which the poor man labored for, and he by fraud and oppression got away from him, Deut. 28. 33. Job 39. 11. Psal. 78. 46. & 109. 11.

{shall he restore} To the poor, that labored for it, and from whom he took it. For the word see on verse 10. and on Chap. 15. 13.

{and shall not swallow it down} Here seems to be a contradiction to verse 15. where it is said he has swallowed down riches. But the answer is, either he speaks of his pains after his impoverishing, and before his violent death to get new riches, which he cannot swallow down as he did the former, but shall find God crossing him in all his labors, so that either he gets nothing, or has no time to eat of it, it is so soon taken from him again: or else he means by swallowing down not possession of his former riches, which he had already, but what he has gotten formerly, shall not any longer nourish him, or do him any good, though he have it: For we swallow meat, not only to make it sure, but also to nourish us.

{according to his substance shall the restitution be} Heb. according to the substance of his exchange. Some understand it thus. He shall fully restore all that he has gotten from the poor, either by the sentence of the judge, or to quiet his own conscience, or the poor shall take it by violence from him. Others take the word of exchange for recompense, as it is used, Chap. 15:31. and interpret it thus, He shall be as poor as ever he was rich before.

{and he shall not rejoice therein} He shall have little pleasure in his riches, when he sees them all taken away again.

V. 19. {Because he hath oppressed, and hath forsaken the poor; because he hath violently taken away an house, which he builded not} He sets down the causes of his ruin, to wit, his oppressing and forsaking the poor.

{Because he hath oppressed} What can be more just, than that he who has undone others, should be undone himself? The Heb. word signifies to smite, or shake, or crush.

{and forsaken the poor} Or, and left men poor. When he had undone them, he left them in a poor condition, and took no pity of them, but turned them out of doors as follows. Others read it, Therefore he shall leave them poor. To wit, his own children, Psal. 109:10.

{because he hath violently taken away} He was so covetous and cruel, that he not only took what he met withal, but invaded men's houses, and by force took away their goods from them.

{an house} See on Chap. 15:28.

{which he builded not} He has taken the houses of those men whom he has made poor, which he never paid for building of. Others take building for finishing or furnishing. He took away poor men's houses, but before he could make them fit for his own dwelling, God took him away. And then it would be read, therefore he shall not build it. The word בנה signifies. 1. To build a house, or a city, 1 King. 9:10. 2. To repair, or fortify a house or city, 2 Chron. 16:1. 3. To bring forth children, which do preserve the house or family, Ruth 4:11. 4. It is put for preserving men, exalting them, or making them to prosper, Mal. 3:15. They that work wickedness, are set up. Heb. built up.

V. 20. {Surely he shall not feel quietness in his belly, he shall not save of that which he desired} He proceeds to show how miserable this oppressor shall be in the end, when he shall have no quietness within him, nor content without him. And this he speaks to afflict Job, who as he had lost all, so Zophar conceives, he could have no quietness within himself.

{Surely} So this particle is translated, Job 8:6. yet here it may be, Therefore. See on Chap. 19:28. Because he has spoiled the poor, therefore he shall find no quietness in his own spirit.

{he shall not feel} Heb. know. To wit, by experience, or find it in himself. So the word is used, Eccl. 8:5.

{quietness} See on Chap. 16:12.

{in his belly} He continues still in the former metaphor of a glutton, who takes in so much to please his appetite, that his belly grumbles, and is unquiet, till he cast it up again. So a covetous man so overloads himself with other men's goods, that by God's just judgment it breeds in him much grief of mind, and many pangs of conscience. See on Chap. 15:2.

{he shall not save} Heb. he shall not deliver: Or, snatch away. The spoilers shall take away all from him, as he did from others, and he shall be able to save none of his goods.

{of that which he desired} Out of all his riches, and goods, which he so much delighted in, and desired to keep, he shall not keep any one thing to comfort him in his extremity. So ב is used, Exod. 14:28. Others read the whole verse thus, Because he felt no quietnesse in his belly, he shall not save of that which he desired. He would gladly have saved some of his goods, but because he was so covetous, that his heart was never satisfied with wealth, he shall lose all. So it sets out both his sin, and punishment. But the former reading is better, which sets down his sin, verse 19. and his punishment here.

V. 21. {There shall none of his meat be left; therefore shall no man look for his goods} As the glutton when he has cast up all again, has no food left in his belly, so he shall be brought so low, that he shall not have any of his goods left, or a bit of bread to eat. And whereas other rich men have very many friends and kindred gaping after their goods, he shall be so poor before his death, that no man shall regard him, that has nothing to leave them.

{There shall none of his meat be left} Heb. There shall be no remainder of his meat. He shall be deprived of all his riches, which he swallowed like meat, verse 15. others understand it of his children or kindred, and read it thus, There shall be no remainder for his meat, that is, he shall have neither child, nor kinsman, that shall inherit his riches, for he shall have none left for them to expect, as follows in the verse. And thus the word for the most part, if not altogether, in Scripture is used for the remainder of men, not of other things, as vers. 26. Chap. 18:19. & 27:15. For the remainder of other things they use not this word שריד, but נותר as Exod. 29:34. Lev. 6:16. & 7:16.

{therefore} Seeing no man is left, but his posterity cut off, therefore there shall be none to look after his goods.

{shall no man} None of his posterity: or, shall he not. Seeing he has nothing left, he shall have no hope at all of recovering his riches.

{look for} Wait for or expect his goods after his death.

{his goods} Heb. his good, or goodness. But it is frequently used for riches, or goods, as Gen. 24:10. Deut. 6:11.

V. 22. {In the fulness of his sufficiency, he shall be in straits: every hand of the wicked shall come upon him} The destruction of the oppressor is now further set out by his enemies. 1. Such as have been oppressed by him in this verse. 2. God the just judge, verse 23. 3. War, and weapons, verse 24,25. 4. Darkness and fire, ver. 26. 5. Heaven and earth, ver. 27. He amplifies the loss that shall come upon him in this verse by the circumstance of time. It shall come, when it is least expected, and feared, when his prosperity is at the highest. He sets it out by the former similitude of the glutton, when he has filled himself to his own content.

{In the fulness of his sufficiency} When he has fully enriched himself, so as might abundantly content him. Though a covetous man never think that he has enough. When he has scratched and scraped together, so much as might satisfy the most greedy, and covetous wretch, that lives upon the earth, Luk. 12:19. or when he thinks he has enough to live happily. Or, when he has glutted himself with all manner of dainties, Luk. 16:19,22,23.

{he shall be in straits} He shall be brought suddenly to extreme necessity, and great wants. A wonderful change.

{every hand} None shall keep away, but every one formerly oppressed by him shall lay hold on him to be revenged. For the word hand, see on Chap. 13:21. & 15:23. Or, each hand. They shall be so offended at him for impoverishing them, that they shall lay load upon him with both hands.

{of the wicked} One wicked man shall ruin another. Or, of him that is in misery. The poor shall set upon him for want of means, chap. 3:20. Or, of the laborer, whose wages he detained. Or, of him that was troubled by him. The fruit of whose labors he has gotten away. shall come upon him, see on Chap. 15:21.

V. 23. {When he is about to fill his belly, God shall cast the fury of his wrath upon him, and shall rain it upon him, while he is eating} Now he sets out God's severe proceeding against the wicked oppressor, amplified also by the time which God chooses to afflict him.

{When he is about to fill his belly} Or, When he hath enough to fill his belly. The meaning is, either that this judgment comes upon him, when he is pampering himself in his plenty, as verse 22. or else if he have somewhat left to fill his belly afterwards, God pours his wrath upon him, as he is feeding on it. For the word Fill, see on Chap. 15:2. For the word belly, see on Chap. 15:2. This may be understood also of getting abundance of riches, see on verse 15,20,21.

{God} Who is mentioned vers. 15. and who uses to rain down judgments in anger upon ungodly men, and who is often spoken of, and spoken to in this book.

{shall cast} Or, send forth, He will no longer keep in his judgments in the chains of his mercy, but let them forth to be revenged on this wicked oppressor. For the word, see on Chap. 14:20.

{the fury of his wrath} Not ordinary, but extraordinary judgments upon him, the sad effects of his furious wrath. Heb. the burning of his nose or face. As a man no longer hides his anger, when he shows it in his countenance. These two words are often used together in Scripture to set out God's severe wrath, Numb. 25:4. 1 Sam. 28:18. 2 Chron. 29:10. For the word, wrath, see on Chap. 14:13.

{upon him} Upon the oppressor spoken of before.

{and shall rain it upon him} Or, make to rain upon him. To wit, the heavens. For God's judgments are as it were showered down thence like rain, Psal. 11:6. Rom. 1:18. An allusion to the destruction of the old world, or of Sodom, Gen. 19:24. upon which place God's wrath came like a shower upon them that expected it not in a sunshining day, God's judgments can no more be resisted, than rain from heaven falling upon our heads. The rain also sets out plenty of judgments as there are of drops in the rain.

{while he is eating} God will suddenly destroy him, while he is feeding himself, Numb. 11:33. or getting abundance of riches, which is his food, verse 15. Or, into his flesh. That is, God will pour his wrath upon his body, or upon the flesh which he eats, or wealth that he gets, so that neither shall do him any good at all. All this reflects upon Job, who had showers of judgments like a violent storm of rain falling upon himself, and his children in the first chapter, and therefore is by Zophar condemned for an hypocrite.

V. 24. {He shall flee from the iron weapon, and the bow of steele shall strike him through} God is here compared to a great warrior, who comes armed with a sword and a bow to destroy the oppressor, who while he thinks to avoid the one, is slain by the other, as Ahab was, 1 King. 22:30,34. The meaning is, that while the wicked man seeks to avoid one danger, another unseen, farther off, and more grievous falls upon him, and destroys him. As it befalls a soldier in the war, who thinking himself safe, while he can keep off his enemies' sword, is unexpectedly slain with an arrow from afar.

{He shall flee} That is, if he flee from one peril, he shall certainly fall into another, Isa. 24:18. Jer. 48:44. Am. 5:19. And for the phrase, see Mal. 1:4. They shall build, but I will throw down. That is, If they do build, I will throw it down again. For the word, see on Chap. 14:2.

{from the iron weapon} The sword, spear, or battle-axe wherewith men fight nigh at hand. For the word, iron, see on Chap. 19:24.

{and the bow} That is, the arrow shot out of the bow. For that is it, which pierces, yet the bow is said to do it, because it sends out the arrow, as the carpenter is said to cut, though the axe do it immediately.

{of steele} Of such matter were their bows made then, as the heads of our crossbows are now.

{shall strike him through} From afar, and unexpected, whereas a sword wounds nigh at hand, and may more easily be prevented. Or, shall change him, that is, shall kill him. Heb. shall pass through him. So the word is used, Isa. 8:8.

V. 25. {It is drawn, and cometh out of the body, yea the glistering sword cometh out of his gall; terrors are upon him} God is here compared to a valiant warrior, who having spent his arrows upon his enemy comes nearer to him, and fights with his sword, till he have thrust him into the gall, and left him subject to the terrors of death. Zophar still pursues Job with his own words, see Chapter 16:13.

{It is drawn} To wit, the arrow, that struck him through, verse 24. and then God finding him not slain, uses his sword to destroy him. Or the sword spoken of afterwards in this verse. For the antecedent taken out of the words following, see on chap. 18:13. Heb. He draws it. And it is to be understood either impersonally as before. (See the like on chap. 3:3.) or, God draws it, verse 23. to wit, his arrow, or sword, Deut. 32:41,42. or lets the string go, that the arrow may fly out.

{and cometh out} The word יצא 1. signifies coming out of a place, as Gen. 4:16. 2. being born of one, or coming out of his bowels, Gen. 15:4. 3. coming out of the ground, as flowers and corn do, Job 14:2. 4. the coming forth, or arising of the sun, or stars, as Gen. 19:23. 5. the publishing of any thing by word of mouth, Esth. 1:17. 6. the failing of the heart when it is so fearful, that it is as it were gone out of the body, Gen. 42:28. 7. laying out of money, 2 King. 12:12. 8. going forth to war, Gen. 14:8. 9. going out of danger, or escaping by lot, 1 Sam. 14:41. Here it is taken in the first sense.

{of the body} גוה comes from a word, which signifies eminency, and is used 1. for pride, Jer. 13:17. 2. for the back, which in beasts is higher than other parts of the body, Prov. 10:13. 3. by a figure of the part for the whole, for the whole body, Ezek. 1:11. 4. for a dead carcass, Judg. 14:8. 5. for the middle or inward part of a thing, Job 38:5. From among men. Heb. out of the middle, to wit, of the city or place of their habitation. Here it is taken in the third sense, as it is translated. The arrow or sword, that did pierce the oppressor's body is drawn out of it. Others take it for drawing the arrow out of the quiver, or sword out of the sheath, which is as it were the body of it, Numb. 22:23,31. Judg. 8:10.

{yea the glistering sword} The word properly signifies lightning, yet here it is put for the bright blade of a sword, which glisters like lightning. So it is used, Deut. 32:41. Nah. 3:3. Hab. 3:11. Ezek. 21:10. but with addition of the word, sword, or spear, which here is omitted.

{cometh} See on chap. 14:20. upon the word, Passeth.

{out of his gall} This intimates a deadly wound, for when the gall is let out, it kills men. See on chap. 16:13. others read it, it cometh glistering out of his gall. It being more terrible to the oppressor wounded to see the point of the arrow or blade of the sword, not only glistering with its own brightness, but also with the color of his gall, which it has pierced, and so prognosticates present death to him.

{terrors are upon him} The terrors of death, which now he sees and feels approaching affright his soul, see chap. 18:11. The Dutch translation reads it thus. Men shall draw out the sword, it shall come forth with the life, and glistering with his gall, it shall come forth: there shall be shrieks or lamentations for him. That is, he shall be suddenly taken away, and his shall be frighted, and weep for him.

V. 26. {All darkness shall be hid in his secret places: a fire not blown shall consume him; it shall go ill with him, that is left in his tabernacle} He still pays Job with those things, that befell him, for he had many calamities, which in Scripture phrase are called darkness, and some of his cattle were devoured by fire from heaven, and such as were left of his family doubtless were in a poor condition like himself, chap. 1. As if he had said, where the oppressor thinks he may most safely hide himself, there shall he find no assurance, but all full of obscurity and trouble. A flame of fire breaking out of its own accord without any man's blowing shall utterly destroy him, and they of his house shall not prosper after him.

{All darkness} All manner of trouble. The word כל as it signifies particulars, so sometimes it imports only some of all kinds, as Proverb. 1:13. For darkness, see on chap. 15:22,23.

{shall be hid} Troubles shall be like thieves that hide themselves in places of advantage to rob passengers. See on Chapter 18:10.

{in his secret places} Where he thinks to hide himself from the storm of God's anger. Others read it thus, all darknesse is laid up for his hid treasures. That is, God or men have taken order, that he shall lose his riches as well as his life, though he hide them never so secretly. So this word is taken, Psal. 17:14.

{a fire} Some heavy judgment, which like fire shall destroy him. So fire is used to set out consuming judgments. Amos 1:4,7,10,12,14. See on chap. 15:34.

{Not blown} A judgment not invented by those whom he has wronged, no nor by any man else, but sent immediately from God, like a fire arising of itself, no man knows how; and burning down an house. Calamities, the causes whereof are unknown, shall suddenly come upon him, and consume him. Others understand it for a secret fire not blown up to make any flame. And that agrees well with what went before. As fire not breaking out, burns all within, so a secret judgment shall consume him and his treasures in their secret places. Others understand it of a great fierce fire, that is broke out already, and needs no blowing. And then it sets out some great and eminent judgment lighting suddenly on the oppressor, like a fire that sets the house all in a flame before men perceive it. Others take it for unquenchable fire, that needs no blowing, nor cannot be blown out, like that Matth. 3:12. And then it sets out such a judgment, that cannot possibly be removed, but will certainly ruin him.

{shall consume him} Heb. shall eat him up or devour him. See on chap. 15:34.

{it shall go ill} Such as are not destroyed with him, but abide in his house after him of his posterity shall never thrive, but be always crossed by God for his sins.

{with him that is left} See on vers. 21.

{in his tabernacle} See on chap. 5:24.

V. 27. {The heavens shall reveal his iniquity: and the earth shall arise up against him} Because Job before chap. 16:17,18. had called heaven and earth to bear witness of his innocency, here Zophar puts him in mind, though in general terms, as speaking of another, that heaven and earth had borne witness against him already, and been God's instruments in taking away his children, and cattle by wind, fire, Sabeans, &c. Chap. 1. As if all creatures high and low did conspire to ruin him, and give men cause to believe, that God's curse was upon him and his for his sins.

{The heaven} See on chap. 9:8. & 11:8.

{shall reveal} Shall discover his secret sins by God's open judgments upon him for the same coming from heaven.

{his iniquity} See on chap. 7:21.

{and the earth} See on chap. 15:19.

{shall rise up against him} See on chap. 14:12.

V. 28. {The increase of his house shall depart, and his goods shall flow away in the day of his wrath} Some tie these words to the former thus: Heaven and earth shall bring judgments upon him, for the one shall not bring forth such plenty of provision for his house as formerly, and the other shall rain down floods of waters to carry away that little crop, which he has. Others understand it generally of the loss of his provisions by thieves or any other way.

{The increase} Such things as grow out of the earth, or on trees yearly. Some understand it of his children sent into captivity. But the word is never so used.

{of his house} Rather for his house, as Broughton reads it. For they were such as the earth brought forth for the use of his household. For the word, House, see on chap. 15:28.

{shall depart} Either the earth shall not bring them forth to him, or they shall be taken away by thieves, or burnt, or some way or other taken from him, see chap. 14:20.

{and his goods shall flow away} They shall be quickly scattered, as waters flow away. Or, they shall be carried away wholly, and violently, as with a flood. Others read it thus, they shall flow away. That is, the oppressors themselves; as Psal. 90:5. Or, there shall be floods. You need not enquire how they shall depart, God will send floods to sweep them clean away.

{in the day of his wrath} At that time, when God shall manifest his wrath (vers. 23.) against them by plaguing them, chap. 24:1. Prov. 6:34. & 11:4. Isa. 13:13. Lam. 2:21. Ezek. 22:24. Zech. 1:15. Rom. 2:5. For the word, Day, see on chap. 14:14. For Anger, see on chap. 14:13.

V. 29. {This is the portion of a wicked man from God, and the heritage appointed to him by God} Here is the conclusion of Zophar's speech, suitable to Bildad's, chap. 18:21. This and no other portion can a wicked man expect from God. Or, if he do expect any better inheritance, he will be deceived, for this is that which God has God has allotted to him. Every word has an emphasis. Men may count wicked men happy, but by God's decree they are miserable. They may divide the wealth and honors of the world between them for a time, but God has provided a far other portion for them, and that by way of inheritance never to be parted from them.

{This} All these miseries, and the great destruction, which I have spoken of.

{is the portion} A metaphor taken from banquets, wherein every man had his portion or meat, and drink assigned to him, Gen. 43:34. Or from dividing goods by lot, wherein every man had that part that befell him, Psal. 16:5. or by gift without lot. Gen. 25:6. The meaning is the punishment he may as justly and surely look for, as a child does for his portion. See chap. 27:13. & 31:2. Psal. 11:6. Isa. 17:14.

{of a wicked} See on chap. 3:17.

{man} See on chap. 14:1.

{from God} The just judge, who will give every man his right. It comes from a word that signifies power, for all power and strength is from God. אלהים is used 1. for the true God, Gen. 1:1. And it is the first name, that is given to him in the Scripture. 2. for idols and false gods. As the picture of a man is called a man; so are they called gods, because they seem so to men, though they be utterly unworthy of that name, as having no divine power at all. Psal. 96:5. with Psal. 115:4. &c. Isa. 37:19. 3. for images of the true God, whom Jeroboam worshipped in the calves, 1 King. 12:28. and the Israelites in the wilderness, Exod. 32:5,8. 4. for angels, which are nearest to God in glory and power, far exceeding all earthly and bodily creatures in both. Psal. 8:5. 5. for great men, that come nearest to God in state, and power, especially magistrates and judges. Psal. 82:1. 6. to set out the greatness or excellency of any thing, though unreasonable, wherein it exceeds other things of the same kind, and comes nearest to God, Jon. 3:3. Nineveh was an exceeding great city, Heb. a great city of God. Here it is taken in the first sense for the true God.

{and the heritage} That which shall as surely befall him, as the inheritance to the heir, chap. 27:13. & 31:2.

{appointed unto him} Heb. of his decree. Or, sentence. To wit, that God has passed upon him. Others take it for his own blasphemous speeches against God, which shall be punished with heavy judgments. 1 Sam. 2:3,10. Jude ver. 15.

{by God} God as a just judge has allotted to him, and as a powerful God will execute it upon him. For the word see on chap. 8:3,5.

CHAPTER 21

Verse 1. {But Job answered and said} Now Job answers to Zophar's last speech, chap. 20. which was the last of his second conflict with his friends. Note 1. the preface from verse 1. to verse 7. 2. The body of the answer from thence to the last verse. 3. The conclusion in the last verse. In the preface 1. the speaker is described verse 1. 2. He uses a gentle preface to mollify his former roughness of speech, that they might the more willingly hearken to him, and the better understand him, and not interrupt him, as Zophar had lately done. He persuades them to hear him patiently. 1. From the end of their coming, which was to comfort him, and that they could not do, if they would not hear him lay open his griefs, verse 2. 2. From the duty of one man to another, to hear him, before they censure him, verse 3. 3. From God's example, who heard his complaint quietly, and did not interrupt him, verse 4. in the beginning of it. 4. From the trouble that would come to his spirit, if they should deny him a vent for his sorrows, in the end of verse 4. 5. From the abundance of misery, which they saw on him already, verse 5. 6. From his own sad apprehension of it, verse 6.

{But} So this particle is translated, chap. 6:1.

{Job} See on chap. 1:1.

{answered and said} See on chap. 16:1.

V. 2. {Hear diligently my speech, and let this be your consolations} You pretend that you come to comfort me. How will that appear, when you will not with patience hear me utter my mind? This is the least comfort I can expect from you.

{Hear diligently} Heb. Hearing hear. The doubling of the word increases the signification, as Gen. 2:17. In dying, thou shalt die. That is, thou shalt surely dye, as it is there translated. For the word see on chap. 13:17.

{my speech} Which now I am to speak; and do not interrupt me, before I have done.

{and let this be} Your patient and quiet hearing of me.

{your consolations} Instead of those comforts you should, and seem to be willing to give me in my miseries. If I can have no more comfort from you, let me have audience. Or, and this shall be your consolations. I shall take this as a great comfort from you, that you let me vent my sorrows quietly in your hearing, which hitherto you have exasperated by your speaking.

V. 3. {Suffer me that I may speak, and after that I have spoken mock on} If you will hear me quietly defend mine own cause, I shall endeavor to speak such things, as shall not be a fit object of mocking, but if you think otherwise when you have heard my arguments patiently, I will as patiently bear your scoffs.

{Suffer me} The Hebrew word נשא has many significations. 1. To bear or bear with one, or suffer, or forbear, Gen. 13:6. 2. to lift up or advance, Isa. 5:26. 3. to produce or bring forth by words, Exod. 20:7. Not taking God's name is not taking it into the mouth, or not speaking of it. 4. to reckon or number, Numb. 31:49. 5. to take or to receive, 2 Chron. 11:21. 6. to regard or honor, 2 King. 3:14. 7. to remit or pardon, Psal. 32:5. 8. to take away, consume, or burn, 2 Sam. 5:21. Here it is taken in the first sense, for bearing with him, and letting him speak quietly, though he should utter something, that might be burdensome to them.

{that I may speak} That I may defend my cause, and answer your objections: see on chap. 13:22.

{and after that I have spoken} After I have said all I can or purpose to speak in my justification.

{mock on} Heb. Do thou mock on. Turning his speech to Zophar (and his eye also, very likely) who had last spoken, and whose whole speech he takes to be a great and continued mocking of him. And therefore he speaks now to him in the singular number, whereas before he spake to them in the plural number for audience. Neither does he give him leave to mock at him, but rather intimates, that he had no color to mock at him before, and conceives that he should now so solidly defend his cause, that Zophar should be ashamed to mock him any more. As if he had said, Then mock on, if you can pick any hole in my speech. When I have cleared my innocency, I shall not be troubled at your taunts.

V. 4. {As for me, is my complaint to man? and if it were so, why should not my spirit be troubled?} It is in vain for me to complain to you, I being conscious of mine own innocency will make complaint to God; for I see already, if I should be tried by my friends, it would go very hard with me, and my spirit would be sore troubled, as well it might.

{as for me} An emphatical expression, you may think I look no farther than men; but you are deceived, I look up to God.

{is my complaint} The declaration of my miseries.

{to man} See on chap. 14:1. Or, of man. If I had no greater things to complain of than man could inflict, I had less reason to complain so much, and yet I might have just cause of sorrow then, but I have greater cause to complain, for God's hand is heavy upon me. See the like chap. 6:2,3,4. Psal. 38:1,2.

{and if it were so} If I had to do with man only, I might justly be troubled, I see so much in your unkind dealing with me.

{why should not} He speaks very earnestly, and makes them judges. Can you that condemn me of impatience, show me any reasons, why I should not be troubled at such great calamities, as are upon me? Yea though they were such only as men could inflict upon me. Much more when much heavier things are inflicted upon me by God. Having such extraordinary pressures upon me, I may justly complain, and it is a very hard thing to keep a measure in complaining.

{my spirit} See on chap. 15:2.

{be troubled} Heb. be shortened. For the spirit of man is contracted with griefs, and enlarged with joy, Exod. 6:9. Judg. 10:16. & 16:16.

V. 5. {Mark me, and be astonished, and lay your hand upon your mouth} He accuses them of inhumanity, that passed by his sore afflictions, as light things, and persuades them to look better upon him; and to show that they have not put off all sense of humanity, by pitying him, and speaking no more against him. And that seeing him more miserable than other men, they should with patience and silence hearken to what he had to say for himself.

{Mark me} Heb. Look upon me. Consider my former upright life, and present miserable state. You will find that never any godly man was so sorely afflicted, and therefore pity me. Or, mark my words, which I shall now speak for myself, and they will convince you fully. For the word see chap. 5:1. Turn you toward me, and view me well, and you shall see, it is worse with me than you imagine.

{and be astonished} At the sight of my great miseries. Others read it, and ye will be astonished. You will see cause enough to make you so, see on chap. 17:8. His friends had seen him all this while, but they had not thoroughly considered of his miseries, else they would have been astonished before now.

{and lay your hand upon your mouth} You will see so much cause of pity and silence, that you will be ashamed to speak any more so harshly against me as you have done, See chap. 40:4. & 29:9. Judg. 18:19. Prov. 30:32. Mich. 7:16. you will then be content to be silent, while I speak to vent my sorrows, and clear myself. For the word, Hand, see on chap. 15:23. For the word, Mouth, see on chap. 15:5.

V. 6. {Even when I remember, I am afraid, and trembling taketh hold on my flesh} When I consider my former prosperity from which I am fallen, and the greatness of my misery, whereunto I am fallen, and your hardheartedness toward me, together with the prosperous estate of many a wicked man in the mean while, I cannot choose but tremble.

{Even when} So אם is translated. Psal. 63:6.

{I remember} When I seriously think of the things that have befallen me in such an extraordinary way.

{I am afraid} I am frighted as men are with troubles that come suddenly, and unexpectedly upon them. See on chap. 4:5.

{and trembling} As his mind was affrighted, so his body trembled. A great fear seized on him, that made his whole body shake.

{taketh hold on} See on chap. 18:20.

{my flesh} See on chap. 14:22. Heb. my flesh hath taken hold on trembling. See the like, chap. 18:20. Look on the notes there.

V. 7. {Wherefore do the wicked live, become old, yea, are mighty in power?} Job now goes from his admiration to his confutation of Zophar's oration in the former chapter. And herein 1. he shows that wicked men do prosper in the world, from this verse to verse 17. 2. that yet oftentimes they meet with troubles; from thence to verse 22. 3. that it comes from God's unsearchable decree, that some wicked men live and die comfortably, others miserably, from thence to verse 27. 4. removing the question from the general to the particular, he shows his own condition to be not unlike to many wicked men's in regard of troubles from thence to verse 32. 5. he answers what Zophar said in the end of the former chapter, concerning the violent death of ungodly men, verse 32,33. 6. He concludes all with a declaration of the vanity of their consolations, verse 34. In the first part, he sets out the prosperity of the wicked, in their own flourishing estate in this verse, in the prosperity of their children, verse 8. in the safety of their families, verse 9. in the increase of their cattle, verse 10. in plenty and thriving of their children, verse 11. in their pleasures and delights, verse 12. in their wealthy life, and quiet death, verse 13. 2. He sets out their impiety, which follows their prosperity, verse 14,15. 3. He shows his own dislike of their courses notwithstanding their prosperity, verse 16. In this verse he begins to overthrow Zophar's assertion of the short prosperity of wicked men in this world, and their sudden downfall, chap. 20:5,8. by the experience of all ages, and the testimonies of sense and reason. As if he had said, that which you say, O Zophar, of the short prosperity, and sudden destruction of wicked men is easily confuted by the experience of all ages. Do not we see that they live in health and strength, and lengthen their days to the utmost course of nature, and live in plenty all their days? This cannot stand with your assertion.

{Wherefore} Some take it to be an expostulation with God about the prosperity of wicked men, when he himself was in misery, like that, Jer. 12:1. Others that he would know a reason of Zophar, why the ungodly prosper so. But the truth is, it is an argument drawn from experience to confute Zophar's position. How can it be so, when we daily see the contrary?

{Do the wicked} See on chap. 3:17.

{live} To wit, in health, and strength. And Broughton renders it, are lively. So 1 King. 1:25. God save King Adonijah. Heb. Let King Adonijah live. To wit, in health and strength, 1 Sam. 25:6.

{become old} Live long upon the earth. He does not hereby intend to set out the infirmities of old age, as the word is used, Psal. 6:7. but the strength of those wicked men, that makes them outlive many others. As Dan. 7:9.

{yea} Lest any man should think they might live long in health, and yet in a low and mean condition, he adds this as a greater matter, yea they live in an higher fashion, than many better men. For the word, see on chap. 16:4. on the word, Also.

{are mighty} Or, prevail. Have more power than other men, and more store.

{in power} Or, in wealth. For these two ordinarily go together. See on chap. 15:29. see Psal. 17:14. & 73:12. Jer. 12:1. Hab. 1:16.

V. 8. {Their seed is established in their sight with them, and their off-spring before their eyes} As Zophar had in the former chapter particularly in several branches labored to show, that the prosperity of the wicked is very short, so Job here does elegantly describe the continuance of it in many particulars the better to convince Zophar of his error. And he begins with their children, which next after their own health, and wealth are the greatest comfort to them in the world. And it is likely, that he also has relation to Eliphaz his words, chap. 5:25. and tells him that the comfort of a numerous and rich posterity, which he promised to him upon repentance, is often bestowed upon wicked men.

{Their seed} Their children which come of their seed, Gen. 9:9. Some take it here for their children only, and bring their children's children under the word off-spring. Others take it of the seed sown in their fields, and the other word off-spring of plentiful crops. But the former interpretation, of their posterity, is better.

{is established} They shall not only prosper themselves, and live long, but also their posterity.

{in their sight} They shall see their children and children's children thriving in the world, and living prosperously in their families. They shall behold this with great delight. Heb. before their faces. For the word, Face, see on chap. 14:20. upon the word, Countenance.

{with them} Living as long as they do, and none of them, or few of them dying before them. Or, they prosper as much as themselves.

{and their off-spring} See on chap. 5:25. It may be either taken for posterity in general, or for children's children.

{before their eyes} In their sight, as before. The thing is doubled for greater assurance. As chap. 14:10,11. For the word, eyes, see on chap. 15:12. & 18:3.

V. 9. {Their houses are safe from fear, neither is the rod of God upon them} In this verse is set out the great immunity of these wicked oppressors, that not they only, but all theirs are free from those afflictions that befall better men.

{Their houses} See on chap. 15:28.

{are safe} Heb. are peace. That is, in a most peaceable, and safe condition, 1 Sam. 25:6. 2 Sam. 20:9. Isa. 41:3. Job 5:24.

{from fear} They are so quiet, that they fear not any harm to befall them from abroad to disturb their quiet. Some read it, their houses have peace without fear. Others, in their houses there is peace from fear. Others, their houses are in peace without fear. See on Chapter 15:21.

{neither is the rod} By God's rod is meant affliction sent from God. See on chap. 9:34.

{of God} See on chap. 4:9. & 11:5.

{upon them} Upon the oppressors themselves. Or, upon their household and family.

V. 10. {Their Bull gendereth, and faileth not, their cow calveth and casteth not her calf} As they have comfort in themselves, and their family, so likewise great increase in their cattle, which makes them to grow rich, and wealthy.

{their bull} Heb. His bull. Every oppressor's for the most part.

{gendereth} Heb. makes to pass. To wit, his seed, of which the calf is formed.

{and faileth not} Heb. and casteth not away. Loses not his seed at any time. Or, and loseth not. That is, he is so lusty, that he never refuses the cows. So the word is translated, Levit. 16:11. Ezek. 16:45.

{their cow} It comes from a word, that signifies to be fruitful, and it signifies a young cow. Such use to be most fruitful.

{calveth} Heb. sendeth forth. And the word imports safety, and deliverance.

{and casteth not her calf} Loses not her calf. Never comes before her time, nor brings forth a dead calf. A great increase must needs follow, where the bulls are never faint, nor the cows never miscarry, Gen. 31:38. Exod. 23:26.

V. 11. {They send forth their little ones like a flock, and their children dance} As they have some children grown, and prospering, verse 8. so they have little ones still coming on for their comfort at home, when their elder children are gone abroad.

{They send forth} They beget many children. Or, they send them abroad into the streets, or fields, that men may see their store. Others take it of the cattle, the bull and cow spoken of, verse 10. for the word see on chap. 14:20.

{their little ones} See on chap. 19:17. upon those words children.

{like a flock} Abundantly, so that they grow numerous, like a flock of sheep. Or, their greater cattle spoken of, verse 10. multiply like sheep, which is seldom seen, for the lesser cattle increase most, Psal. 107:41. Sheep bring forth more abundantly than greater cattle. Psal. 144:13. Ezek. 36:37,38.

{and their children dance} Their little ones being brought up at home like flocks do cheerfully and merrily skip up and down. This is a great delight to parents.

V. 12. {They take the timbrel and harp; and rejoice at the sound of the Organ} Some understand this verse of the children, whom they bring up with great cost to singing, playing on instruments, and dancing. Others of the parents themselves rejoicing in their prosperity, and solacing themselves with all kind of music. Others of both, the children playing on musical instruments, and the parents singing thereunto. Music is not here condemned, but their security, who lived merrily, and regarded not God, Amos 6:5.

{They take} The instrument into their hands to make music, Others read it, They lift up. To wit, their voice with the timbrel. They sing in consort with them that play. For the word see on verse 3.

{the timbrel} It is esteemed to be a wooden instrument with parchment at both ends, to be beaten on with sticks, much like our drums or tabors.

{and harp} An instrument of wood hollow with strings to be played upon.

{and rejoice} Take delight and pleasure in that kind of music.

{at the sound} See on chap. 15:21.

{of the organ} An instrument with many pipes like that which we now call organs. It comes from a word that signifies love, sport, delight. And it seems to be a very pleasing instrument. Such men used on feast days for mirth, Psal. 81:2,3.

V. 13. {They spend their days in wealth, and in a moment go down to the grave} They live long in an uninterrupted prosperity to the very minute of their death. They have no losses in their life, nor long sicknesses to bring them to their end. For Job did not intend here to show their punishment, but their pleasures lasting all their life, as appears by the words before and after.

{They spend} They finish or consume all their days in pleasure. Others read it, They make their dayes old. They live long in mirth.

{their days} All the time of their life, see on chap. 14:14.

{in wealth} Or, in mirth; Heb. in good. The Hebrew word טוב is used to express many things. 1. it signifies, that which is right and just, 2 Sam. 15:3. 2. that which is profitable, Deut. 6:11. & 30:5. 3. that which is pleasing, 2 Sam. 19:27. & 35.5. 4. that which is full or complete, Gen. 15:15. & 25:8. 5. that which is joyful or delightful. As festival times, 1 Sam. 25:8. Here it is taken in the second sense for riches, or in the fifth for mirth.

{and in a moment} They lie not sick, nor in pain as others, but are soon gone: in the twinkling of an eye, 1 Cor. 15:52. A moment is the least division of time. They die very easily without that sense of pain, which other men feel, Psal. 73:19.

{they go down} For graves are in the earth, and thither men's dead bodies descend, which walked upon the earth alive. It is also a descent from life to death.

{to the grave} See on chap. 7:9.

V. 14. {Therefore they say unto God, Depart from us; for we desire not the knowledge of thy ways} Now lest any man should think, that Job should speak of such wicked men, as had some eminent parts in them, he shows plainly in this verse and the next, that he speaks of men most notoriously wicked against God, which nevertheless lived in plenty and died easily. He sets out their wickedness, 1. by their rejecting God's acquaintance in this verse. 2. by disgracing his service in the next. For the first in this verse, They were open contemners of God's majesty, and did in effect bid him be gone, neither would they at any time suffer themselves to be taught, and instructed by him.

{Therefore} Because they prosper so, they despise God. So this particle is translated, Job 35:16.

{they say} It is likely, they would not be so gross, as to speak thus in their mouths, but in their hearts and ways, living as if they desired to have no acquaintance with God. Psal. 14:1. & 39:1. For the word see on chap. 16:1.

{unto God} See on chap. 8:3,5.

{Depart from us} If they be called upon at any time to know God, they utterly refuse it and stop the mouths of their own consciences, chap. 22:17.

{for} So this particle is translated, chap. 17:10.

{we desire not} We take no pleasure in walking in your ways, and therefore care not for the knowledge of them. They are accused of an affected ignorance, and despising of knowledge, when they might have it.

{the knowledge of thy ways} The understanding of your precepts, and of those things you would have us to do. He does not mean those ways God walks in, but those in which he would have us to walk. For the word way, see on chap. 17:9.

V. 15. {What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him?} They think it a vain thing for them to trouble their heads with matters of religion, and lay bands of strictness upon themselves, who now live so much at liberty, and wallow in all worldly pleasures in their sinful courses. See the like expressions, Exod. 5:2. Mal. 3:14. chap. 35:3.

{what is} What is there in him, more than in others, that we should addict ourselves to his service? We see nothing extraordinary in him deserving so much respect. The like phrase is found, chap. 7:17. Psal. 8:4. Cant. 5:9.

{the Almighty} Some derive it from a word that signifies to destroy and lay all waste, Isa. 13:6. Joel 1:15. And they translate it, The Almighty. Others from a word, that signifies sufficiency. One who has sufficiency of all good things to give to others, Gen. 28:3. And they would have it translated, All-sufficient. Others from a word that signifies a dug, as if God did as it were out of his breasts nourish all creatures in the world, Gen. 49:25.

{that we should serve him} The word עבד signifies 1. to worship God, Deut. 6:13. 2. to serve men, Gen. 15:13,14. 3. to labor or work, Exod. 20:9. 4. to till the ground, Gen. 4:2. 5. to make one to serve, or serve ourselves of him, Ezek. 34:27. Here it is taken in the first sense for worshipping God.

{and what profit should we have} No benefit will come to us by praying to him.

{if we pray unto him} Heb. if we meet him. To wit, with our prayers, Jer. 7:16.

V. 16. {Lo their good is not in their hand; the counsel of the wicked is far from me} Here Job speaks in his own person that before spake in the person of wicked men, and shows his detestation of their impiety. As if he had said, I cannot but admire at the foolish security of these men, who contemn God, as if they had no farther need of his help, but had their happiness in their own hand. But they are deceived. All is in God's hand, who can take away their wealth, when he please. And therefore I will follow none of their wicked devices.

{Lo} This uses to bring in some strange thing beyond men's expectation. See on chap. 1:12. Such would be the sudden poverty of these ungodly men, when it came.

{their good} Their wealth. They can keep it no longer than God gives leave. They may fail sooner than they rose. For the word see on verse 13.

{is not in their hand} It is not in their power to keep their great riches. For the word see on chap. 15:23.

{the counsel} I am so far from envying their prosperity, that I cannot approve of their course of life for all their wealth, chap. 22:18. & 10:3. & 18:7. Psal. 1:1. In all these places counsel is put for a course of life, for wicked men as well as good, guide their lives by counsel good or bad.

{of the wicked} See on chap. 3:17.

{is far from me} I could never approve of it. It was not far from him in place, but in affection: it was abominable to him.

V. 17. {How oft is the candle of the wicked put out? and how oft cometh their destruction upon them? God distributeth sorrows in his anger} Some take these words, and all the rest to the end of verse 21. as a continued description of the prosperity of wicked men, and read all the verses by interrogation. Have you seen wicked men or their children often punished? It is very rare. But this crosses the former verse wherein he began to speak of the ruin of ungodly men. And it crosses verse 22. &c. wherein he shows that God in his wisdom lets one wicked man live prosperously all his days, and brings another to an untimely end. These words therefore are rather spoken by way of admiration. See on chap. 14:14. As we have seen many wicked men live in plenty, till they die, so oftentimes God brings them to untimely ends, and lets them feel much want and sorrow before they die.

{How oft} See on chap. 13:23.

{is the candle} Or, lamp. Some understand it of the riches of the oppressor, which shine for a time, but afterwards are taken away. Others of a violent death of the wicked man, when his life is taken away before it be finished by the course of nature, as a candle is put out before it be done. This agrees best with the destruction following in this verse.

{of the wicked} See on chap. 3:17.

{put out} See on chap. 18:5. & 6:4.

{and how oft cometh} For lively actions attributed to lifeless things, see on chap. 1:19. And for the word see on chap. 15:21.

{their destruction upon them} See on chap. 18:12.

{God} This is not in the original, but added to fill up the sense, See on chap. 20:23.

{distributeth} He gives to the wicked man his portion of sorrows, as parents give their children their portion of goods. The meaning is, he punishes ungodly men according to their merits, chap. 20:29.

{sorrows} The word signifies such sorrows, as women feel in their labor, which hold them like bands.

{in his anger} See on chap. 4:9. & 16:9. & 14:13.

V. 18. {They are as stubble before the wind, and as chaff, that the storm carrieth away} When God begins to deal with them in anger, they are no more able to stand before him, than chaff before a violent wind. They are soon blown away out of their place.

{They are as stubble} This similitude is often used in Scripture to set out the sudden destruction of ungodly men, chap. 27:21. Psal. 1:4. Isa. 17:13. & 29:5. Hos. 13:3.

{before} Heb. at the face. For the word, Face, see on chap. 14:20. upon the word, Countenance.

{of the wind} See on chap. 15:2. upon the words, Vain knowledge.

{and as chaff} Which is lighter than stubble, and sooner blown away.

{that the storm} It comes from a word, that signifies to make an end of a thing. A wind may leave something, but this sweeps all away before it like a whirlwind.

{carrieth away} Heb. stealeth away. That is, takes away suddenly, as a thief does men's goods, lest he should be taken himself. So Christ's coming to judgment is compared to the sudden and unexpected coming of a thief in the night, 1 Thes. 5:2.

V. 19. {God layeth up his iniquity for his children: he rewardeth him, and he shall know it} In this verse he shows that the punishment of the cruel oppressor shall be so sharp, that his children shall feel the smart of it. And this was proportionable to his great oppression, whereby he had undone other men and their posterity.

{God} See on chap. 4:9. & 11:5.

{layeth up} In the treasures of his justice to be produced in due time. He deals with the children, as he did with the parents. He does not presently punish them, but watches a time, when they think their condition most prosperous, that he may the more terrify them.

{his iniquity} The punishment of his iniquity. Others read it, his riches. Or, his strength. That is, his violence, who by his strength got other men's riches. God will keep this his cruel dealing upon record to punish his children for it with temporal punishments, that the world may see, how much God hates oppression. For the word, see on chap. 18:7.

{for his children} See on chap. 14:21. Either he will punish both him and his children; or if he suffer him to go to his grave in peace, he will ruin his posterity.

{he rewardeth him} The word שלם properly signifies paying of a debt. God by his justice owes them punishment for their oppression, and he will pay it. Sometimes it signifies to give a good reward for things well done, as Ruth 2:12. 1 Sam. 24:19. Sometimes an evil reward for evil deeds, verse 31. of this chapter. Judg. 1:7. 2 Sam. 3:39. Jer. 32:18. Some understand it of the punishment of his sons falling out in his days. Others, of his own destruction.

{and he shall know it} Or, so that he shall know it. He shall feel God's hand upon himself for his oppression. Or, he shall take notice, that God has plagued his children for it.

V. 20. {His eyes shall see his destruction, and he shall drink of the wrath of the Almighty} Lest any man should think, because he had said in the former verse, that God lays up the iniquity of the wicked man for his children, that he should escape himself, he adds, he shall see God's judgments lighting upon himself to destruction. And sets out that destruction by an elegant similitude, wherein God's wrath that shall light upon ungodly men is compared to a poisoned cup, which destroys them that drink it. See the like Psal. 75:8. Jer. 25:15. Rev. 14:10.

{His eyes} See on chap. 20:9.

{shall see} He shall feel by experience God's wrath in his destruction. The eye being the most noble sense is put sometimes for the other senses. For the word, see on chap. 19:27.

{his destruction} The Hebrew word here used is found no where else in the Old Testament. And therefore the sense must be helped by the coherence. And what else then destruction can be expected by him, that drinks of the wrath of the Almighty?

{and he shall drink} He shall not taste, but have plenty of it poured upon him and into him. Lest any one should think, he should but look upon evil, and not feel it, he adds, he shall drink of it. For the word see on chap. 6:4. & 15:16.

{of the wrath} It comes from a word, that signifies heat. For anger makes a man's passion boil within his breast, and heats his blood, and burns and consumes others.

{Of the Almighty} See on verse 15.

V. 21. {For what pleasure hath he in his house after him, when the number of his months is cut off in the midst?} A reason is here rendered why God puts off the punishment of ungodly men till after their death to lay it all upon their posterity. Because else they would live merrily all their days, and not regard what befell their posterity, when they are gone out of the world, and have no knowledge of worldly things, chap. 14:21. & 24:20.

{For what pleasure hath he} He has not, nor can have any content or delight in things done after his death.

{in his house} In his posterity, who are left in his family. For the word, see on chap. 15:28.

{after him} After his death. While he lives he may take much comfort in the safety and prosperity of his children: but when he is dead he can have no comfort therein, though his death should enrich them, nor be grieved at their ruin, although his fall should be the cause of it.

{when the number of his months} That is, his months numbered by God. When God takes him out of the world at the time, that God has set for that purpose. See on chap. 16:22. & 15:20. & 14:5.

{is cut off in the midst} To wit, from the rest of the months, which he might have lived by the course of nature. A metaphor taken from weavers, who cut off the web from the threads remaining, Isa. 38:12.

V. 22. {Shall any teach God knowledge? seeing he judgeth those that are high} It might be objected, that it is not always thus, neither does God always deal thus roughly with ungodly men, but sometimes more mildly with them. Job answers, that God, whose wisdom is far beyond ours, proceeds diversly in his dealings with ungodly men. Some he permits to live long, and in abundance, and to die in peace. Others he takes away with heavy and bitter judgment. Yet we that are low both in place and understanding, must not take upon us to censure God's proceedings, who is high in both.

{Shall any teach} Any man or angel. Or, any such as use to teach others. The nominative case included in the verb, as Gen. 50:26. They embalmed Joseph, that is, such as used to embalm dead men, verse 2. of that chapter. So here. Is there any so skillful a teacher, that will undertake to teach God? Men that disallow of God's proceedings, take upon them to be God's teachers, Isa. 40:13. & 45:9. Rom. 11:34. 1 Cor. 2:16.

{God} See on chap. 8:3,5.

{knowledge} Undertake to teach him, what to do, and how he should govern the world.

{seeing he judgeth} A judge should know what becomes him to do in all cases. You disparage God's wisdom by censuring his judiciary proceedings, who governs and judges all things.

{those that are high} We that are low must not censure God, who has the highest authority, and judges those that are higher than we, chap. 34:13,17,18,19. Gen. 18:25. Rom. 3:5,6. If he be fit to govern angels, that dwell on high in heaven, much more to govern men here below, as he does, verse 23, &c. Eccles. 5:8.

V. 23. {One dieth in his full strength, being wholly at ease and quiet} Now he comes to set out by examples God's various dealings with ungodly men. So that it has gone well with the one of them, and ill with the other, both in life and death. And yet both of them alike bad.

{One} Heb. This man, as if he had pointed to some one eminent wicked man whose prosperous life, and quiet death their eyes had been witnesses of. See the like expression, chap. 12:28. & 19:26.

{dieth} His prosperity continues without interruption; till he die. He never feels crosses, nor losses, nor sicknesses all his life long.

{in his full strength} Heb. in his very perfection. Or, in the strength of his perfection. In the highest degree of earthly felicity.

{being wholly at ease} Prosperous in estate, and healthful in his body, and peaceable in mind.

{and quiet} See on chap. 16:12.

V. 24. {His breasts are full of milk, and his bones are moistened with marrow} An allegorical description of the highest prosperity. He is like a fat cow, that gives store of milk. He abounds in health and wealth, in goods of body and estate. He is fat, rich, and well liking. He has store of riches, and pleasures.

{his breasts} Or, milk pails. So it may either set out plenty of strength or riches.

{are full} Himself has abundance of health and strength, or his cows give abundance of milk to fill the pails. For the word, see on chap. 15:2.

{of milk} He is as healthful or prosperous, as a cow, whose dugs are full of milk. Or literally, his cows yield abundance of milk, and so enrich him.

{and his bones} See on chap. 20:11.

{are moistened} Heb. watered. There is an elegancy in the original, His bones is watered. That is, every one of them. Not a bone wants moisture.

{with marrow} The word imports outward fatness, as well as inward moisture. For where the bones are full of marrow, there the flesh grows fat. It may be understood of a thriving body, or estate, or both. In such a flourishing condition many a wicked man continues, while he dies.

V. 25. {And another dieth in the bitterness of his soul, and never eateth with pleasure} As some wicked men live comfortably, and die quietly, so some others die full of sorrow and heaviness, having never had any smack or taste of the pleasures and commodities of this life.

{And another dieth} Heb. and this. As if he pointed to another wicked man, who lived and died in anguish, and misery. See on verse 23.

{in the bitterness of his soule} Heb. with a bitter soul. In a sad condition of spirit, and full of sorrow. Having been afflicted all his life, he dies with extraordinary pangs. Bitter things are displeasing to the palate, so are sorrows to the mind, chap. 3:20. 2 King. 4:27. For the word, soul, see on chap. 14:22. & 7:11. & 10:1.

{and never eateth with pleasure} Or, never enjoyeth any good. He was so full of troubles, all his life long, that he could never make one quiet meal, or take any content in what he did eat. Or, never eateth of good. He affords not himself any part of any good thing he enjoys. So ב is taken, Prov. 13:16. For the word, Eateth, see on chap. 15:34. upon the word, Consume. For the word, Pleasure, see on verse 13. of this chapter upon the word, Wealth. The same words which are here used in the original, are there used also.

V. 26. {They shall lie down alike in the dust, and the worms shall cover them} Though there be great unlikeliness, and inequality between these ungodly men in this life, yet death makes them equal. They lie both of them in the grave, and are clothed with worms, chap. 5:18,19.

{they shall lie down} See on chap. 14:12.

{alike in the dust} See on chap. 17:16. & 14:8. & 16:25. & 20:11. & 10:9. A periphrasis of the grave.

{and the worms} See on chap. 17:14.

{shall cover them} It may be the one of them, who lived and died in plenty, had curious apparel, while he lived, but now in the grave the worms will crawl on him, and cover him, till they have eaten him up, Isa. 14:11.

V. 27. {Behold I know your thoughts, and the devices which ye wrongfully imagine against me} When Job had thus in general confuted the opinion of his friends, of the unhappy life and death of wicked men, as if they alone, and always were subject to such calamities, he now particularly denies, what his friends did tacitly infer thereupon against him, because of his miseries, and against his children because of their violent death, verse 27,28. I know, that out of your disputes about God's proceedings with ungodly men your aim is to conclude both me, and my children to be wicked men. But it will appear by my former answer, that you wrong us, and misunderstand God's dealing with the ungodly, which is various, as I have showed unto you.

{Behold} What I say is a certain truth, and shows God's wonderful proceedings to be far above men's reach. See on chap. 1:12.

{I know your thoughts} He does not mean, that he knew their thoughts certainly, and immediately, for that is God's prerogative; but by their discourse he could guess at their intentions. So a wise man can do, Prov. 20:5.

{and the devices} The original מזמה word sometimes signifies thoughts in general, or purposes, as chap. 17:11. Sometimes evil thoughts and devices to hurt others. As Prov. 12:1. & 14:17. And sometimes subtle thoughts, whereby men wisely foresee things to come, as Prov. 1:4. & 3:21. Here it is taken for evil devices to hurt Job.

{which ye wrongfully imagine} Which you conceive against me injuriously to take away my good name, and comforts, as thieves take away men's goods violently, and unjustly, Zeph. 3:4.

{against me} Or, concerning me.

V. 28. {For ye say, where is the house of the prince? and where are the dwelling places of the wicked?} Some take these words as spoken of wicked men in general, as if Job had said, You think you have confuted my opinion sufficiently in bidding me to show, where are the habitations of former tyrants and ungodly men. And if I cannot, then surely God has destroyed them by his judgments, and will do so with all other ungodly persons. But it is rather to be understood more particularly of Job and his children, whom they deemed to be wicked men, because of God's judgments upon them. So in the former verse, he charges them with mischief imagined against himself.

{For ye say} Or, Because ye say. Or, When ye say. Or, How ye say. For the word אמר see on chap. 16:1. It is likely that Job intends, they thought so, and gathered it out of some former passages of theirs, for these very words are no where to be found before.

{where is the house of the prince} Some understand of Job's own house, and the words following of his children's. Others of his eldest son's house, which was blown down, chap. 1:18,19. and the words following of the younger brethren's houses. How ere it be, it cannot be understood of their material houses, for none was destroyed, but the eldest brother's. But it must be meant of their family, and princely port, which was now gone. For the word בית an house, see chap. 15:28. For נדיב in the primary signification of it imports, a liberal or bountiful person. And secondarily because princes should be such, it signifies a prince. So here.

{and where are the dwelling places of the wicked} Heb. the tent of the dwelling places of the wicked. Their curious tents fit for many to inhabit. For אהל a tent, see on chap. 5:24. & 11:14. upon the word, Tabernacle: For, The wicked, see on chap. 3:17.

V. 29. {Have ye not asked them, that go by the way? and do ye not know their tokens?} Here Job begins to answer to the words attributed to his friends in the two former verses, and confutes them by the testimony of passengers.

{Have ye not asked} Sure you should have asked. They could have informed you. Or, cannot ye ask? you might easily be resolved of the truth of what I have said, if you pleased but to ask.

{them that go by the way} Such as in their travels have observed such things, and seen the flourishing estate of many a wicked man, and are skillful by their observations of God's proceedings with such. Or, every mean man, that goes by the wayside suddenly taken up at all peradventure could inform you of this truth. And therefore it is a wonder, that such wise men as you, should be ignorant of it. For עבר see on chap. 14:20. For דרך See on chap. 16:22. & 17:9. But here it is taken properly for a traveler's way, and not figuratively, as in those places.

{and do ye not know their tokens} Some take it as a metaphor from travelers, who use to set up marks by the way to inform others, that they might not err, where the way divided itself into several parts. Others from the notes that travelers use to take in their journeys of things remarkable. Some understand it of such tokens, as travelers could give of the remainders of Job's house, and his children's. Others of those examples they could give of rich wicked men, who lived and died in peace, as Job had affirmed, and his friends denied. They could name persons, times, and places to confute you. So he overthrows what Zophar had said, Chap. 20:7,8,9.

V. 30. {That the wicked is reserved to the day of destruction; they shall be brought forth to the day of wrath} In this verse, and so forward to the last, he tells what those things were passengers used to observe and report to others concerning the prosperous life, and quiet death of many ungodly men. To wit, that they are not punished here according to their merits, but shall be in the world to come, Prov. 16:4. yet the whole verse may better be read thus. That at the day of destruction the wicked is kept back, and they are carried out in the day of wrath. This translation suits well with the following verse. And the sense is, that wicked men of all others are least subject to outward calamities, and that they are often spared, when the testimonies of God's wrath are rife, and almost every where to be seen upon the earth.

{That the wicked is reserved} Or, kept back. That is, preserved, and kept out of common calamities. So the word is used, 1 Sam. 25:39. Or, spared. As 2 King. 5:20.

{To the day} Or, in the day. So this particle is used, Zech. 7:3. for the word, see on chap. 14:14.

{of destruction} See on chap. 18:12.

{they shall be brought forth} Or, carried out. As it is used, vers. 32. and chap. 20:19.

{to the day of wrath} Heb. of wraths. Or, In the day of wrath. As before: It may be in the plural to signify extreme wrath, that is heavy, such as God in his severest wrath uses to pour upon men in general, and manifest judgments. It comes from a word, that signifies to pass or go beyond one's bounds. Not that God in anger ever goes beyond his: but to signify God's fierce anger, such as man's is, when he is transported beyond all bounds and limits of reason.

V. 31. {Who shall declare his way to his face? and who shall repay him, what he hath done?} Neither is it any marvel that the wicked man escapes often, when others are afflicted. His riches and power are so great, that no man dare reprove him to his face for his sins, or punish him for the injuries which he has done. It may be, many have cause to grumble at him for private injuries, but they dare not outwardly express it.

{who shall} None dare tell him of his faults. All are afraid of him. None dare appear as a witness against him in judgment, or sit on the bench to condemn him. Here he contradicts what Zophar had said, chap. 20:27. the earth shall rise up against him.

{declare} Set his wicked life before him so plainly, that he might see his ungodliness in their words, as in a glass. So much the word imports, see on chap. 15:18.

{his way} His wicked course of life, see on chap. 16:22. & 17:9.

{to his face} Many may mutter behind his back, but his countenance is so terrible, that no man dare come into his presence to tell him his faults. See on chap. 14:20. upon the word Countenance.

{and who shall repay him} God lets him alone here in his wickedness, and no man dare stir him.

{what he hath done} See on chap. 14:9. upon the word Bring forth. Who dare punish him for his wicked actions. Others read it thus, And he doth what he list, and who shall repay him?

V. 32. {Yet shall he be brought to the grave, and shall remain in the tomb} This verse may be better read thus, Yea he is brought to the grave, and remaineth in the tomb. Wherein you say, if God spare a wicked man all his life long, yet he will be sure to bring him to his end by some exemplary judgment, it is far otherwise, for many a wicked man lives plentifully, dies quietly, and is buried honorably.

{yet shall he be brought} He shall be carried forth in pomp to be buried in a stately fashion, and not brought forth to the block or the gallows as he did deserve. For the word see on verse 30. and chap. 19:19.

{to the grave} Heb. to the graves. That is, to some one of the graves, see on chap. 7:9. & 16:1.

{and shall remain} Heb. shall watch. That is, he shall abide as quietly in the grave, as a watchman, that stands still in his watchtower, and looks about him. Others understand it thus, he shall regard nothing but his tomb. That is, he shall forget all things in the world, and feel no pain in his body. See on chap. 14:22. Others thus, if he had sense, he would watch over his tomb, lest any man should rob him of his quiet estate there. Others thus. Some other shall be set to watch over him, when he is dead, that no man offer any violence to his dead carcass, so far was he from a violent death. The first sense is the plainest, and suits well with the verse following.

{in the tomb} Heb. over the heap. The word properly signifies a shock of corn, in which many ears are gathered together like stones in an heap, chap. 5:26. So graves use to have a heap of earth laid on the top of them, much like to a shock of corn in the field, or an heap in a barn.

V. 33. {The clods of the valley shall be sweet unto him, and every man shall draw after him, as there are innumerable before him} There is no difference between the ungodly man and others in regard of the body in life, death, after death, while it lies in the grave. He lives as plentifully, dies as honorably, sleeps as quietly in his grave, as the best of men do, chap. 24:24.

{The clods} The mould that fills up the grave.

{of the valley} Where graves are made for the most part. For the word see on chap. 20:17.

{shall be sweet unto him} An action of a living man attributed to a dead; to show how free the wicked is from all trouble in the grave. Even as free as a man that rests quietly in his bed, and fears no storms. In his life he felt troubles, now he feels none.

{and every man shall draw after him} It is not peculiar to him alone to die; others also must draw out their days toward the grave. Or, he shall draw every man after him, intimating that there is as great a necessity for other men to die, as if the dead man were alive, and should draw them with cords after him to the grave. Or impersonally, every man shall be drawn after him. Not intimating by whom, as chap. 3:3.

{as there are innumerable before him} Heb. and there is no number before him. That is, of those that went before him to the grave. Many go before him to the grave, and many follow him. Thus predecessors and successors are set out, chap. 18:20. Eccles. 4:16.

V. 34. {How then comfort ye me in vain, seeing in your answers there remaineth falsehood?} He concludes now that as he has confuted their disputations, so he may justly reject their consolations. For their disputations were full of falsehood, and their consolations such as could no way assuage his grief, chap. 16:2. They sought to condemn him for a wicked man, because of his afflictions, which was a false ground: and persuaded him to repent of his ill-led life, which was not the right way to comfort him.

{How then} Seeing I have disproved your tenets, why do you still proceed to deal thus with me?

{comfort ye me} Do you my friends seek to cheer me up in such a false way?

{in vain} With empty words, or without solid grounds. Afford me such comfort, as will not stand, or abide, Or, why do you discourage me instead of encouraging me?

{seeing in your answers} In your discourses by way of answer to my arguments.

{there remaineth} As I have proved your arguments to be false, so you have not taken off my objections against them: and therefore I must still judge them to be so for ought you have said to the contrary.

{falsehood} There is no truth in what you have said. Or, Transgression. You have gone beyond the rule of truth, and equity. Or Prevarication. You have dealt doubly with God, and with me. You have undertaken to clear his justice, and have limited his authority, as if he might not prosper wicked men here, and punish them only in another world, chap. 13:7. You have made me believe, you came to comfort me, and you have altogether discouraged me, Numb. 23:11.

CHAPTER 22

Verse 1. {Then Eliphaz the Temanite answered and said} This is Eliphaz his third and last conflict with Job, where in those things which he indirectly charged him with before, now he charges home, and particularly upon him, and so shows plainly that in all those harsh speeches against ungodly men before he aimed at Job himself, though he did not express so much before: yet being puzzled with Job's arguments, like a bad disputant, he repeats what he had said before in substance, chap. 4. & 5. & 15. yea his spirit is come so far as to put Job in hope of prosperity upon repentance which he did not do, chap. 15. Eliphaz always begins, either because he was esteemed wisest, and so the rest gave place to him: or else because they would keep their turns as they did in the first conflict, and no man speak twice together, that so every one might be heard in his course, or because he was more ancient than the rest, as seems to be intimated by his modest speech, chap. 15:10. Eliphaz not only repeats his former grounds, and grows more bitter, as the rest also did in their second conflict with Job, but he only directly accuses Job of a wicked life, and rips it up in particulars, as appears ver. 5. of this chapter, &c. and by their double disputes before, and Bildad's third, chap. 25. The nearest they came to him, was to strike at him in general in those evils they threaten to wicked men, as chap. 4:8. &c. or by gathering ill conclusions out of his passionate speeches now, which were nothing to his former life, as chap. 11:4. &c. or by grating upon his children, as chap. 8:4. But now Eliphaz falls directly upon himself, and reckons him among wicked men. In this speech of his, 1. note a reprehension of Job to verse 21. 2. an exhortation to repentance from thence to the end of the chapter. In the reprehension, 1. he labors to cut off all hope of pleading with God from Job to vers. 5. 2. he enumerates the gross sins, which he supposed him guilty of, from thence to vers. 12. 3. he charges him with certain absurdity gathered out of his former speeches, from thence to verse 15. 4. he endeavors to confute him out of his own arguments, chap. 21:14,15. and that from vers. 15. of this chapter, to verse 21.

{Then} See on chap. 4:1.

{Eliphaz the Temanite} See on chap. 2:11.

{answered and said} See on chap. 16:1.

V. 2. {Can a man be profitable unto God, as he that is wise may be profitable to himself?} What means this Job, that you stand so much upon your own uprightness; You would have men to think, that God is greatly beholding to you for your integrity and justice, so that he may seem to have done you wrong in dealing thus hardly with you. But you are deceived, if you suppose that God can reap any benefit or commodity at man's hand. Nay doubtless, for if any man do well and wisely, the good and profit redounds to himself.

{Can} So the future is translated, chap. 8:11. and the meaning is, Certainly he cannot profit God, chap. 35:6,7,8. Psal. 16:2,3. Luke 17:10.

{a man} Though he be never so strong or stout, for so much the derivation of the Hebrew word imports, see on chap. 14:10.

{be profitable} Add any thing to God to make him better or happier. No man can do it, for God is perfectly holy and happy.

{unto God} See on chap. 8:3,5.

{as he that is wise} Or, but he that is wise. So the particle כי is translated chap. 9:18. And then the sense may be, Though a man can do no good to God by his good actions, yet it is not in vain to do good, for a wise man may much benefit himself by his discreet carriage Deut. 10:13. Prov. 9:12. The word that here is translated wise, sometimes signifies prosperous, for good success uses to follow men of prudent carriage.

{may be profitable unto himself} See before on this verse, for the word is the same, that was before. Others read the latter end of the verse thus. Or if it may be profitable doth his good successe depend thereon? But the former reading is better, as answering best to the scope of the place, and agreeing best with that which follows in the next verse.

V. 3. {Is it any pleasure to the Almighty, that thou art righteous? or is it gain to him, that thou makest thy ways perfect?} Can your virtue and godliness (if you can prove yourself a godly man, which sure you cannot) do God any pleasure? will it bring him any joy or delight which before he wanted? or will any gain thereby arise to the Almighty, who in himself and of himself is most happy and perfect? Sure it cannot.

{Is it any pleasure} The word חפץ sometimes imports liking of a thing, and taking content in it, Psal. 16:3. Sometimes it imports an addition of joy and comfort to one, that had none before, chap. 21:21. So it is taken here. Your righteousness cannot add any joy to God. He wants none.

{to the Almighty} See on chap. 8:3,5. & 15:25.

{that thou art righteous} See on chap. 9:20.

{or is it gain to him} The word signifies profit or increase of wealth, such as tradesmen get by labor, and merchants by travel. God can have no wealth added to him, who owes all already, Psal. 24:1.

{that thou makest perfect} That is, sincere, and upright; for no man's ways on earth are answerable to God's law, see on chapter 1:1.

{thy ways} See on chap. 16:22. & 17:9.

V. 4. {Will he reprove thee for fear of thee? will he enter with thee into judgment?} As your righteousness cannot add any good to him, so your wickedness cannot hurt him, that he should contend with you, and take you away, as corrupt judges do malefactors, lest they should accuse them, or do them any harm. Others read it thus, Would he reprove thee for thy religion? would he come into judgement with thee? Here can come no good to God, if you were a righteous man, but you are far from it. God would not deal thus harshly with you, if you did fear him. But you have given him just cause to proceed so severely with you, because you have led a most ungodly life, vers. 5. Thus he removes the false cause and sets down the true cause, as he conceives of Job's afflictions. And this interpretation agrees well with the preceding and following sentence, and the words will bear it.

{will reprove thee} Really by laying such sore afflictions upon you. So the word is used for real rebukes or strokes, Psal. 39:11.

{for fear of thee} As you seem to intimate, chap. 7:12. Or, for thy religion. See on chap. 1:1. & 4:6. & 15:4.

{will he enter with thee} Heb. come. See on chap. 15:21. Psal. 143:2.

{into judgment} The Hebrew word משפט signifies 1. the law by which judgment is to be given, and so God's word, which is the supreme law, Psal. 19:9. 2. the suit or case to be tried in judgment, Numb. 27:5. 3. the sentence passed in judgment, 2 King. 25:6. 4. the crime or cause of that sentence, Jer. 49:12. 5. the punishment inflicted by virtue of that sentence, 2 King. 20:40. 6. justice which ought to be in every sentence, Psal. 146:7. 7. the instrument of executing the sentence, or judgment, Ezek. 14:21. 8. the judicial law of God, Mal. 4:4. 9. wisdom, and discretion, which are very needful in judgment: Isa. 30:18. 10. moderation, which is very requisite in judgment, Jer. 10:24. 11. righteous promises, Psal. 119:176. 12. the right, custom, or manner of doing a thing, which requires judgment, Judg. 13:12. 13. the form or show of a person, or thing, 2 King. 1:7. 14. right or title to a thing, Deut. 18:3. 15. a pattern according to which a thing is to be made, Exod. 26:30. Here it is taken in the fifth sense for the punishment. God would not have punished you so severely if you had been a godly man. And then it is same, which was expressed in other words in the beginning of the verse, and shows Eliphaz his confidence, though he were in an error, As if he had said, I am sure God would not have dealt thus with you, if you had been pious.

V. 5. {Is not thy wickedness great? and thine iniquities infinite?} Here Eliphaz sets out Job's sins in general in this verse, and in particular his deeds of cruelty and pride, verse 6,7,8,9. and shows that these are the causes of his misery, vers. 6,10,11. In this verse Eliphaz seems to speak to this purpose, What should I need to use many words, O Job, to convince you of the justness of your sufferings, when as the very matter itself shows your wickedness to have been so great, as that you did never cease to commit sin? Marvel not therefore at the greatness and durableness of your afflictions, for it is but answerable to your sins, which have been great and endless.

{Is not} He cunningly takes it for granted, as if Job had confessed it. You cannot deny but are convinced in your soul, that your wickedness is very great, although you set a good face upon the matter before us.

{thy wickedness} See on chap. 20:11.

{great} The word sometimes signifies much, but here it signifies great, for he accuses Job of great sins in the verses following. And the multitude of his sins charged on him in the end of this verse.

{and thine iniquities} See on chap. 7:21.

{infinite} Heb. There is no end of thine iniquities. Whereby is not only intended, that he was guilty of many sins, but also that he would have made no end of oppressing others, if God had not laid this heavy affliction upon him. For the word see on chap. 16:3.

V. 6. {For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing} It seems in the fourth chapter that Eliphaz had a little better opinion of Job, than now he has. For there he conceives, that he made some show of piety, though he might dissemble: but here he makes him an open profane wicked man. In this verse he taxes him with extreme cruelty both to kindred, and poor, whom men use most of all to pity. But he was so far from clothing them, that he took away their clothing from them.

{For} These particulars, which now I shall repeat, will prove your sins to be very great.

{thou hast taken a pledge from} Taken his goods to pawn, or apparel, as follows in this verse, Exod. 22:26,27. Deut. 24:6,10.

{thy brother} See on chap. 19:13.

{for nought} See on chap. 1:9. Here lay the first fault. It was not a sin to take a pledge, nor to take it of a brother, but to take it without a just cause, where nothing was due, or else the debt was paid, and yet the pawn detained.

{and stripped the naked of their clothing} Heb. and strip off the clothing of the naked. Spoiled them, taken all away from them, clothes and all, and left them like a beast without a skin. For so much the word imports. For בגד a garment see on chap. 16:15. upon the word Deceitfully. You have taken away the garments of poor men for debt, and left them naked. Those that are now naked were made so by you. Or, Those that had but mean apparel, which could scarce cover their nakedness, and so were naked in comparison of others, you have stripped off that poor habit. So unmerciful and cruel were you to the poor. So some interpret that place, Deut. 28:48. This is the second sin to take away the poor man's garment, and lay him open to cold and nakedness.

V. 7. {Thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry} Now follows the third sin of cruelty, not affording to such as needed it, the meanest drink or meat.

{Thou hast not given drink} You would not afford the poor a draught of drink.

{water} You would not give so much as a cup of cold water, which was ready at hand, easy to be gotten, and of little cost, or none at all, much less a cup of wine. So chap. 14:4. Not one, that is, not so much as one. For the word see on chap. 14:9.

{to the weary} To him that being weary with labor or travel, was very thirsty, and ready to perish for want of it, to whom it had been very acceptable, and not costly to you, Prov. 25:25. Isa. 21:14.

{thou hast withholden} You had it to spare, but would not give it, see on chap. 20:13. upon the word Keep.

{bread} You would not part so much as with a bit of bread. For the word see on chap. 15:23.

{from the hungry} From him, that was ready to starve for want of it, as men in a famine are wont to do. So much the word imports. And this argued extreme covetousness and cruelty to let men perish for want of a little relief, Isa. 58:7.

V. 8. {But as for the mighty man, he had the earth, and the honourable man dwelt in it} Some interpret these words as an accusation of pride in Job, who should be meant to be this honorable man, who by his might had rooted out his poor neighbors, that he might have all to himself. But rather Eliphaz accuses Job of gross partiality, who destroyed the poor every where, whom by his might he could oppress, and spared none, but such as he dared not meddle withal for their might and greatness. And this is the fourth fault here objected to Job. It agrees well with the foregoing and following verses. And it argued cruelty also, for he would have destroyed the rich and great ones also, if he had dared.

{But} So this particle is translated, chap. 14:10.

{as for the mighty man} Heb. the man of arm. That is, a man of strength or might, who is rich and able to defend himself against you. So a man of lips is a man full of talk, chap. 11:2. Riches are gotten by the arm by laboring or fighting, and by the strength of the arm men oppress others, and take away their goods, chap. 35:9. & 38:15. For the word, Man, see on chap. 1:1. The word זרוע Arm is taken, 1. for the member of the body, which we so call, Psal. 18:34. 2. for strength which is exercised by the arm, or wealth gotten thereby, Psal. 37:17. So it is taken here.

{he had the earth} Or, he had the land. Heb. the earth (or, land) was his. You did oppress weak ones, and spare the strong and wealthy. For the word, see on chap. 9:24. & 15:19.

{and the honourable man} Heb. eminent or accepted for countenance. He that had strength or wealth, or other outward endowments, Lev. 19:15. 2 King. 3:1. Isa. 3:3. & 9:15. Deut. 16:19. For the word נשא see on chap. 21:3. upon the word, Suffer. For Countenance, see on chap. 14:20.

{dwelt in it} Lived quietly there, not molested by you, as meaner men were. The word ישב signifies, 1. to sit down, as chap. 2. 8. 13. 9. to abide, or remain, or endure, Psal. 102:12. 3. to dwell in a place, Gen. 13:12. 4. to sit in state on a throne, 1 King. 1:17. Here it is taken in the third sense, as it is translated. See Psal. 37:3.

V. 9. {Thou hast sent widows away empty, and the armes of the fatherless have been broken} Here are the two last sins which are charged upon Job, unmercifulness to widows, and oppression of orphans: two crying sins, Exod. 22:22. Deut. 27:11. Psal. 94:6. Some understand this of denying justice to widows, and oppressing the fatherless in judgment. But it may better be understood of Job's unmerciful and unkind carriage toward them in his own dealings with them, as the rest of the crimes objected are.

{Thou hast sent away} See on chap. 14:20.

{widows} Such as have lost their husbands, who should provide for them. It comes from a word that signifies to be dumb, for widows are sad and silent.

{empty} Without giving them any relief if they were poor. Or, because they had no husbands to defend them, you have taken away their goods and turned them out of doors with nothing to maintain them, Ruth 1:21. Luke 1:53. The word ריקם signifies, 1. empty, as 1 Sam. 6:3. 2. without a cause; Psal. 25:3. Here it is used in the first sense, as the translation shows.

{and the armes} The strength wherewith they defend themselves, 2 Chron. 32:8. you have taken away all their means, and left them poor, because their parents were gone, who should defend them. See on vers. 8.

{of the fatherless} Now by the widows and fatherless he may mean all miserable and helpless persons, as well as those that have lost parents or husbands: so the word is used, chap. 6:27. Lam. 5:3.

{have been broken} By you, you have taken away all help from them. The verb singular with a noun plural intimates the breaking of each arm, or both arms, and rendering them utterly helpless. For the word see on chap. 19:2.

V. 10. {Therefore snares are round about thee, and sudden fear troubleth thee} Now Eliphaz sets out the miseries, that he conceived would befall Job for those sins, which he had laid to his charge. And that by four similitudes: two in this verse, and two in the next. The first is taken from a beast, that has snares laid for it on every side by the hunter, so that it can hardly escape. The second from a man frighted with some terrible judgment suddenly and unexpectedly seizing on him, which he sees no way to resist, & third from a man in danger in the dark night, that knows not which way to turn to avoid it, but may fall into a pit, or the enemies' hand, while he flies for safety. A fourth from a flood or deluge covering living creatures, and drowning them without distinction or mercy, Isa. 24:17,18. Jer. 48:43,44. Lam. 3:47.

{Therefore} Because of these forementioned sins.

{snares} Troubles brought upon you by the cunning devices of men, that lie in wait to destroy you, or brought upon you by God's own hand. See on chap. 18:8,9,10. & 19:6.

{are round about thee} So that you are in danger, which way soever you turn yourself, and no way likely to escape.

{and sudden fear} Some terrible object coming unexpected, and presently overthrowing you, Prov. 3:25. For the word, Fear, see on chap. 15:21.

{troubleth thee} See on chap. 4:5. & 11:6.

V. 11. {Or darkness that thou canst not see, and abundance of waters cover thee} The other two similitudes to set out the depth of those miseries, which would befall Job for his sins, as Eliphaz thought, are set down in this verse.

{or darkness} Some great miseries and trouble will seize upon you, Isa. 8:22. For the word, see on chap. 15:22,23.

{that thou canst not see} So that you cannot discern any comfort at all, or way of escaping out of it. For the word, see on chap. 19:27.

{and abundance} That word properly signifies a multitude of troubles coming suddenly and furiously upon him, as waters in a flood, so that he could not escape.

{of waters} Of troubles. So the word is used, Psal. 32:6. & 18:16. & 66:12. & 69:1. Isa. 43:2. For the word, see on chap. 14:9.

{cover thee} All over, so that you shall be drowned in them, and utterly destroyed. Here is a gradation in this verse and the former. It may be, a man may escape snares, and not be taken, troubled with sudden fears, and not ruined, run away in the dark, and scape an enemy, but there is no way to escape a flood, when the waters suddenly overwhelm a man. So that it appears, that Eliphaz gives Job as a lost man past all hope of recovery.

V. 12. {Is not God in the height of heaven? and behold the height of the stars, how high they are} Here he begins to charge Job with absurdities gathered out of some speeches of his. Belike you think that God cannot take notice of your sins to punish them, because he is so far remote from the earth, and as it were so shut up in heaven that he cannot discern things done here below. And then the words are spoken by Eliphaz, but in the person of Job. And this interpretation agrees well with the two following verses. Yet they may be spoken by Eliphaz in his own person checking Job for not making the right use of God's great majesty in heaven to be afraid of sinning against him, but rather encouraging himself thereby to sin, as if God were therefore so far absent, that he could not take notice of men's iniquities here to punish them. This he charges Job with in the next verse.

{Is not} Sure he is.

{God} See on chap. 4:9. & 11:5.

{in the height of heaven} In the highest heaven where the angels are, and above these visible heavens, where the stars are. See on chap. 11:8. & 9:8.

{and behold} See on chap. 19:27.

{the height of the stars} You see how high they are: but God is much higher. Heb. the head of the stars. God is above the highest of them. The head of a man is the highest part of his body. See on chap. 19:9. & 20:6.

{how high they are} As being in the middle heaven the highest things that our eyes can reach, Obad. verse 4. yet God is higher, in the third and highest heaven.

V. 13. {And thou sayest, How doth God know? can he judge through the dark cloud?} He reproves Job as if he denied God's providence, and affirmed that God could not see things done here upon earth. Peradventure because he had spoken so much before of God's prospering wicked men, Eliphaz thought that Job conceived that God did not see their wicked ways, which if he did, he would not so prosper them.

{And} Or, Therefore. You make this wicked conclusion out of God's high glory in heaven, to deny his providence on earth. So this particle is translated, chap. 35:16.

{thou sayest} You think so, as I gather out of your confused speeches of God's providence. For the word, see on chap. 16:1.

{How} How can it be that God should know what is done here below? So מה is translated, chap. 25:4. Or, what. He knows nothing at all of things done here below.

{doth God} See on chap. 3:5.

{know} Perceive or take notice of things done here.

{can he judge} Can he discern things done on earth, that he may punish men for their ill deeds? Sure he cannot. Thus Eliphaz would make Job to speak as atheists do, Psal. 10:12. & 73:11. & 94:7.

{through the dark cloud} We cannot see through the clouds to discern God's glory in heaven: how then can he see us through them, they are so dark?

V. 14. {Thick clouds are a covering to him, that he seeth not, and he walketh in the circuit of heaven} There are so many impediments of sight between God and us, and such dark clouds, that God cannot discern through them, what we do, or if he could, yet he will not, as having enough to do, and content enough in heaven above.

{Thick clouds} Heb. clouds. Thick is added as included in the derivation of that name, which in the original is taken from a word signifying thickness. And indeed they are the thickest and darkest part of heaven by reason of the waters lodged in them.

{are a covering to him} Heb. an hiding place. But it is well expressed by a cover. An hiding place keeps others from seeing us, a cover keep us from seeing other things. The meaning is the clouds hinder God from seeing men's sins. A wicked speech, and falsely fathered upon Job.

{that he seeth not} See on chap. 19:27.

{and he walketh} He finds enough to do in heaven, and needs not meddle with earthly things below. Or, he has so much pleasure there, that he takes no care of us here. The word imports a constant employment, Chap. 1. 7. & 2. 2.

{in the circuit} The word properly signifies a circle made to keep things within compass, Isa. 44. 13. So God made a circle for the earth, Isa. 40. 22, and for the sea to keep it within its bounds, Prov. 8. 27. So for the heaven here, which is conceived to be circular, and spherical. Some understand it of guiding the angels in the highest heaven. Others of ordering the stars in the middle heaven. Others of a circle to keep God in, so that he can meddle with nothing below, as atheists imagine.

{of heaven} See on Chap. 9. 8. & 11. 8.

V. 15. {Hast thou marked the old way, which wicked men have trodden?} Some understand this verse (wherein Eliphaz confutes that atheistical opinion he had attributed to Job vers. 13.) in general thus. If you O Job had but observed God's constant dealing with the ungodly, you would have perceived, that God did ever take notice of ungodly men, and destroyed them for their sins. But it may better be understood of those ungodly men that lived before the flood, and were destroyed in the flood for their wickedness, vers. 16. And so Broughton reads it, Hast thou marked the way of the old world? It was sufficient to mention this deluge being fresh in memory, whereby it appears that Job lived before the deliverance out of Egypt, because he mentions the creation, and the flood, but not that deliverance, which had he known it, would have afforded him an excellent argument to prove that godly men might be in great affliction, as the Israelites were in Egypt, and his friends a plausible argument, that God uses to destroy wicked men for their sins, as he did the Egyptians in the Red Sea. Eliphaz his argument from the flood stands thus, God did then destroy all those ungodly men of the old world for their wicked courses. Therefore though he be in heaven, yet he takes notice of men's sins here to punish them.

{Hast thou marked} See on Chap. 7. 12, 20. & 10. 14.

{the old way} Heb. the way of old: that is, of the ungodly men before the flood, how wickedly they lived. Have you observed their course, and what became of them? For the word Way, see on Chap. 16. 22. For the word עולם It comes from a word that signifies to hide, because the ages past or to come are hidden from us. And 1. it signifies a time past, or of old, Isa. 57. 11. Jer. 2. 20. & 28. 8. 2. A time to come, and lasting long, Numb. 10. 8. For ever there, is for a long time: for now these trumpets there mentioned are of no use. 3. Eternity properly so called, without beginning or ending, Psal. 41. 13. Here it is taken in the first sense.

{which wicked men} Heb. mortals of iniquity. For Mortals, see on Chap. 19. 19. For Iniquity, see on Chap. 15. 35.

{have trodden} Wherein they have constantly walked, and made paths to be seen by others by their often treading them.

V. 16. {Which were cut down out of time, whose foundation was overflown with a flood.} Having set down the sins of the old world in the former verse, now he sets down their destruction.

{Which were cut down} Or, which grew full of wrinkles. Either because old age crept on them before they were aware; or else because their bodies being drowned in the flood the flesh consumed, and the skin wrinkled. The word is used only here, and Chap. 16. 8.

{out of time} Heb. and not time. That is, before their time. By the course of nature they might have lived longer, had not the flood drowned them, Psal. 55. 23. & 102. 24. Eccl. 7. 17. Job 15. 22.

{whose foundation} Whose life was soon gone: or whose wealth and prosperity upon which they built themselves, and which made them carry themselves so arrogantly, and seemed to be so firmly founded, as if it could never be removed: or the earth upon which they trod, which upheld them as a foundation. For upon all these was the flood poured, and they were overflown, or overthrown by it. Heb. a flood was poured upon their foundation.

{was overflown} All overcovered, so that they and all the beasts and birds out of the ark died, Gen. 7. 10, 20, 21.

{with a flood} Heb. a river. All the world was like one great river having plenty of water, and running swiftly, and overflowing all.

V. 17. {Which said unto God, Depart from us: and what can the Almighty do for them?} They were grown so wicked, that they cast off all fear of God and true religion, and banished God out of the world, and therefore deserved to be destroyed by the flood.

{Which said unto God, Depart from us} These are the same words, that Job had spoken of ungodly men, Chap. 21. 14. See the interpretation of them all there. Thus they think to cut Job's throat with his own sword, and confute him with his own words. But they bring them to a far other end. Job spoke them as an effect of the prosperity of ungodly men in themselves breeding security, and impiety in them. Eliphaz brings them here as a necessary cause, why God should always destroy ungodly men by some notable judgment, though they prospered for a time.

{and what can the Almighty do for them} Some interpret these words as spoken by Eliphaz, expressing the thoughts of the ungodly ones before the flood. And then the sense is, they thought God could do no good for them, and therefore they would not serve him, but follow their own lusts. And the words had been plainer if thus translated, and asked, what the Almighty could do for them. Others interpret these words as if Eliphaz did express his own thoughts concerning God's justice in sending the flood upon them, and read it thus, and what should the Almighty do unto them? This may agree with the words before. What should he do with them that had cast him off, but drown them with a flood? But it agrees not well with the following words, yet he filled their houses with good things. For then the sense should be, He might justly have destroyed them, but he did not: Like Psal. 78. 38. But this is not true here, for God did destroy them with a flood. Others take it as Eliphaz his aggravation of their sin what cause had they to forsake God who never did them hurt, but had done them much good, as follows, vers. 18. what cause had they to complain of God? See the like, Isa. 5. 4. Jer. 2. 31. Mic. 6. 3. And they read it thus, and what had the Almighty done to them?

The first interpretation is the best, and the sense this; They forsook God upon an opinion, that he could do them no good, yet they had received many good things from him. This answers well to Chap. 21. 15.

{and what} See on vers. 13.

{can} See on Chap. 8. 11.

{the Almighty} See on Chap. 8. 3. & 15. 25.

{do for them} What good could he do for such wicked men? Or, do unto them. What evil should he do to them? No misery was bad enough for them.

V. 18. {Yet he filled their houses with good things: but the counsel of the wicked is far from me.} Eliphaz does two things in this verse, first he clears God against that false accusation laid upon him by the wicked world before the flood, that he could do them no good, and shows that they had no cause to say so, for he had done them much good. Secondly, he secretly taxes Job of hypocrisy for affirming that he hated the ways of wicked men, Chap. 21. 16. and yet continued in them, as he supposed, adding that himself might say so much better than Job, who had really forsaken their wicked ways and courses: and did foretell their destruction, whereas Job had flattered them with hope of continuance of their prosperity to their dying day.

{Yet} So this particle is translated, Psal. 119. 109, 110.

{he filled} God gave them abundance of worldly goods, Act. 14. 17. He stuffed their houses up to the top with all manner of good things, Prov. 1. 13. He accuses them of great ingratitude, that contrary to the custom of men would speak ill of God, who had done them so much good. And it may be he casts Job's former prosperity and unthankfulness, (as he conceived) in his teeth. For the word, see on Chap. 15. 2.

{their houses} Their dwelling places, for there men use to keep their store about them. See on Chap. 15. 28.

{with good things} Heb. with good. That is, with riches, household stuff, food, and other necessaries, which are good, if well used. For the word see on Chap. 21. 13. upon the word Wealth.

{but} So the word is translated, Chap. 14. 10. Or, therefore. Far be it therefore from me, that I should once harbor in my breast any one thought of these profane persons, for whom God has done so much, and yet they cast him off.

{the counsel of the wicked is far from me} Then was he a blessed man, Psal. 1. 1. These words Job had spoken after a long repetition of the prosperity of ungodly men, affirming that for all their wealth he abhorred their ways. See the exposition of all these words, Chap. 21. 16.

V. 19. {The righteous see it and are glad: and the innocent laugh them to scorn.} Some interpret these words in general of the joy that good men have in all ages, when they see the ungodly of the world consumed by the judgments of God. Others particularly of Noah and his sons rejoicing when they saw the wicked of the old world drowned, and themselves preserved. And these latter read the words thus, The righteous saw it and were glad, and the innocent laughed them to scorn.

{The righteous} See on Chap. 17. 9.

{see it} See on Chap. 19. 27. upon the word Behold.

{and are glad} See on Chap. 21. 12. upon the word Rejoice. They are not glad of the destruction of men considered in itself, but that God gets glory, and his people ease by their destruction, Psal. 58. 10. & 107. 42. Others read it, Let the righteous see it, and be glad.

{and the innocent} See on Chap. 17. 8.

{laugh them to scorn} Derides their vain confidence, when he sees their miserable end. Others read it, And let the innocent laugh them to scorn.

V. 20. {Whereas our substance is not cut down; but the remnant of them the fire consumeth.} These words are variously interpreted. Piscator takes them to be spoken in the person of Noah, whom he takes to be the innocent man mentioned, verse 19. and adds Saying in the beginning of this verse. As if Noah coming out of the ark should say, God had preserved him and his, and in his wrath destroyed the ungodly. Others take it to be spoken of Noah, but not in his person, and that Eliphaz reckons himself among them that escaped the flood, because he counted himself godly as Noah was. Others conceive, that Eliphaz looked towards Sodom, and acknowledged God's mercy in sparing the Edomites, and not destroying them with fire and brimstone as he had done the Sodomites. Others take it for a prophecy of the preservation of the godly to the end of the world and the destruction of sinners then by fire. But it may better be interpreted of other preservations of the godly, and destruction of the wicked in Eliphaz and Job's time, and peradventure of the continuance of Eliphaz and his companions, family and goods, when Job's children and goods were strangely destroyed; and so it may well depend on the former words, and make way for them that follow, as if he had said, You know well O Job, how God destroyed the ungodly of the old world with a flood, and yet spared Noah's family: and you as well as we have seen many families of ungodly men destroyed, yea your own, when ours and such other godly men's are preserved. Therefore now it is high time that you quickly return to God by repentance lest he destroy you, as he has done your children, vers. 21.

{Whereas} Or rather, Though. As it is translated, Judg. 13. 16. Though we be spared, yet the ungodly are destroyed continually.

{our substance} Our life, which makes us to subsist and stand up in the world. Or, our estate which upholds men's lives.

{is not cut down} See on Chap. 4. 7. upon the word Cut off, and on Chap. 15. 28. upon the word Desolate.

{but} Or, yet. See on vers. 18. of this chapter.

{the remnant of them} Of such wicked men who are like those ungodly ones who were drowned in the flood. God does not only destroy ungodly men, but their seed also. Thus the word is taken for posterity, 2 Sam. 21. 2. Or, their excellency, see on Chap. 4. 21. And by their excellency may be meant their wealth, and honor, wherein they excelled others, and which made them more regarded than others.

{the fire} For the various significations of the word, see on Chap. 18. 5. Here it may be taken literally, for no doubt but Job and Eliphaz had seen many wicked men, and their goods destroyed by fire. And Job lost some of his cattle by fire from heaven, which it is likely Eliphaz here aimed at. Or it may be understood of some consuming judgment which God in his anger sent upon wicked men, as Chap. 20. 26. Psal. 78. 21.

{consumeth} Or, hath consumed. For he speaks of things already done. For the word see on Chap. 15. 34. on the word Consume.

V. 21. {Acquaint now thyself with him, and be at peace: thereby good shall come unto thee.} Eliphaz having endeavored to terrify Job from evil ways by threatenings before, now he labors by promises to persuade him to be reconciled to God by true repentance. And first he shows him the way in this verse, and the next, and secondly the benefits of the way. And that 1. In general, restitution of prosperity and comfort, vers. 23. 2. In particular. 1. Outward wealth, verse 24. 25. 2. Inward comfort, vers. 26, 27, 28. 3. Means to do good to others, vers. 29, 30. In this verse he secretly intimates that Job had been estranged from God by a wicked life, and so had found little peace. And therefore persuades him to alter his course, that it might go well with him.

{Acquaint thyself} This word הסכן in this conjugation is used but twice besides in the Scripture. In the one place, Psal. 139. 3. it signifies knowledge of a thing. In the other, Numb. 22. 30. it signifies use and customable converse with one. Here it may be a persuasion of Job to get more knowledge of God, or to walk more carefully in his ways.

{now} Now you hear what mischiefs have befallen ungodly men, for want of acquaintance with God. Or, I pray thee, speaking gently to him to mollify his former sharpness and make his counsel go down the better. So physicians sweeten bitter pills; see on Chap. 13. 18.

{with him} To wit, with the Almighty, vers. 23. So the antecedent is taken out of the following words, Psal. 87. 1, 2. & 116. 1.

{and be at peace} So shall you be at peace, see the like phrase, Psal. 37. 3. The meaning is, This is your way to recover your former prosperity, see on Chap. 5. 24. & 9. 4. & 12. 6. Or, you shall be in a safe condition: so the word is used, Chap. 21. 9. Others take it for an exhortation to reconciliation to God. Reconcile yourself to him.

{thereby} Heb. by them. That is, by acquaintance with God, and restoration of your peace and safety. Upon these will follow riches.

{good} Prosperity, Riches. See on Chap. 21. 13. upon the word Wealth.

{shall come unto thee} From God. He shall make you prosper. For the word see on Chap. 15. 21.

V. 22. {Receive I pray thee, the law from his mouth, and lay up his words in thine heart.} Job might object and say, How shall I know how to get and keep acquaintance with God? Eliphaz answers, By laying up God's law in your heart.

{Receive} Learn it of him. The master gives, when he teaches: the scholars receive, when they learn. See on Chap. 15. 12. on the word Carry away.

{I pray thee} See on vers. 21. of this chapter, upon the word Now.

{the law} Some understand it of Moses' law, which they conceive, was then newly written. But it is more likely that Job lived before Moses; see on vers. 15. of this chapter, and on Chap. 1. 1. By the law therefore must be meant such instructions in matter of faith and life, as God was pleased to communicate by revelation to the patriarchs, and they by tradition to their children. It comes from a word that signifies to rain, or shoot, and metaphorically to teach. For good precepts are dropped in by little and little like rain, and fastened in the heart, as an arrow shot into the flesh. The word is sometimes used for any instruction, though by man, but here for such as comes from God originally.

{from his mouth} As godly men have taught you, and as it came originally from God. See on Chap. 15. 5.

{and lay up} Heb. put. Not only receive instruction from God, but keep it safe, as treasure to be used upon all occasions.

{his words} Such as godly men have communicated to you from God.

{in thine heart} Psal. 119. 11. Luk. 2. 19, 51. For the word see on Chap. 15. 12.

V. 23. {If thou return to the Almighty, thou shalt be built up, thou shalt put away iniquity far from thy tabernacles.} If you being acquainted with God, and receiving, and keeping his law within you shall also return unto him by true repentance, you shall recover your former prosperity: and if you leave your wicked ways, you shall grow rich, verse 24.

{If thou return} See on Chap. 15. 13. upon the word Turnest. Here it is understood of repentance, which is a returning from sin to God.

{to the Almighty} See on Chap. 3. 3, 5.

{thou shalt be built up} The ruins of your former prosperity shall be repaired, and your estate more wealthy and prosperous than it was. A metaphor from repairing or building houses, Mal. 3. 15. Are set up. Heb. Built. Others understand it of having many children again, as the word is used, Gen. 16. 2. & 30. 3. Ruth. 4. 11. For the word see on Chap. 20. 19.

{thou shalt put away far} Or, if thou put away far, &c. Then you shall get gold, vers. 24. It is not enough to remove away iniquity, but it must be so far alienated from our affections, that we entertain no thought of returning to it, Chap. 11. 14.

{iniquity} See on Chap. 13. 7. on the word Wickedly.

{from thy tabernacles} See on Chap. 5. 24. & 11. 14.

V. 24. {Then shalt thou lay up gold as dust, and the gold of Ophir, as the stones of the brooks.} You have been a man much addicted to gold, and used much indirect means to get it, vers. 6, 7. If you will return to God, you shall have plenty of it, which you may take comfort in, as coming from God's blessing.

{Then} When you have repented of your misled life, and reformed it. So this particle is translated, Chapter 13. 12.

{shalt thou lay up} Heb. lay up, without, shalt: the imperative for the future, as Psal. 37. 3.

{gold} Golden coin or riches. The word בצר signifies 1. A defense, ver. 25. 2. Gold, Chap. 36. 19. because it is the worldly man's defense. So here.

{as dust} In abundance as the dust of the earth. Or, above the dust, that is, more than the dust of the earth. An hyperbolical expression of great wealth. So על is used Chap. 23. 2. Or, upon the dust. As it is translated, Psal. 24. 2. Or, beside the dust. As Psal. 1. 3. By or beside the rivers of water. For the word Dust, see on Chap. 14. 8.

{and the gold of Ophir} That comes from Ophir, 1 King. 9. 27, 28. & 10. 11. & 22. 48. Thence used to come excellent gold, and therefore the word is put for choice gold here. For the word Gold see before it is not in the original.

{as the stones} Heb. in the rock.

{of the brooks} Or, of the valleys. See on Chap. 20. 17. This is diversely interpreted. Some render the sense of it thus, You need not build castles on hills to secure your wealth: it shall be safe enough in the valleys, and low places. But this argues safety rather than plenty. Others thus, You shall have such plenty of gold, that you may cover houses and palaces with it, if you will. But it is rather a preferring of Job's future condition upon his repentance far above his former prosperity. You shall have far more riches than ever you had, as much or more than the dust of the streets, and stones of the brooks or valleys, 2 Chron. 1. 15. & 9. 27.

V. 25. {Yea the Almighty shall be thy defence, and thou shalt have plenty of silver.} As you shall attain to plenty of riches, so you shall keep them safe, for God will not take them away from you any more, but he himself will defend you, and increase your store daily.

{Yea} God who is better than all gold, will defend you: This is a greater favor than to have store of gold. Thus this particle is used, Chap. 5. 19.

{the Almighty} See on Chap. 8. 3, 5.

{shall be thy defence} Heb. defences. This is, strong defense, stronger than many castles. See on vers. 24. Or, thy gold. Your best treasure, in which you shall take most delight, as vers. 26. His favor and blessing shall be better to you, than all the treasures of the world.

{and thou shalt have plenty of silver} Heb. silver of strengths. That is, strong silver, which has power to defend you against all your adversaries. For money is the sinews of war. The word for Silver comes from a word that signifies to desire, because all men desire money, and it can help them to all worldly comforts they do desire. 1. כסף signifies silver in the ore, heap or wedge, as Hag. 2. 8. 2. When it is joined with words of number, it signifies silver coin, or money made of silver, Gen. 23. 16. So here. For the word Plenty, or of strength, some understand by it store of money, because the more a man has, the stronger his estate is, and the more likely his continuance. But it may be understood of money simply without respect of store, and so it answers well to the beginning of the verse which speaks of safety, whereas the former verse spoke of plenty.

V. 26. {For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God.} Eliphaz and his companions had before plied Job with temporal promises: now he brings spiritual ones, which neither he, nor any of his fellows had done before. And this is the highest of spiritual favors to enjoy God.

{For} A proof of that which went before. God who gives you plenty of comfort in himself, will not deny you the creature for your content and delight.

{then} There is in this particle both an elegancy, and an opposition. Then when you have reformed your ways, and not till then. Then you may make account to find that comfort in God, which you never did find in him before and till then, it is in vain to think of it. Thus he sets out the good that comes to men by godliness, and puts all ungodly men out of hope to attain it.

{shalt thou have thy delight} Heb. shalt thou delight thy selfe. You shall not only be sustained by God, as others are, but find special delight, and singular pleasure in him.

{in the Almighty} See on Chap. 8. 3, 5.

{and shalt lift up} See on Chap. 21. 3.

{thy face} See on chap. 14. 20. upon the word Countenance. Your countenance, which is now cast down with grief, and fear, by reason of your afflictions, you shall then lift up with boldness, and comfort, even to God himself, chap. 11. 15.

{unto God} See on Chap. 4. 9. & 11. 5.

V. 27. {Thou shalt make thy prayer unto him, and he shall hear thee, and thou shalt pay thy vows.} In this verse and that which follows are set out the benefits, which the godly obtain of God by faithful prayer, to wit, audience, granting their desires, establishing their purposes, prosperity in their ways.

{Thou shalt make thy prayer unto him} The word signifies to pour out many words in prayer, and make many supplications. Yet God will hear them all.

{and he shall hear thee} That is, when you pray then God will hear you. See the like phrase in the notes on chap. 14. 11. For the word Hear, see on chap. 13. 17.

{and thou shalt pay thy vows} God shall give you those favors or that freedom, which you did ask of him, when you made vows unto him in the time of your distress. So shall you have cause to pay your vows with cheerfulness. His purpose is not here to call on Job to perform his vows, when God should prosper him, but to assure him that God would grant all his desires upon his repentance. He mentions vows, because godly men used then to join vows to their prayers, Gen. 28. 20. Psal. 66. 13, 14.

V. 28. {Thou shalt also decree a thing, and it shall be established unto thee; and the light shall shine upon thy ways.} God will not only hear your prayers, and give you the things you pray for, but whatsoever else you speak of, or purpose to go about, God will give it good success.

{Thou shalt also decree} The Heb. word גזר signifies, 1. To cut a thing into two pieces. As 1 King. 3. 25. 2. To decide or determine a thing. To separate it from another, and resolve.

{A thing} Which is to be done. As here, a word, or a decree. That is, anything whatsoever you determine to be done, shall be done.

{and it shall be established} See on chap. 14. 12. It shall be firm, or effected; for then are purposes and words established, when they are brought to action, Isa. 7. 7. & 8. 10. & 14. 24. 46. 10. Numb. 30. 4.

{unto thee} You shall but speak the word and it shall come to pass. So ready is God to hear and help you. Or, For thee. God will presently effect it for your good.

{and the light} Good success shall attend upon all your actions, which shall bring joy unto you. God's favor and blessing shall be upon all your endeavors. See on Chap. 17. 12.

{shall shine} God shall prosper your endeavors as the Sun shining upon the earth ripens the fruits thereof. His blessing shall come forth upon you like the morning Sun, see on Chap. 18. 5.

{upon thy ways} See on Chap. 17. 9. All your actions shall prosper.

V. 29. {When men are cast down, then thou shalt say, There is lifting up: and he shall save the humble person.} In the conclusion of this chapter Eliphaz assures Job, that if he repent, and leave off murmuring against God, he shall not only be free of that dejected condition, in which now he was, but also be exalted when others are cast down, and prevail with God for mercy for others also.

{When men are cast down} When God shall throw down wicked and ungodly men. Or, When they are cast down. That is, your ways, vers. 28. Or, Though thy wayes be cast down. Though now you be in a low condition, yet you shall be very high. So כי is translated, Psal. 44. 19.

{then} See on Chap. [24…].

{thou shalt say} See on Chap. 16. 1. You shall be confident of recovery, and exaltation. Or, you shall pray confidently to God for it, and make no doubt of being heard, and he shall answer you accordingly, and deliver, and exalt you.

{there is a lifting up} You shall confidently expect it in your misery. Or, you shall be delivered, and then may boldly say, you are exalted. See other significations of the word, Chap. 20. 25.

{and he shall save} God spoken of vers. 26, 27. He that will not regard the proud will save the humble, Jam. 4. 6. 1 Pet. 5. 5. He will deliver them out of their misery and make them prosper.

{the humble person} Heb. him that is low of eyes. It is likely he means Job himself who was now in a low condition. And misery makes men ashamed, and to look downward, whereas prosperity makes men take courage, and look upward. He assures Job, that upon his submission God would restore him to a great height of prosperity.

V. 30. {He shall deliver the island of the innocent: and it is delivered by the pureness of thine hands.} Moreover if you cleanse yourself from iniquity, and walk uprightly, God will deliver your neighbors amongst whom you live, upon your prayers from the dangers threatened against them for their sins. So you shall not only do good to yourself, but to others also.

{He shall deliver the island of the innocent} The man in a low condition upon repentance shall not only creep out of misery himself, but also by his prayer delivers all his neighbors. Or, the innocent shall deliver the island. The sense is the same. Or, he shall deliver him that is not innocent. So good men by their prayers sometimes turn away God's judgments from the wicked and ungodly, Jer. 5. 1. Gen. 18. 32. Exod. 32. 11, 14. For the word, Innocent, see on Chap. 17. 8.

{and it is delivered} The island, Or, He. That is, the innocent man.

{by the pureness} It signifies an exact cleanness, such as is in gold purged from dross, or in garments cleansed with soap. Such is in a good man, that makes conscience of avoiding all kinds of sin.

{of thine hands} Of your works. God will reward your good actions not only with doing good to you, but to others also for your sake. For the word Hands, see on Chap. 16. 17. For the change of the person, of thine hands, before he spoke in the third person: see the like, Chap. 8. 20, 21. And it is likely Eliphaz did it of purpose here to make Job understand that he meant him, as it is very probable, that Bildad did there. Others understand it of lifting up the hands in prayer for others. You shall deliver them by your prayers holding up pure hands, 1 Tim. 2. 8. And then it answers well to the former verse. And so Job by God's own appointment did deliver his three friends from God's anger conceived against them, chap. 42. 7, 8, 9.

CHAPTER 23

V. 1. {Then Job answered and said,} In this chapter and the next Job answers Eliphaz his large oration. In this chapter he defends himself against Eliphaz, who had in the former chapter charged him with many grievous offenses. In the next he confutes his opinion of God's certain ruining wicked men in this world. This chapter (though many interpret it in favor of Job, as if he only cited his friends to God's judgment-seat out of confidence of relief there) is spent in charging God to deal too hardly with him, as appears all the chapter over, where he never charges his friends with anything, but charges God all along. 1. With laying upon him things that he could not sufficiently complain of, vers. 2. 2. In denying him audience, to vers. 10. 3. In punishing him as he does wicked men, though he knew him to be godly, and should find him so in the end. From vers. 10. to vers. 13. 4. In being inexorable, and not leaving off to afflict him, vers. 13, 14. Then he shows the greatness of his fear, and the grounds of it in the three last verses of the chapter.

{Then} See on chap. 4. 1.

{Job} See on chap. 1. 1.

{answered and said} See on chap. 16. 1.

V. 2. {Even to day is my complaint bitter: my stroke is heavier then my groaning} As if Job had said, You are deceived, O Eliphaz, if you think, that your words can make me hold my peace. You deal very unequally with me, who interpret my complaints to be rebellion against God, as Bildad also objected rage unto me (chap. 18. 4.) seeing my plague is greater than can be expressed by any sighs or words. You do rather hereby enforce me to show how greatly my mind is troubled, and distracted; as also to renew those my wonted complaints which cannot any way be answerable to the greatness, and grievousness of my misery; neither do I complain so much, as I have cause; much less am I to be blamed for excess in my complainings.

{Even} Notwithstanding your words my sorrows are not allayed. I have as much cause to complain now as ever. Or, Notwithstanding my words, whereby I have showed my just cause of complaining, yet you count my just complaints rebellious against God to this very day. For the word see on chap. 16. 4.

{to day} At this very time. For the word, see on chap. 14. 14. & 15. 23.

{is my complaint} See on chap. 21. 4.

{bitter} I complain of heavy afflictions, which are very bitter unto me: and no wonder then if I complain bitterly. It is bitter to me, that feel what I complain of, and to you, that cannot endure to hear it, nor will not pity me. See on chap. 13. 26. Or, is rebellion. That is, you account it so notwithstanding my many protestations, and justifications, because you still misinterpret my words, and gather wrong conclusions out of them.

{and my stroke} Heb. my hand. That is, the stroke which God's hand has given me, or the plague which he has inflicted upon me. See on chap. 17. 13.

{is heavier} More troublesome, for weighty things are troublesome to the body. See on Chap. 6. 3.

{then} So this word signifies. See the notes on Chap. 22. 24. You think me very impatient, and that I complain more than I have cause; But you are deceived. I have reason to complain yet more heavily. Or, upon my. The more I complain and sigh, the more I am smitten.

{my groaning} Or, my sighing. Chap. 3. 24. He intimates how cruel his friends were to him, that would not allow him so much as to sigh in his extreme pain: but counted him rebellious against God for so doing.

V. 3. {O that I knew where I might find him! that I might come even to his seat!} He speaks of God here after the manner of men. Judges appoint certain places, where to sit in judgment to hear all causes, where all men, that are wronged may come and plead for themselves and be righted, 1 Sam. 7. 16, 17. So Job here trusting to the equity of his cause desires to appear before God, making no doubt but he could clear himself before God's judgment-seat. And so he might against his friends, and the things they laid to his charge. But Job's fault here is, that in his eagerness to clear himself, he forgets to charge his friends, and reflects too much upon the Judge in his complaints, as denying him audience, and handling him too harshly.

{O that} Heb. who will give. The ordinary form of wishing among the Hebrews intimating their own inability to accomplish it, and great desire of it, so that they would accept of it of any one that could give it. See on chap. 6. 8. & 11. 5.

{I knew} That someone would acquaint me, where God is to be found.

{where I might find} See on Chap. 17. 10.

{Him} God. He doubted not, but his friends knew well enough, whom he meant. See on chap. 20. 23.

{that I might come} Or, then would I come. Or, go. As the word signifies, Jon. 1. 3. An argument of a much distempered spirit in a great affliction. I would spare for no labor, but go on to the remote parts of the world, that I might plead my cause with him, chap. 13. 3. & 31. 35. For the word see on chap. 15. 21.

{even to his seat} It comes from a word, that signifies to prepare. I would not be afraid to go to his very throne, or seat of judgment prepared for him: Too bold a speech for a mortal creature, and Job is reproved by God for it, chap. 38. 2. & 40. 2.

V. 4. {I would order my cause before him, and fill my mouth with arguments.} In this verse and the next Job sets out the manner of proceeding in judgment. The plaintiff brings forth his bill, and the defendant his answer.

{I would order} See on chap. 13. 18.

{my cause} Heb. the judgement. See on chap. 22. 4.

{before him} Heb. to his face. That is, in his presence. I would show what hard measure I endure. For the word, Face, see on chap. 14. 20. upon the word, Countenance.

{and fill} I would have arguments enough to maintain that I am harshly entreated. For the word, see on chap. 15. 2.

{my mouth} See on chap. 15. 5.

{with arguments} Whereby to prove, that I am wronged. Arguments on both sides pleaded in judgment come under this word. See on chap. 13. 6. on the word, Reasoning.

V. 5. {I would know the words, which he would answer me, and understand what he would say unto me.} I desire much to know what reason God would give, why he handles me more sharply than other men which yet I cannot imagine what it should be.

{I would know} Or, I should know.

{the words} Which he would produce.

{which he would answer me} See on chap. 16. 1.

{and understand} Or, consider.

{what he would say unto me} For the word, Say, see on chap. 16. 1.

V. 6. {Will he plead against me with his great power? No, but he would put strength in me.} I confess if God should use his almighty and invincible power against me, he would easily ruin me: but I am confident he will not so deal with me, but will bring forth his arguments against me, and let me plead with him in his court of justice, and then I doubt not but to clear myself.

{Will he plead against me} Heb. Will he plead with me. For they that plead with men in law, plead against them. For the word, Plead, see on chap. 13. 3, 6.

{with his great power} With his almighty power. For the word, Great, see on chap. 22. 5.

{No, but he would put strength in me} It may better be read thus. no, but he would produce arguments against me. He would proceed with me in a legal, not in a violent way. This best agrees with Job's scope going on in a way of pleading. So ב is used for against, chap. 19. 19.

V. 7. {There the righteous might dispute with him: so should I be delivered for ever from my judge.} He shows his great confidence of clearing himself, if he might but have a free trial before God.

{There} In such a judgment, wherein God does not terrify me with his power, as corrupt judges often do innocent men, chap. 9. 34, 35. & 13. 21, 22.

{the righteous might dispute with him} Or, I being righteous might dispute with him. Or, I should be found righteous, if I did dispute with him. He makes no question of proving himself righteous before God, that is, not a hypocrite, not one that should be so sorely afflicted more than other men. For the word Righteous, or Upright, see on Chap. 1. 1. For the word Dispute, or Plead, see on Chap. 15. 3.

{so should I be delivered} Pronounced innocent, that now am handled like the nocent, being subject to many plagues.

{for ever} The word signifies victory, and sometimes eternity, which gets the victory over all time. I should never be questioned more by God, nor thus afflicted as a guilty person.

{from my judge} From God's condemning sentence. In the agony of his spirit he looks upon God in the beginning of the verse, as his accuser, in the end of it, as his Judge. See the like, Psal. 143. 2.

V. 8. {Behold, I go forward, but he is not there; and backward, but I cannot perceive him.} Job had a while intermitted his desire, vers. 3. of finding God to show his confidence of speeding well in that trial. Now he resumes it, but withal shows, that his desire is to no purpose, for God will not offer a trial, and he knows not where to find him. He may seek for him all the world over, East, West, North, and South, and yet miss him. This is the sum of this verse and the next.

{Behold} See on Chap. 1. 12. Or, If. See on Chap. 9. 11.

{I go} For this word, see on Chap. 14. 20. on the word, Passeth.

{forward} That is, Eastward. The world in itself has no forepart, nor back part: but man is considered as setting his face to the rising Sun, which is the eye of the world. And then Forward is Eastward, Backward is Westward, Left hand is Northward, Right hand is Southward. Some take it for Eastward in respect of the Holy Land: but Job could not mean so, for it was not in request in his time, and he was more eastward than it, Chap. 1. 3. and must look westward towards it, but eastward to the rising Sun.

{but he is not there} Job knew that God is in all the world, but his meaning is, he will not appear to me there, that I may reason my case with him. Heb. and not he. I find him not there, but seek him in vain, and lose my labor.

{and backward} That is, Westward. When a man's face is to the rising Sun, the West is behind him.

{but I cannot perceive him} Heb. understand him. That is, I cannot so see him, or perceive him, that I may reason with him.

V. 9. {On the left hand, where he doth work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him.} It is true that God may be seen in his works in the Northern parts of the world, which is more inhabited than the South. Because more temperate, but I cannot find him there to reason with him: and I have less hope to find him in the hot countries of the South, which are less inhabited, and God's works less seen in them. See more on Chap. 9. 9. on the chambers of the South.

{on the left hand} Northward, See on vers. 8.

{where he doth work} More than in the southern part of the world, as before in this verse.

{but} See on Chap. 21. 1.

{I cannot} See on Chap. 22. 2.

{behold him} So as I may have conference with him.

{he hideth himself} He works not so much in those parts, as in other parts of the world. It were in vain for me to travel thither to seek him, for he will not be found of me there, but will as it were of purpose hide himself from me.

{on the right hand} In the Southern parts of the world. See on vers. 8. The word ימין signifies 1. The right hand, as Jer. 22. 24. 2. Strength which as it is most seen in the use of the hands, so especially in the right hand, which in most men is readiest for use, Exod. 15. 6. 3. Swearing, covenanting; for the one is done by lifting up the hand to God, Gen. 14. 22. and the other by joining hands together, Prov. 11. 21. Now because men do this for the most part with the right hand, therefore that act is set out by that word, Psal. 144. 8. 4. It signifies the right side, 2 Sam. 24. 5. 5. The southern part of the world, Cant. 4. 16. So here.

{that} See on Chap. 13. 13. where this particle is so translated.

{I cannot} See on Chap. 22. 2.

{see him} See on Chap. 19. 27. upon the word, Behold.

V. 10. {But he knoweth the way that I take; when he hath tried me, I shall come forth as gold.} God knows that I have carried myself uprightly, and if I could get audience of him, I should come clear from the bar as gold does out of the fire.

{But} So it is translated, Chap. 9. 16. Though I know not where to find God, yet he knows where to find me, and what my ways have been.

{he knoweth} He perfectly understands it, which no man does.

{the way} The course of life, See on Chap. 17. 9.

{that I take} Heb. that is with me.

{when he hath tried me} Not by his afflictions, for that he had abundantly done, but in a judiciary way. When he has heard what I can say for myself. This interpretation agrees with the scope of the whole chapter.

{I shall come forth} Now I lie under hard censures of men, and God seems to think hardly of me by laying such a load of sorrows on me. If I could but get a fair hearing, I should come out of this obloquy. For the word, see on Chap. 20. 25.

{as gold} No dross of an ill-led life will cleave to me. I shall be freed from all scandals objected to me, and glitter like pure gold coming out of the fire. My good name shall be precious. I shall appear loyal to God; and righteous to men.

V. 11. {My foot hath held his steps, his way have I kept and not declined.} Eliphaz had in the former chapter, verse 22, &c. given Job good counsel to acquaint himself with God and learn of him and obey him. Now in this verse and the next, Job shows that he had so done, and kept close to God's ways and followed him foot by foot, and so carefully obeyed him, that he had not at any time turned away from his precepts: but made great account of his words.

{My foot} I have walked in them, I have constantly followed his steps.

{hath held} Or, hath laid hold on. It is the proper action of the hand to lay hold on, because it signifies keeping a thing fast, and not parting with it, it may be applied to constant walking after God; chap. 17. 9. See on the notes there.

{his steps} Some take it for those that God has appointed for man to walk in them. Others for the ways that lead to God. But the word is not so used elsewhere, but signifies God's own footsteps. I have imitated God, and followed him step by step in those things which I ought to follow him.

{his way} The way in which he has appointed me to walk in. So it is taken, chap. 21. 14.

{have I kept} Observed, and walked in it. For the word, see on chap. 7. 12, 20. & 10. 14.

{and not declined} Not gone aside to the right hand nor to the left, in excess or defect, Josh. 1. 7. Psal. 18. 21. & 44. 17, 18.

V. 12. {Neither have I gone back from the commandment of his lips, I have esteemed the words of his mouth more then my necessary food.} Here Job shows by these several branches the great care he had to keep God's commandments and goes in a gradation. First he chose that way. 2. He kept to it, and went on in it. 3. He went not aside out of it. vers. 11. 4. He went not backward at any time. 5. He was more careful to do God's will, than to look after his bodily food. The sum of this verse is; I have taken so great delight in those ordinances, which our forefathers receiving from his mouth have delivered unto us, that laying them up in the treasure-house of mine heart, I have preferred them before whatsoever was requisite, and necessary for the maintenance and preservation of this present life.

{neither have I gone back} The word signifies a quite leaving or forsaking a thing. But Job by a Meiosis means that he had carefully observed all God's precepts. As if he had said; They that see my sad condition would judge that I had cast off all piety. But it is not so. I have made conscience of every good duty.

{from the commandment of his lips} From those precepts, which God has made known to me, as men make theirs known by their words, which come out of their lips. For the word see on chap. 15. 6.

{I have esteemed} Heb. I have hid or laid up. Because those things we esteem highly, as gold, silver, jewels, we hide, lest any should take them away from us. So did Job hide God's word in his heart, that he might not lose it. Or, as housekeepers lay up provision for their family to bring forth in time of need. Psal. 119. 11. Prov. 2. 1. & 7. 1. Job kept God's words in his memory.

{the words of his mouth} The same in sense with the commandment of his lips, which was expounded before in this verse. For Mouth see on chap. 15. 5.

{more then my necessary food} Or, my appointed portion. Men cannot want daily food, and therefore treasure it up. I took more pains to lay up God's word in my heart, than men do to lay up in store provision for the belly, Prov. 30. 8. & 31. 15. Gen. 47. 22.

V. 13. {But he is in one mind, and who can turn him? and what his soule desireth even that he doth.} Job in this verse and that which follows, shows much human infirmity, and is therefore afterwards justly blamed both by Elihu, and by God himself. As if he had said, Although my conscience tells me, that I am innocent from such great offenses, as use to bring such heavy judgments upon men, yet God will not be moved from his resolution of dealing rigorously with me.

{But he is in one mind} He is resolved to lay a load of afflictions upon me, and continues in his purpose.

{and who can turn him} None can alter his resolution by power or persuasion, chap. 9. 12, 13. & 11. 10. For the word see on chap. 15. 13. Some read it thus, if he be against one, who can turn him? That is, God has conceived an implacable anger against me, and will not leave afflicting me, till I die.

{and what his soule} That is, himself. Spoken of God after the manner of men. Lev. 16. 30. Isa. 1. 14. For the word see on chap. 14. 22.

{desireth} Whatsoever pleases him, or whatsoever he will have done. There is no dissuading of him.

{even that he doth} He will certainly have his will, and bring it to pass, Psal. 115. 3. For the word see on chap. 14. 9.

V. 14. {For he performeth the thing that is appointed for me: and many such things are with him.} We see and feel by experience, that God will not be moved from what he intends to do: and therefore I have cause to expect many more such afflictions from him, rather than any relaxation of these pains.

{For} It will appear in the end, that God will have his will, when he has brought all the misery upon me, with which he intended to afflict me. Or, Surely. As it is translated, chap. 8. 6.

{he performeth} No man can hinder him from performing the uttermost of his will upon me.

{the thing that is appointed for me} He will send all those plagues on me that he has resolved to send, and will not cease afflicting me till all be done. The same word was used for appointed or necessary food, vers. 12.

{and many such things are with him} He has not yet showed all the evil he intended to me. He has many more plagues yet to bring upon me. This caused the following fear in Job, as he confesses in the next verse.

V. 15. {Therefore am I troubled at his presence; when I consider, I am afraid of him.} And this is it which does trouble and amaze me greatly so often as I look upon God's proceedings with me, and likewise consider with myself both the greatness and also the long continuance of my miseries, and see no likelihood of an end. I have cause then to fear that God will go on to use his great power to afflict me more and more till I die.

{Therefore} I am not troubled with the conscience of an ill-led life, as you uncharitably conceive of me; but frightened by God's mighty power manifested in afflicting me more than others. I am troubled at my present calamities, and afraid of fiercer.

{am I troubled} See on chap. 21. 6. I am so troubled that I would run away from it, if I could. For the word signifies haste, as well as fear or trouble.

{at his presence} Heb. at his face. Or, because of him. Or, for fear of him. For the word Face see on chap. 14. 20. upon the word Countenance.

{when I consider} When I weigh in my mind all God’s harsh dealing with me.

{I am afraid of him} See on chap. 22. 10.

V. 16. {For God maketh my heart soft, and the Almighty troubleth me.} For my heart fails me, and I am so troubled with the many miseries God has laid upon me, and the uncertainty of the end of them, that I have no strength left to bear them, 1 Sam. 28. 20.

{For} Heb. And. But it is translated, For, chap. 17. 10. And so it may here. You marvel that I am so dejected. You should not wonder at it, for God has cast me down.

{God} See on chap. 8. 3, 5.

{maketh soft} Makes me so afraid and dejected, that like soft wax I am not able to bear his heavy blows of affliction, but if they continue they will break me to pieces. So that Job here does not by a soft heart mean a penitent or patient one, but one worn with afflictions, and able to bear no more. It was broken with sorrows. As vers. 17. It may be he meant, that God had taken away strength within, and yet laid on load without.

{my heart} See on chap. 15. 12.

{and the Almighty} See on chap. 8. 3, 5.

{troubleth me} See on verse 15. of this chapter.

V. 17. {Because I was not cut off before the darkness, neither hath he covered the darkness from my face.} Here he shows the cause of his so grievous fear, because there appeared no issue out of his troubles, which as he uses, he compares to darkness. As if he had said, I have just cause indeed to fear and tremble, because God has brought such great troubles upon me, out of which I see no way of escaping.

{Because I was cut off} Destroyed by death, which is God's executioner to cut off men's lives.

{before} Heb. From the face of. So that these troubles might not have found me out, nor I seen or felt them, which I should not have done if God had killed me before. Others understand it thus, Because these troubles have not yet made an end of me, but I must live to suffer more. And this he speaks by way of wonder and admiration, that his poor carcass could endure so much misery, and not sink under it. See the like complaint, chap. 3. 20. & 10. 18.

{the darkness} The afflictions that now are upon me. I wish I had died, before they had come upon me. For Darkness, see on chap. 15. 22, 23.

{neither hath he covered} God has not quite kept the darkness of affliction from me as a thing covered, that I might not see evil or feel sorrow. Heb. and he hath, &c. But the negative particle is to be taken out of the former part of the verse, as it is Psal. 1. 5. And so to be read as before. Some read it affirmatively, and understand a keeping of him from death, which would have ended all his sorrows. As chap. 3. 23. & 6. 8. So death is called darkness, chap. 14. 23. But the former interpretation is better.

{the darkness} These great afflictions which are tedious to me, as a long dark night to a man that cannot sleep. See before on this verse.

{from my face} From me, that I might not have felt these sorrows. For the word Face, see on chap. 14. 20. upon the word Countenance.

CHAPTER 24

Verse 1. {Why seeing times are not hidden from the Almighty do they that know him not, see his days?} In this other part of Job's answer in this chapter he pulls down the foundation, which his friends had laid, concluding him to be a wicked man, because so many and great troubles fell on him, as befell none but ungodly men. The words should rather be read thus, Why are not times hidden from the Almighty seeing they that know him do not see his dayes? It would make a man not well instructed in God's providence think, that God takes no notice of things done here, nor regards them, seeing the best of his servants could never observe that he punishes many ungodly men according to their deeds in this world. So that either Job shows what worldly men would conclude out of God's indulgence to wicked men here; or else he speaks in a passion or strong temptation, as doubting for the present of God's providence in punishing sinners, though elsewhere, when he was in a better mood, freely and fully confessed by him. See the like passion in godly men upon the like occasion, Psal. 73. 2. &c. Jer. 12. 1. Hab. 1. 12. &c. And this suits well with that which follows, wherein he repeats innumerable gross wickedness committed by ungodly men at which God winks, and punishes them not in this world.

{why are not} It seems so, and ungodly men are ready to think so.

{times} The wicked actions that ungodly men do in their times, as follows vers. 12. &c.

{hidden} Unknown, as things hidden or covered are unseen of us.

{from the Almighty} from God. Or, by the Almighty. So that good men cannot see him execute judgments on the wicked, nor know not when he will, as follows in this verse. For the word Almighty see on chap. 8. 3, 5. For מן By, see vers. 10. 14.

{seeing} So ו is translated, chap. 19. 28.

{they that know him} They that fear him, and are best acquainted with him.

{do not see} Cannot behold them. If it had been so general a truth, as you O Eliphaz do affirm, that God uses to punish ungodly men here in this world always, I and other godly men should have observed it before now.

{his days} The punishments which he had laid on ungodly men for their sins in the time appointed by him: chap. 20. 28. So the day wherein God pours out his wrath is called His day. Isa. 2. 12. & 13. 6. Jer. 46. 10. Joel 2. 11. For the word Day see on chap. 14. 14.

V. 2. {Some remove the land-marks; they violently take away flocks, and feed thereon.} Here Job begins to give a reason, why many may think that God does not guide the world, and makes a large catalogue of gross sinners not punished by him in this world: And first he gives instance in great oppressors to verse 14. In this verse he begins with thieves and robbers, and such as remove landmarks. As if he should say, What is it, that these men dare not do? For not regarding the landmarks, which are set for the dividing of one man's land from another, and in keeping whereof no small part of the public peace and tranquility consists, they encroach upon other men's grounds, and they feed on the herds of cattle, and flocks of sheep, which they have also violently, and wrongfully taken from others.

{Some remove} Some is not in the original, but added to make the sense plain. Or, They remove. That is, the wicked spoken of verse 6. So the antecedent follows the relative. Psal. 87. 1, 2. They remove the bounds for their own advantage to get away their lands from other men. This is often condemned in Scripture. Deut. 19. 14. & 27. 17. Prov. 22. 28. & 23. 10. Or, Some touch. For landmarks were counted sacred, and it was esteemed a fault so much as to touch them.

{the land marks} Heb. The bounds. These were set to determine all controversies between neighbor and neighbor about the limits of their lands. And therefore men anciently durst not touch them, much less remove them.

{they violently take away} See on chap. 20. 19.

{flocks} Heb. a flock. It signifies a herd of sheep and goats. It comes from a word that signifies to set in order. Cattle of the flock are kept in order, and not suffered to stray as other cattle do.

{and feed thereon} Nourish themselves and their families on other men's cattle. Or, feed them, that is, those cattle they have taken from others, they do not make away privily as thieves use to do lest they should be apprehended, but feed them openly in their own ground, or in the lands taken away from the owners of those cattle, or others, to show that they are not ashamed of what they have done, nor fear no punishment for it. The word רעה signifies 1. to feed others, men or beasts. Gen. 29. 7. & 48. 15. 2. To feed men, or rule over them. Psal. 78. 72. 3. To feed upon or eat up, as Jer. 22. 22. 4. To wander or remove from place to place, as sheep go about for food, and flocks are removed from pasture to pasture: Numb. 14. 33. 5. To be a companion to another, for such feed together like sheep. Prov. 13. 20. Here it may be taken in the first sense, for feeding them, or in the third sense to feed upon them.

V. 3. {They drive away the ass of the fatherless, they take the widows ox for a pledge.} Yea they are so much delighted with tyranny and oppression, that they spare not the most miserable and helpless among men, but seek to ruin them.

{they drive away} Take them from the owners for their own use.

{the ass} The asses. The singular for the plural, as Gen. 1. 20. Fowl for fowls. Or, the only ass of the fatherless, who had no more. So the sin is aggravated like David's, 2 Sam. 12. 3. Or, one ass from each of those fatherless people. An ass was a great loss to one of them, who needed it much to fetch home provision.

{of the fatherless} So impudent and cruel were they, that they would not spare poor orphans. See on chap. 22. 9.

{they take for a pledge} See on chap. 22. 6.

{the ox} Wherewith she must till her ground, and being so necessary for her ought not to be kept from her for a pawn, Exod. 22. 26, 27. Deut. 24. 6, 10, 11, 12, 13, 17.

{of the widow} See on chap. 22. 9.

V. 4. {They turn the needy out of the way: the poor of the earth hide themselves together.} Some understand this verse of the pride of these wicked men, who cannot endure to see a poor man in the way with them, and make them afraid to come in their sight. But the words foregoing and following require rather, that it should be understood of their oppression, which was so grievous, that the poor were forced to hide themselves out of their way, lest when they had taken their cattle, they should take them also for slaves.

{they turn} The fear of them causes the needy to go out of those ways they should walk in.

{the needy} It comes from a word that signifies to desire, for poor men's wants make them always desirous of supply.

{out of the way} See on chap. 17. 9. It is sometimes taken for a course of life, but here it is taken literally for a way that men walk in about their necessary affairs. Yet the poor durst not walk there for fear of the rich oppressors.

{and the poor} The word signifies such as are afflicted, and thereby impoverished.

{of the earth} Or, of the land. See on chap. 9. 24.

{hide themselves} They have been so roughly dealt withal by them, that they are afraid to appear in their presence, Prov. 28. 28.

{together} Being all in one condition they may hide themselves in one place to condole with one another. Or, alike. None has more hope to escape the fury of these unmerciful men, than others, notwithstanding any relation or other bands. So the word is translated, chap. 21. 26.

V. 5. {Behold as wild asses in the desert, go they forth to their work rising betimes for a prey: the wilderness yieldeth food for them, and for their children.} He sets out the cruelty of these oppressors, and the spoil they make in the world by the similitude of the wild ass, a swift and untamable creature, as if he had said, these are rather to be accounted wild and savage beasts than men: not unlike to the wild asses, which keep in the wilderness, early in the morning they go forth unto the spoil, as if this were the trade and occupation, whereby they must needs get their living. Fields and tillage they have none, but the wilderness and desert places, in which they practice this their pillage, are to them instead of great lands and possessions; out of which they gather no small revenues, and furnish themselves and theirs with all necessary provisions for life. So these oppressors live in this world as in a wilderness, making a spoil of all they meet withal.

{Behold} See on chap. 1. 12. Men may well look upon their cruelty with admiration.

{as} This is not in the original, and therefore is added in lesser letters to make the words plainer. See the like chap. 7. 9.

{wild asses} These are they that do all the spoil: the tame ones are fed by men, and kept in order.

{in the desert} For that is the place of wild asses: tame ones are in pastures among other cattle.

{go they forth} Out of their thickets where they lay hid all night. For the word see on chap. 20. 25.

{to their work} Wild beasts go not forth to work, but tame ones. Yet they go as constantly out to their prey every day as the tame ones do to their work. Heb. in their work. That is, to be employed in their work. One verb included in another, see on chapter 15. 8.

{rising betimes} As men that would thrive rise early in the morning to follow their work, so do wild asses to get a prey. This sets out the diligence of oppressors to watch all advantages to make a prey of others, chap. 7. 21.

{for a prey} The word טרף signifies 1. a prey gotten by wild beasts or thieves, Psal. 76. 4. 2. food, because the beast's food is their prey, which they get by violence. So it is translated Meat, Mal. 3. 10. Here it is taken in the first sense.

{the wilderness yieldeth food} Though the wilderness be very barren, yet the wild ass can pick out sustenance there for him and his young ones. So oppressors can pick maintenance for them and theirs out of the throats of the poor. For the word Food, see on chap. 15. 23.

{for them} Heb. for him. For every one of these asses. So violence yields maintenance to every oppressor.

{and for their children} Or, to him for his children. To the ass for his young ones: to the oppressor for him and for his family, for the word is, for the young men. So the word is translated, 1 Sam. 21. 5.

V. 6. {They reap every one his corn in the field: and they gather the vintage of the wicked.} In the time of harvest they reap down other men's corn and by force carry it away, and take their vintage away also, like ungodly men, as they are, and so deprive them of the benefit of all their toils and labors past, and the hope of meat or drink in the winter following.

{They reap} The oppressors spoken of before.

{every one his corn} Every one the corn of another man laying some title to it, as if it were his. Or, it may be read, his corne; without every one. And then the sense may be, the servants of the oppressor fetch meat for their master out of other men's fields. Or, its corne. That is, the field's, as follows. Some divide the Heb. word thus. בלי לו They reap the corne that is not his. Which is not their master's. The word properly signifies provender for cattle. See on Chap. 6. 5. Heb. mingled corne, Or, dredge.

{in the field} They stay not, till the owners have reaped it, but prevent them.

{and they gather} They take it as boldly, as if it were their own.

{the vintage} Heb. the vineyard. That is, the grapes, that grow there.

{of the wicked} Of him whom they count wicked. Or, of him that is as bad as themselves. They spare neither good nor bad: Others read it, the wicked gather the vintage. You need not marvel they deal so unjustly, as to gather other men's crops, for they are wicked, and make no conscience of wronging any man. A verb plural after a noun singular is common in Heb.

V. 7. {They cause the naked to lodge without clothing, that they have no covering in the cold.} Those that come in their hands they not only spoil of their cattle and crops, but also of their garments, and so lay them open to the pinching cold, that they can take no rest.

{they cause to lodge} They take away their garments, and so make them lie naked all night. This was an aggravation of their cruelty, for the nights were colder than the days, neither could they then work to keep them warm.

{the naked} Such as they have made naked.

{without clothing} Without bedclothes, such as men use to lay on them in the night. These pawns men ought not to keep all night, Deut. 24. 13. But these unconscionable men make no scruple of breaking God's commandments. It may be read, They cause them to lodge naked; because they have no clothing. So, Him, in the Heb. is translated, Them, verse 5. And he means, that the poor, whom he had before spoiled of their cattle, now he spoils of their clothes. And מבלי is translated, Because not, Lam. 1. 4. Exod. 14. 11. So verse 8. of this chap. For want of a shelter, that is, because they had no shelter.

{that they have no covering} They have taken away all their clothes, so that nothing at all is left to cover them, and keep them warm.

{in the cold} This is a second aggravation. In the hot Summer nights they might better spare their bedclothes, but in the cold Winter, besides the trouble and pain, it might endanger their health and lives.

V. 8. {They are wet with the showers of the mountains, and embrace the rock for want of a shelter.} He goes on to show the progress of the malice of the oppressors and sufferings of the oppressed, which having their clothes taken away, dare not go abroad about their business, nor keep their houses, lest they should be dragged to prison by the oppressors, but go like conies or wild beasts to lodge in holes in the rocks, where the water falls on them so abundantly and violently from the mountains, that they are in danger of drowning, or catching their death by cold.

{They are wet} Being driven out of their houses they lie in holes, where they cannot lie dry for the rain.

{with the showers} With the abundance of water; that runs down the mountains after showers of rain, and falls into their lurking places.

{of the mountains} Which are over their heads.

{and embrace the rock} Make much of it, and are glad they may be hidden there from their oppressors. See the like phrase, Lam. 4. 5. They go into dark holes and are glad to lie on the cold stones instead of a warm bed.

{for want of a shelter} Because they know not where else to be safe.

V. 9. {They pluck the fatherless from the breast, and take a pledge from the poor.} Lo the former outrages committed abroad suffice them not, but they are as cruel within doors: where to the mother's great grief they violently snatch her infant from her breast, and strip the poor of their raiment.

{They pluck} Not the oppressed, vers. 8. but the oppressors spoken of before. For the word, see on Chap. 20. 19.

{the fatherless} See on Chap. 22. 9. But here it is meant of sucking children, whose fathers are newly dead, which is a double grief to the mother to lose the husband, and have the child violently taken from her.

{from the breast} From sucking the breast, that the mother being a slave may go to her work. They allow her not time to give her child suck. Or make her wean it before it be fit, that she may be freer for her slavish work. Or, they take it before it be weaned, to bring it up or sell it for a slave. Others read it, from the prey, or destruction. They had gotten all his goods before, and left him nothing, and now they seize upon his person to make him a slave. Others, out of mischievousnesse. They are so spiteful, that they will not spare the fatherless.

{and take a pledge} See on vers. 3. and Chap. 22. 6.

{of the poor} See on vers. 4. They take some necessary thing away which they cannot spare. See more on Chap. 22. 6. some read, they take that which is on the poor for a pledge. That is, they take away their raiment, vers. 10. and leave them naked by day, as they had done by night before. And this argues more cruelty, and impudence than the former. For men might take notice of this, which knew not what they wanted in the night. Others thus, they take the poor for a pledge. As the widow's ox before, vers. 3. And this was the height of cruelty and impudence, not to be content with their cattle, and clothes, but to force them by hard labor (having seized on their persons) to redeem themselves.

V. 10. {They cause him to go naked without clothing, and they take away the sheaf from the hungry.} Some understand this verse and the two verses following of their progress against those, whom they had oppressed before. Others of detaining the wages of such as they hired to do their work, and denying them necessary provisions in time of their labor in the oppressor's service.

{They cause him to go naked} Him whom they have oppressed before, they now oppress more, and take away his clothes. Or, they make the hireling to go naked, in that they will not pay him his wages, that he may buy him clothes.

{without clothing} The word was used for bedclothes vers. 7. here for wearing clothes in the day.

{and they take away} See on Chap. 22. 3.

{the sheaf} That small quantity of corn, which the poor man has in his ground, or has leased. This was great cruelty to oppress the poor, 2 Sam. 12. 3.

{from the hungry} From him that was ready to starve. This was extreme cruelty. See on Chap. 22. 7. Others read it thus, And those that carried their sheaves they made to go away hungry. That is, their laborers in harvest. Either they deprived them of their food they should then have had of them, contrary to Deut. 25. 4. Or, kept back their wages, so that they could not buy themselves victuals; contrary to Levit. 19. 13. Jam. 5. 4. Or, it may be they should have paid them in corn in exchange for their labor, for it is likely that money was scant in Job's time. But this they did not, and so exposed them and theirs to starving.

V. 11. {Which make oil within their walls, and tread their wine-presses, and suffer thirst?} Some interpret this verse of poor men, who having but little oil or wine to make, yet for fear of these oppressors dare not do it openly in the vineyard, but do it privately within their own walls, yet have it taken away by cruel oppressors, so that they cannot quench their thirst with their own oil or wine. Others understand it of the laborers, who made oil and wine for these oppressors within their walls, yet might not taste of it.

{Which make oil} This word is nowhere else used, and coming from a word, which signifies oil is fitly translated making oil.

{within their walls} Which oppressed men make oil within their own walls for their own use, or within the walls of the oppressors for theirs. Or, within their ranks. That is, between the olive trees, that grow in ranks, between which the olives ordinarily were pressed. Or, between the olives laid on heaps on each side to be cast into the press. Or, between the bounds set up in order to make a press to press the olives.

{and tread their wine presses} To press the wine out of the grapes, Isa. 63. 3.

{and suffer thirst} If it be meant of the wine-presses of the oppressors, then the meaning is, that they would not suffer the poor laborers, that trod out their wine to drink of it, contrary to Deut. 25. 4. If of their own wine-presses, then the sense is that the oppressors took all away, and would not let them drink of that small store of wine, they had left.

V. 12. {Men groan from out of the city, and the soule of the wounded cryeth out: yet God layeth not folly to them.} These cruel men not only oppress the men in the country, where few can behold or relieve them, but also are grown so impudent, that openly in the midst of cities where many look on, and laws should be in force most of all to restrain them, they do so grievously persecute the inhabitants that they cry out of their pain to God for justice against them, yet he calls them not to account for their cruelty.

{Men groan} That is, such of the citizens, as are oppressed by them. For the word Men, see on Chap. 19. 19. For the groaning of the oppressed, see Exod. 2. 24. & 6. 5. Ezek. 30. 24.

{from out of the city} Such as dwell in the city groan. Or, their complaints are heard out of the city, which they are forced to leave, and come to bewail their miserable estate in the country. Thus these oppressors wrong city and country. For the word, see on Chap. 15. 28.

{and the soul} The person himself, for the soul cannot groan, yet it imports an earnest and hearty groaning coming as it were from the soul, as if they were dying and giving up the ghost. See Ezek. 30. 24. For the word see on Chap. 14. 22.

{of the wounded} The word signifies one deadly wounded, as it is translated, Ezek. 30. 24. And such send out heavy groans. This sets out the greatness of the oppression.

{cryeth out} This also shows the greatness of the oppression, for men cry out aloud and earnestly in great pressures. See on Chap. 19. 7.

{yet} So it is translated, Psal. 119. 110.

{God} See on Chap. 4. 9. & 11. 5.

{layeth not folly to them} See on chap. 1. 22. He does not handle them as malefactors, nor call them to account for their foolish, and sinful actions done against all reason and equity.

V. 13. {They are of those that rebel against the light; They know not the ways thereof, nor abide in the paths thereof.} Having before set out the open iniquities of oppressors, now he comes to set out the secret works of darkness, and the horrible wickednesses, which some commit in secret unknown to the world, yet not hid from God, nor punished by him.

{They} Those wicked oppressors spoken of before besides their violence known to the world, commit many horrible sins in secret. Or besides those open oppressors, there are some that commit horrible sins in secret. God knows all this, but punishes neither.

{They are of those that rebel} That fight against the light, as rebels do against lawful authority.

{against the light} Some understand it of spiritual light. They sin against the light of nature and Scripture. But the words following enumerating the great sins they commit in the night, shows plainly that it is meant of the light of the day, as is expressed plainly, verse 14. And the sense is, they cannot abide the daylight, no more than rebels can lawful authority: and if it were in their power, they would pull the Sun out of heaven, that it might be always night, that they might sin unseen. For the word, see on Chap. 17. 12.

{they know not} They do not acquaint themselves with it. They are mere strangers to it. They love not to walk in it.

{the ways thereof} The ways of the light. They love to do their business by night, and not by day, lest their sins should be discovered, 1 Thess. 5. 7. Eph. 5. 11, 12. Or, his wayes, That is, God's ways, who was mentioned, vers. 12. They are unacquainted with God's word the rule of life. For the word, see Chap. 16. 22.

{nor abide} Are not constant in them. If they stumble on a good action, they quickly give it over: For the word, see on Chap. 22. 8.

{in the paths thereof} Of the light. Or, in his pathes. That is, God's; as before.

V. 14. {The murderer rising with the light, killeth the poor and needy and in the night is as a thief.} He sets out the indefatigable study and discovery and observation of fit times by wicked men to spoil and rob others. In the daytime they either bide in their habitations, or lie skulking in woods and byways, but early in the morning they set out to rob those that go forth in the first light of the day to do their business, and at night they watch such as travel late, to make a booty of them.

{The murderer} He that kills men without authority, contrary to the sixth commandment, where the same word is used in the original.

{rising} Out of his bed or hiding place. For the word see on chap. 14. 12.

{with the light} Heb. at the light. That is, as soon as the daylight appears, at daybreak before it be too light to discover him, Mic. 2. 1. Psal. 10. 8. As honest men rise early to go about the works of their calling, so he to rob and kill. For the word, Day, see on Chap. 14. 14.

{killeth} Those that oppose him, or that he thinks can discover him.

{the poor and needy} See on verse 4.

{and in the night} When the light is past, and the dark comes again, he goes to seek his prey, as the wild beasts do, Psal. 104. 20, 21.

{is as a thief} That is, is a very thief indeed. So as sometimes in Scripture language, sets not out the similitude, but the thing itself. They would be angry, if they were called thieves, but they are so indeed. See the like phrase, Hos. 4. 4. & 5. 10. Joh. 1. 14.

V. 15. {The eye also of the adulterer waiteth for the twilight, saying, No eye shall see me, and disguiseth his face.} As he had before set out the secret ways of the murderer, so now of the adulterer, who never thinks himself safe enough, but gets him a double cover, the one of the dark night, the other of a vizard, that he may not be discovered.

{The eye} The adulterer himself uses his eye to that purpose. For the word, see on Chap. 20. 9.

{also} He is as watchful of his opportunities as the murderer.

{of the adulterer} Of him that desires to defile his neighbor's bed. It is the same word, which is used in the seventh commandment.

{waiteth for} Expects it, longs till it come, or observes and takes notice of it as soon as it comes, that he may execute his filthy desires. For the word, see on Chap. 7. 12, 20. & 10. 14.

{for the twilight} Not in the morning, when the day comes on, but in the evening, when it begins to be dark, and the night coming on affords him a large time to satisfy his lust, Prov. 7. 9, 10.

{saying} In his heart; not with his mouth to himself, nor to others, Psal. 10. 11.

{No eye shall see me} My adultery shall not be discovered, but be kept secret. See the like phrase, Chap. 7. 8.

{and disguiseth his face} Heb. and he putteth his face in a secret place. Hides it with his cloak or with a vizard, that he may not be discovered. So whores were wont to hide their faces, Gen. 38. 14. For the word, Face, see on Chap. 14. 20. upon the word Countenance.

V. 16. {In the darke they dig through houses, which they had marked for themselves in the day time: they know not the light.} From describing the course of murderers, and adulterers he goes on to set out the extravagant courses of thieves and robbers, who spare for no labor by day or night to enrich themselves by the spoils of others. Or, it may be understood of adulterers, as shall be showed in the particulars.

{in the darke} In the night: for either they dare not, or are ashamed to do it in the day. For the word, see on Chap. 14. 22, 23.

{they dig through} Heb. he digs through. The thief, or murderer, vers. 14. Or, rather the adulterer, verse 15. which is the immediate coherence.

{houses} To come at his prey, enemy, or strumpet. For the word, see on Chap. 15. 28.

{which they had marked for themselves in the day time} The thieves or murderers go abroad in the daytime to see, where are houses likely to afford good booty, and easiest to be broken up, or enemies easiest to come at, and in the night they divide themselves every one to the place designed for him in the day. Or, the adulterer and adulteress confer together in the day, and appoint some house to meet in at night, and the adulterer takes care for a secret passage. The digging through walls that are near for adultery, and secret passages unknown to the husband, are no new things, as appears by the ancient heathen poets, who describe such privy meetings of such lewd persons for such sinful purposes.

{they know not the light} They cannot abide it, but wish for night still to execute their wicked designs, which if done in the day would either be prevented or discovered. See on verse 13.

V. 17. {For the morning is unto them even as the shadow of death: if one know them, they are in the terrors of the shadow of death.} In this verse, a reason is given why such wicked persons make haste to dispatch their unlawful designs in the night, because they think they are quite undone, if the morning light discover them.

{For the morning is unto them even as the shadow of death} Or, For as soone as it is morning, the shadow of death comes upon them. If those murderers or thieves come too late or tarry too long about their evil exploits, and the daylight appear before they have finished them, then are they in a deadly fear, lest they should be discovered, and brought to condign punishment. Or, if the adulterer and adulteress lie too long in bed, they are in a sad condition, fearing discovery and punishment. The morning is to such malefactors horrible, and fearful as a dark grove to a passenger, who fears death every step he treads. Or, They think death approaching, as a man does, whose sight decays. Or, as by the shadow is discerned the approaching of the substance, so they think death at hand. For Morning, see on Chap. 7. 18. For the shadow of death, see on Chap. 3. 5.

{if one know them} If any man spy them about their wicked enterprises when the day peeps. Or, if they can discerne one another. As this phrase is used, Ruth 3. 14. At break of day such persons are ashamed to look upon one another, and afraid lest others should take them in their wickedness, and discover them.

{they are in the terrors of the shadow of death} As full of fears as men who discern death standing before them to lay hold presently on them. See on verse 11.

V. 18. {He is swift as the waters, their portion is cursed in the earth; he beholdeth not the way of the vineyards.} When he has robbed, murdered, and committed adultery, till the earth be weary of him, then he turns pirate, and does what mischief he can at sea or on great rivers.

{He is swift} He gets him swift boats or ships to spoil such as trade upon the waters.

{as the waters} Heb. upon the waters: upon the Sea or Rivers. They that read it, as the waters, give this sense, When he is like to be taken in his wickedness in the morning, he flees away swiftly like water in the river to escape punishment. Others understand it of his flying by sea. But it is best interpreted of piracy. For Water, see on Chap. 14. 9.

{their portion is cursed in the earth} They have carried themselves so ill on the land, that they look for no portion there, but all men curse, and therefore they will come there no more. Or, They dwell in desolate places near the sea, which are barren, as if they were cursed, that so they may be ready to rob on the waters upon all occasions. So barren ground is cursed ground, Gen. 3. 17. fruitful ground blessed, Gen. 27. 27. Others understand this and the words following of the destruction of wicked men by God's judgments on them and their possessions. But then should Job cross all he had said before, and yield up the bucklers to his enemies, and say as they said. It is more likely therefore, that he goes on to set out the prosperous life, and quiet death of men so bad, that all the world hates them. For the word Portion, see on Chap. 20. 29. For Cursed, see on Chap. 3. 1. For Earth, on Chap. 9. 24.

{He beholdeth not the way of the Vineyards} He did heretofore live by husbandry and planting, but now he has got an easier trade, and looks after it no more. Or, he turneth not, &c. So the word is used, Psal. 25. 16. Others interpret it of never enjoying a fruitful land more, but living in poverty, which is contrary to the scope of the place, as was noted before. For the word Beholdest, see on chap. 5. 1. upon the word Turn. For the word Way, on chap. 17. 9. Others understand it of keeping himself in desert places, and not walking in those ways, where men use to travel to their work, lest he should be taken.

V. 19. {Drought and heat consume the snow-waters: so doth the grave those which have sinned.} As the snow-waters are easily and quickly consumed by drought and heat, so wicked men continue prosperously in their sins all their life long, and then die a natural death quickly and easily, and are not taken away violently by God's judgments. Such a like affirmed by Job, chap. 21. 13, 32. Psal. 23. 4.

{Drought} It properly signifies the drought of the ground, which speedily drinks up the snow-waters melted by the heat of the sun.

{and heat} Heat will melt ice, and much more snow.

{consume} Heb. snatch away; quickly take away, as thieves do other men's goods lest they should be taken.

{the snow-waters} The snow melted into water, which is easily dissolved, and suddenly gone.

{so doth the grave} See on chap. 7. 9.

{those which have sinned} Gross sinners die as easily as other men. The word signifies to err and miss the mark. See on chap. 5. 24. But here it points at oppressors and great malefactors. The whole verse may be read thus, In the drought and heat they rob, and in the snow-waters: they sin to the grave. That is, they rob in all weathers, summer and winter, and never give over till they die. The prepositions in and to are not in the original, but such are often omitted.

V. 20. {The womb shall forget him, the worm shall feed sweetly on him, he shall be no more remembered, and wickedness shall be broken as a tree.} He goes on to describe the easiness of the death of the wicked man, as shall be showed in the interpretation of the several parts of the verse.

{The womb shall forget him} His mother that bare him, shall not be much afflicted at his death, because he died so easily, free from the torments and violences that others endure, when they go out of the world. The word Womb in the original comes from a word that signifies affection, for mothers affect their children tenderly whom they have borne in the womb. Prov. 31. 2. And they are much afflicted at their painful death and would not forget it, but speak often of it.

{the worms shall feed sweetly on him} See on chap. 17. 14. He shall no more feel the worm eating his carcass than other men do. See the like expression of lying quietly in the grave, chapter 21. 33.

{He shall be no more remembered} Had he died by some memorable judgment of God for his wickedness, he would have been talked of longer, but dying a natural and easy death, as others do, he is soon forgotten as well as they, verse 24. Psal. 31. 12.

{and wickedness} See on chap. 13. 7. upon the word Wickedly. But here by wickedness is meant the wicked man, or oppressor spoken of before. As Psal. 107. 42. So vanity for a vain man, chap. 35. 13.

{shall be broken as a tree} The wicked oppressor shall die as easily as a rotten tree is broken down. Or, all his wickedness shall as easily be forgotten as the pieces of a rotten tree molder away. For a Tree see on chap. 14. 7.

V. 21. {He evil entreateth the barren that beareth not: and doth not good to the widow.} He looks back to other ungodly actions of this cruel oppressor before he died, and shows that after he had robbed the husband, and murdered him, he deals harshly with his wife now left a widow, and sometimes barren, and having neither husband, nor child to relieve her.

{He evil entreateth} Heb. He breaketh: So the word is used, Jer. 11. 16. Psal. 2. 9. Or, He feedeth upon, Or, destroyeth. For the word, see on verse 2.

{the barren} Such were dejected enough of themselves, barrenness being esteemed a curse in those times, yet this cruel man adds to her affliction, 2 Sam. 1. 26.

{that beareth not} That brings not forth children.

{and doth not good} That is, does much hurt. For he intends to set out the cruelty of oppressors to such as have none to defend them. This manner of speaking is usual in Scripture, as in the third commandment, God will not hold him guiltless, that takes his name in vain, that is, he will hold him very guilty. See the like, Psal. 51. 17.

{to the widow} See on chap. 22. 9.

V. 22. {He draweth also the mighty with his power; he riseth up, and no man is sure of life.} While the oppressor was alive, he went on from one degree of cruelty to another. And when he had made a prey of the poor, and helpless, then he sets upon the rich and mighty, and never leaves persecuting of them, till he have them in danger of their lives.

{He draweth also} To wit, into his power and danger, as a fowler draws fowls into the net. Psal. 10. 9.

{the mighty} The strongest or richest of men are not able to stand out against him.

{with his power} He is stronger and richer than they, and so prevails against them.

{he riseth up} To oppress others. When he sets himself against them, he ruins them. So enemies in battle are said to rise up against men, Psal. 18. 39. & 44. 5. For the word see on chapter 14. 12.

{and no man is sure of life} Heb. and he is not sure of life. Though he be strong, yet he is not able to stand up against the oppressor, who not only takes his wealth away, but also endangers his life, Deut. 28. 66. For the word Sure see on chap. 15. 22. upon the word Believeth.

V. 23. {Though it be given him to be in safety wherein he resteth, yet his eyes are upon their ways.} Job goes on to set out the prosperities of these wicked men contrary to the opinion of his friends, showing that although they got their goods so wickedly, and God was not ignorant of it, yet he gave them a peaceful settled estate till their death.

{Though} This word as it is not in the original, so it may well be left out, and the words read thus, It is given him to be in safety, wherein he resteth, though his eyes are upon their wayes.

{it be given him} Or, he gives it him. That is, God, often understood in this book, whensoever anything is spoken belonging to him. God makes them thus to prosper, though they be extreme wicked. For the word see on chap. 14. 4. upon the word Bring.

{to be in safety} God has bestowed upon them all things needful for preservation and maintenance plentifully.

{wherein he resteth} So that he fears no danger, but lives as he list.

{yet his eyes are upon his ways} Or, though his eyes are upon their wayes. That is, Although God sees all their wickedness, yet he makes them prosper. Or, and his eyes are upon their wayes. God's eyes seem to be continually fixed upon them, so that he blesses all their labors, and suffers them to want nothing. Ez. 5. 5. Psal. 34. 15. Deut. 11. 12. For the word Eyes see on chap. 15. 15. upon the word Sight. For the word Ways see on chap. 17. 9.

V. 24. {They are exalted for a little while, but are gone and brought low, they are taken out of the way as all other, and cut off, as the tops of the ears of corn.} Here Job shows that he did not intend to speak of any judgments of God, that cut off wicked men before their time, but to show that both in life and death they fared like other men. Man's life is not long, yet all that time they lived they prospered, and lived as long as others, and died in a full old age, and easily, as corn cut down when it is ripe.

{They are exalted} They grow rich and are promoted to great honor.

{for a little while} For that small time they live upon the earth.

{but are gone} Heb. and are not. To wit, here upon the face of the earth among men, chap. 3. 16. The beginning of the verse may be read thus, They are exalted, and within a little while they are not. That is, they live in prosperity, and die easily without any long or lingering sickness.

{and brought low} As low as death.

{they are taken out of the way} Heb. They are shut up. To wit, in the grave.

{as all other} They die and lie quietly in the grave, as other men do, chap. 3. 14. & 21. 33. Eccles. 2. 16.

{and cut off} But he speaks of a natural death; see on chapter 14. 2.

{as the tops} Heb. as the head. See on chap. 19. 9.

{of the ears of corn} This was that hard word in the original, that cost the lives of many Ephraimites, they could not say Shibboleth. Judg. 12. 6. By the tops of the ears of corn may be meant the ears themselves which grow on the top of the straw. See the like phrase, chap. 22. 12. about the height of the stars.

V. 25. {And if it be not so now, who will make me a liar, and make my speech nothing worth?} In the conclusion Job by his earnestness shows his confidence in the equity of his cause, which he pleaded that it was so just and so fully laid open and proved by him, that no man could confute what he said.

{And if it be not so} If this be not a truth, which I have contended for, that such as oppress others, live prosperously, and die easily.

{now who will make me a liar} If any one of you think he can confute me, let him come forth, and do it, Or, where? who is he that will make me a lyer? See the words so used, chap. 9. 24. As if Job had looked round about him for an antagonist. By making him a liar, he means disproving what he had said, and convincing him of untruth.

{and make my speech nothing worth} Heb. and bring my speech to nothing. So the Dutch translation reads it also. That is, show that my reasons are nothing worth, and do not prove that for which I brought them.

CHAPTER 25

Verse 1. {Then answered Bildad the Shuhite and said} Bildad is very brief in this last reply upon Job. Either he thought Job obstinate, and would not spend many more words upon him; or else he was convinced that Job was in the right, and therefore gives no answer to his dispute chap. 24. but only to his complaint against God, chap. 23. and seeks to convince him by arguments taken from God's majesty, and the heavenly creatures, as Eliphaz had done before, chap. 4. 17. &c.

{Then} See on chap. 4. 1.

{Bildad the Shuhite} See on chap. 2. 11.

{answered and said} See on chap. 16. 1.

V. 2. {Dominion and fear are with him, he maketh peace in his high places.} As if he had said, surely Job you do forget God's supreme authority and power, which might strike awful fear of him into all creatures, as it does to the mighty angels, whom together with the other heavenly bodies he rules so powerfully and peaceably, that they have neither cause nor will to complain of his proceedings. How dare you then being a weak sorry man call the great God to give an account to you of his judgments? As he did, chap. 23. 3, 4.

{Dominion} The supreme authority over all things in heaven and earth. Heb. To rule. It is his due to rule, yours to be subject.

{and fear} That is, majesty which may strike a fear and terror into others: for God fears none. For the word see on chap. 15. 21. Upon, A dreadful sound.

{are with him} With God who is often spoken of without naming in this book, the great things mentioned making manifest at first sight, who is spoken of. He has the highest authority, and majesty answerable.

{he maketh} See on chapter 14. 9. upon the word Bringeth forth.

{peace} Concord or agreement. Or, prosperity and tranquility.

{in his high places} In the heavens both visible and invisible, which are clearly his. Men can lay some title to the earth, but no color of title to heaven. Some read this latter clause thus, He worketh in peace in his high places, No angel in heaven dare complain of his proceedings, and how dare you O Job call him to account? Others read the whole verse thus; The dominion and power which is with him, maketh peace in his high places. He has so much authority and majesty, that no angel in heaven among those many millions dare question him. And though there be thousands of stars, yet he keeps them all from clashing one against another, and rules the whole heaven in peace and happiness. For the word see on chap. 16. 19.

V. 3. {Is there any number of his armies? and upon whom doth not his light arise?} It is in vain for you poor man to think of contending with God, who has innumerable armies ready to fight for him, if any man oppose him. Yea you have cause to submit to him, who gives light to you, and to all living creatures.

{Is there any number} They are innumerable.

{of his armies} All creatures in heaven and earth are God's soldiers, but here are intended more especially the innumerable company of angels, or rather stars in heaven, as appears by what went before and follows after. These are all ready to fight at God's command, and for his honor, 2 King. 19. 35. Judg. 5. 20.

{and upon whom doth not his light arise} There is no living creature, that enjoys the light of the sun, but is beholding to God for it. For it is light given by him to the sun. For Light see on chap. 17. 12. For Arise see on chap. 14. 12.

V. 4. {How then can man be justified with God? or how can he be clean that is born of a woman?} Not only God's majesty, but also your own impurity should make you afraid to desire to plead with God. For he is just and pure, you are sinful and impure, and that by your very birth.

{How then can} It is not possible. If you will contend with God you must needs go by the worst, for he is always in the right.

{man} A miserable creature whose sins bring diseases and death upon him. See on chap. 5. 17. & 9. 2.

{be justified} See on chap. 4. 17. & 9. 20.

{with God} Some understand it before God, if he refer himself to God's judgment, he must needs pronounce him sinful. Others, in comparison of God. Though he may be excellent in comparison of other men, yet he is very unjust in comparison of God. But the whole scope shows that Bildad meant, if he will contend with God, as if God had done him some wrong in afflicting him more than was fitting. This was Job's motion, chap. 23. 3, 4. of which Bildad here shows the inequality, and injustice, and unprofitableness. For the word, God, see on chap. 8. 3, 5.

{or how can he be clean that is born of a woman} See on chap. 14. 4. & 15. 14. &c.

V. 5. {Behold even to the moon, and it shineth not; yea the stars are not pure in his sight.} You think the moon and stars are glorious creatures: and so they are indeed. Yet if God should contend with them, he would find spots and blemishes in them: so will he find sins in you worthy of his corrections, notwithstanding your vain confidence in your own uprightness.

{Behold} See on chap. 1. 12.

{even to the moon} If you consider all the glorious things in the world beginning with earthly things, as gold, silver, jewels, and then look above these to the moon and stars, those heavenly lights, which are clearer than they, you will find, that God can spy blemishes in them. He mentions the moon either because that is the lowest of those heavenly lights, or else it may be this conference held while night, and Bildad might with his finger point up to the moon, when he could not see the sun. So Piscator conceives that David made the eighth Psalm in the night, and therefore mentions not the sun, Psal. 8. 3. So Elihu is conceived to speak according to the present occasion, chap. 37. 21. and Piscator thinks Christ saw a vine in his passage from the house to the garden, and took occasion from thence to use that similitude, Joh. 15. 1. The word in the original is conceived to come from a word, that signifies to cool or refresh, because the moon cools those things in the night, which the sun overheats in the day. And for the same reason God is pleased to give an intercourse of fair weather and foul, summer and winter.

{and it shineth not} Though it shine clear to us, yet God can see darkness in it.

{yea the stars} Those glorious lights that are thought to be higher than the moon, and farther from the earth.

{are not pure} Free from blemishes and spots. See on chap. 14. 4. & 15. 14.

{in his sight} He discerns obscurity in them, though we cannot, Heb. in his eyes. See on chap. 15. 15.

V. 6. {How much less man, that is a worm? and the son of man, which is a worm?} In the conclusion Bildad lays man as low as he can, showing that he is so far below the stars, that he is as base as the worms, which are the vilest creatures, trod upon by men, yea he is a very worm.

{How much less} See on chap. 4. 19.

{man} See on chap. 5. 17. & 9. 2.

{that is a worm} That is, a vile creature like a worm. So the word of similitude, As, is left out, chap. 7. 7. See on chap. 17. 14. The word properly signifies such little worms as breed in flesh or cheese, or other food, Exod. 16. 24.

{and the son} This shows that this baseness comes by our birth, and is common to all men. For the word, see on chapter 14. 14.

{of man} See on chap. 14. 1.

{which is a worm} The word in the original differs from the former, and signifies both great and small worms. And it is doubled to assure us of man's baseness.

CHAPTER 26

Verse 1. {But Job answered and said,} Job offended with Bildad's speech, as having said nothing to the controversy, ironically invades him, and whereas Bildad had spoken of God's great power and wisdom, he shows that he could speak more highly of God than Bildad had done, and therefore his speech, as it was impertinent, so also needless. His complaint against Bildad is in the four first verses. His description of God's magnificence in the rest of the chapter.

{But} Heb. And. It is used 1. as a word of connection, as Prov. 2. 9. 2. as a word of opposition, Prov. 1. 25. 3. as a word of assimilation, Job 16. 21. 4. as a word of augmentation, Job 30. 9. 5. it gives a reason of a thing, Job 11. 4. 6. it infers one thing from another Job 27. 12. And accordingly it is translated, And, or But, or As, or Yea, or For, or Then. Here it is used in the second sense, for, But. And Job opposes his answer to Bildad's reply.

{Job} See on chap. 1. 1.

{answered and said} See on chap. 16. 1.

V. 2. {How hast thou helped him, that is without power? How savest thou the arm that hath no strength?} In this verse and those two that follow, there is an admiration of Bildad's proceeding, but ironical, and so the more emphatical. Some understand it of God, as if Job had said, O Bildad, how stoutly have you stood up in defense of God, as if he were not able to defend himself? You have played the cunning advocate, where there was no need. Others interpret it as having relation to Job himself, as if he had said, You are one of those, that take upon you to comfort me in this my sad condition, but you have altogether discouraged me.

{How} You have not well performed the task you have taken in hand.

{hast thou helped} By pleading for God, or advising me. God appears never the more just, nor I am never the more comforted for anything you have said.

{him that is without power} You think God is mightily beholding to you for pleading for him: but he can defend himself without your help. Or, you think I am much engaged to you for upholding me in my weak condition by wholesome counsel; but I see no such thing.

{How savest thou} What freedom or deliverance gets such a one by your words?

{the arm} Him that is weak: for the strength of man lies in his arms. You think belike that God is weak and needs your help to defend him. Or, though I be very weak, yet I have no help from you at all. See on chap. 22. 9.

{that hath no strength} Him that is unable to defend himself.

V. 3. {How hast thou counselled him that hath no wisdom? and how hast thou plentifully declared the thing as it is?} God has wisdom enough and needs not your counsel, neither have you spoken truly of the thing. Or, my ignorance is no whit informed by your discourse, neither have you spoken truly of my condition.

{How hast thou counselled} You speak as if you were of God's privy counsel, and could direct him how to guide the world. Or, you have given me uncomfortable counsel in my sad condition.

{him that hath no wisdom} You carry yourself in this case as if God had not wisdom enough to guide the world without your direction. Or, you think me a fool, and have given counsel altogether unprofitable for me.

{and how hast thou plentifully declared} You think that you have so wisely and plentifully handled the cause, that all must needs be of your mind, but you are deceived.

{the thing as it is} The solid truth: the word signifies, 1. essence or being, or the substance of a thing. Or, that which is, as chap. 11. 6. & 30. 22. From this תושיה comes the Greek word for essence οὐσία, 2. working or operation, which is an effect of essence. Things must be before they can work, and are to small purpose, if they work not. So Isa. 28. 29. 3. wisdom which is one of the most excellent things which are, or have a being, Prov. 2. 7. & 3. 21. Here it is taken in the first sense, for that which is, as it is translated, yet some take it in the third sense, and read it thus, and hast declared wisdome abundantly. You think you have made a very wise oration, and couched much learning in few words: but it is not so. Others thus, and how hast thou made him to know wisdome abundantly? Which last reading is very answerable to the former part of the verse, you speak so highly, as if you were able to teach God abundance of wisdom, how to govern the world.

V. 4. {To whom hast thou uttered words? and whose spirit came from thee?} Whom think you that you have spoken to? If to God, he is wise enough, and needs not your teaching. If to me, I know these things as well as you yourself, and you might have spared your pains. You conceive O Bildad that you have spoken high things revealed to you in an extraordinary way by God's spirit; but these are things commonly spoken of by other men; as well as by you.

{To whom hast thou uttered words} Whom have you gone about to inform? For, Uttered, see on chap. 15. 18. upon the word, Told.

{and whose spirit} Or, whose breath. Chap. 32. 8.

{came from thee} Or, came out of thee. Do you think that God's spirit spoke by you, in an extraordinary manner? Surely no. For the word, see on chap. 20. 25. Others understand it thus, Whose sad soul was recovered out of his dumps by your speeches? Others thus, Who received their souls from you, that you should make yourself equal with God, as if you could instruct him? Thus God convinces Job of folly by setting his great works before him, chap. 38. Others read it thus, whose spirit admired thee. For the spirit goes as it were out of itself after those things it admires. You think in the pride of your heart, that men will admire at your rare sayings: but there is no such cause.

V. 5. {Dead things are formed from under the waters, and the inhabitants thereof.} Lest any man should think that Job did in his former ironical speech deride those great things of God, which Bildad had spoken of the former chapter. And that Bildad might know, that Job understood these things as well as he, Job now makes a more majestical discourse of God's infinite power and knowledge than Bildad had done before. As if he had said, you have spoken of things visible, but I will show how God's providence reaches to those things, that no man can see how they are formed.

{Dead things} Or, Livelesse things. It comes from רפא which signifies to heal or make strong. And רפאים signifies 1. giants, which are the strongest men on earth, Deut. 2. 11. 2. Dead or lifeless things, which have no strength at all, Psal. 88. 10. So here, these dead things some take to be minerals and jewels and pearls, which are taken out of the bottoms of rivers or sea-waters, or of mountains from under springs. Others for reeds, and some trees, which take root under the waters, and grow out of them. Others for the spawn of fishes, which bring forth great increase.

{are formed} The word חול signifies, 1. to bring forth children out of the womb, when they have their right form, chap. 39. 1. 2. because children are brought forth with much pain and outcries both of the mother and child, it signifies to be in anguish, groan grievously or mourn, like a woman in travail, as Deut. 2. 29. Here it is taken in the first sense. Such things are formed in the bottom of the waters or under them as in a womb, and by God's providence brought forth to light, as children are.

{from under the waters} Either in the earth in the bottom of the waters, or in the lowest part of the waters. For Waters, see on chap. 14. 9.

{and the inhabitants thereof} That is, and under the inhabitants thereof, which are the fishes. Or; with the inhabitants thereof, The fishes are strangely formed by God's power in the waters, which one would think should scatter their spawn quite away, and not enliven it. Or, which are the inhabitants thereof, if it be meant of production of fishes from the spawn, or of dead bodies of men drowned, which may be called the inhabitants of the sea. So some interpret this verse. Or, and under the neighbours thereof. That is, under the mountains near the sea.

V. 6. {Hell is naked before him, and destruction hath no covering.} Not only things in the bottom of the earth and of the seas are uncovered before God, but also those that are in hell, and as it were clean destroyed to us; are clearly discerned by him.

{Hell} Or, The grave. Some understand it of the lowest parts of the earth: but those were spoken of in the last verse. This may therefore reach as low as hell, for God knows what is done there as well as in the grave. For the word, see on chap. 7. 9. upon the word Grave.

{is naked} As plainly discerned by God, as a body by us that has no garment to cover it, Psal. 139. 8. Prov. 15. 11. Heb. 4. 13.

{before him} In his sight. That is, in God's sight. The things spoken show whom he meant, though he named him not, so that his friends could not choose but understand of whom he spoke.

{and destruction hath no covering} It is the custom of the Scripture for greater assurance to repeat things in other words negatively, which it had before delivered affirmatively. So here. Hell is called destruction, because it does forever ruin all those that come into it. So the Devil is called Abaddon (the same word, that is here used) Rev. 9. 11. because he brings all his followers to eternal destruction in hellfire. And that is naked, which has no covering to keep it from the eyes of men. The sum is, God knows all, that is done in hell, which is covered from our sight, but not from God's.

V. 7. {He stretcheth out the north over the empty place, and hangeth the earth upon nothing.} Having showed God's great power and wisdom by his working in and knowledge of those things, that are clean hid from men, now he sets it out further by his upholding the mighty frame of heaven and earth. You see the starry heaven, yet you see no solid body near it to uphold so great a fabric. You see the weighty earth compassed round about by the heavens, yet you see no pillars to uphold it. All this sets out the mighty power and wisdom of God.

{He stretcheth out} So the word is translated, Prov. 1. 24. Sometimes it signifies declining or bowing down, as Psal. 102. 11.

{the north} That part of the heaven where the north pole is seen, under which Job lived, and the south part was thought then not inhabited. See on chap. 9. 9. by a figure of the part for the whole, instancing in that part which he saw he may mean the whole heavens.

{over the empty place} Over the air, which seems to us empty, and is so in respect of any strength is in it to bear up such a frame.

{and hangeth the earth upon nothing} The earth is upheld only by God's almighty power, having no foundation at all, but hanging like a ball in the midst of the heavens, Psal. 104. 5. Heb. 1. 3. Whereas man cannot spread a curtain without some solid thing to uphold it. For the word, Earth, see on chap. 9. 24.

V. 8. {He bindeth up the waters in his thick clouds, and the cloud is not rent under them.} From the framing of heaven and earth, he proceeds to the course of God's daily providence. And first sets out his wisdom and power in causing thin clouds vanishing like smoke by a strange art to hold mighty floods of waters, as appears by many deluges in the world after a few days' rain. The water no doubt is thicker and heavier than the cloud, that holds it, yet the cloud is not cleft asunder with the weight of it, but keeps it as it were a strong man in a cobweb, till God please to give order for it to drop upon the earth by little and little to make it fruitful.

{He bindeth up} He keeps the waters in clouds as in vessels, so that they break not all through to overwhelm the earth. Therefore the clouds are compared to bottles, chap. 38. 37. The word signifies keeping them in by main strength, as things tied up in sacks, or sewed up, are kept from falling out.

{the waters} The rainwaters, or waters above the firmament, Gen. 1. 7. For the word, see on chap. 14. 9.

{in his} The clouds are called God's, 1. because as he causes the sun to draw up moist vapors from the earth, so he turns them into rainwater, and prepares the clouds to hold them. 2. Because God's incomprehensibleness in Scripture is set out by dwelling in and covering himself with the clouds, which no man can see through, verse 9. Psal. 18. 11. & 97. 2. 3. Because his majesty and state is set out by riding on the clouds, as a king or emperor on a stately horse, Est. 6. 8, 11. 10. 1.

{thick clouds} The word signifies any kind of clouds thick or thin. It is derived from a word that signifies thickness, because the clouds are the thickest part of the air, yet far thinner than the water which they hold. It should rather have been translated, in his clouds. As it is expounded in the end of the verse by another Heb. word. For the thinner the cloud is, the more strange is the thing. As 1. that waters should be kept in, whose nature is to flow abroad. 2. that they should not quite be restrained, but let down by degrees to water the earth. 3. that thin air should hold water thicker than itself. 4. that the weight of the water or violence of the wind driving the clouds up and down should not rend them, and let down all the waters in them to drown the earth, Gen. 7. 11. These are all strange things, and would be esteemed miracles, and might serve to convince atheists, if they were not ordinary.

{and the cloud} Which upholds these waters.

{is not rent} Or, cleft into two pieces, that all the water might run out.

{under them} Under the waters by the weight of them, which is so great, that they might easily break through a thin cloud and drown the earth. Yet ordinarily God lets them out so as they do no harm, but good, although sometimes in judgment he drowns men, and beasts with them. And the wonderful power and mercy of God is seen in keeping them in with clouds, as he does the sea with sand, that the whole world, and all the creatures in it do not perish in another flood, Jer. 5. 22.

V. 9. {He holdeth back the face of his throne, and spreadeth his cloud upon it.} Here God's incomprehensibleness is set out, as was hinted in the former verse. He has a glorious throne indeed in the highest heaven, but the clouds coming between keep us from the sight of it.

{He holdeth back} Heb. He layeth hold on. To wit, that he may hide it, as follows in the end of the verse.

{the face} The visible demonstration of it, as a man is known by his face. For the word, see on chap. 14. 20. upon the word, Countenance.

{of his throne} The highest heaven, which is his throne, Isa. 66. 1. It cannot be meant of the air, though that sometimes be called heaven, for the clouds cannot keep the sight of that from us, a great part whereof is below the clouds. They do indeed sometimes keep the sight of the starry heaven from us, and of the highest heaven always. Christ was covered with one from his apostles' sight, when he went up to heaven, Act. 1. 9.

{and spreadeth his cloud upon it} To cover it from the sight of men upon earth. As the clouds keep us from seeing God's throne in the highest heavens, so man's understanding is too shallow to comprehend God's essence.

V. 10. {He hath compassed the waters with bounds, until the day and night come to an end.} As before he had showed God's power in ordering the heavens, so now in bounding the seas: and that both in regard of place and time, that they may not go beyond their limits to the end of the world.

{He hath compassed} He has as it were with a pair of compasses drawn a circle about the sea, that it may not pass to hurt the earth. For the word, see on chap. 22. 14. upon the word Circuit.

{the waters} Heb. the face of the waters. So the face of the earth is put for the earth, Gen. 1. 29. For the upper part of it lies open to view like a man's face. For the word, Waters, see on chap. 24. 9.

{with bounds} The word חק signifies 1. a decree or statute, Mal. 4. 4. 2. the thing decreed, as a bound of place, chapter 38. 10. a decreed time, chapter 14. 13. appointed food, chapter 23. 12. Here it is taken for a bounding place to the sea, or a bounding time, as follows in the verse, within which as within a circled wall the sea is kept fast, chap. 38. 8, 10, 11. Psal. 104. 9. Prov. 8. 29. Jer. 5. 22.

{until} This word does not prove, as some would have it, that afterwards the sea shall overflow the land again, but that it shall not before, what it shall do afterwards is not revealed to us. So the word is used, Psal. 110. 1.

{the day} Heb. light. See on chap. 24. 13, 16.

{and night} Heb. with darknesse. As light is put for day, chapter 24. 13, 16.

{come to an end} Heb. untill the consummation of light with darknesse. That is, to the end of the world, which cannot stand without the vicissitude of day and night, Genes. 8. 22. Jerem. 31. 35, 36.

V. 11. {The pillars of heaven tremble, and are astonished at his reproof.} So great is the power of almighty God, that when he shows any sign of indignation, the strong heavens, and those things that seem to uphold them are likely to totter and fall down.

{The pillars} Some understand hereby the heavens themselves upheld by the strength God has put into them at first, as with pillars. As the pillar of a cloud, Exod. 14. 19. for the cloud itself. Others understand it of the highest mountains, which seem by their height to uphold the very heavens.

{of heaven} Of the starry or airy heaven. See on chap. 9. 8. & 11. 8.

{tremble} Show their weakness, as a man afraid shows his by shaking. Or, the mountains shake in an earthquake, Exod. 19. 18. Psal. 114. 4.

{and are astonished} In danger of subversion, as a man trembling at some great object of fear knows not whither to go for help, but looks for present ruin.

{at his reproof} As a slave chidden by a prince trembles, and is aghast, so the pillars of heaven at the signs of God's indignation. Such as understand it of the heavens themselves interpret it of the thunder, whereby God seems to show his anger to the heavens, and to make them as it were to tremble, 2 Sam. 22. 8, 9. Psal. 18. 13, 14, 15. Psal. 104. 7. For God by the thunder speaks so loud, that stout men are terrified, Exod. 9. 28. Psal. 29. 3, &c. they who understand it of the mountains, interpret it of earthquakes which make them to shake, and sometimes to molder away, as if God were angry with them. Some put, until, in the beginning of the verse out of the former verse, and interpret both of restraining the sea, until the world end, when both heavens, and mountains shall be strangely altered, as if God were angry with them, 2 Pet. 3. 10, 12.

V. 12. {He divideth the sea with his power, and by his understanding he smiteth through the proud.} God's great power and wisdom is here further set out by raising storms in the sea, and quieting them again at his pleasure, which is too great a work for any creature to do.

{He divideth} Or, He moveth. Or, he causes a storm to come upon the sea, wherein it seems to be divided by the wind, part of it flying up into the air from the rest, and it lies as it were in ridges; the top of one wave far from another, Isa. 51. 15. Jer. 31. 35.

{the sea} See on chap. 14. 11.

{with his power} God is so strong that he can make the sea tempestuous.

{and by his understanding} As he is powerful enough to raise storms in the sea, so he is wise enough to lay them again, Psalm 107. 25, 29.

{he smiteth through} Wounds them as it were, so that they are not able to rise. Psal. 18. 38. That is, he allays the tempest, and makes the sea as quiet as a man mortally wounded.

{the proud} The proud sea, for in a tempest it seems to be proud, and swells as if it would overrun all the world. Heb. pride. Some understand it of proud men, which is nothing at all to the coherence, which rather refers it to the swelling of the sea, chap. 38. 11. Some understand the whole verse of making tempests, and interpret the smiting through the waves to be the same with dividing the sea before with the wind. Others conceive the dividing of the waters at first into seas and rivers to be here meant. Others understand it of dividing some arms of the sea from the body of it by earthquakes, filling some channels with the fall of hills. Others think all is spoken of calming the sea, and translate quieting for dividing, as Jer. 31. 2. it is, causing to rest. And so Jer. 50. 34. Others understand it of dividing the Red Sea for the children of Israel to pass through it. And by the last word they understand Egypt or the Egyptians then and there drowned, as it is taken, Psal. 87. 4. & 89. 10. Isa. 51. 9. In the two last places dividing the sea, and destroying the Egyptians are joined together. Others by Rahab understand Pharaoh, for both he and the Egyptians proudly insulted over Israel, as the sea at last did over them. Psal. 136. 13, 14, 15. This would stand well with the words, but that Job is conceived to be before that division of the sea. See on chapter 22. 15. At least if this were known to Job, it was likely to be by a relation of a thing new done before Moses writ it.

V. 13. {By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent.} And that I may knit up my speech with the most excellent work among all others, this is he which has adorned the heavens with such wonderful and unspeakable beauty: and those circles, which like winding serpents fetch a compass round about the heavens, are framed with his own hands.

{By his spirit} By the Holy Ghost, who wrought in the creation, Gen. 1. 2. For the word, see on chap. 15. 2.

{he hath garnished the heavens} He has not only created them, but also adorned them beautiful to the eye. That is, he has garnished them with stars, as a palace is adorned with stately pictures. Others understand it of clearing the sky from dark clouds in sunshiny days, which is a beautiful sight. Others of lightnings, and fiery meteors, which at some times give light in the air. For Heavens, see on chap. 9. 8. & 11. 8.

{his hand} His power has made it. For the word see on chapter 15. 23.

{hath framed} See on verse 5. upon the word, Formed; yet here it differs a little, as having no relation to forming in a dark place, like the womb, but only implying the making of them by God as truly as children are formed by him in their mother's belly. Others read it wounded, as Isa. 51. 9. where Rahab also is mentioned as here verse 12. by which they mean Egypt, and by the serpent Pharaoh.

{The crooked serpent} The several circles of heaven or orbs, which are involved one within another, as a serpent crooks or bows himself, and lies round, in several circles one within another. Others interpret it of a constellation, or company of stars called the dragon. Others of the whales or great sea fish, called sea-dragons, Isa. 27. 1. And they say that Job concludes his speech with two great and wonderful works of God in two extremes of the world, the stars in heaven, and huge fish in the sea. The Heb. is word for word, the serpent the bar. If it be taken for the circles of heaven, then they are like a serpent and bar in their roundness, as before, and smoothness. If of the constellation called the Dragon, the stars there it is likely are like a serpent, or bar at full length. So also are the whales long. If of the fiery meteor called Draco volans, the flying dragon, as some would have it, that also is long like a serpent and bar of a door. Thus Job labors many ways to set out God's infinite wisdom and power by higher expressions, than Bildad had done in the former chapter, and more largely.

V. 14. {Lo these are parts of his ways, but how little a portion is heard of him? but the thunder of his power who can understand?} Among God's infinite and innumerable works these are to be reckoned. But these are but small parts of them. For who is able to comprehend in his mind, much less to unfold in words the number, greatness, and admirableness of them? So he acknowledges the great wisdom, power and majesty of God, which shines forth abundantly in his glorious works, so as it might astonish the beholders. And withal implies his own and other men's slender ability to apprehend them according to the worth of them.

{Lo} Or, Behold. See on chap. 1. 12.

{these are parts} These works of God, which [have] repeated are indeed parcels of God's glorious works. Others interpret it the ends. That is, extremities or utmost parts of them. But there are much more glorious things to be spoken of God, if we could penetrate further into his works.

{of his ways} God's ways are taken sometimes for those ways whereby he draws near to us in his word and works, Isa. 55. 8. Sometimes for the ways wherein he would have us come to him, Psalm 119. 33. Here it is taken in the first sense for God's works, whereby he comes to us, or makes himself known to us. Some understand it of tempests, which all see to be God's ways, for men cannot bring them. So it answers to the thunder in the words following. So God's coming is set out. Psal. 18. 9. &c. And his way, Nah. 1. 3.

{but how little} That which has been spoken is but very little in comparison of what might be said, if we did fully understand, or were able fully to express God's proceedings. chap. 4. 12.

{a portion} Heb. a word, or thing. See on chap. 19. 28. upon the word Matter.

{is heard} In that which I have spoken now. Or, In all men's discourses. All that ever the wisest men could speak of God's ways falls infinitely short of the height of them.

{of him} Of God. This word shows that the scope of Job's speech was not so much to make us understand God's works, as to bring us to know God by them, and as it were to see him in them, as a builder in a stately house. For ב, of, see on chap. 7. 11.

{but the thunder of his power} Some understand it literally of the thunder, which wonderfully sets out God's power and frightens men. See on verse 11. upon the word Reproof. See also chap. 37. 2. Others of God's most glorious works, thundering in men's ears the great wisdom and power of God all the world over, and that more loud than the thundering of the captains in war, chapter 39. 25. Others of the setting out of the greatness of God's works in such a glorious manner as becomes them. So men talk of thundering eloquence which amazes the hearers, when great things are set out in high expressions. For the word Power see on chap. 9. 4. upon the word Strength.

{who can understand} No man can. It passes the capacity of the wisest men in the world to understand all God's wonderful works. Thus Job purges himself from the ignorance of God's ways, and profane contempt of God's works so often objected by his friends.

CHAPTER 27

Verse 1. {Moreover Job continued his parable and said} Job having answered Bildad now stays a while expecting that Zophar should take his course. But he either hopeless of reclaiming Job, or confounded with his arguments, or having a better opinion of him by reason of his high expressions in setting out God's infinite wisdom and power, though far short of the things themselves, yet far beyond what himself and his companions had spoken of that argument, held his peace, and gives up the bucklers. So do the rest of his companions discouraged by him. For which Elihu was angry with them all, chap. 32. 1, 2. because they condemned him without a cause, yet he fails not to show Job his faults. When Job sees that his friends were silent, he goes on the more confidently to maintain his cause.

{Moreover} The word is And. Here it is translated moreover, to put us in mind of some space between this and Job's answer to Bildad.

{Job} See on chap. 1. 1.

{continued} Heb. added to lift up. He spoke again, and more freely and boldly than before, to maintain the truth and his own integrity, seeing no man opposed him, and his adversaries were conquered. To Add in Scripture language signifies to do the same thing again, and to do more in that kind than was done before. So to add to sin is to sin again, and to sin more grievously, Judg. 3. 12. & 4. 1. & 10. 6. And for God to add to appear to Samuel, is to appear again, and declare his mind more fully to him, 1 Sam. 3. 8. For lifting up of a parable it may be meant of his speaking or lifting up words into the mouth, as Ascending into the heart is thinking, Jer. 7. 31. Or it may be spoken in regard of the voice. Job being now more fearless might speak in a louder tone to express his confidence. Or, in regard of the matter, for he that speaks in parables, or choice sentences speaks in a higher style, than they that speak in plain words. This phrase of lifting up a parable is used, Numb. 23. 7. For the word נשא see on chap. 21. 3. upon the word Suffer.

{His parable} It is derived from a word that signifies to rule. 1. Because they rule in speech, and illustrate our sentences, as rulers are eminent in a nation. 2. Because other speeches are tried by them, as by rulers and judges. 3. Because they come from kings and eminent persons, as Solomon's Proverbs. 4. Because they have a throne in all men's minds, and no man dares to contradict them. The word also from which it is derived signifies to be like. 1. because many parables are similitudes and liken one thing to another. 2. because they are characters of good men's manners, and express them lively as the wax does the seal stamped on it. By the word is meant, 1. Principles in divinity commonly believed of all, and used in common speech by them. Ezek. 18. 2. 2. Witty sentences spoken by wise men of great note, as Prov. 1. 1. 3. Riddles or hard sayings requiring labor for the understanding of them. Psal. 49. 4. & 78. 2. 4. Similitudes, Ezek. 18. 2. Here it may be used in any or all of these senses, for all are to be found in this chapter and the next.

{and said} See on chap. 16. 1.

V. 2. {As God liveth, who hath taken away my judgment, and the Almighty, who hath vexed my soule.} In this speech of Job, 1. He clears his own innocency further, to verse 11. of this chapter. 2. He acknowledges that God's judgments light on ungodly men sometimes in this world, but not always. This lasts to the end of the chapter. 3. He sets out God's infinite wisdom, which goes beyond the wisest projects of men, in the next chapter. In the clearing of his innocency, 1. He professes it to verse 7. 2. He proves it by his just confidence, which he could not have, if he were an ungodly man, or a hypocrite. For the clearing of his own innocency, 1. He does it by oath, and calling God to witness that he speaks nothing but the truth, verse 2, 3, 4. 2. By the unjustness of the act, if he should pronounce himself wicked, whom he knew not to be so, verse 5. 3. By self-condemnation which would follow thereupon, verse 6. In his solemn oath, 1. He calls God to witness, verse 2. 2. He professes his constancy in upholding his integrity to death, verse 3. 3. His uprightness, verse 4. For the first, The sum of this verse is, as if Job should have said, My friends I hear, what your opinion is of me, and I confess, that almighty God does at this time so deal with me, oppressing this my languishing soul with such extreme misery, that he seems to have debarred me from all right of defending, and maintaining my own innocency against you.

{As God liveth} The usual form of an oath among the people of God. 1 Sam. 25. 34. 2 Sam. 2. 27. For God see on chap. 8. 3, 5. For the word Liveth see on chap. 19. 25. When we speak of men's lives we mean at present, when we speak of God's life, we mean forever. Job's intention is to show that as sure as God is the living God forever, so certainly he will not forsake his integrity, nor speak falsely. He takes an oath here. 1. Because he speaks of a weighty matter. 2. Because his arguments being spent, he had no refuge left but to appeal to God. 3. Because else they might think he spoke ambitiously rather than truly of himself in the following chapter. 4. That he might keep himself within compass of truth speaking upon his oath.

{who hath taken away my judgment} If it be meant of the sentence of judgment, then the sense is, that God would not hear his cause, though often desired to do it, nor clear him although he were a godly man, and unjustly condemned by his friends. If it be meant of execution, then the sense is, That God would not take away from him those heavy judgments, which he uses to lay upon ungodly men, and which his enemies used as arguments to prove him to be such a one, and would not think any better of him, till they were removed. So he accuses God to have no regard of his innocency. And this passionate speech Elihu taxes him withal, chap. 34. 5. For the word Judgment, see on chap. 22. 4. For Taking away see on chap. 12. 20. upon the word Removeth.

{and the Almighty} And as sure as the Almighty lives forever. For the word see on chap. 8. 3, 5.

{who hath vexed} Heb. who hath made bitter. Who has laid great plagues upon me to the grief of my soul, which are as displeasing to me, as bitter things to the palate, Ruth, 1. 20.

{my soul} See on chap. 14. 22.

V. 3. {All the while my breath is in me, and the spirit of God is in my nostrils} Now he sets out the time how long this oath should bind him, to wit, as long as he lived.

{All the while} Heb. That all the while. That is, I swear, I will never alter my judgment of my own integrity while I live. Or, Surely all the while. So כי is translated, chap. 28. 1.

{my breath is in me} So long as I live. An elegant description of life, for as soon as man lives, he breathes, Gen. 2. 7. And when his breath fails, he dies, 1 King. 17. 17. Psal. 146. 4. Isa. 2. 22.

{and the spirit} The breath which God has given me, as appears by what went before, and what follows in this verse. For the word see on chap. 15. 2. upon Vain knowledge.

{of God} See on chap. 4. 9. & 11. 5.

{is in my nostrils} See on chap. 14. 13. upon the word Wrath. While my breath goes in and out of my nostrils, I will maintain my integrity.

V. 4. {My lips shall not speak wickedness, nor my tongue utter deceit} How ill soever you judge of me, yet I will not speak contrary to that which I have said, and so do wickedly in betraying the truth, as you have done, chap. 13. 7. I will not deny my integrity.

{My lips shall not} Heb. If my lips shall. The reddition is left out, Then let me be counted a liar, or, Let God punish me severely for it. Another form of swearing, see on chap. 1. 11. So that here is a double oath. The first in v. 2. The second here. For the word see on chap. 16. 6.

{speak wickedness} I will not confess myself to be a wicked and deceitful man, as you charge me, for then I should speak untruly. This interpretation suits well with the words before and after. For Wickedness see on chap. 13. 7.

{nor my tongue} See on chap. 15. 5.

{utter} The word הגה signifies sometimes to meditate, as Psal. 1. 2. sometimes to speak, Psal. 37. 30. sometimes to sigh and mourn like doves, Isa. 59. 11. For men should meditate of what they intend to speak, and speak what they have thought on, and mournings come from sad thoughts. Here it is taken in the second sense for speaking and revealing the thoughts of our minds to others.

{deceit} See on chap. 13. 7.

V. 5. {God forbid that I should justify you: till I die, I will not remove my integrity from me.} You condemn me as a wicked man, because the hand of God is upon me. I cannot subscribe to this opinion of yours. I will never confess so long as I live, that God accounts me for a wicked man, notwithstanding these heavy things inflicted upon me by him.

{God forbid} Heb. Let it be a common or profane thing unto me. Such things might not be touched, 1 Sam. 24. 6.

{that} So אם is translated, 1 Sam. 24. 6. Others make it a new oath, If I do justify you, let God condemn me.

{I should justify you} In this case, or think you are in the right when you condemn me. For Job had nothing against their persons nor lives, but only against their carriage in this business, and their rash censuring of him. For the word see on chap. 4. 17. & 9. 20.

{till I die} Till I breathe out my last. So the word signifies, see on chap. 13. 19. Till, does not here intimate that Job would do it after death, but only affirm, that he would never do it, while he lived. See the like. 2 Sam. 6. 23. Isa. 22. 14.

{I will not remove} See on chap. 12. 20.

{my integrity from me} I will not confess myself guilty of those crimes of which you accuse me.

V. 6. {My righteousness I hold fast, and will not let it goe: my heart shall not reproach me so long as I live.} As in the last verse, he had showed it to be a most unjust act, if he should confess himself a wicked man contrary to his knowledge, so here he shows, that his conscience would perpetually check him for it.

{my righteousness} I will maintain that I have kept a good conscience toward God and man. Or, I know my cause is righteous, and that I am in the right, and you in the wrong. And to this I will stick.

{I hold fast} Heb. I have held fast. You see that I have stood close to it, and maintained it against you all, and put you to silence, so that none of you has a word to say against it. For the word see on chap. 18. 9.

{and will not let it go} As I have hitherto defended it against you, so I will against all others, that shall question it. Heb. I will not let it cease.

{my heart} See on chap. 17. 11.

{shall not reproach me} Shall not have occasion to cast it in my teeth to my disgrace, that I have betrayed my own innocency.

{so long as I live} Heb. from my dayes. My conscience shall clear me from a wicked life led by me in time past. Or rather, it shall have no cause, nor give way to confess me a wicked man, for time to come so long as I live.

V. 7. {Let mine enemy be as the wicked, and he that riseth up against me, as the unrighteous.} You conceive that I have spoken in the behalf of the wicked, as though they should always escape unpunished. But you are deceived, and I am so confident, that howsoever wicked men may thrive in the world, and die in peace and plenty, that if I were disposed to wish hurt and damage to my enemies, I would not desire any greater mischief should befall them, than befalls ungodly men after their prosperity. So much do I hate iniquity, though you please to reckon me among wicked men.

{Let mine enemy be as the wicked.} A popular manner of speaking, wherein, when men express an abomination of a thing, they wish it to their enemies, taking it for granted, that the power of malice is so great, that no man can express it in the wish of any particular evil. See the like phrase, 2 Sam. 18. 32. 1 Sam. 25. 26. Dan. 4. 19. There is no good so great, but men would wish it to their friends, nor no evil so great, but men would wish it to their enemies. For the word wicked, see on chap. 3. 17.

{and he that riseth up against me} The same thing doubled in other words to express his earnestness. A periphrasis describing an enemy by his hostile action. For the word see on chap. 14. 12.

{as the unrighteous} Let him feel those miseries that unrighteous men shall one day feel.

V. 8. {For what is the hope of the hypocrite, though he hath gained, when God taketh away his soule?} You conceive me to be a hypocrite. If it were so, though I might in health, and prosperity flatter myself, yet when God shall bring me to death, which I know not how soon it may be, I could not die with any comfort.

{For} Or, Surely. As it is translated, chap. 28. 1. For it gives no reason of the former verse, but affords an argument to prove Job to be no hypocrite.

{what is} He can have no hope at all, for he has nothing to ground it upon.

{the hope} How can he hope for any good in death, or what is the good he hopes for then? It may be in his height, he had some high thoughts, but his [heart] droops, when God warns him before his tribunal seat by death. Then he sees that all his hopes are vain. But I have hope in death, chap. 13. 14, 15, 16. For the word see on chap. 5. 16. & 11. 18. & 14. 7.

{of the hypocrite} See on chap. 8. 13.

{though he hath gained} Though he be never so rich, yet all will fail him in death. Or, when he hath been covetous. All that he has gotten by his covetous courses, he must lose, when he dies. Or, that he should bring it about. That he should be able to continue in his prosperity. He cannot be so mad as to think, that he can outlive death. For the word see on chap. 22. 3.

{when God} See on chap. 4. 9. & 11. 5.

{taketh away} Heb. makes to wander. To wit, his soul out of his body by death, either natural or violent. All his gain will do him no good, when he dies. Matth. 16. 26. Luk. 12. 20.

{his soule} See on chap. 14. 22.

V. 9. {Will God hear his cry when trouble cometh upon him?} In this verse and the next Job proves, that a hypocrite though never so rich can have no sure hope in God in trouble or death. And that by three effects of hope. 1. It makes man confident, that God will hear his prayers in this verse. 2. It affords him delight in God, when he wants it in the world. 3. It makes him with boldness in his lowest estate constantly to seek to God for help, verse 10. This a hypocrite cannot do.

{will God} Surely he cannot think that God will hear him. For the word God, see on chap. 8. 3, 5.

{hear} So hear it, that he grant, what he asks, for otherwise there is no good to us in hearing the words of our prayers, for God hears them speak, to whom he denies their requests. For the word see on chap. 13. 17.

{his cry} His prayer. Yet it argues earnestness in prayer withal, for men cry aloud when they are in great distress and need sudden help. God will not hear the earnest prayer of the hypocrite in his misery: but he will hear mine. chap. 12. 4. Therefore I am no hypocrite, whose prayers God will not hear. Psal. 18. 41. & 109. 7. Prov. 1. 28. Isa. 1. 15. Jer. 14. 12. Ezek. 8. 18. Mic. 3. 4. Joh. 9. 31.

{when trouble} Not want, but anguish. Things that straiten and vex him. This is more than want of good things; see on chap. 5. 19.

{cometh upon him} See on chap. 15. 21. And for living actions attributed to dead things, see on chap. 1. 19.

V. 10. {Will he delight himself in the Almighty? will he always call upon God?} A godly man can find matter of delight in God in time of adversity, and call upon him for delivery with some confidence, having had experience of his favor before: but a wicked man, or a hypocrite cannot.

{will he delight himself} Will he or can he find comfort in God, when the world affords him none? See on chap. 22. 26. Others interpret it of God's hearing his prayers, and granting his requests, and so giving him matter of delight. Which agrees well with the words before and after.

{in the Almighty} See on chap. 8. 3, 5.

{will he always} Heb. in every time. It may be he may formally call on God in time of prosperity; but can he seriously do it in time of adversity?

{call upon} Pray to God. See on chap. 13. 22.

{God} See on chap. 4. 9. & 11. 5.

V. 11. {I will teach you by the hand of God: that which is with the Almighty will I not conceal.} Some interpreters knit these words to the former, and read them thus, I teach you being under the hand of the Almighty; and what I am toward the Almighty, I do not conceal from you. As if Job had said, I have showed, that a hypocrite dare not seek to God for help in trouble. I dare and do do it in this great affliction, therefore I am no hypocrite, and your sentence against me is unjust, verse 12. But as the words are read, they are a preface to persuade them to attend to what he had to say in the residue of this chapter, and in the chapter following, wherein he shows, that though he be no wicked man notwithstanding his afflictions, yet God does often cut off wicked men by temporal judgments, although not always, and that they shall perish in the end. And that God's various proceedings are above the reach of human understanding.

{I will teach you} See on chap. 6. 24. & 8. 10.

{by the hand of God} By God's help. Or rather, of the hand of God. Concerning God's actions wherein you are very ignorant, for you measure them by a wrong rule. You conceive, that whom he prospers he loves, and whom he grievously afflicts he hates. But you are deceived, for he prospers or afflicts good men or bad, as he please himself. For he has men's prosperous estates, or cross in his own hand to dispose of, as he pleases. So ב is translated of Exod. 12. 43, 44, 45. Psal. 87. 3. For the word Hand, see on chap. 15. 23. For God see on chap. 8. 3, 5.

{that which is with the Almighty} What course he uses to take. How he prospers or afflicts, as he please himself, and is not tied to any constant law or rule in his external proceedings. For the Almighty see on chap. 8. 3, 5.

{I will not conceal} The same thing repeated in other words for certainty; as chap. 14. 10. 11. yet not without some emphasis, I will not hide, but by all means make it known. A meiosis, whereby more is intended, than is spoken. See the like on chap. 17. 4. upon, Not exalt. And on chap. 15. 18. where see for the word also upon the word Hid.

V. 12. {Behold all ye yourselves have seen it, why then are ye thus altogether vain?} Whereas I said that I would teach you God's proceedings, I doubt not but you know them well, or at least should do, seeing you brag so much of your observations. But I will call those things to your remembrance, which it may be you have forgotten that you have seen God afflict good men as well as bad. And therefore your conclusion is most vain, that God's love may be known by prosperity, or his hatred by adversity, Eccles. 9. 1. yet I deny not, but that God does many times lay heavy judgments upon the ungodly, as I will now show, and make plain. Neither did I deny it before: but showed it not to be God's perpetual way of proceeding.

{Behold} See on chap. 1. 12.

{all ye yourselves} See on chap. 13. 4.

{have seen it} You have seen examples of God's various proceedings in the world.

{why then} Heb. and why is this? To wit, that you go against your own observation.

{are ye thus altogether vain} Heb. are ye vain in vanity? Why do you make such most vain conclusions, that have nothing to uphold them?

V. 13. {This is the portion of a wicked man with God, and the heritage of oppressors, which they shall receive of the Almighty.} Some take these words to be a repetition of what his friends had said before; but they are rather a concession of the truth thereof so far, that God does sometimes destroy ungodly men by outward judgments, and ruin their posterity after them. Yet so as that this could make nothing against Job, who could depend upon God in these miseries, which hypocrites could not do, verse 6, 8. The words are almost the same with those of Zophar, chap. 20. 29. See the exposition of them there. Only a word or two of those words, which differ in the original.

{with God} Which God lays up by him to inflict upon ungodly men in time, as parents lay up portions for children. For God, see on chap. 8. 3, 5.

{of oppressors} See on chap. 15. 20.

{which they shall receive} See on chap. 15. 12. upon, Carry thee away.

{of the Almighty} See on chap. 8. 5.

V. 14. {If his children be multiplied, it is for the sword: and his off-spring shall not be satisfied with bread.} He shows 1. that if the wicked rich man does escape God's judgments, while he lives, yet his posterity meets with them, when he is gone, if not before, verse 15, 16, 17, 18. 2. that he often meets with them in his lifetime, and especially at his death, from thence to the end of the chapter. The judgments of God upon his children are 1. the sword and famine, in this verse, 2. hatred of men, so that the world shall be glad to be rid of them, verse 15. 3. loss of their parents' wealth, verse 16, 17. loss of their parents' habitation, verse 18.

{if his children} The children of the rich wicked man, and oppressor, verse 13. For the word, see on chap. 14. 21. upon the word, Sons.

{be multiplied} If he have many children; as wicked rich men often have.

{it is for the sword} God gives them over to be slain by the enemy in battles, or by some murderer, Hos. 9. 13. For the word, see on chap. 15. 22. & 19. 20.

{and his off spring} See on chap. 5. 25. & 21. 8.

{shall not be satisfied} That is, shall be starved for want of bread. If the sword kill them not, the famine will. Meiosis, more meant than spoken, for men may not be satisfied with bread, and yet live. But death by famine is here intended. See the like manner of speaking on chap. 14. 10, 11. & 15. 18. For the word, see on chap. 7. 4. & 10. 15. upon the word, Full.

{with bread} With food. They shall not have enough to keep them alive. If men have bread enough, they can live, though they want other food. But if they cannot get that, they quickly perish. For the word, see on chap. 15. 23.

V. 15. {Those that remain of him shall be buried in death: and his widows shall not weep.} If it happen that any of his remain having escaped the sword and famine, so that they die by no violent death, but are brought to the grave like other men, yet not one of their widows shall bewail her husband, but shall rather be glad, that she is thus rid of him, and delivered from him.

{those that remain of him} Those of his children or nephews, which escape the two former judgments mentioned, verse 14. For the word, see on chap. 20. 21.

{shall be buried in death} That is, they shall be presently and privately buried, without any funeral pomp, such as usually is conferred upon rich men, when they die. This best agrees with what follows in the verse. They had carried themselves so ill, that their widows would bestow neither cost nor tears at their funerals. Some understand it of the plague, which is a most deadly disease. But the former interpretation is better.

{and his widows} The widows of every one of them. Others conceive, that each of them had many wives, as rich men then used to have, but none of them would weep for their husbands' death. For the word, see on chap. 22. 9.

{shall not weep} At their funerals, or for their death, Psal. 78. 64. Either they were not left to mourn for them, or rather, their husbands were so unkind to them, and hateful to the public, that they thought them not worthy of lamentation, but rather were glad they were rid of them. Meiosis; as verse 14. on the word Satisfied. If they that are nearest to them, be glad they are gone out of the world, much more others. This is a judgment, to die without being lamented, Jer. 22. 18. Eccles. 12. 5.

V. 16. {Though he heap up silver, as the dust, and prepare raiment as the clay.} He sets out in this verse and the next the fruitless labor of the ungodly man in heaping up abundance of riches by oppressing others to enrich his posterity, which yet shall never enjoy it. But God will give it to better men.

{Though} See on chap. 8. 4. & 11. 14.

{he heap up} He get great quantity of it.

{silver} See on chap. 22. 25.

{as the dust} A proverbial speech to set out abundance, as there is store of dust in a heap. For the word, see on chap. 14. 8. upon the word, Ground.

{and prepare} Provide it by his labor and toil, or unjust dealing.

{raiment} Choice of apparel, whereby rich men express their pride.

{as the clay} In abundance, as there is store of clay. Or, though he have so much, that he make no more account of it, than of the dirt under his feet. For the word, see on chap. 15. 12.

V. 17. {He may prepare it, but the just shall put it on, and the innocent shall divide the silver.} I grant indeed he may get and provide these things, but neither he nor any of his shall enjoy them, but some other man of a more honest and upright conversation. His garments shall come into the just man's hands, who shall also have a great portion of his treasure, Prov. 28. 8. Eccles. 2. 26.

{He may prepare it} See on verse 16. Broughton reads it elegantly, well may he prepare it. God will suffer him to toil to get it, but not to enjoy it.

{but the just} The good man. He that is not ungodly. See on chap. 17. 9.

{shall put it on} Shall wear it, and reap the benefit and comfort of it. Meiosis, See on chap. 14. 10, 11. and 15. 18.

{and the innocent} See on chap. 17. 8.

{shall divide} Shall have his portion of his treasure, as if he were his child, though he be nothing at all of kin to him. See on chap. 21. 17. upon the word Distributeth. And on chap. 20. 29. on the word, Portion.

{the silver} See on chap. 22. 25.

V. 18. {He buildeth his house as a moth, and as a booth, that the keeper maketh.} As he shall lose his treasure, and apparel, so likewise his house shall suddenly come to utter ruin.

{He shall build his house as a moth} As a moth prepares himself a lodging in some stately garment thinking to abide there forever, but either eats himself out of house and home, or is brushed out of it: so the oppressor builds him a stately palace, thinking to live in it all his days, and leave it to his posterity after him, but either he works himself out of it, or is put out of it by others: Deodate reads it thus, He shall build, but his house shall be as a moth. Not having relation to the moth's building her house, but to the sudden destruction of the moth which is quickly crushed with a finger, Psal. 39. 11. The same thing is set out by the similitude of a spider's web, Job 8. 14. and by many other similitudes, Psal. 58. 7, 8, 9. Others read it thus, He shall build his house as Arcturus. So this word is translated, chapter 9. 9. And their meaning is, that he should build him a stately palace, as if he were in heaven among the stars, but it shall quickly fall. For the word, Build, chap. 20. 19. For House, see on chap. 15. 28.

{and as a booth which the keeper maketh} He sets out the sudden and irrecoverable ruin or loss of the oppressor's house by another similitude taken from a booth made by a watchman in the orchard or field, of a slight building to last for a while till the fruit which he watches be ripe, and then it drops down, when winter comes. Isa. 1. 8. Lam. 2. 6. For the word, Keeper, see on chap. 7. 20. upon the word, Preserver. For the word, Maketh, see on chap. 14. 6. upon the word, Bring forth.

V. 19. {The rich man shall lie down, but he shall not be gathered: he openeth his eyes, and he is not.} The translators seem to understand it, of lying down in death, and their meaning to be, that when the rich man dies he shall not be buried; and that he dies suddenly in the opening of an eye, like the twinkling of an eye, 1 Cor. 15. 52. Others that interpret it of death, read the latter part of the verse thus, when a man opens his eyes, he shall not be, That is, when another man looks to find him alive, he shall find him dead and gone. As chap. 7. 8, 10. and 20. 9. Psal. 37. 10, 35. Others that favor this interpretation read the whole verse thus, The rich man shall lie down, and it shall not be gathered, he openeth his eyes, and it is not. That is, when he dies, his wealth spoken of verse 16. shall not be gathered to himself, he cannot carry it away with him, and if he could look for any comfort in it, he would be deceived. See the like spoken of a dead man, chap. 14. 21, 22. Or, it shall not be gathered to his children; if he could open his eyes, he would see them poor enough for all his riches. Others conceive these words to be meant of falling into poverty, altering only the end of the verse thus, and there shall be none. And thus they interpret it, He shall be so poor, that he shall lie in the streets, and no man shall pity him so as to receive him into his house: but all men shall abhor him for his former cruelty. Yea he shall look round about him in this extremity for help, but shall find none to relieve him. Others interpret the words of his lying down to sleep, translating them thus, When the rich man lieth down, it is not taken away, when he openeth his eyes, it is not. That is to say, when he goes to bed he has all his wealth about him, but when he wakes it is all gone. Like that, Ruth 1. 21. His goods would unexpectedly be taken away by fire or thieves, or like evils before the morning.

{The rich man shall lie down} For the word Lying down, see on chap. 14. 12.

{but he shall not be gathered} To his fathers: He shall not have the honor of burial, 2 King. 22. 20. Jer. 8. 2. Or, it shall not be taken away. That is, his wealth. So this word is translated, Gen. 30. 23. The reason of this double signification is, because things gathered to some are taken away from others.

{he openeth his eyes} If he could open his eyes after death; Or, lying in the streets he looks about him for help. Or, when he wakes from his sleep in the morning. For the word, Eyes, see on chap. 15. 15. upon the word, Sight.

{and he is not} He is not alive. Dead men, who converse not with others are accounted as having no being. Or, it is not. That is, his wealth. All is gone within the compass of one short night.

V. 20. {Terrors take hold on him as waters, a tempest stealeth him away in the night.} Those troubles which now follow, some conceive to befall the wicked man the father of the children mentioned, verse 14. in his life. Others, at his death. They are set out by similitudes taken from a deluge of waters, or storm of wind, verse 20, 21. Which come suddenly, prevail irresistibly, overturn all in their way. 2. He shows the vanity of all ways of escape plotted by this rich oppressor, verse 22. 3. His infamous departure, verse 23.

{terrors} Fears of want, or of a violent death, as chap. 18. 11, 14. & 15. 21.

{take hold on him} It is singular to note out, that everything would terrify him, or affright him. They take such hold on him, that they will not let him go, but accompany him to his grave.

{as waters} Abundantly, so that they overflow him, as waters falling from a high hill, or rainwaters causing a deluge, and drowning towns. Sore afflictions are compared to waters, chap. 22. 11. Psal. 32. 6. But here abundance of terrors is signified. As abundance of other things elsewhere, Isa. 11. 9. Psal. 88. 17. Am. 5. 24.

{a tempest} A sudden great affliction. See on chap. 21. 18. upon the word, Storm.

{stealeth him away} Carries him away by violence, and unexpectedly, as thieves do stolen goods, chap. 1. 17. & 21. 18. Where see also for the word.

{in the night} When other men are asleep, and lie quietly in their beds, and when he cannot see any way of escaping, as he might in the day. God sends many heavy judgments on his enemies in the dark night, that they may be the more terrible and unavoidable. As Exod. 12. 29. 2 King. 19. 35. Isa. 15. 1. Dan. 5. 30.

V. 21. {The east wind carryeth him away, and he departeth: and as a storm, hurleth him out of his place} The former verse may fitly be a similitude taken from a storm at sea, which makes the water rage: this from a whirlwind at land, which carries all away before it.

{the east wind} Some violent affliction like the east wind, which blows furiously, Ezek. 27. 26. Jon. 4. 8. Hos. 13. 15. For the word, see on chap. 15. 2.

{carryeth him away} Into poverty, or captivity, or death, Hos. 1. 6. For the word see on chap. 21. 3. upon the word, Suffer.

{and he departeth} Out of his present condition of health, wealth, or life. See on chap. 14. 20. upon the word, Passeth.

{and as a storm hurleth him} Takes him away like a whirlwind suddenly in spite of his teeth.

{out of his place} Out of his habitation, where he lived plentifully before, chap. 8. 18. For the word see on chap. 18. 21. & 20. 9.

V. 22. {For God shall cast upon him, and not spare: he would fain flee out of his hand.} The sum of the verse is, that when wicked men, that have oppressed others, find God laying heavy load upon them, they plot all ways to escape his judgments, but in vain.

{For} So it is translated, chap. 18. 8. Or, When. As it is translated, Zech. 12. 2.

{God} This is added to supply the sense, and therefore written in smaller letters to show from whom these afflictions come. Others understand it of the storm or east wind spoken of before, which will bring many miseries upon him.

{shall cast upon him} He shall send afflictions upon him before mentioned, or such like, as it were darts from heaven, which no man could do, chap. 20. 23.

{and not spare} He in his cruel oppressions spared none, and now God will not spare him, but send one storm of affliction after another, till he be destroyed, as he oppressed others, till he ruined them. Like for like. See on chap. 16. 13.

{hee would fain flee} He has a great desire and uses all means to escape the storm, but cannot. Or, he flees apace. Heb. in fleeing he flees. He makes haste to escape God's hand, as men do that run apace from one place to another to escape an enemy, and stay in none, but are still pursued, till they be taken and slain. He made others flee for fear of him before (see on chap. 24. 4.) now God makes him flee. For the word, see on Job 14. 2.

{out of his hand} Or because of his hand. He would escape the plague, that God's hand inflicts upon him, if he could, but he is still pursued by God's hand, till he perish. So the word is used, Exod. 9. 3. & 24. 11. For the word see on chap. 15. 23: others read it, he flees clean away from his place. To escape God's judgments, if he might. He is driven out of house and home. So יד is translated, Deut. 23. 12. Isa. 56. 5.

V. 23. {Men shall clap their hand at him, and shall hiss him out of his place.} And this is yet a great deal the more miserable, that he being thus cast down from his former happy and flourishing estate, all men shall be so far from taking pity of him, that on the contrary part they shall laugh and rejoice at his downfall, hissing and clapping their hands at him.

{Men shall} Every one that sees his ruin shall do it, Heb. He shall clap. That is, hands shall be clapped at him, to wit, by all that see his downfall. Or, those men that clap their hands shall clap them at him. See for both these ways on chap. 3. 3. upon the word, It was said. This argues great infamy and disgrace. For no men are thus used by all sorts of people, but such as are odious to all (as wolves to the flock) and thought unfit to converse with any man. Others read it, God shall, &c. That is, God shall show himself glad of their ruin, as men do by clapping of hands. But the former being more literal, and arguing a public disgrace, is better. Others read, It shall. That is, the storm or east wind spoken of before shall prosecute him, till it have driven him clean out of his place.

{clap their hands} For joy that they are delivered from his oppressions, which they testify by that outward gesture, Lam. 2. 15. Ezek. 25. 6.

{at him} At the ungodly oppressor spoken of before. They shall be glad of his destruction.

{and shall hiss him} In sign of detestation of him for his former cruelties, 1 King. 9. 8. Lam. 2. 15. Zeph. 2. 15. Jer. 25. 9. Mic. 6. 16.

{out of his place} Out of his town, country, or city, where he dwells. Or out of the world. They shall never leave hissing at him, till they be quite rid of him. Others understand it of the hissers. They shall every man out of his place of several habitation, where he dwells, hiss at him. The former sense argues a deadly, this a general detestation. The former agrees best with verse 20. &c. For the word, see on chap. 18. 21. & 20. 9.

CHAPTER 28

Verse 1. {Surely, there is a vein for the silver, and a place for gold, where they fine it.} Job having in the former chapter showed, that God does sometimes in this world punish ungodly men to show his justice, and terrify others, now lest his friends should object, why does he not do so always, or why does he afflict godly men as much, to make the world believe, that they are as bad? he sets out God's wonderful wisdom, which carries things far above the reach of the wisest men. Herein, 1. he demonstrates, what admirable things God had given men wisdom to find out, to verse 12. 2. How that part of wisdom, whereby a reason of God's various dealing with men of one sort, either good or bad, in prospering or afflicting them should be given, is too high for any creature to conceive or reveal, to verse 28. 3. that man therefore must not censure others to be good or bad according to their prosperity or afflictions, but rather labor to keep himself close to the rule of God's word, and to be content with what is there revealed to him, and to judge of others according to their lives not according to their outward estates. verse 28. For the first he lets pass worldly things abroad, which may be thought to argue no great wisdom, because they are obvious to every eye, and instances in corn and minerals, which are formed under the earth, and brought forth by that wisdom God has given to man. And 1. he sets out the principal metals to be digged out of the earth, verse 1, 2. which are silver, and gold, verse 1. iron and brass, verse 2. And 2. he shows the hardness of the work, verse 3. &c. to verse 12.

{Surely} The word commonly signifies, For. But here being no reason given of what was spoken before, but a new matter handled, it is well translated, Surely. So it is translated chap. 8. 6.

{there is a vein} Or, a mine. Heb. a comming forth. That is, either a place where it puts forth itself into veins, or a way to bring it out of the earth. Man's wit can find a way to bring hidden things out of the earth, but not to know a reason of God's judgments. He instances in this mining business rather than in astronomy, or navigation, because a man's eyes may guide him in these latter, but not in the former. He can see the stars at first to guide him in those, but may dig long ere he see a gold or silver mine. Also it is harder to deal with earth, and rocks to dig up metals, than to look on stars, or sail in seas.

{for the silver} See on chap. 22. 25.

{and a place} See on chap. 18. 21. & 20. 9.

{for the gold} Which is of greater price than silver.

{where they fine it} This translation seems to look to the gold finer's shop. But all Job's discourse speaks of things underground. Others read it, from whence they fine it. That is, from whence they take it to refine. One verb included in another. See on chap. 15. 15. & 16. 11. & 18. 8. But it may best be read, which they fine. Intimating that gold and silver, which now glister so much, did not so at first, but were buried low in the earth, and there lay buried in rubbish, till by the wisdom given to man by God they were taken out from thence and refined.

V. 2. {Iron is taken out of the earth, and brass is molten out of the stone} Having spoken before of the two nobler metals silver and gold, now he speaks of the production of the two meaner, iron and brass.

{Iron} See on chap. 19. 24.

{is taken} See on chap. 15. 12. upon the word, Carry away.

{out of the earth} Heb. out of the dust. It is by miners digged out of the earth, as other metals are. See on chap. 14. 8. upon the word, Ground.

{and brass} A metal finer than iron, yet not so fine as silver.

{is molten} The dross in it must be got out by fire. Or, which is molten. It is taken out of the earth, and then refined by fire; as was said of gold, verse 1.

{out of the stone} That is, out of the ore, which is like a stone. For the word see on chap. 14. 19. It may be read, and the stone which is melted into brasse.

V. 3. {He setteth an end to darkness, and searcheth out all perfection: the stones of darkness, and the shadow of death.} The difficulty of the work requiring much art and labor, to bring forth these metals out of the earth, is set out in this verse, and many verses following. 1. The workmen must strive with darkness, in this verse. 2. With water, verse 4. 3. With fire, verse 5. 4. With stones and dust, verse 6. 5. With strange and uncouth ways in the earth, verse 7, 8. 6. With rocks and mountains, verse 9. 7. The fruit of his labor is set out, verse 10, 11. In this verse is set out the art of man in digging holes in the earth, and bringing light into them to discern the metals for which he digs.

{He setteth an end to darkness} The earth being dark in the bowels of it, when the miners have digged deep, they bring lights down into it to find out those metals, that else would lie hid there forever. Others understand it not of the lights carried down by the workman, but of the metals brought forth to light. They lay in darkness before: but now there is an end of that darkness, and the workman brings them forth into the light to be seen by men, who else should never have beheld them. Some understand this He to be God: but it appears by the opposition, verse 12. that it is meant of the miner, who does all these things, as shall be showed in the notes. And it sets out God's glory the more, that the most curious artist, that can do such great matters, yet is not able to give an account of God's judgments. For the word End, see on chap. 16. 3. For the word Darkness, on chap. 15. 23.

{and searcheth out all perfection} He never leaves digging and searching till he have found out the most excellent and perfect metals.

{the stones of darkness, and the shadow of death} Or, and of the shadow of death. That is, he rests not till he find out not only the metals spoken of before, but also precious stones, which lie low in the earth hid in darkness, where is nothing but a deadly shade. Places under the earth, are as it were consecrated to darkness, left to devour dead men's carcasses, and are pictures of hell the kingdom of darkness. The darkness there is so terrible, that it may fright men to death, and to some workmen the dark damps under the earth have proved deadly. For the word Stones see on chap. 14. 19. For the Shadow of death, on chap. 3. 5. All intimates the hardness of coming by them overcome by man's art, and industry.

V. 4. {The flood breaketh out from the inhabitant; even the waters forgotten of the foot: they are dried up, they are gone away from men} When men are digging for metals, waters arise out of springs below in the ground, where there was no suspicion of them, as of the swelling of rivers on earth. Yet they come in so fast as the workmen are forced to leave the place, till they have got the water out again. These waters drown the mines, and hinder the work. Yet such art has God given to man, and courage withal, that they leave not off the work, but empty the waters by buckets, pumps, wheels, and such like devices, and then go on afresh, till they have finished their work.

{The flood} See on chap. 20. 17.

{breaketh out} The word signifies a violent breaking forth of the water ready to drown all the workmen. See on chap. 16. 14.

{from the inhabitant} Some understand it of the channel where it ran before, but the water rather dwelt in it, than the channel in the water. Also Job speaks of water underground, where no channel appears. Broughton reads it, from the spring. Perhaps he brings גר from נגר losing נ. From the place whence it flows. Others read it, so that there is no abider. That is, there is no workman that dare abide there to go on with his work, till the water be drawn out. Thus this particle is used, verse 11. Jer. 48. 2. Ezek. 16. 41. And this seems to be the best sense, and to agree best with the scope of the place.

{even the waters} These words are added, because the adjective following is plural. And so much is understood in the word Flood, which consists of many waters.

{forgotten of the foot} Never trod in by any man, as being underground, and as far remote from the knowledge of men, as things clean forgotten by them. Broughton reads it, unkenned of any foot.

{they are dried up} Heb. they are drawn up, or diminished. To wit, by such means, as the workmen use for that purpose.

{they are gone away} Or, they are removed. By the art, and labor of the workmen.

{from men} From those workmen. The pits are cleared, so that they may go to work again. Or, by men. That is, by the workmen's pains. So מן is translated, Jer. 10. 14. For the word Man see on chap. 5. 17. & 9. 2.

V. 5. {As for the earth, out of it cometh bread: and under it is turned up, as it were fire.} Sometime it comes to pass, that the upper part of the ground is fruitful, and brings forth corn to feed men, yet underneath, where the workmen look not for it, may be brimstone or coal mines, which may easily of its own accord, or by the strokes of their iron instruments, or falling of their lights take fire, and hinder the miners' work. Which yet they can quench or empty, and go on with their work. Broughton reads it thus. A ground out of which groweth food, is underneath changed as fire. It may be understood barely of digging up brimstone or coals out of the earth, though not fired, nor hindering the workmen.

{As for the earth} See on chap. 9. 24.

{out of it cometh bread} Corn of which men make bread comes out of the earth. Bread-corn as we call it; and as it is translated, Isa. 28. 28. For coming out see on chap. 20. 25. For Bread on chap. 15. 23.

{and under it is turned up} Brimstone or other fiery matter brought to light by the miners. Or, and under it is changed. There is other matter underneath, far different from corn. So the word is used, chap. 20. 14. Or, it takes fire underneath, as was hinted before.

{as it were fire} Some understand it of gold, or precious stones like fire in color. Others of the lamps of the workmen, which makes the earth seem to be on fire. Others of brimstone or coals, which have fire in them. Others of the firing of the mines, which sometimes happens. For the word see on chap. 18. 5.

V. 6. {The stones of it are the place of Sapphires: and it hath dust of gold.} Some conceive that as water and fire were set out before as impediments of the miners' labor, so stones and dust, here. If he will get sapphires, he must cut through stones for it, and if he will have gold, he must dig up great store of rubbish, which may endanger to choke him. Others conceive that the goodness of the ground is commended, which instead of common stones brings forth sapphires, and other precious stones, and gold instead of dust, and that in abundance, chap. 22. 24.

{The stones of it} See on chap. 14. 19.

{are the place} See on chap. 18. 21. & 20. 29.

{of sapphires} Of precious stones. The sapphire an excellent stone is put for the rest. This stone is mentioned, verse 16. Also Exod. 24. 10. & 28. 18. Cant. 5. 14. see on those places.

{and it hath dust of Gold} Or, oare of gold. See for Dust, on chap. 14. 8. upon the word Ground.

V. 7. {There is a path which no fowl knoweth, and which the vulture's eye hath not seen.} The difficulty of this mining work is here set out by the inaccessibleness of the place to those birds of prey, that fly high to seek food on the tops of rocks and mountains, where men use not to come: and that in this verse. And of wild beasts which range through deserts and woods for prey, where men dwell not, verse 8. Yet art leads men to these underground places to find gold, where no quick-sighted bird nor beast can come.

{There is a path} The way that leads down to the gold mines. This shows the uncertainty of the way, hardness to effect the work, and labor of men to overcome both. For the word see on chap. 18. 10.

{which no fowl} The word properly signifies a ravening fowl, which searches all places for food, even the most inaccessible, and which God has furnished with most piercing eyes to spy out their prey afar off: yet can they not see metals underground.

{and which the vulture's eye hath not seen} The vulture's eye is used proverbially for a sharp and quick sight. Whether the word signify a vulture or no, is doubtful, and therefore some render it a kite, others a pie. It is thought the Jews themselves now understand not aright those ancient names of fowls. However, the sense is, that this path to the mines is not seen by the most quick-sighted fowls. For the word Eye, see on chap. 15. 15. upon the word Sight.

V. 8. {The lions whelps have not trodden it; nor the fierce lion passed by it.} As in the former verse he had showed, that no birds of prey; so here, that no beasts of prey can find out these hidden metals.

{the lions whelps} Heb. The sons of the lion. For Sons see on chap. 14. 21. Or, The sons or children of pride, as it is translated, chap. 41. 34. But it seems by what follows to be meant here of proud beasts, such such as young lions are.

{have not trodden it} Have not found out that way. They use not to travel underground where these metals are, although they travel in many desert and uncouth places.

{nor the fierce lion} See on chap. 4. 10.

{passed by it} He may go over it, but not come near it, so as to take notice of it.

V. 9. {He putteth forth his hand upon the rock, he overturneth the mountains by the roots.} In these unknown ways as before our miner met with water and fire to hinder his work, so here the hard rocks offer themselves as bulwarks to defend the gold and silver mines. A man would think that this should discourage him. Also hills cover them, but he sets upon rocks, and by indefatigable pains digs to the bottom of hills, and fetches out the ore from thence.

{he putteth forth} He puts his hand forth to smite on the rocks, and to dig through them. For the word see on chap. 14. 20.

{his hand} See on chap. 15. 23.

{upon the rock} Or, flint. The word signifies the hardest kind of rocks. Nothing can discourage him. He can find out a way to work on hardest rocks.

{he overturneth the mountains by the roots} Or rather, he turneth it up at the roots of the mountains. That is, he digs to the bottom of the mountains, if the vein go so deep, and fetches out gold and silver from thence. So the same word is translated turning up, verse 5. By the root of the mountains here is meant the bottom of them, which lies low within the earth, as the root of a tree does.

V. 10. {He cutteth out rivers among the rocks, and his eye seeth every precious thing.} In this verse and the next he sets out the profit, which our miner gets by his great art, and labor. As he works in the rocks, streams unlooked for break out, which he cunningly turns another way, and so gets the precious stones that are under them.

{he cutteth out rivers} He cuts the rocks, not the rivers. But by cutting the rocks he makes way for store of water to pass like rivers. So we say, to grind meal, that is, to grind corn, and turn it into meal. See the like on chap. 22. 6. On stripping the naked. Some understand it of bringing water from rivers through rocks to move his engines, or wash his metals: but it is best to understand it of waters breaking out of those rocks, in which he digs for gold, verse 9.

{among the rocks} Where men would least of all look for waters.

{and his eye} See on chap. 15. 15. on the word, Sight.

{seeth} He sees, and obtains those precious things, which no man saw before. For the word, see on chap. 19. 27. upon the word, Behold.

{every precious thing} All rare minerals and metals of great price, and the choicest stones, whereof are made the finest jewels. Prov. 1. 13.

V. 11. {He bindeth the floods from overflowing, and the thing that is hid, bringeth he to light.} As in the former verse, he turns away some streams, that would have hindered his work, so here he hinders others from coming into his mines, and so he gets the precious things hidden in the earth.

{He bindeth} Water cannot be bound, but the meaning is that he restrains it from coming into the mines, as a man bound cannot go whither he would.

{the floods} The waters under the ground, that would hinder him in his work, and deprive him of the fruit of it.

{from overflowing} So that they may not overflow his pits. He keeps them back by dams, and other artificial devices. So מן is used to express a negation, verse 4. Heb. from weeping. For in those underground waters, the spring sends them out by drops for want of a free channel, they soak out of the earth, as tears drop from the eye, or water from a still.

{and} Having thus kept his mine clear he gets such precious things, as lie hid there.

{the thing that is hid} The metals, which before lay as it were buried in the earth, and concealed from the sight of men.

{bringeth he to light} He brings it forth to be seen by the light of the sun. For the word, Bringeth, see on chap. 14. 2. and 20. 25. upon the word, Cometh forth, or out. For the word, Light, see on chap. 24. 13, 16.

V. 12. {But where shall wisdom be found? and where is the place of understanding?} In the former verse he had showed how far man's wisdom could reach, namely so far, that it could fetch out gold, silver, precious stones, out of the bowels of the earth, and make them as useful to man, as if the earth had brought them forth like corn. In this verse he puts a period to human wisdom, and applies all to his present purpose, showing that man's wit, that is so pregnant in other things, is not able to find a reason of God's proceedings in his various dispensations, prospering some good and bad, and crossing others of both sorts. And therefore his friends had no reason to condemn him for a wicked man because of his afflictions, unless they would take upon them to be gods; for to know God's intent in his various dealings with men of the same condition, is too great a work for the wisest man in the world.

{But} So this particle is translated, chap. 26. 1. As if he had said, many very hidden things had man's wit found out, so that one would think nothing were too hard for him, yet he cannot find out the true reason of all God's proceedings, 1. because there is no place, in which man may find it, to verse 15. 2. he has no price to buy it, to verse 20. 3. no power in any creature to attain it, to verse 23. 4. God only knows it, to verse 28.

{where} Heb. from whence. Where is that vein out of which you may dig this wisdom? it is farther off, and harder to find, than minerals in the bottom of hills, or pearls in the bottom of the sea.

{shall wisdom be found} Some read it, that wisedom. That is, wisdom to discern the reason of God's proceedings with the sons of men. Others, wisedom it self. For all man's wisdom in searching the most secret corners of the earth is but folly in comparison of God's wise proceedings in his dispensations towards men. That wit which can reach the former, falls far short of attaining the grounds of the latter. For the word, Found, see on chap. 17. 10.

{and where is the place} See on chap. 18. 21. & 20. 21.

{of understanding} Where this understanding of the grounds of God's proceedings may be found.

V. 13. {Man knoweth not the price thereof, neither is it found in the land of the living.} It is a vain thing for man to think he has attained to it, for God only has set it in order, and no man on earth can reach it.

{Man} See on chap. 5. 17. & 9. 2.

{knoweth not} Among all his rare inventions he cannot find out this.

{the price thereof} It is invaluable. Mercer, by the price understands the place of it, for those things which we know not whence they come, we can set no price upon, because we know not the use, excellency, or value of them. The word is translated, Order Exod. 40. 4, 23. And so it may here. God has so disposed it, that no man knows the order of his proceedings. And this agrees well with the verse before, and after, which speak of the hardness of finding it out. But the price and value of it is distinctly handled, verse 15, &c.

{neither is it found} See on chap. 17. 10.

{in the land} See on chap. 9. 24. on the word, Earth.

{of the living} Of such as live here on earth, much less among those that lie dead in the grave. By the living is meant men living in the world, for no man would look for it among the beasts. So Eve is called the mother of all living, Gen. 3. 20. yet was she not the mother of beasts. Thus the land of the living is taken, Psal. 27. 13. & 116. 9. & 142. 5. Isa. 38. 11. & 53. 8. Jer. 11. 19. The grave is the the land of the dead, or of forgetfulness, Psal. 88. 11. 12.

V. 14. {The depth saith, It is not in me: and the sea saith, It is not with me.} As he had showed before, that this wisdom is not to be found among men upon earth, so now he intimates unto us, that if a man could safely travel into the depths of sea or land, and converse with them or the creatures in them, if they could speak they would tell him, that his labor were lost, if he sought there to understand the cause and manner of God's administrations.

{The depth} The word signifies any deep gulf of earth or water, where men cannot find the bottom, Gen. 1. 2.

{saith} If it could speak it would say so. It is as sure, as if it did tell the searcher, that he sought in vain. For living actions attributed to lifeless creatures, see on chap. 1. 19. For the word, see on chap. 16. 1.

{it is not in me} I cannot resolve you of the reasons of God's doing.

{and the sea saith} That bulk of waters distinct from rivers, commonly so called. See on chap. 14. 11. Some take it for the travelers by sea, or fishes in the sea, which can no more inform us in this point, than men upon earth.

{it is not with me} Neither can I resolve you.

V. 15. {It cannot be gotten for gold, neither shall silver be weighed for the price thereof.} If any should object, If this wisdom cannot be found anywhere, yet it may be gotten for money. What cannot money do? The answer is ready. That this wisdom is of so great price, that all the treasures in the world cannot purchase it. This he does illustrate by an enumeration of those things which are of greatest account in the world, yet not of sufficient value for this purchase: as gold, silver, precious stones, and jewels.

{It cannot be gotten for gold} Heb. Fine gold shall not be given for it. Men may offer it, but it will not be taken, and therefore it is in vain to think of giving it. See the like Act. 8. 18, 19, 20. The meaning is, it cannot be bought, or gotten: for the purest gold in the world. For the word Gotten, see on chap. 14. 4. upon the word Bring. The word Gold in Heb. is only shut up; But it signifies gold here, because silver follows, and it is commonly joined with gold in other places, as 1 King. 6. 20, 21. where it is translated Pure gold, for men use to store up the purest gold, and so it is meant here, that no gold though never so pure, can be compared with this wisdom, Prov. 3. 15. & 8. 10. 19. & 16. 16.

{nor silver} If gold cannot purchase it, much less silver being of lesser value. For the word see on chap. 22. 25.

{be weighed} In the balance. For they were wont in those days to weigh their silver. See on chap. 6. 2.

{for the price thereof} It cannot be gotten for any price.

V. 16. {It cannot be valued with the gold of Ophir, with the precious Onyx; or the Sapphire.} It is of more value than all the wealth of the Indies. None of the things here named are worthy to be compared with it.

{It cannot be valued} Heb. laid on the ground. As goods were wont to be, when men lived by exchange, and are yet in some parts where they lay a heap of salt, against a heap of other things to be changed for it, that buyer and seller may see they be of equal worth, Lam. 4. 2.

{with the gold} Some take it for a chain of gold, or some other precious thing made of gold. Others for choice gold. Broughton conceives it to be the name of gold in Ophir, and not a Heb. word.

{of Ophir} See on chap. 22. 24.

{with the precious Onyx} For the Onyx see on Exod. 28. 20. For precious, see on verse 10. of this chapter.

{Or the Sapphire} See on Exod. 28. 18.

V. 17. {The gold and the crystal cannot equal it, and the exchange of it shall not be for jewels of fine gold} To show the worth of this high wisdom he goes on to instance in other precious things of great account in some countries, yet such as cannot purchase this wisdom.

{The gold} Which is counted the chiefest of metals.

{and the crystal} The word is nowhere used but here. It has his name from purity and clearness, in the original. Some therefore guess it to be crystal, others to be a diamond. But in these names of metals and jewels, or at least in many of them the Jewish writers are as much to seek, as in the names of many fowls, see on verse 7.

{cannot equal it} Heb. cannot be set in order against it. See on verse 13. 16.

{and the exchange of it} It will not be changed for these things. They would not be a sufficient recompense or restitution for it: So the word is used. chap. 15. 31. & 20. 18.

{shall not be for jewels of fine gold} Or, vessels of fine gold. Of the most solid gold, which has been most thoroughly purged by the fire, and so is become harder than other gold less purified. Others take it to be the name of a place, whence pure gold came, as Ophir was: and they think this Phaz in the original to be the same with Uphaz, a place famous for gold, and mentioned Jer. 10. 9. Dan. 10. 5. Broughton translates it Phez-gold, and would have it to come from Fesse in Barbary. The names differ not much: and it is likely, that Jewish writers are to seek in these several names of gold, as well as of fowls and precious stones.

V. 18. {No mention shall be made of coral, or of pearls: for the price of wisdom is above rubies.} If we should speak what might be said of this wisdom, if men understood it thoroughly, these precious things here mentioned should not once be named, they are so vile in comparison of it.

{No mention shall be made} These things though excellent in themselves, yet deserve never to be mentioned, but clean forgotten, when we talk of this high wisdom. For the word see on chap. 24. 20.

{of Coral} Or, Ramoth. This and the following word are not well understood now. This word comes from a word, that signifies to be high, and it may be the translators render it coral, because that is said to grow on rocks.

{or of pearls} The word is used nowhere else, and therefore translated pearls in general.

{for the price} It comes from a word, that signifies to draw out, as the price of a thing draws it out from the shop or market to the buyer. Others read it a little wisdom, because they say the word signifies a little sled, without wheels, such a one as husbandmen draw their seed-corn in, which will not hold much. So some read Psal. 126. 6. Bearing a draught of seed.

{of wisdom} See on verse 12.

{is above rubies} A precious stone of a red color, as appears, Lam. 4. 7.

V. 19. {The Topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold.} The topaz a precious stone which men travel as far as Ethiopia to fetch (and therefore must needs be of great price) and the gold that is oftenest purified (and therefore most pure) are not comparable to this wisdom.

{The Topaz} See on Exod. 28. 17.

{of Ethiopia} So it is likely to be meant here, though interpreters acknowledge another Cush nearer to the land of Canaan.

{shall not equal it} See on verse 13. 17.

{neither shall it be valued} See on verse 16.

{with pure gold} With the purest gold, which is most free from dross. For Pure see on chap. 14. 4. For Gold, see on verse 16. of this chapter.

V. 20. {Whence then cometh wisdom? and where is the place of understanding?} The question is propounded in this verse and resolved. 1. Negatively, where it is not, v. 21. 22. 2. Affirmatively, where it is, verse 23. For the question in this verse, it is as if he had said, Be it therefore, that men, who are so painful and diligent in seeking and searching after the things before rehearsed, be it I say, that they are desirous, and that they apply their whole study, and labor to attain unto this wisdom, yet whence will they fetch it? or in what place or country will they come to the knowledge of it? The verse is the same with verse 12. all save one word. See the interpretation there.

{cometh} See on chap. 15. 21. & 1. 19.

V. 21. {Seeing it is hid from the eyes of all living, and kept close from the fowles of the air.} It is hard to find the place of it, because none now alive can find it, neither men, nor other creatures, in this verse, nor those that did live before, and are now dead, have attained to the full knowledge of it, verse 22. As if Job had said, If they look for it beneath among men, who can dig deepest, no man that lives, has ever seen it: if on high, no bird, that can fly highest, ever set eyes on it.

{Seeing} It has been showed before, verse 13. that no men could attain to it, nor birds attain to things easier to be had, verse 7. where is it then to be found?

{it is hid} It cannot be found out by any man, being beyond the reach of the quickest sight, and so concealed, that none can attain it.

{from the eyes} See on chap. 15. 15. upon the word Sight.

{of all living} See on verse 13.

{and kept close} Another word of the same signification to show, that it is so sure hidden, that no man can possibly find it. So much may be seen on chap. 14. 10, 11.

{from the fowles of the ayre} Heb. of heaven. See on chap. 9. 8. & 11. 8.

V. 22. {Destruction, and death say, We have heard the fame thereof with our ears.} Lastly, if we shall go down into the bowels of the earth or to hell, and there inquire for this wisdom, and demand whether they can tell us any tidings of it; they will not deny that the fame and bruit of it, which sounds in all places, has also pierced thither: but further information can they not give us.

{Destruction} See on chap. 26. 6.

{and death say} Either he means it of hell and the grave, attributing speech to them, as to other like things, verse 14. or else such as did live on earth before, but now were in hell, and the grave.

{We have heard the fame thereof with our ears} This argues a great fame of God's wisdom in his various dealings with the sons of men. We have heard it, and heard the fame of it, and that with our ears. See the like, Psal. 44. 1. Obad. 1. 1. But yet a bare fame without knowing the particular reasons of God's proceedings. For the word Heard, see on chap. 13. 17. For the word Fame, in Heb. it is a hearing. For things that are famous are everywhere talked of, and heard. For the word Ears, see on chap. 15. 21.

V. 13. {God understandeth the way thereof, and he knoweth the place thereof.} Some conceive these words to be the words of hell and death, as if they should answer to him, that should inquire of them concerning this wisdom, that they had heard of it indeed, but God only had the perfect knowledge of it. But they may well be Job's own words, as if he had said to his friends, Doubtless which way soever men shall turn themselves, be they never so witty and laborious, they must needs confess this (which if you had thoroughly considered, you would not so rashly and unadvisedly because of the greatness of my misery have condemned the whole course of my life) to wit, that God has reserved to himself the deep reasons of his various proceedings with men. That God only knows this, he affirms in this verse, and proves it from his powerful providence 1. set out, verse 24. 2. enlarged by effects in ordering wind and water, rain and thunder, verse 25, 26. 3. he concludes it more particularly, verse 27.

{God} See on chap. 4. 9. & 11. 5. He means, God alone knows it, as appears by the opposition to what went before. None knows it but God.

{understandeth} Perfectly knows.

{the way thereof} Not the way how to attain to it, but the way of God's wise acting and disposing of the estates and conditions of men in the world. For Job went not about to teach his friends how to find out this mystery, but blamed them, that they took upon them the knowledge of that which God only knew, and as if they had been of God's privy counsel, condemned him for a wicked man, because of his afflictions, whereas God sometimes afflicts good men extraordinarily for reasons known to himself only, and which man's wisdom cannot reach. For the word see on chap. 17. 9.

{and he knoweth the place thereof} Not where men may find it, but where is it. To wit, in himself only, where no creature can reach to the height of it. For the word, Place, see on chap. 18. 21. & 20. 26.

V. 24. {For he looketh to the ends of the earth, and seeth under the whole heaven.} For God is not so narrow-sighted, as men are; but though he be higher than the highest heavens, yet he not only knows all that is in heaven, but also all things on earth, yea those things that are done in the remotest parts of the world, and farthest off from the view of men, or anywhere under the whole cope of heaven.

{For he looketh} He knows them as well, as men do things, which they see with their eyes.

{to the ends of the earth} There is nothing in the whole course of nature, which he does not understand, Prov. 15. 3. Zech. 4. 10. For the word, Ends, see on chap. 26. 14. upon the word, Parts. For the word, Earth, see on chap. 9. 24.

{and seeth} See on chap. 19. 27. upon the word, Behold.

{under the whole heaven} Whatsoever is or is done under the whole heaven. Or, under all the heavens. That is, under all the climates of heaven, or all the world over.

V. 25. {To make the weight for the wind, and he weigheth the waters by measure.} These words are rather to be understood of the works of God's daily providence, than of the settling things at the first, because he says, God looks over all the world to do it. God keeps the winds and waters in order, so that they cannot increase or be diminished, as they will themselves, but must blow and flow when and as he please, and no otherwise.

{To make} See on chap. 14. 9. upon the word, Bring forth.

{the weight} To keep the wind so in order, as if it were weighed, that it may blow just so much as God will, and no more: so long as he will, and no longer: where he will, and nowhere else.

{for the wind} Which is very light, yet God can weigh it: For the word, see on chap. 15. 2. upon Vain knowledge.

{and he weigheth} Or, ordereth. He keeps them so in order, as if they were weighed out.

{the waters} Of the sea and rivers, so that they keep within their channels, or overflow, as, when, and where he please. For the word, see on chap. 14. 9.

{by measure} So that they keep a just decorum with his will. Or, by weight. For we do not use to weigh by measure.

V. 26. {When he made a decree for the rain, and a way for the lightning of the thunder.} It appears that God by his providence looks over all the world also by sending rain, and thunder, when, and where, as much, and as little as he please.

{When he made} Or when he maketh. As on verse 25. For Job speaks not of God's works of creation, but of providence. For the word, see on chap. 14. 9. upon the word, Bring forth.

{a decree} Or, a statute. When he guides it as exactly, as if it were ordered by a statute law: So that it rains no more, nor less than he will. He numbers the showers, and drops of rain. Or, a bound. For the word see on chap. 26. 10.

{for the rain} So that it should rain upon one city, and not upon another. Am. 4. 7.

{and a way} A certain course appointed by God, when, how long, how terribly it should lighten and thunder. For the word, see on chap. 17. 9.

{for the lightning} It comes from a word, that signifies to see, because lightning is very bright and may be seen far, Mat. 24. 27. And also it is seen before the thunder be heard.

{of the thunder} Heb. of the voices. The word signifies a sound or voice in general, but here it is put for the thunder, which is the loudest sound of all, and therefore called the voice of God, Psal. 29. 3. And it is called voices in the plural number, because for the most part many thunderclaps come after one another. It is called the lightning of the thunder, because it is caused by the thunder, as sparks by knocking flints together. The lightning indeed appears first, because the sight is quicker than the hearing, and the eye can see sooner and farther than the ear can hear. Yet the thunder goes before it in nature and time, as the cause before the effect. Others read, the lightning and the thunder. Extending God's providence immediately to both.

V. 27. {Then did he see it, and declare it, he prepared it, yea and searched it out.} Or, Then doth he see it, and number it, and prepare it, and search it out. For as it was observed before, Job speaks not of the use of God's wisdom in the works of creation, but of providence. And this heap of words shows how well known, familiar, intimate, and proper this wisdom is to God: even as things are to men, which they have always in their sight, and count daily, and prepare, or order, and search into to know the depth of them.

{Then} In the course of his daily providence, when he orders wind, and water, rain, and thunder.

{doth he see it} He has it present with him, and employs it in doing things above human reason. And therefore no wonder that you cannot tell the cause of my afflictions, who are to seek in these things. For the word, see on chap. 19. 27. upon the word, Behold.

{and number it} He comprehends it, and possesses it all, as may appear by these wise, and mighty actions of his, the reason whereof we cannot comprehend. So the word is translated, chap. 14. 16.

{and prepare it} He has it as ready to use in those daily wonderful works of his providence, as men have arms or money prepared and laid up for war.

{and search it out} He understands it, as perfectly, yea more perfectly, than men do those things, into which they have thoroughly searched. And that this is the true meaning of the text, and that it is not to be interpreted of wisdom which God makes known to men, but of that wisdom, which he keeps unto himself containing the reasons of his actions, which he would not have men to know, appears, by that which went before. For Job would never have blamed his friends for taking upon them to know God's revealed will, which they ought to know. But he blames them for diving into God's secrets, and presuming to know the secret causes of his afflictions, which God had not revealed to them. It appears also by the opposition in the verse following, whereas God does in a manner forbid men to seek after the secret causes of his proceedings, and in all their ways to follow the rule of his will revealed in his word.

V. 28. {And unto man he said, Behold the fear of the Lord, that is wisdom, and to depart from evil is understanding.} Now Job accommodates what he had said before to his present purpose, and answers a tacit objection. What is there no wisdom then communicated to man by God? Does God keep it all to himself? No: so, says Job. But he has forbidden man to inquire after the secret causes of the works of his providence towards all creatures, especially towards men, and commanded him to seek after, and be content with, and count it wisdom enough for him to know God's revealed will, and to guide his life according to it. Thus Job concluded his speech, as Solomon does his Ecclesiastes, Eccl. 12. 13. and sets out a wise man, as God sets him out, chap. 1. 1. See like places, Deut. 4. 6. & 29. 29. Psal. 111. 10. Prov. 1. 7. & 9. 10.

{And} Or rather, But. As it is translated to the same purpose, Deut. 29. 29. Let not man be discontented, that he knows not the ways of my secret providence; let him be content with that knowledge, which I am pleased to reveal to him.

{unto man} Broughton reads it, to Adam, to wit, at the beginning: but we have showed before, that Job speaks not here of things done in the beginning, but in the course of God's ordinary providence. For the word, see on chap. 14. 1.

{He} God, spoken of in the former verses. Job delivers not the golden sentence in his own words, but in God's, that his friends might the more be affected with it.

{said} In divers ages he revealed this to his servants.

{behold} Take notice of it as of a thing of great excellency, and my special will, that you let my secret judgments alone, and study to live according to my law. For the word, see on chap. 1. 12.

{the fear} See on chap. 15. 4. & 1. 1.

{of the Lord} Of God, who is the foundation or pillar, that upholds all things, according to the derivation of the word in the original: and therefore is worthy to be feared of all men.

{that is wisdom} That is the wisdom that God requires of man, and wherewithal he must be content, and not dive into God's secrets.

{and to depart from evil} See on chap. 1. 1.

{is understanding} It is the best and most fit understanding of man. If he can get but so much knowledge, as to learn to worship God aright, and depart from sin, he is a happy man. But here is more intended. So to depart from evil, that he do good, for both are required, and he that truly fears God, will be so wise, as to show his care of both these duties, and not busy himself to dive into God's secrets.

CHAPTER 29

Verse 1. {Moreover Job continued his parable and said,} Job having now the second time made some intermission in his speech to see if his friends would give any answer, and finding them altogether silent, now goes on, and in this his last speech fully sets out his integrity, which he had but glanced at in his former discourses, and excuses his impatience by his great fall from so great prosperity to so great misery without any gross wickedness committed by him. And 1. he sets out his former prosperity in this chap. 2. his present misery, chap. 30. 3. his constant piety, chap. 3[...]. For the words of this verse they are all the same, that were in the beginning of his former speech, chap. 27. 1. See the exposition of them there.

V. 2. {O that I were as in months past, as in the days, when God preserved me.} In this verse Job wishes for the recovery of his former prosperity, the greatness whereof he sets out in the following verses to the end of the chapter.

{O that I were} Heb. Who will give me. The Heb. form of wishing. See on chap. 6. 8. & 11. 5.

{as in months past} As in the former time of my life, when I lived in prosperity, and greatness. Man's time in Scripture is sometime measured by years, sometime by months, and sometimes by days. The word months in the original comes from the moon, as it does in English, because months are measured by the course of the moon. The other word signifies either time past, which was before us, or that which is before us in place, or in our sight. Here Job speaks of his times of prosperity formerly.

{as in the days} The same thing intended, which was meant by months before, and it shows Job's great desire of his former prosperity by this reduplication of the thing, though in other words. For the word see on chap. 14. 14. & 15. 32.

{when God} See on chap. 4. 9. & 11. 5.

{preserved me} Kept me from all evil, and all mine also. This the devil observed, chap. 1. 10. For the word, see on chap. 7. 12, 20. & 10. 14.

V. 3. {When his candle shined upon my head, and when by his light I walked through darkness.} God's preservation of him, he sets out, 1. by his blessing on his domestical affairs, to verse 7. 2. political, to the end of the chap. On his domestical affairs, 1. in general, verse 3. 4. 2. in particular, verse 5. 6. In general in this verse by a similitude. In the next verse literally. The similitude in this verse is taken from God's care of the world in general. He prospered me in all my affairs, and directed me, as he does the world by the sun in the day, and by the moon in the night. Others take it for an allusion to the cloud and pillar of fire, that guided the Israelites in the wilderness, the one by day, and the other by night. But it is doubtful, whether Job knew that or no. He is thought to be more ancient. See on chap. 1. 1. & 22. 15.

{When his candle} Or, lampe, Psal. 132. 17. & 18. 28. By God's candle he means his favor and blessing, which prospered him in all he went about. For the word, see on chap. 18. 6.

{shined} Gave me light and direction, how to proceed in all my affairs, and gave me good success. Others read it, When he made his candle to shine. That is, when God himself directed and prospered me by his favor.

{upon my head} Or, over my head. An allusion to the sun and moon, which God has placed above us to give us light. Or, as some think, to the carrying of a lamp or torch, which is lifted up, that they which follow may see the better. For the word, see on chap. 19. 9.

{and when by his light} By his favor and direction. Heb. at his light. That is, by the benefit of it. For the word, see on chapter 18. 5. Others read, and when by the light of it. That is, of God's candle.

{I walked} I went on in a constant course of prosperity. For the word see on chap. 14. 20. on the word Passeth.

{through darkness} Not through troubles, for Job had none in those days, chap. 1. 10. but through dangers on all sides, into which other men fell, but he escaped them. Or, through doubtful businesses and difficult, which he could never have waded through by his own reason, and understanding. For the word, see on chapter 15. 22, 23.

V. 4. {As I was in the days of my youth, when the secret of God was upon my Tabernacle.} Here he particularly sets out his former prosperity in regard of his domestical affairs in plain terms. I would I were, as I was in the prime and flower of my youth, when God did so friendly and familiarly intermeddle with my affairs.

{as I was in the days} That is, in the time. Here man's time is set out by days, as verse 2. by months. For days see on chapter 14. 14.

{of my youth} Some read it, of my winter, that is, that I were at rest again from these pains, as a soldier in his winter quarters. Others, of my Autumne: that is, of my former prosperity, for in autumn many fruits of trees and of the earth are ripe, and in their prime. Others, as in the translation, of my youth. And some understand it, as I was in the prime, and strength of my days. And others, of the youth or prime of his estate and prosperity. And this must needs be the sense, however the word be brought to it, directly, or by consequence. This agrees well with the words foregoing, and following, wherein it appears, that Job wished for more than rest and quietness.

{when the secret} When God in a familiar and secret manner guided me and my family, and made all my affairs to prosper. For the word see on chap. 15. 8.

{of God} See on chap. 4. 9. & 11. 5.

{was upon my tabernacle} See on chap. 5. 24. & 11. 14.

V. 5. {When the Almighty was yet with me, when my children were about me.} Here begins the description of God's blessing in particular on Job's family, 1. in regard of his children and servants, in this verse; 2. of his wealth, verse 6. When God showed himself constantly favorable to me, and gave me store of children and servants to attend on me.

{When the Almighty} See on chap. 8. 3, 5.

{was yet} Continued constantly to bless me, and had not given over to prosper me, and my family.

{with me} To help me, and keep me from troubles. In such a case God's people think him present with them: but when he crosses them, then they look upon him as absent by reason of the weakness of their faith. Rom. 8. 31. Psal. 10. 1.

{when my children} Or, when my servants. Heb. when my young men. The word signifies either children, who live with their parents, while they are young, or servants, who for the most part are young also.

{were about me} When I had abundance of children, and servants attending on me every one in his place ready to serve me. This was indeed a great temporal blessing. Psal. 128. 3.

V. 6. {When I washed my steps with butter, and the rocks poured me out rivers of oil.} A hyperbolical expression of that store of provisions, which Job had. As if butter had flowed in streams, and the rocks had poured out store of oil to him. See the like expressions, Deut. 32. 13. & 33. 24. Gen. 49. 11. Psal. 81. 16. Job 20. 17. By these two is meant all manner of riches. He had such store of cattle, that he had abundance of milk and butter like rivers: and such store of olive trees, and other trees, that he had oil, and other liquors made of fruits as plentiful, as if the rocks had poured it out to him in streams.

{when I washed} When I had such plenty of butter, that if I would or needed, I could have used it as water to wash my feet withal. Not that Job used to do so, for he was never so dainty, proud, nor prodigal. This he mentions, because the riches of the ancients consisted most in cattle. Thence came pecunia money in Latin of pecus cattle, and money was stamped with a lamb on it, and called קשיטה a lamb. See Gen. 33. 19. in the margin. Now butter was the best profit of cattle, and therefore Job sets out his riches by the abundance he had of it.

{My steps} Heb. my goings. That is, his feet the instruments of going. He had store enough to have washed his feet; or in every place where he went, his cattle were so plentiful, that he might have washed every step in butter.

{with butter} Heb. in butter. Which increases the signification. A little butter will serve to wash one's feet withal, but much is needful to wash them in. For the word see on chap. 20. 17.

{and the rock poured me out rivers of oil} Olive trees grew in stony places in Syria and Arabia: and Job had such plenty of oil, as if every stone had afforded him oil. It may be read, and there was with me a rock melted into rivers of oyle. See on chapter 28. 2. The last word signifies both oil and fatness, for oil is of a fatty nature.

V. 7. {When I went out to the gate, through the city, when I prepared my seat in the street.} In this verse, and so forward to the end of the chapter Job sets out God's blessing upon him in his political affairs. And 1. he shows how much honor he had in his passage to the judgment seat, verse 7, 8. 2. What respect he had there, verse 9, 10, 11. 3. The cause of it, verse 12. &c. to verse 18. 4. His confident persuasion of the continuance of his prosperity. verse 18, 19, 20. 5. The grounds of it from thence to the end of the chapter. In the first part, 1. he shows when and where this honor was done unto him: in his passage to the gate, in this verse. 2. By whom, By young and old. verse 8. For the first, It is as if Job had said, As I was happy at home, so likewise abroad; I had much honor whensoever I went along the streets toward the public place of judicature, where I had a seat in the common place provided for me. So that I was not only happy in my stock in the fields abroad, (verse 7.) but also I had great respect in the city.

{When I went out} Out of my house toward the judgment seat. For the word see on chap. 20. 25. upon the word, Cometh out.

{to the gate} To the place of judicature to sit as a judge. See on chap. 5. 4. Drusius reads it, when I went out of the gate. Or, from the gate. To wit, to go home. I had done justice there, and the people honored me all the way homeward. Broughton reads it, when I went out of door to the city. That is, out of the door of my house about my business. But שער signifies rather the gate of a city than the door of a house, as it is often used. Neh. 3. For, went out, see on chap. 20. 25. on the word, Cometh out.

{through the city} It seems his house was within the city, and his passage from thence to the place of judgment, as it was ordinary, so observable.

{when I prepared} When I had it made ready for me.

{my seat} He means not an ordinary place, but a seat of judgment, whereon he used to sit to judge the causes of the city. Hereby it appears that Job was a public magistrate.

{in the street} Near the gate of the city, in an open place, where all comers in, and goers out might see and hear.

V. 8. {The young men saw me, and hid themselves: and the aged arose, and stood up.} In this verse he sets out the great reverence that was showed to him by all sorts of persons, although in a different way, according to their differing ages.

{The young men} He means not those of his family, as verse 5. but such as met him in the streets.

{saw me} Going toward the judgment seat. For the word see on chap. 19. 27. upon the word Behold.

{and hid themselves} Either for reverence of my person, or for fear I should espy something amiss in them.

{and the aged} See on chap. 12. 12.

{arose} In token of honor, and to show reverence unto me. Lev. 19. 32. For the word see on chap. 14. 12.

{and stood up} They would not sit down again, till I was gone by, so much they did honor me.

V. 9. {The Princes refrained talking, and laid their hand on their mouth.} The honor that Job had in his way to the judgment seat was set out in the two former verses, his honor there is set out verse 9, 10, 11. And that 1. from the principal men called princes, verse 9. 2. From the middle sort of the city called nobles, verse 10. 3. From the meaner sort, as well as the higher, verse 11. In this verse he shows how the principal men of the city brake off their communication, as soon as he came in presence, and voluntarily kept silence, till he had done speaking.

{The Princes} The chief of their companies or societies in the cities, or they that had most authority in the city.

{refrained talking} Heb. restrained themselves in words. They would not speak at all, while Job was speaking, nor interrupt him, that they might hear all he had to say, out of respect to his wisdom or dignity. And this was not done by mean men only, but by personages of principal quality, so much respect had they to Job. See on Job 4. 2.

{and laid their hand on their mouth} See on chap. 21. 5. The word for hand signifies the palm of the hand, not the finger or the fist. And it imports a full stopping of the mouth with the hand open, that no words may come out of it.

V. 10. {The Nobles held their peace, and their tongue cleaved to the roof of their mouth.} The nobles following the examples of the princes were silent, while Job spoke, and would by no means interrupt him. Such a general reverence was given to Job by all that heard him, verse 21, 22.

{The Nobles} It comes from a word that signifies, Before, because nobles are eyed and looked upon by all men. Here is meant the lower officers of the city, as by princes are meant the higher in the former verse.

{held their peace} Heb. The voice of the nobles was hid. That is, suppressed, not heard. They were ashamed to speak in my presence, and hid their voice, as men ashamed hide themselves. For the word Voice, see on chap. 15. 21. upon the word Sound.

{and their tongue cleaved to the roof of their mouth} That is, they were as still as if they could not speak. For if the tongue be not at liberty, it cannot utter words. So this phrase is used to set out an extreme silence, Psal. 137. 6. Ezek. 3. 26. as it is used to set out extreme thirst. Lam. 4. 4. For the word Tongue, see on chap. 15. 5.

V. 11. {When the ear heard me, then it blessed me, and when the eye saw me, it gave witness to me.} All people were glad when I was on the bench to do justice: They that heard my sentence praised me, and they that saw my just proceedings gave an ample testimony of my upright dealing.

{When the ear} See on chap. 13. 17.

{heard me} See on chap. 13. 17.

{then it blessed me} It commended my just proceedings and wished me well. That is, the man that heard my sentence, for the ear cannot bless. See the like of the eyes, Luk. 10. 23. Not the eyes only, but the men were blessed, who saw those things, Christ speaks of there.

{and when the eye} See on chap. 15. 15. upon the word Sight.

{saw me} See on chap. 19. 27. upon the word Behold.

{it gave witness to me} The man that saw me (as before in this verse, upon the Ear) either upon the bench, who though he could not come to hear me, yet was confident, I would do right: or such as met me in the streets did testify as much of me.

V. 12. {Because I delivered the poor, that cried, and the fatherless, and him that had none to help him.} Now Job lays down the grounds of that great good opinion the people generally had of him, to wit, not for his wealth and greatness, but his sincere administration of justice, which was seen, 1. In relieving the poor, that were wronged, to verse 17. 2. In pulling down proud oppressors, verse 17. The first is set out in elegant words, with a particular deciphering of the needy persons relieved by him. As 1. the afflicted and fatherless, in this verse. 2. Such as were ready to perish, and widows, verse 13. 3. The cause of his so doing, verse 14. 4. His helping the blind and lame, verse 15. 5. The poor, and that with a careful inquiry into their cause, verse 16. that he might right them, not for any gain, that could be looked for from them, but out of conscience; all which testifies, that Job by many witnesses might be cleared from the unjust imputations laid upon him by his friends.

{Because} For this reason others spoke well of me. Or, That. They bare witness, that I did carry myself thus uprightly, and would do it still, if they were called thereunto.

{I delivered} I freed the poor from those, who by their wealth and might would have oppressed them.

{the poor} The word signifies a man afflicted or oppressed, I delivered him out of the hand of him, that would oppress him, Psal. 72. 12.

{that cried} Who being oppressed by an enemy too strong for him, cried unto me to do him justice. For the word see on chap. 19. 7.

{and the fatherless} See on chap. 22. 9.

{and him} And any man that complained to me of wrong done him, who had none else that would adventure to right him. Or, even him. That is, such a one as not only had lost his parents, but also had no friends in the world, that would take his part, Eccles. 4. 1.

{that had none to help him} I did pass sentence on his side according to right, when others would not, and stood to him, when none durst be seen to assist him.

V. 13. {The blessing of him that was ready to perish, came upon me: and I caused the widows heart to sing for joy.} Whereas others were so far from assisting people ready to perish for want of their help, that they rather insulted over them so much the more, and were therefore hated by those miserable creatures, I took pity of them, and freed them from the danger of death approaching, and therefore had many good prayers, and well wishes from them.

{The blessing} See on verse 11.

{of him that was ready to perish} By their wants, and men's unmercifulness, Prov. 31. 6. They must have perished, if I had not relieved them. It may be understood of such as were unjustly accused of great crimes, which might endanger their whole estate or lives, and must needs perish, if Job had not by a just sentence relieved them against the will, and power of others. For the word see on chap. 4. 7.

{came upon me} I relieved them, and carried myself so, that they had just cause to commend me, and wish me well. Or, I was praised, and prayed for by them. Or, I had the benefit of their prayers, and God blessed me extraordinarily for relieving them. For the word see on chap. 15. 21.

{and I caused the widows heart to sing for joy} I delivered her from her enemy, and relieved her in her necessity, and gave her great cause of hearty joy. For the Widow see on chapter 22. 9. Such are more sad, as wanting husbands to assist, and comfort them. But Job gave them cause of joy. For Heart, see on chap. 17. 11. He sets the widows so free, and out of danger of their oppressors, that their hearts were so full of joy, that they could not keep it in, but it burst out in singing.

V. 14. {I put on righteousness, and it clothed me: my judgment was as a robe and a Diadem} Lest any should object, that Job was a popular man, and sought the applause of the people by siding with the weakest, were their cause right or wrong, and so got credit by unlawful means, now he lays down the fountain of those good offices which he did to others, even to the poorest which was a high account, which he had of justice, and upright dealing. It may be other men thought it an honor to them to wear robes and diadems, tokens of public magistracy: but he accounted doing of justice his greatest ornament.

{I put on} I covered me all over with it as with a garment. I favored no unjust way. For the word see on chap. 8. 22.

{righteousness} Justice and upright dealing in all my sentences. For the word see on chap. 8. 13.

{and it clothed me} It covered me all over; so that no man could see any injustice in me in any of my public affairs. The same word in the original with the former. Heb. I put on righteousnesse, and it put on me. I was never parted from it, nor it from me in all my sentences of judgment.

{my judgment} My just proceeding in judgment in careful searching out the right, and faithful pronouncing sentence accordingly, see on chap. 8. 3. & 22. 4.

{was a robe} Or, a coat. It is translated a mantle, chap. 1. 20. & 2. 12. which was an ordinary garment. And then Job's meaning is, that his justice was publicly taken notice of by all, his righteous proceedings being as visible as the coat on his back. They who translate it Robe, mean that it was an ornament to him, as the robe was to the king or priest. But that is rather set out in the next word. This word comes from a root, that in the original signifies to deal perfidiously, as also does בגד a garment. See on chap. 6. 15. upon the word, Dealt deceitfully. So God by our garments puts us in mind of our falling from him. Before man fell, he needed no garments.

{and a diadem} Not only a covering of the head, but an ornament to it, surrounding the temples, as the word imports. Such did kings and priests wear. His meaning is, that his just proceedings were a great honor to him.

V. 15. {I was eyes to the blind, and feet was I to the lame.} Having in the former verse cleared himself from ambitious popularity, and showed his integrity in judging causes, now he returns to show how he was many ways helpful to such as were oppressed.

{I was} He did not take state on him, and put off poor suitors to his servants for direction, but he himself directed them.

{eyes} He does not say, an eye, but eyes, in the plural, to intimate, that he gave them sufficient, and full directions, how to manage their causes for the best advantage of their right. For the word see on chap. 15. 15. on the word Sight.

{to the blind} To such as knew not how to manage their own law-business; for such he speaks of here.

{and feet was I to the lame.} If they wanted means or countenance to follow their just cause I supplied it. So that no man wanted an advocate to direct him, or plead for him in Job's court in a just cause. He would do it himself.

V. 16. {I was a Father to the poor: and the cause, which I knew not, I searched out.} In this verse, he shows his great affection to the poor, and his great care they might have no wrong.

{I was a Father to the poor} I was a father careful to protect them from all injuries. See the word of similitude left out, chap. 7. 7. The word for father and for poor come both from one root in the Hebrew, אבה which signifies to wish well to, or desire, for parents wish well to their children, and desire their good, and poor men desire to enjoy those things they want. For the word Father, see on chap. 15. 10. For the word Poor see on chap. 24. 4. upon the word Needy.

{and the cause} The matter of contention, especially between rich men oppressing, and poor men oppressed.

{which I knew not} This may be understood two ways. Either that he was careful to inquire into difficult causes, which he could not easily understand the right, that so he might pass a just sentence: or that he was not only ready to receive causes that were brought to him, but also inquired abroad, what poor men were oppressed by those that were mighty, who either were ashamed or durst not complain, and these he animated to prosecute their right, and helped them to it, who otherwise would have been undone. Others read it, Of him whom I knew not. Intimating that he was ready to right such men, as he had no acquaintance withal, out of pure love to justice.

{I sought out} I endeavored to know who were wronged, or how I might right them. Deut. 13. 14. Prov. 25. 2. & 29. 7.

V. 17. {And I brake the jaws of the wicked, and plucked the spoil out of his teeth.} Here he shows that though wicked men by their wealth and might sought to oppress and ruin others, like wild beasts taking the prey in their teeth ready to devour it, yet he did so keep them under, that they could not oppress others, and forced them to make restitution to those whom they had formerly oppressed.

{And I brake the jaws of the wicked} Heb. the jaw teeth or the grinders. A phrase often used in Scripture to show the cruelty of wicked oppressors disappointed, Psal. 3. 7. & 58. 6. For the word Wicked, see on chap. 13. 7. on the word, Wickedly.

{And plucked the spoil out of his teeth} I made him restore those things he had wrongfully taken from others. There are but two ways to keep wild beasts from devouring, to break their jaws, or to take the prey out of their teeth, 1 Sam. 17. 35. Am. 3. 12. Job did hinder some from wronging others, and made other wicked men to make restitution. The Hebrew word, for, Pluck, is cast. For the word, Spoil, see on chap. 24. 5. For the word, Teeth, see on chap. 16. 9.

V. 18. {Then I said, I shall die in my nest, and shall multiply my days, as the sand.} Job having had so much authority, and prosperity, and so many good wishes from others by reason of his upright carriage, and the good he had done to them, persuades himself, that he should still enjoy a comfortable life, and in the end find a quiet and comfortable death. Which he professes in this verse. And sets it out by the similitude of a tree, verse 19. and of a bow, verse 20. But he now finds it far otherwise, and that troubles him.

{Then} See on chap. 4. 2. It not only intimates the time, when Job spoke it, to wit, in his prosperity, but also the reason why. Because of his upright carriage, and general good opinion, that all men had of him. So this particle is used to infer a reason of what follows, chap. 21. 34.

{I said} I thought so, I was fully persuaded in my mind, that my condition would not alter. So the word is used, Psal. 30. 6. & 39. 1. For the word itself, see on chap. 16. 1.

{I shall die} Heb. I shall breath out. Or, give up the Ghost. That is, I shall not perish for want, or be slain by enemies, but shall quietly in peace give up my spirit to God. So did Abraham, Gen. 25. 8. For the word, see on chap. 13. 19.

{in my nest} In my house in a prosperous estate, among my children, in the midst of my family, as a bird dies in his nest through old age, and is not devoured before by the hawks or kites. As man's house is here called a nest, so the bird's nest is called a house, Psal. 84. 3.

{and shall multiply} I shall live many years.

{my days} The days of my life here on earth. For the word, see on chap. 14. 14.

{as the sand} I shall live as many comfortable years, as there shall be sands on the seashore. That is, I shall live long in a plentiful condition. A hyperbolical expression in Scripture to set out a great multitude, Gen. 22. 17. & 32. 12. & 41. 49.

V. 19. {My root was spread out by the waters, and the dew lay all night upon my branch.} I conceived my prosperity would last, because I found myself like a tree watered from the earth below, and from the heaven above, and daily flourishing more, and more.

{My root} For the similitude from a root, and the word itself, see on chap. 18. 16.

{was spread out by the waters} Heb. opened to the waters. A tree planted near a riverside, where the water in time of drought may continually refresh it, brings forth abundance of fruit, Psal. 1. 3. Jer. 17. 7. so Job's honor and riches increased daily. The word פתח is used sometimes for opening the mouth, or beginning to speak, as chap. 1. sometimes for opening a scabbard by pulling the sword out of it, Psal. 37. 14. 3. of opening sacks by untying them, as Gen. 44. 11. 4. for the earth opening itself to devour men, as Num. 16. 32. or to bring forth corn. Isa. 45. 8. or for opening it by plowing, as Isa. 28. 24. 5. for engraving on brass or stones, which is a kind of opening of them, Exod. 28. 9. 6. for budding or blossoming of trees, whereby they seem to open themselves, Cant. 7. 12. 7. of opening a gate or door, as Isa. 26. 2. Here it may be taken in the fourth sense for the earth giving way to the water of the river to pass to the root of the tree to make it fruitful. For the word, Waters, see on chap. 14. 9.

{and the dew} As the water gives strength to the root to enable the tree to bring forth much fruit, so the dew falling from heaven, and lying on the branches makes the fruit swell, and helps to ripen it, Hos. 14. 5. So Job by God's blessing got store of wealth, and enjoyed the comfort of it. The word in the original has his name from covering, because the dew covers the branches of trees, and the earth also.

{lay all night} The dew uses to arise in the night, and abide till the heat of the sun dry it up. Hereby is intended the continuance of Job's prosperity in all his ways.

{upon my branch} Or, upon my harvest. See on chap. 18. 16.

V. 20. {My glory was fresh in me, and my bow was renewed in my hand.} Some read the words thus, My glory shall be fresh in me, and my bow shall be renewed in my hand. And they take it for a confident persuasion, that Job had of the continuance of his prosperity, like that verse 18. But the former translation is better, which makes it a reason of that confidence, verse 18. Because not only his honor, and strength did not decrease, but also increase daily: and therefore was likely to continue. So he goes on with the similitude of the tree, which being watered from earth and heaven, continues green, and flourishing. As chap. 14. 7, 8, 9. Isa. 40. 31.

{My glory} The honor and respect which I have from others. It comes from a word that signifies to be heavy or weighty; for honor adds weight to men's persons, and makes them of greater account than others. For the word, see on chap. 19. 9.

{was fresh} Heb. new. I had every day more respect from men than other.

{in me} Heb. with me. It was from others, not within himself.

{and my bow} My strength by access of a multitude of friends continually to uphold me, Gen. 49. 24. 1 Sam. 2. 4.

{was renewed} Heb. did change. To wit, itself, or its strength. See on chap. 14. 7. As an archer in the wars, when his bow breaks, takes a new one, and goes on stoutly in the battle, so Job's prosperous condition grew every day stronger than other.

{in my hand} So that I could use it as a means to preserve me from my enemies, as an archer does his bow in his hand. For the word, see on chap. 14. 23.

V. 21. {Unto me men gave ear, and waited, and kept silence at my counsel.} Job goes on to the end of the chapter to show the grounds of his persuasion of the continuance of his prosperity. These are taken from that great respect, that men gave to his words, expressed in divers particulars. The sum of this verse is, as if Job should have said. I did not without cause judge, that my prosperity would continue, because whensoever I spoke, every one heard me with great attention: every one waited to see the issue of my speech, and agreed to me, when I had spoken.

{Unto me men gave ear} They kept silence, when I spoke, and no man interrupted me but all hearkened to me, as conceiving great weight to be in all my words. See the verse 9, 10, 11. For the word, see on chap. 13. 17. upon the word, Hear.

{and waited} Attended expecting what would be my resolution in counsel or judgment, as if they had all depended upon my words.

{and kept silence} Replied not again, but consented to what I said. As follows verse 22.

{at my counsel} As soon as they heard, what I had concluded, they were satisfied.

V. 22. {After my words they spake not again, and my speech dropped upon them.} As they hearkened to my speech with patience, and waited to know my resolution, and consented to it when they heard it, so no man was so bold, as to reply, but all were pleased with my words, as herbs and flowers with the dew of heaven.

{after my words} After I had done speaking.

{they spake not again} Either because they had a persuasion, that I spoke oracles, or else, that I spoke so fully, that nothing needed to be added to persuade men to believe it, or so truly, that they had nothing to object against it. This word is used for not doing a thing again, 1 Sam. 26. 8. 2 Sam. 20. 10.

{and my speech dropped upon them} Or, When. Or, thus my speech dropped upon them. He shows the cause, why they were thus silent and attentive, because his speech was as pleasing to them, as dew to the grass, Deut. 32. 2.

V. 23. {And they waited for me, as for the rain, and they opened their mouth wide, as for the latter rain.} The content men took in my counsels and sentences, was the cause, that they longed in doubtful matters to hear my resolution, as the dry earth or husbandman longs for rain.

{And they waited for me} See on verse 21.

{as for the rain} That is, for the former rain, when men have sowed their grounds, which they long for to bring up their seed, Psal. 72. 6. It is opposed to the latter rain in this verse. See Joel, 2. 23.

{and they opened their mouth wide} Not to speak, for they kept silence to hear Job: but as the earth chaps, and for drought opens as it were the mouth of it wide, that the rain may fully satisfy it, so were they as desirous to hear Job's resolution of their doubts, Psal. 63. 1. & 65. 9, 10. & 119. 131. Prov. 30. 16. Or, as men, that open their mouths wide to fill them with desirable food, Psal. 81. 10. For the word, Mouth, see on chap. 15. 5.

{as for the latter rain} Some take it for the rain before the harvest to make the corn swell. Others for the rain after harvest to bring up grass again for the cattle, which dries away in the heat of harvest, Deut. 11. 14. Jer. 5. 24. Jam. 5. 7. Prov. 26. 1. Zech. 10. 1.

V. 24. {If I laughed on them, they believed it not, and the light of my countenance they cast not down.} It often comes to pass, that when men in authority carry themselves familiarly with their inferiors, they are contemned, but it was not so with me, but if it happened that in my pleasure I uttered anything merrily, and somewhat more freely than I was accustomed, yet no man thereat took offense, neither needed I therefore to cast down my countenance, as if I had forgot myself.

{If I laughed on them} The word שחק in Scripture language, signifies, 1. slighting a person or thing, chap. 39. 7. 2. it is put for smiling upon one in goodwill as men do at feasts upon one another, Eccl. 10. 19. 3. for jesting or being in sport, Prov. 29. 9. 4. for deriding or laughing to scorn, Psal. 2. 4. Here it is taken in the third sense for jesting with them, for Job did not use to slight or deride men.

{they believed it not} My countenance, and carriage was so grave at other times, that when I smiled on them, or jested with them, they could not believe, that I was in jest, but thought some serious matter was hid under my smiling countenance, and cheerful words: or they would not believe that I would be so familiar with them, and were overjoyed at it, Luk. 24. 41. See on Job 39. 14. For the word, see on chap. 15. 22.

{and the light of my countenance they cast not down} They did not show any dislike of my cheerfulness, as not becoming my place and gravity. Or, yet the light of my countenance they cast not down. That is, they did not contemn me because of this familiar carriage, which often breeds contempt of superiors in inferiors: Though they thought there was more in it than jest, yet they durst not think I dissembled, or wronged my place by light carriage: so great an opinion had they of my wisdom and goodness, that they durst not censure me, though they understood not the reason of my actions. So ו is translated, Psal. 119. 110. For the word, Light, see on chap. 18. 5. For, Countenance, chap. 14. 20.

{cast not down} In Heb. is, made not to fall. They made me not hang down my countenance for shame or grief, Gen. 4. 5. For men ashamed or grieved let their countenance fall, whereas men pleased or cheered lift up their heads, Psal. 3. 2.

V. 25. {I chose out their way, and sat chief, and dwelt as a king in the army, as one that comforteth the mourners.} Here he concludes with showing what great respect he had from all sorts of men being accounted as an emperor among them, and yet that he used this authority to the good of the people, and so was both feared, and loved of them. As if he had said, If there were any weighty business in hand, I taught them what way and course was best for them to take, sitting among them in the chiefest, and most honorable place, as a king in the midst of his army: and look what counsel, and advice soever I gave them, it was as acceptable unto them, as the speech of him, that comforts those, who are in any distress and misery.

{I chose out their way} I directed them, how to bring their lawful affairs to pass. For, Ways, see on chap. 16. 22.

{and sat chief} And had the uppermost place, and chief command in all their weighty actions. For the word Sat, see on chap. 22. 6. on the word, Dwelt. For, Chief, see on chap. 19. 9. upon the word, Head. Some read the beginning of the verse thus.

{If I chose their way, I sat chief} That is, whensoever I went to them, they set me above all others, and showed greatest signs of reverence to me.

{and dwelt as a King in the army} I was as much feared and honored, as if a king had come among them with a great army, though I came without any force: This shows the reverent account they had of Job, and that constantly, and continually.

{as one that comforteth the mourners} Though I was thus reverenced by them, yet they loved me also as men in trouble love those, that come to visit them. An allusion to the charitable manner of those countries, where they used to come to comfort their friends in heaviness, chap. 2. 11. & 42. 11. Or to a king, who speaks comfortably to his soldiers after a loss in battle, or aught else that may grieve them: and therefore is worthily beloved of them, 2 Sam. 19. 7. For, mourning, see on chap. 14. 22.

CHAPTER 30

Verse 1. {But now they that are younger then I, have me in derision, whose fathers I have disdained to have set with the dogs of my flock.} As in the former chapter Job had showed the great height to which he had attained in his prosperity, so here he pathetically sets out the extreme misery to which he was now brought, which doubtless was so much the heavier to him, as a fall from a hill hurts a man more than lying on the ground. Here is set out this depth of his misery, 1. by the verbal injuries he received from others, to verse 10. 2. by real ones, to verse 15. 3. by describing his own grief and pain by reason of his sores, to verse 19. 4. By God's rough handling of him, to verse 24. 5. He concludes all with a lamentation of his undeserved misery, as he conceives, and that to the end of the chapter. For the 1. he aggravates the sorrow conceived at their scorn and scoffs by the vileness of the persons. A generous spirit cannot endure to be scoffed at by any, but least of all by base persons. The sum of this verse is, as if Job had said, Such a one was I within these few days as I have told you. But good God, how are all things changed with me, and what a great and sudden alteration has followed? For lo I am become a laughingstock to those, who in years come very far behind me, and whose fathers I would not have once vouchsafed to have in the same estimation, that I had my dogs, which were set to keep my flocks.

{But} So it is translated, chap. 26. 1. And very fitly here, for in the whole chap. he opposes his present misery to his former prosperity.

{now} This he could not utter without much grief of heart, and dejection of spirit, finding so great an alteration in his condition.

{they that are younger then I} Heb. they that are smaller of dayes then I. That is, who have not lived so long as I. No doubt it was a great grief to Job that had been honored so much by the ancient, now to be contemned by his youngers; especially himself in likelihood being grown in years. It is not likely that Job meant any of his three friends, that now reasoned with him; as some learned interpreters conceive, for doubtless Job had not so mean an opinion of any of their pedigrees as to think their parents worthy to be set below his dogs. It is more likely that these affronts were offered by others; either before his friends came to comfort him, or while they sat still by him, chap. 2. 13. Or it may be these several conferences might be on several days; and these scoffs by others might come between. The word צעיר sometimes signifies small in condition, low or vile; as, chap. 14. 21. sometimes in number, that is few; as here; Fewer of days. Sometimes alone without mention of days it signifies younger, as Gen. 19. 31. & 48. 14. As on the contrary great is put for old, Job 32. 9. And translated, eldest, 1 Sam. 17. 28. For, Days, see on chap. 14. 14. & 15. 23.

{have me in derision} See on chap. 29. 24. upon the word, Laughed.

{I would have disdained to have set with the dogs of my flock} Whose fathers lived so poorly, that my dogs that kept my sheep fared better; and therefore I might well have a very low account of them. This suits well with their hard fare, verse 3, 4. It was the harder for Job, who had lived so plentifully to suffer such scorn from persons of so beggarly a breed. Job did not despise any for their poverty, but shows their very low condition, that now derided him. To take the words severally. Contemning or disdaining here may be taken for counting them utterly unfit for the meanest office in Job's many employments. For Fathers, see on chap. 15. 10.

{to have set with the dogs} To have trusted as my dogs that kept my flocks from the wolves. Or to have made my dog-keepers, or feeders of my dogs, which was a very mean office.

{of my flock} The word properly signifies a flock of sheep or goats; not of greater cattle; which they were more unworthy to be trusted withal as being of greater price. See on chap. 21. 11.

V. 2. {Yea, whereto might the strength of their hands profit me, in whom old age was perished?} Lest any man should think Job proud, or that out of an inhumane contempt he had slighted or loathed their fathers, here he gives a reason of it, their very old age, which made them more fit to be relieved, than employed by him.

{Yea} See on chap. 16. 4. upon the word, Also.

{whereto might the strength of their hands profit me} Some understand these words of those young ones that derided Job, and interpret the words thus, They were young indeed, and strong and lusty, but so idle, that I could have gotten no good by employing them, but rather loss. Others understand them of their fathers mentioned before, who were now so old, that they had no strength to do Job any service, if he should employ them. For the word, Hand, see on chap. 15. 23.

{in whom old age was perished} Some understand this also of the young men. They were so idle and beggarly, that they could not live to old age. Others of the fathers, that they got no experience in their life, but were fools in their old age. Or, rather they lived so long till they were children again, and had neither strength nor wit to do me any service. They had lost the strength of young men, and the wisdom of old men.

V. 3. {For want and famine they were solitary: fleeing into the wilderness in former time desolate and waste.} The baseness of those men is set out in this verse and the next, by their flying from the company of other men to dwell in wildernesses, and by their poor food.

{For want} They had no provisions necessary for their bodies, but wanted all things.

{and famine} Want of food: not arising out of scarcity, but out of their own idleness, or God's judgment upon them, in a time, when Job and others had enough.

{They were solitary} Not without children, as the word is used, Isa. 49. 21. But flying the company of men being ashamed to live among them for want of apparel and other necessaries, lest they should be derided. This agrees with what follows, and argues extreme poverty. For the word, see on chap. 15. 34. Or, they were dark as the night, as the word seems to import, chap. 3. 7.

{fleeing into the wilderness} Seeking waste places to dwell in as hated of all men, verse 5. and counted unworthy to live among them. Or, of their own accord for shame or fear avoiding the sight of other men. The word signifies a dry place, where no man would dwell for want of water, that could dwell elsewhere. Broughton translates it, The unwatery land. So it is expounded, Psal. 63. 1.

{in former time} Heb. yesternight. As it is translated, Gen. 19. 34. Or yesterday, as 2 King. 9. 26. That is, lately. If they be rich, or in any better condition now, it is not long since they were thus beggarly, or since the places were laid waste.

{desolate} Having no inhabitants there, and fitter for beasts to dwell in, than for men, chap. 38. 26.

{and waste} Like a land utterly ruined by the enemy that has no provision left in it, Zeph. 1. 15. This word, and the former come both from one root in the original, and signify an utter devastation.

V. 4. {Who cut up mallows by the bushes, and juniper roots for their meat.} As in the former verse he had set out their beggarly condition by their habitation, so here by their miserable life feeding on bitter and unsavory, yea and unwholesome meats, which no man would eat, if he were not ready to starve for hunger.

{who cut up} To wit, to eat, and for their daily food, as follows in the verse. For the word, see on chap. 8. 12.

{mallows} Salt herbs of an unsavory taste growing in salt places and barren, chap. 39. 6. Jer. 17. 6. for it comes from a word, that signifies salt in the original. A food, that poor people were forced to eat having not means to provide better.

{by the bushes} Or, by the shrubs. It seems they use to grow in such desert places.

{and juniper roots} For Root, see on chap. 5. 3. & 14. 8. Rithmah, Num. 33. 18. had its name from רתם a juniper. It seems many grew there. So we read of the city of palm trees, Deuteron. 34. 3.

{for their meat} They were forced to make meat of hard roots of juniper in those desert places. Others read it, to warm them. As the same word is used, Isa. 47. 14. And it is manifest that coals of juniper give a great heat, Psal. 120. 4. But what need they such firing living in woods, and having plenty of the trees themselves to burn? For the word, see on chap. 15. 23, upon the word, Bread.

V. 5. {They were driven forth from among men, (they cried after them, as after a thief.)} Here is laid down the reason, why these people fled into the wilderness. Either they were banished for their misdeeds; or ashamed to tarry there because of the general clamor of men against them.

{They were driven forth from among men} Heb. From the midst. To wit, of the city or of men gathered together in it. They could not abide there with any safety. They were beggarly or unfaithful, unfit to live among other men, that were laborious. See on verse 4. For the word, see on chap. 20. 25. upon the word, Body.

{they cried after them, as after a thief} Thieves are hateful to all men, and hooted and shouted at in all places. So were these base people: which made him fly from the company of men.

V. 6. {To dwell in the clifts of the valleys, in caves of the earth, and of the rocks.} He had before set out their coarse fare, now in this and the next he sets out their coarse lodging, and sorry abiding or dwelling, proportionable to their fare.

{To dwell} This depends upon the beginning of the former verse. They were drawn out from the company of men, and so forced to dwell in solitary places.

{in the clifts of the valleys} Or, of the rivers. They durst not abide in towns or cities, but sought out cities to hide themselves in, which either were made by earthquakes, or by inundation of water in rocks, or low valleys. The word clift, comes from a word that signifies, to break. See on chap. 13. 25. And it may import holes made by floods or winds, or their own labor in digging. For the word, Valleys, see on chap. 20. 17. on the word, Rivers.

{in caves of the earth} Heb. in holes of dust. As if they had been made by digging. So חורים is translated holes, Isa. 42. 22. And networks, Isa. 19. 9. because they are full of holes. And baskets made like network, Gen. 40. 16. And dung or excrements, which go out of the draught, 2 King. 18. 27. For the word, Earth, or Dust, see on chap. 14. 8. on the word, Ground.

{and of the rocks} Some rocks are hollow, and might afford shelter for such miserable creatures, chap. 24. 8.

V. 7. {Among the bushes they brayed, under the nettles they were gathered together.} Here he shows what great wants, and inconveniences these contemptible people endured here in their cold lodgings.

{among the bushes} See on verse 4.

{they brayed} They made a noise like a wild ass for hunger, cold, or other inconveniences: for the wild ass does not bray when he is full, and nothing troubles him, chapter 6. 5. & 24. 12.

{under the nettles they were gathered together} They were all in the same miserable condition, and had no better place to meet in, than where nettles, and stinking weeds grew. So the word is used for Abiding, 1 Sam. 26. 19. Or, They were all joined to the nettles seeking shelter there. So it is Putting in, 1 Sam. 2. 36. Others read it, They were scabbed or stung. To wit, with nettles, which made them roar so, in the beginning of the verse.

V. 8. {They were children of fools, yea children of base men, they were viler then the earth.} They come of contemptible parents, men of no note for any knowledge or goodness, but more abject, than the very earth upon which they tread.

{They were children} See on chap. 14. 11.

{of fools} Of men that had no understanding in them. Hence Nabal had his name. 1 Sam. 25. 25.

{yea} See on chap. 19. 4. on the word Also.

{children of base men} Heb. of men without name. That is, of obscure and mean men; for such men's names use not to be taken notice of, whereas names of men famous for high birth and parts are noted while they they live, and chronicled when they die. So Gen. 6. 4. men of name in the original, are called men of renown in the translation.

{They were viler then the earth} The earth is low in place, and vile in men's account, as trodden upon by the foot of every beast. This shows what a base account men had formerly of those that now stand up to deride Job. For the earth see on chap. 9. 24. Others read it, They were smitten out of the earth. That is, beaten out of it, and and driven out of the land by violence, see on verse 5.

V. 9. {And now I am their song, yea I am their by-word.} How vile they were that derided him, Job had showed at large in the former verses; now he shows how basely they used him. If they make themselves merry by art, they make songs of my miseries: if they talk pleasantly, they make sport of them. A thing too common in the world for mean men to make sport of great men's ruin.

{And now} In this time of my misery. They durst not carry themselves so to me in my prosperity.

{I am their song} I am the matter of their song. They make themselves music with my miseries. See the like complaint, Psal. 69. 12. Lam. 3. 14, 63. Ezek. 33. 32. The word properly signifies playing on a stringed instrument. It seems to vex Job the more in his misery, they not only made songs of him, but also played them upon instruments.

{yea I am their by-word} Heb. I am to them for a word. That is, I am common in their mouths, they talk of little else, but of my fall. They speak of it with disgrace, and make of me a contemptuous proverb, chap. 17. 6.

V. 10. {They abhor me, they flee far from me, and spare not to spit in my face.} He now complains that he was unto these mockers, as a loathsome thing, which they could not endure to look upon, but thought worthy of the greatest contempt and despite.

{They abhor me} See on chap. 9. 16. & 19. 19.

{They flee far from me} They will not come nigh me, my sores are so loathsome. See on chap. 21. 16.

{and spare not to spit in my face} Heb. and withhold not spittle from my face. This was a sign of the greatest disgrace that could be put upon a man, Numb. 12. 14. Isa. 50. 6. Deut. 25. 9. Some think it is meant figuratively, that they did greatly contemn Job. But why might not these scoffers actually spit in Job's face, as well as the Jews in Christ's? Mat. 26. 67. This must needs be very bitter to Job, that he who was wont to be honored by princes, should now be contemned by beggars. For Face see on chap. 14. 20. upon the word Countenance.

V. 11. {Because he hath loosed my cord, and afflicted me, they have also let loose the bridle before me.} Job here looks higher than at those who despise him, and sets down the cause why these young beggarly persons contemned him, to wit, God's afflicting him, and so taking away that awe, and reverence they had of him before. Which they perceiving, take a licentious boldness to disgrace him in the vilest manner, and run riot, and are carried against him without all reason, God having loosed the bands of his authority over them.

{because he hath loosed my cord} Because God has done it. God is often understood in this book of Job, taking it for granted, that his friends knew whom he meant, so verse 19. By loosing the cord, is meant, taking away that reverence they formerly had to him, which bound them to respect him. See on chap. 12. 18. Others understand of taking away his riches, whereby he kept others in awe; and could shoot arrows of displeasure against them, if they offended him, chap. 29. verse 20. But now his string was loosed, and though they abused him, he could not shoot at them. For the word Loosed, see on chap. 12. 18. and on chap. 29. 19. on the word Spread.

{and afflicted me} He shows how God had made him contemptible, to wit, by laying more afflictions on him, than on other men, by reason whereof they thought, God hated him, and they might contemn him. For the various significations of the word see on chapter 16. 1.

{they have also} Or, therefore they have. For the cause of their contempt is here set down. So the particle is translated, chap. 35. 16. They, that is, those, who scoffed at Job.

{let loose} Or, cast out. To wit, the bridle out of their mouths. For the word see on chap. 14. 20. upon the word Sendest him away.

{the bridle} That authority whereby I kept them in awe, as a horse is kept in by a bridle, Psal. 32. 9. Others understand it of the bridle of their mouths or tongues, as Psal. 39. 1. & 141. 3. So that they now durst speak any evil of me, or to me, who before being kept in by my authority, as with a bridle durst not do it.

{before me} Heb. from my face. They did deride me to my face, so that I could not see any authority I had over them, or any respect they had to me. For the word Face see on chap. 14. 20. upon the word Countenance.

V. 12. {Upon my right hand rise the youth, they push away my feet, and they raise up against me the ways of their destruction.} The reins being now let loose he shows how these people carried themselves toward him. Those youths that hid themselves before, and could not endure the gravity of my countenance, now come boldly into my presence, offer violence to me, and lay siege to me as enemies to a city.

{Upon my right hand} Where I used to have most strength. They see, that I have no strength in me left to resist them, and therefore insult over me. For the word see on chap. 23. 9.

{rise} Up against me to scoff at me, and abuse me. For the word see on chap. 14. 12.

{the youth} Heb. the blossome. Children in youth are like blossoms in the trees. Hence also the young birds in the nest have their name in the original. He intimates that not only young men did abuse him, as verse 1. but also boys. Broughton fitly calls them Springgalls.

{they push away my feet} As wrestlers use to trip up men's heels to lay them on the ground, so they seek to ruin me. Or, It may be meant literally of affronts offered to his sore and weak body. For the word see on chap. 14. 20. upon Sendest him away.

{and they raise up against me the ways of their destruction} As enemies that besiege a city, raise banks and heaps before it, that they may scale the walls and enter to destroy it, so do they seek all means of my disgrace, and ruin, see on chap. 19. 12. For destruction, see on chap. 18. 12. Broughton reads the end of the verse thus, and they cast upon me the causes of their woe. That is, they do me abundance of mischief, or, They think and say that all their miseries were brought upon them by my means, and now they will be revenged on me.

V. 13. {They mar my path, they set forward my calamity; they have no helper.} Here he shows how they did altogether hinder him of all ways of comforts and escaping, and prospered in all their evil courses against him, being strong enough of themselves to do him mischief.

{They mar my path} They disturb all ways and courses that I can think of either to get any comfort or delivery. They have cut off all way of succor from me. I know not what to speak, nor what to do with any freedom. For Path, see on chap. 18. 10. upon the word Way.

{they set forward my calamity} I am miserable enough in regard of my losses and sores: but they make me more miserable by their taunts, and unkind usage of me. Or, All their plots against me prevail to increase my miseries, whereas none of mine can prevail to ease me. Or, They count it profitable to them to vex me, so great is their malice against me.

{they have no helper} They are grown so immodest, that though no man of any fashion give them countenance, yet they vex me. Or, Such as have none to help them in their wants, yet scoff at me in my miseries. Or, they need no man to egg them on to abuse me, they are forward enough to do it of themselves.

V. 14. {They came upon me as a wide breaking in of waters: in the desolation they rolled themselves upon me.} Some conceive that Job goes on with the similitude of an army besieging a city, who when they have made a great breach go in, in abundance, and lay all desolate. Others take it for a similitude taken from the sea, or some great river, which having found a breach in the banks overruns the country, and drowns all that comes in the way.

{The came upon me} They set upon me all together with great violence.

{as a wide breaking in of waters} As the water when it has made a great breach runs in amain, so as no man can stop it. Hence Pharez had his name in the original, Gen. 38. 29.

{in the desolation} Heb. under the desolation. Or, instead of desolation. God having broken the banks of my health, and estate, they take occasion thereby to abuse me, and to ruin me. See verse 3.

{they rolled themselves upon me} They took full liberty to abuse me and spoil me as they pleased. And I had no more power to resist them, than men have to resist a flood, or an army breaking in upon them. A man that rolls himself over the grass, presses it all down. So did they labor wholly to suppress Job. Gen. 43. 18. Psal. 37. 5. in the margin.

V. 15. {Terrors are turned upon me: they pursue my soul as the wind, and my welfare passeth away as a cloud.} The frights and terrors that those adversaries brought upon him, and the ruin of his former prosperity he sets out by two similitudes. The one from a violent wind, that blows down all before it; the other from a cloud that vanishes quite away, and affords no rain at all to refresh the earth.

{Terrors are turned upon me} Heb. is turned. That is, every kind of terror is come upon me. I want nothing to affright me; for heaven and earth seemed to conspire against him to ruin him, chap. 1. & 15. 21. & 18. 11, 14.

{they pursue} They follow me closely with all eagerness, as persecutors do good men, and give me no rest.

{my soule} Heb. my principall one. Or, my princesse. Because the soul is the principal part of man, and rules all the parts and members of the body, and is more eminent than the body, as princes are more eminent than common men. So the masculine is translated a Prince, chap. 21. 28. Others read it my nobility, or, my honour, or my bounty. For all these the word will bear. And they mean, that they had deprived him of his credit and wealth, and all means of exercising bounty to others as formerly, chap. 29.

{as the wind} Some understand it of the suddenness of Job's misery coming on him, as the winds blow swiftly. But is better understood of the violent and irresistible manner of Job's troubles seizing upon him, as the wind blows down all that is in the way. For the word Wind, see on chap. 15. 2. upon the word Vain knowledge. Terrors made his soul unfit to do her office, and endangered his life by reason of those terrible things which befell him.

{and my welfare} My health, wealth, and safety.

{passeth away} Is clean gone. See on chap. 15. 19.

{as a cloud} Not as swiftly as a cloud, as some would have it, but totally as a cloud vanishing quite away, and affording no rain at all. Job was exalted in wealth and honor, but no more footsteps of it appearing now, than of a cloud that is vanished, chap. 7. 9. Hos. 6. 4. & 13. 3.

V. 16. {And now my soul is poured out upon me, the days of affliction have taken hold upon me.} In this verse, Job sets out the troubles of his mind. In the 17. verse, the pain of his body, and in the 18. the defiling of his garments. As his mind was troubled in the daytime, so his body was pained in the night season, and his clothes made filthy and troublesome to him. He might have better borne the reproaches of others, if his own soul and body had not been troubled, but this addition made his burden exceeding heavy.

{And now} See on verse 1.

{my soul} Some understand it of the soul itself: but that was yet in his body. It is therefore better interpreted of the courage and strength of his soul, which was much weakened by his afflictions. For the word, see on chap. 14. 22.

{is poured out} The word in Scripture sometimes imports plenty, as Joel 2. 28. But here it imports emptying, for when the wine is poured out, the vessel is empty. So when man's courage, and strength is gone, he has an empty soul. Psal. 42. 4. His soul did as it were melt away for grief.

{upon me} Or, within me. That is, within my body. Men cannot see how much I am weakened by my troubles, and other men's scoffs: but I feel it. So it is translated, In me. Psal. 42. 5.

{the days} See on chap. 14. 14.

{of affliction} Of trouble or calamity.

{have taken hold upon me} Whatsoever strength was left within me, is decayed, and gone out of my soul, so that nothing is left within me to sustain me in my troubles. And withal, affliction has laid so fast hold on me, and continued so many days, to keep me under, that I can by no means get rid of it.

V. 17. {My bones are pierced in me in the night season, and my sinews take no rest.} Not only my soul is troubled within me, but also my body is so full of pain, that in the nighttime, when other miserable men take rest, and all creatures are wont to be at quiet, then the marrow of my bones rages through intolerable pains, as if one had pierced them through with a dart, and my heart is so overbeared with grief, that my pulses beat all night long so strongly, that they keep me from all rest.

{my bones} So great is my trouble, that it not only has seized upon all my flesh, but also entered within my bones. These uphold the weight of the body, and are the firmest part of it. Every one of them is pierced. For in the original it is a noun plural with a verb singular. For the word see on chap. 20. 11.

{are pierced} This phrase in Scripture language intimates a great grief, and such a pain as penetrates through the most inward and solid parts of the body. His pain pierced his flesh, and went into the very bones. Some read it, he hath pierced my bones. Meaning God, who had laid this sore affliction upon him, and is oftener mentioned in this book, than named. Others thus, the night pierceth my bones. I feel more pain in the night, than in the day, as most sick people do.

{in me} Heb. from above me. As attributing all his pains to God, who had afflicted him from heaven. Or, from within me. By reason of those sores and parts I feel in my body.

{in the night season} He aggravates his sorrows from the circumstances of time, intimating that he had no rest at all day nor night, as chap. 7. 3, 14. & 17. 12.

{and my sinews} Or, my pulses.

{take no rest} Heb. lie not down. Or, sleep not, That is to say, my pulses, which use to move more slowly in the nighttime, when the heat is drawn into the internal parts, now by reason of inflammation beat as fast in the day, and will not let me sleep. For the word, see on chap. 14. 12.

V. 18. {By the great force of my disease is my garment changed: it bindeth me about as the collar of my coat.} He that before wore gorgeous apparel as an ensign of magistracy, now has so much filth, and corruption running out of his sores, that it fouls and pollutes all his garments, and makes them noisome to others, and hurtful to himself.

{By the great force of my disease} My disease is so strong, and has so far prevailed against me, that it has spoiled my apparel. Others understand it of God's great force, for those words, Of my disease, are not in the original. But the first reading is best, because the immediate cause of polluting his garments, was the filth that ran from his sores. For Great see on chap. 22. 25.

{is my garment changed} The color of it is changed, and it is made filthy. My garment has as it were put on another garment. Others understand it not of change of the color of his garment, but of often putting on other clothes, as they that have running sores, use to do. But the former sense is better, for it is not likely that Job had either such store of clothes, or good attendance.

{it bindeth me about} It compasses me round about, and sticks close unto me. Others read it, He binds me about, that is, God compasses me about with sores.

{as the collar of my coat} It wrings me as an uneasy collar of a coat wrings a man's neck. They used in those days to wear coats open only at top and bottom. And such a one full of and stiff with filthy matter must needs hurt him, that puts it on, or pulls it off. Broughton reads it elegantly, at the edge of my coat it girds me. For Collar, see on chap. 15. 5. on the word, Mouth.

V. 19. {He hath cast me into the mire, and I am become like dust and ashes.} I lie wallowing and tumbling in this most loathsome dirt: and being covered all over with the scales, and scrapings, that fall from my scabs, I am become more like unto the unprofitable dust and ashes than unto a man.

{He hath cast me into the mire} He has caused me to be polluted all over by my sores. Or, he has put the greatest disgrace upon me that can be. For what greater disgrace, than to throw a man into the kennel? For the word Cast, see on chap. 6. 24. & 8. 10. For Mire see on chap. 13. 12. upon the word Clay.

{and I am become like dust and ashes} Foul with the filth of my sores, or contemptible like dust and ashes, which every foot treads on. By these two words, Abraham sets out his own vileness. Gen. 18. 27. For Dust see on chap. 14. 8. on the word Ground.

V. 20. {I cry unto thee, and thou dost not hear me: I stand up, and thou regardest me not.} Here Job expresses that, which troubled him more than his sores or contempt, to wit, that God would not hear his prayers, nor look with favor upon his person.

{I cry} I pray earnestly, as a man ready to be drowned, cries aloud for help. For the word see on chap. 19. 7.

{unto thee} To you O God, to whom men use to pray in their adversity. Before he spoke of God to his friends, now he speaks to God before them.

{and thou dost not hear me.} Or, but thou dost not hear me. For he opposes his speech to God's silence. So that particle is translated, verse 1. Hearing is here put for answering, see on chap. 16. 1. upon the word, Answered. See the like complaint, Psal. 22. 2.

{I stand up} To pray unto you. For standing was a usual gesture in prayer. Jer. 15. 1. This argues constancy in prayer, as the former word did vehemency: and waiting upon God for an answer.

{and thou regardest me not} You will not give a comfortable answer, or show any countenance to me. Others read it, and thou markest me. You do as it were mark me out, not to help me, but to punish me more grievously, as if you did delight in my misery. This suits well with the words following, as the former with the words foregoing.

V. 21. {Thou art become cruel to me: with thy strong hand thou opposest thyself against me.} Job here in his impatience speaks irreverently of God, accusing him, that contrary to his nature, and former course of gentle proceeding with him in his prosperity, now he was grown so harsh to him, as that he thought no misery too great for him, that his hand could lay upon him.

{thou art become} Hebr. thou art changed; or, turned, as Isa. 63. 10.

{cruel to me} See the like like complaint, Psal. 77. 9. Jerem. 30. 14.

{with thy strong hand thou opposest thyself against me} You do like a capital enemy practice all your might upon me to afflict me. Heb. with the strength of thy hand. For Hand, see on chap. 15. 23. Thus Job often complains of God, as of an enemy. As chap. 13. 24. & 16. 9.

V. 22. {Thou liftest me up to the wind: thou causest me to ride upon it, and dissolvest my substance.} Some understand this verse thus, You give affliction such power over me, that like a wind it may take me up, and blow me clean away; others thus, You did lift me up in my former prosperity, and made me to ride on prosperously for a long time, and at length did ruin all my wealth. Which way soever it be, it is set out as an effect of that cruelty, wherewith he charged God in the former verse.

{Thou liftest me up} See on chapter 21. 3. upon the word, Suffer.

{to the wind} See on chap. 15. 2. upon the words, Vain knowledge. You do so hurry me with one affliction after another, that I can find no rest.

{thou causest me to ride upon it} You do as it were lock me into the saddle. You give the wind such power over me, that I cannot get off the wings of it, till it break my neck: as in the next verse. And chap. 27. 20, 21.

{and dissolvest my substance} You cause my body to melt away like wax by the heat of my affliction. For the word, Substance, see on chap. 26. 3. upon the words, The thing as it is. Some read it, and dissolvest my wisdom. You bring me to my wit's end, like a mariner in a grievous storm, so that I see no way to escape, Psal. 107. 27.

V. 23. {For I know that thou wilt bring me to death, and to the house appointed for all living.} I see now and perceive by your rough dealing, that you are resolved to bring me to the grave: and no wonder (though I come to it in a sadder way, than many others) for it is that which all must come to in the end one way or another.

{For} Here he shows what issue he looks for from these calamities. It appears by your giving me over to this tempest of afflictions, and giving me no ease, that you purpose by them to end my life, for no man can long endure such a condition and live. Some read it Surely, and so make it the beginning of a new sentence having no dependence on the former words, but ushering in what follows. So כי is translated, chap. 28. 1.

{I know} I am fully so persuaded, See on chap. 19. 25.

{that thou wilt bring me} Heb. that thou wilt make me return. To dust, from whence man was taken at the first, Genes. 3. 19. Or, that thou wilt turne me. You will convert this flesh into dust, Psal. 90. 3. You will put me into a lifeless condition.

{to death} To a bodily death by these afflictions.

{and to the house} See on chap. 15. 28.

{appointed} By God, for, a place for all men to meet in, when they die, and to abide in, as in a house, till the resurrection, chap. 17. 13. That commonly is the grave. The Hebrew word is מועד is used 1. for a set time to do any business, as for the solemn festival times in the Old Testament, Lam. 1. 4. 2. for a place appointed for a public or common meeting. Isa. 14. 13. 3. for the act of meeting in such an appointed place, Exod. 33. 7. Here it is taken in the second sense for a place of meeting.

{for all living} For all men, which are the best living creatures on earth. For he speaks not here of beasts, Heb. 9. 27. See on chap. 28. 13.

V. 24. {Howbeit he will not stretch out his hand to the grave, though they cry in his destruction.} The interpreters seem to understand these words as if Job did thus comfort himself, Although I thus complain, now God is destroying me by these sore afflictions, and make no question, but that by them he will end my days, yet this comfort I have, that my sorrow will end with my life, for God uses not to afflict dead bodies in the grave. Others give this sense of the words, though I cry never so much to him, yet he will not stretch out his hand to keep me from the grave, but will certainly destroy me. Both these interpretations make the words depend on the former. But Broughton carries them on to the following words to set out Job's compassion to others in misery, that others might now pity him. He reads the words thus. And prayed I not when plague was sent? when hurt came to any, thereupon cryed I not.

{Howbeit he will not stretch out his hand} For Stretching, see on chap. 14. 20. upon the word, Sendest him away: for Hand, see on chap. 15. 23.

{to the grave} Heb. to the heap. For graves use to be covered with a heap of earth, that it may be known where people are buried. By the grave is understood the persons in the grave. God afflicts living bodies, but not dead, chap. 3. 12, 13.

{though they cry} Though sick and dying men cry out for pain. For the word, see on chap. 19. 7.

{in his destruction} When God destroys them. Such as die with great pain, complain not in the grave. Some read the end of the verse thus, is there any cry in his destruction? Do men complain of any pain in the grave, after that God has taken away their lives? never any yet did.

V. 25. {Did not I weep for him that was in trouble? was not my soul grieved for the poor?} Here begins the sad conclusion of this chapter, wherein Job shows, 1. what pity he showed to men in misery; in this verse, 2. that though he might hope therefore to escape trouble, yet he was deceived, verse 26. 3. the sad effects of this unexpected calamity: to the end of the chapter. In this verse Job seems to complain in this wise. If I had been hardhearted to others their miseries, it had been no wonder, that neither God nor man pity me now in mine. But God knows that I expressed my compassion to others by weeping for them, that suffered hard things, and that without hypocrisy, for I inwardly lamented the wants of other men.

{Did not I weep} Certainly I did. Or in manner of an oath, If I did not do so, let God punish me. See on chap. 1. 11.

{for him that was in trouble} Heb. for him that was hard of day. That saw many troublesome days. Such affections of sympathizing with others in their misery becomes good men, Psal. 35. 13, 14. Rom. 12. 15.

{was not my soul} I was heartily grieved for them, and did not dissemble in my tears. For the word see on chap. 14. 22.

{grieved for the poor} Though I were rich, others' wants went to my heart, yet no man pities me now. For Poor see on chap. 24. 4. on the word, Needy.

V. 26. {When I looked for good, then evil came unto me: and when I waited for light, there came darkness.} Having carried myself so tenderly towards men in miseries, I expected according to God's usual proceedings to have enjoyed happy, and sunshiny days: but evil and cloudy ones have overtaken me.

{When I looked for} When I hoped for, and expected good days.

{good} See on chap. 21. 13. upon the word, Wealth.

{then evil came unto me} He means no evil of sin, but of sorrow and trouble. For, came, see on chap. 1. 19.

{and when I waited for light} When I attended for the continuance of my comfortable condition. For, Light, see on chap. 24. 13. 16. & 18. 5.

{then came darkness} Then contrary to my expectation came abundance of trouble upon me.

V. 27. {My bowels boiled, and rested not: the days of affliction prevented me.} My bowels being inflamed do make a great noise: and this most bitter time stole upon me suddenly, before I had so much as once thought of it.

{My bowels} It signifies the inward parts, for as he was clad all over with sores without, so was he all on fire within. For the word, see on chap. 20. 14.

{boiled} Worked up, and grew hot within me like a seething pot over a great fire. So strong was his disease upon him.

{and rested not} Heb. and were not silent. For trouble and pain is compared to a noise; and freedom from it, and allaying of it to silence, Psal. 107. 29. Jon. 1. 11, 12.

{the days of affliction} Times of trouble. For, Days, see on chap. 14. 1.

{prevented me} Came suddenly and unexpectedly upon me. I thought my prosperity would have continued still, but it proved far otherwise. Others read it, met me. That is, came upon me unawares, and took me unprovided. So the word is translated, Deut. 23. 4. Neh. 13. 2.

V. 28. {I went mourning without the sun: I stood up, and I cried in the congregation.} I showed forth all manner of signs of a man in a sad and mournful condition, my skin is become black, yet not through the heat of the sun: yea of such force is this my affliction, that it drives me even openly in the great meetings, and assemblies of the people, when any such come about me, to utter sorrowful voices not intelligible. This my pain forced from me.

{I went} I continued in such a posture, as a man goes on in a journey. For the word see on chap. 14. 20. on the word, Passeth.

{mourning} Some understand it of inward sorrow of heart, others of outward expressions of sorrow in black apparel. See on chap. 5. 11. Psal. 35. 13. & 38. 6. & 42. 9. & 43. 2.

{without the sun} Some read it, out of the sun. I was so sad, that I took no pleasure to walk where the sun shined, but sought dark melancholy places, in which I might hide myself and vent my sorrows. Others take בלא חמה for לא בחמה. As chap. 16. 17, על לא חמס for לא על חמס not for the sun. Or, not by the sun. My great sorrows came not from an external, but from an internal principle. I was not sunburnt, but heart-burnt by reason of my losses, sores, and strong pains. The sun has three names in Hebrew, חמה here to set out the heat of it, Psal. 19. 6. 2. חרס to intimate the drought, which the sunshine brings upon the earth. 3. שמש To show that it is the public servant of God and of the world, as setting out God's glory in the brightness of it, and giving light to the world.

{I stood up} It may be he could not sit, or lie down for pain. Or, He had sudden fits of pain coming on him, that made him rise up and roar. The word signifies both rising up and standing. See on chap. 14. 12.

{and I cried in the congregation} It is not likely that Job came into the congregation in public in this sad condition, as formerly, because he had not that respect, nor ability of body, which he had before. But it is very likely that many came to see Job thus strangely altered, and that he thought it did not become a man of his gravity, who had spoken so temperately in the public congregation now to roar out before so many, but to bite in his grief, till they were gone: yet so great was his pain, that he could not abstain from shrieking out in their presence. For the word Cried, see on chapter 19. 7.

V. 29. {I am a brother to dragons, and a companion to owls.} Some make this verse an exposition of the beginning of former. Job sought solitary and shady places to be alone, and desired to shun company, that he might mourn in secret, as dragons and owls do in desert places. Others make it an exposition of the latter part of that verse. As dragons and owls make a hideous and not intelligible noise, when anything troubles them, so did Job cry out more like a beast, than a man in this his pain and misery, as if it were so great, that it were inexpressible in words. See the like similitudes, Psal. 102. 6, 7. Isa. 38. 14. Mich. 1. 8.

{I am a brother} I am like them. I sit alone, as they do, and howl as they do. So this word is used to set out a likeness, Gen. 49. 5. Prov. 18. 9. For the word, see on chap. 19. 13.

{to dragons} For the word, see on chap. 7. 12. upon the word, Whale.

{and a companion} I do as they do, Prov. 13. 20. & 28. 7. 24.

{to owls} Heb. to the daughters of the owle. Some understand it of young owls, that make a great noise, when the old ones are gone from them. But it may well be understood of owls in general, as the sons of men are put for men, and the daughters of Zion for the inhabitants thereof. Some read it, ostriches.

V. 30. {My skin is black upon me, and my bones are burnt with heat.} His forementioned pain, and sorrowful complaints had so wrought upon him, that not only his skin was deformed without, but also his bones dried up within for want of moisture.

{My skin is black upon me} So strong is my pain, and my sores send out so much filth, that my skin gathers together in black swellings, Psal. 119. 83. Lam. 4. 8. & 5. 10.

{and my bones are burnt with heat} They are withered, and all moisture gone out of them, as out of things burnt with the fire; Psal. 32. 3, 4. & 102. 3. Ezek. 24. 10. For, Bones, see on chap. 20. 11.

V. 31. {My harp also is turned to mourning, and my organ into the voice of them that weep.} Here is the most sad conclusion of the whole chapter, wherein Job sets out that great change of his estate, from high prosperity to deep misery by a neglect or contrary use of those musical instruments, which formerly he used to express or increase his joy, but now were either neglected, or used to play sad and doleful tunes to stir up or increase sorrow. So that now he minded nothing but heaviness. It is not likely that Job did use any music now, but rather give it quite over to spend his time in sorrow. As the Jews did in Babylon. Psal. 137. 2.

{My harp also} See on chap. 21. 12.

{is turned to mourning} Heb. is for mourning. Whereas before I used to solace myself with playing on the harp, now I weep altogether. The word signifies sadness of heart for some loss or cross showed forth by the countenance, apparel, voice or tears.

{and my organ} See on chap. 21. 12.

{into the voice} See on chap. 15. 21. upon the word Sound.

{of them that weep} My mirth is turned all into lamentation, such as is made by them that weep for dead friends, or under some great judgment, Judg. 2. 4, 5.

CHAPTER 31

Verse 1. {I made a covenant with mine eyes, why then should I think upon a maid?} In this chap. Job sets out the uprightness of his former life in the time of his prosperity, that he might convince his adversaries, that these extraordinary troubles came not upon him for extraordinary sins, as they said, and that he might draw them off from speaking harshly to him, and move them to pity him for time to come. He instances in many particular duties of God's laws which he was careful to perform. He sets them not down in the same order they are written in the law, but according as they came to his mind, or he had had occasion to practice them. Thus he shows himself to be such a man as he is described, chap. 1. 1. Fearing God and eschewing evil. And 1. he clears himself from fornication, in the four first verses, 2. from injustice in trading, to verse 9. 3. from adultery, to verse 13. 4. from ill dealing with his servants, to verse 16. 5. from unmercifulness to the poor, to verse 21. 6. from wronging orphans, to verse 24. 7. from trusting in riches, to verse 26. 8. from idolatry, to verse 29. 9. from desire of revenge, to verse 32. 10. from denying relief to strangers, verse 22. 11. from hiding his sins, verse 33. 12. from justly provoking others, to verse 38. 13. from detaining other men's lands, or hirelings' wages, to the end of the chapter. Most of these things were objected to him by his friends; so that here he wipes off all the dirt they cast upon him in all their discourses. For the first part. 1. He professes his care to avoid occasions of fornication in this verse. 2. He sets down the reasons of this his care and resolution. 1. loss of good he expected from God, verse 2. 2. fear of punishment, verse 3. 3. God's omniscience who would soon take him tripping, verse 4. For the first in this verse wherein he shows the great care he had to keep himself from fornication by resolving to keep his eyes and heart in order from looking so upon beautiful virgins, that his heart should run after them.

{I made a covenant} Heb. I cut a covenant. For it was a fashion in making covenants to cut a calf or some other beast in pieces, and to walk between the pieces; intimating, that they desired God so to destroy them, that should break the covenant, Jer. 34. 18. Job did resolve with himself, as firmly, as if he had entered into covenant with his eyes, that they should not let in any object of unclean thoughts into his heart. The word in the original for Covenant comes from a word that signifies to choose, because men choose the parties whom, and the conditions whereupon they enter into covenant.

{with mine eyes} All the senses may afford matter of danger to the soul in the case of uncleanness, but especially the eyes beholding beauty, till the soul be set on fire with it, Matth. 5. 28. 2 Pet. 2. 14. Therefore Job chains them especially.

{why then} Why should I break this covenant? what good should I get by it? Sure nothing but loss. As verse 2. &c. It is translated And why, chap. 7. 21. Or, How then. How is it lawful for me to break this covenant?

{should I think} Entertain wanton and lascivious thoughts, considering of her beauty, till my heart lust after her, Matt. 5. 28.

{upon a maid} A virgin. Not that he gave liberty to his thoughts to lust after married wives, for that he disclaims also, verse 9. but he thus speaks, because maidens in their youth are most beautiful, and therefore the minds of wanton men are carried most after them, and as women grow in years, so their beauty decays. And sure if Job were so careful to shut virgins out of his mind, much more to exclude wives.

V. 2. {For what portion of God is there from above? and what inheritance of the Almighty from on high?} Some understand these words, as if Job should have said thus, I did forbear all uncleanness, and yet you see that God has laid as heavy judgments upon me, as if I were an adulterer. Others thus, by way of question, What could I have looked for from God, if I had been a fornicator? And they pick the answer out of the next verse. Nothing but destruction and strange punishment. And these take the words, Portion, and Inheritance, catachrestically for evil befalling him, as it is used Chap. 20. 29. whereas ordinarily they signify good things that befall us. But the right is, What good could I have expected from God, if I had been such a person? Nay might I not rather have expected much evil from him? Verse 3.

{For} This particle ordinarily signifies And. But here it infers a reason, and therefore is well translated, For, as also Chap. 11. 4. As if Job had said, I considered with myself, that I could never look for any good from God here or hereafter, if I should have lusted after virgins.

{what portion} None at all, that good is. For Portion, see on Chapter 20. 29.

{of God} See on Chap. 4. 9. & 11. 5.

{is there from above} From God, whose throne is on high in heaven: as follows in this verse. Others might think all well, if they could escape the eyes of men? But Job takes notice of God's majesty, whose eye was always upon him, and this kept him from sin.

{and what inheritance} See on Chap. 20. 29.

{of the Almighty} See on Chap. 8. 1, 5.

{from on high} From God in heaven, as before in this verse. See Chap. 16. 19.

V. 3. {Is not destruction to the wicked? and a strange punishment to the workers of iniquity?} Not only the hopelessness of good, but also the certain expectation of strange punishments kept Job from ways of wantonness.

{is not destruction} See on Chap. 18. 12.

{to the wicked} To all ungodly men, but especially to unclean persons.

{and a strange punishment} Such as God does not usually inflict. Isa. 28. 21. Or as men use to inflict upon those whom they count strangers. Obad. verse 12. Or, such as they were not used to, nor did not expect, and therefore it would be strange to them, when it came. Every way it imports extraordinary punishments to be inflicted upon fornicators by God. Others read it, and alienation. To wit, from God; he counts them strangers, and bears no good affection to them. Or, from their country and habitation. They shall be banished.

{to the workers} To those that make a trade of sin.

{of iniquity} Of any sin, but especially of wantonness. For the word, see on Chap. 15. 35. upon the word Vanity.

V. 4. {Doth not he see my ways, and count all my steps?} This verse agrees well with what went before. Wicked adulterers think themselves safe in their dark places, where no man can see their abominations. But Job took notice of God's all-seeing eye, and therefore durst nowhere commit any such folly.

{doth not he see} Sure he does. Or, would he not see? If I were such a one, would not God take of it, and punish me severely for it? Doubtless he would. For the word See, see on Chap. 19. 27. upon the word, Behold.

{my ways} For the word, see on Chap. 16. 22. & 17. 9. For God seeing our ways, see 2 Chron. 16. 9. Job 34. 21. Prov. 5. 21. & 15. 3. Jer. 32. 19.

{and count all my steps} See on Chap. 14. 16.

V. 5. {If I have walked with vanity, or if my foot hath hasted to deceit} This verse the translators join to that which follows, and it seems to be a contradiction. For if Job did walk deceitfully, how could God find his integrity? For the salving whereof some join this verse to the former, and read it thus, would not he see my ways, and count all my my steps, if I had walked with vanity, or if my foot had hasted to deceit? That is, I did not so walk, because I knew God would take notice of it and punish me for it. Others make it an absolute sentence without dependence on what goes before, or follows: but they conceive it to be defective, and supply it thus, If I have walked with vanity, etc. then let God punish me for it. A usual form of imprecation. See on Chap. 1. 11. Others make it both absolute and perfect, but read it by way of question, Have I walked with vanity, or hath my foot hasted to deceit? That is, surely I have not done so. And this is the best reading.

{If I have walked} Or rather have I walked? So אם is translated by way of question Chap. 6. 30. & 8. 3. & 17. 2. & 27. 11. & 30. 25. Walking argues a course of life. For the word see on Chap. 14. 20. on the word, Passes.

{with vanity} That is, vainly, unprofitably, so as I have not been profitable to others. See on Chap. 15. 31.

{or if my hope} If I have gone up and down to deceive men.

{hath hasted} As walking intimates practice, and constancy, so hasting argues delight and swiftness in deceiving.

{to deceit} To defraud men of their goods, and possessions. It appears that he speaks of getting other men's means fraudulently, by the reddition, verse 8. wherein he wishes the loss of his own, if he had wronged others. See on Chap. 15. 35.

V. 6. {Let me be weighed in an even ballance, that God may know mine integrity} Let the integrity of my life before, and my heavy sorrows now be weighed in an equal balance, and I doubt not but my sorrows will be found heavier than my miscarriages, and God will pronounce me a godly man, and free me from these sufferings.

{Let me be weighed} Heb. Let him weigh me. To wit, God, as follows in this verse. A metaphor from merchants, that used then to weigh their moneys, to see that they had their full weight, Jer. 32. 10. And Job doubts not, but his integrity will hold weight in God's balance. See on Chap. 6. 2.

{in an even ballance} Heb. in ballances of justice. That is, just ones. So that my integrity may be laid in the one balance, and my sufferings in the other, and the beam may be kept even. See on Chap. 6. 2. Just balances are required, Lev. 19. 36. Prov. 16. 17. Unjust blamed, Prov. 11. 1. & 20. 23. Hos. 12. 7. Mic. 6. 11. Amos 8. 5. See on Chap. 8. 3. for justice.

{that God may know} That he may make it appear to you, who think me a hypocrite, that I am none; and that by taking away these plagues, which make you judge so hardly of me. Then you would perceive that God takes notice of my integrity. Or, and God shall know. I am confident then, that God will right me. For God, see on Chap. 4. 9. & 11. 5. For know, see on Chap. 15. 25.

{mine integrity} My upright dealing with all men, for he speaks here of commerce with others in matters of gain, as was observed on verse 5. See on Chap. 27. 5.

V. 7. {If my step hath turned out of the way, and mine heart walked after mine eyes, and if any blot hath cleaved to my hands} Job in this verse intimates unto us what conscience he made of upright dealing with all men, insomuch as he would not take one step out of the way of justice, for any object of gain, though never so great, which his eyes presented to him; neither would he suffer any ill-gotten goods like dirt to cleave to his hands to defile them.

{If my step hath turned out of the way} If at any time I have gone out of the just way of trading to get gain unrighteously. For way, see on Chap. 17. 9.

{And mine heart walked after mine eyes} If I did covet other men's goods when I saw them, Josh. 7. 21. Job speaks not here of looking after beauty for wantonness, for that he had spoken of verse 1. and does again verse 9. But of looking on men's goods to covet them, which is called the lust of the eyes, 1 John 2. 16. For heart see on Chap. 15. 12. For walking see on Chap. 14. 20. on the word, passes. For eyes see on Chap. 15. 15. on the word, sight.

{And if any blot} Anything belonging to another man taken away unjustly from him, which were a sin, and so a blemish to me before God. See Chap. 11. 15. Or, And if any thing. To wit, which is none of mine, but unlawfully gotten. {Hath cleaved to my hands} If I have kept such unlawful goods from the right owners, and so stand still polluted in God's sight. For Hand see on Chapter 29. 9.

V. 8. {Then let me sow, and let another eat, yea let my off-spring be rooted out.}

A fit recompense for such a wickedness. If I have unjustly taken away other men's goods, then let God give my goods to another, and destroy all the fruit of my labors.

{Then let me sow, and let another eat} Let that curse fall upon me, which God in his law threatens to ungodly men, that other men enjoy the fruit of my labors, Lev. 26. 16. Deut. 28. 30. etc. For Eat see on Chap. 21. 25.

{Yea let my off-spring be rooted out} Some understand it of Job's children, as Chap. 31. 8. & 27. 14. But that agrees not with Job's present condition, who had no children left, nor hope of having, for he still expected death. Others therefore interpret it of trees, which he had planted before, and might yet be left, though his children's houses were blown down, and so the end of the verse suits well with the beginning, and the word rooted out will be literally taken for plucking quite up all that he had planted with so much pains.

V. 9. {If mine heart have been deceived by a woman, or if I have laid wait at my neighbours door.}

As Job had before cleared himself from fornication and covetousness, so now he clears himself from adultery. 1. Denying that he was guilty of it, in this verse. 2. Wishing like measure to himself, if he were guilty, verse 10. 3. Showing what deterred him from it, fear of human punishment, verse 11. of divine, verse 12. In this verse he shows, 1. That he kept a sure guard over his heart, so that the beauty of his neighbor's wife could not pierce it. 2. That he did not as adulterers use to do, watch for a fit opportunity to obtain his desire of his neighbor's wife.

{If my heart have been deceived by a woman} If I have so gazed on my neighbor's wife, that I have been enamored of her, and so my heart has been beguiled of chastity, Prov. 7. 7, 21, etc. For heart see on Chap. 15. 12. Deceived or Allured. For strumpets deceive by allurement; Prov. 7. 13, 14.

{By a woman} By her persuasions; or, Concerning a woman. That is, in way of adultery by lustful thoughts arising out of my own heart. So על is used for concerning, Eccl. 1. 13. By a woman here is meant the wife of another man, for he had spoken of virgins, verse 1. and his own wife could not deceive him in this kind. For the word see on Chap. 2. 9. & 14. 1.

{Or if I have laid wait at my neighbours door} If I have watched when his wife came to the door, that I might allure her to folly, or when her husband goes forth, that I might be let in to abuse his wife. See such waitings of adulterers, Chap. 24. 15, 16. He had not in a secret place watched for an occasion to spoil a neighbor's wife of her chastity. So much the word imports, Ps. 10. 8, 9. Prov. 1. 11.

V. 10. {Then let my wife grind unto another; and let others bow down upon her.}

A sore imprecation, yet such a one as shows, how God oftentimes punishes men for adultery, by giving over their wives to be strumpets. Let my wife, as I have justly deserved, be subject to the lust of another man. Thus God punished David's adultery, 2 Sam. 12. 11.

{Then let my wife} For the word see on Chap. 2. 9. {Grind unto another.} A clean expression of an unclean act, with allusion to the two millstones one covering the other, as some conceive. So Lam. 5. 13. where our translation reads it, They took the young men to grinde. The vulgar reads it, They did unchastly abuse the young men. This sense agrees best with the words before and after; yet some interpret it of slavery: let my wife be a slave to another man, and be employed in the meanest act of slavery, grind his corn for him in his mill, Exod. 11. 5. Matt. 24. 41. Judg. 16. 21. Lam. 5. 13.

{and let others bow down upon her} Another modest expression of the unclean act of adultery. So the Scripture often does in things not fit to be named. As covering the feet for sending forth the excrements, Judg. 3. 24. And going in to a woman for the act of adultery, Ps. 51. in the title, and many others. Teaching us to think of gross sinful acts, as of things that should not be named, Eph. 5. 3, 12. much less done.

V. 11. {For this is an heinous crime; yea it is an iniquity to be punished by the Judges.}

He sets out one cause in this verse, that kept him from adultery. He was loath to come to public shame. And he considered that this was a grievous sin, fit to be openly punished by the civil magistrate.

{For this is} Or, For this were. It would have been a foul fault in me, if I should have done it.

{an heinous crime} The word signifies a plotted sin, such a one as natural corruption does not ordinarily suggest, but men must beat their wits to invent, and execute it. And such sins carry much mischief with them. It is used in Scripture to express horrible sins, as incest, Levit. 18. 17. & 20. 14. Prostitution of one's children to whoredom, Levit. 19. 29. Killing of the Levite's concubine by filthiness, Judg. 20. 6.

{yea it is an iniquity} See on Chap. 7. 21.

{to be punished by the Judges} To wit, to take notice of, and punish; for adultery is punished with shame among the heathen, and with death by God's law, Gen. 38. 24. Lev. 20. 10. Deut. 22. 22. This word is translated judge, Exod. 21. 22. Some sins there are, that men's laws take no notice of, but adultery is a sin, that wrongs husbands so much, and the public that it deserves punishment of men.

V. 12. {For it is a fire that consumeth to destruction, and would root out all mine increase} Magistrates are oftentimes very favorable in matters of adultery, but when they fail, God will by his secret judgment like fire consume adulterers, and all they have.

{For it is a fire} Or, For it would be a fire. As the end of the verse is translated, I forbore adultery, for I knew, if men did not punish me, God would destroy me for it. Here may be some allusion towards burning lusts, Rom. 1. 27. Or toward the destruction of Sodom for their burning lusts, Gen. 1. 19. Or to the first punishment of whoredom, Gen. 38. 24. Or to that lake of fire, into which all adulterers shall be cast at last, Rev. 21. 8. However God's wrath against adulterers is compared to devouring fire, which burns men, cattle, houses, corn, trees, and leaves the adulterer nothing, Prov. 6. 27. See on Chap. 15. 34. & 20. 26.

{that consumeth} That devours all he has, as a man does his meat. See on Chap. 21. 25. upon the word, Eat.

{to destruction} To the destruction of the adulterer in this world, by some great judgment: this agrees best with the words following, yet some interpret it of hell.

{and would root out} See on verse 8.

{all mine increase} All my corn, and fruits.

V. 13. {If I did despise the cause of my Man-servant, or of my Maid-servant, when they contended with me}

He proceeds to show, that as he dealt faithfully with others abroad, so he did not like ungodly masters, domineer over his poor servants at home; but laying aside the person and state of a master for a time, he heard all their complaints with patience, and did them right. If I did despise; or if I had despised. And so it may well be knit to the verse following, what then shall I do, etc. Whereas others make it an oath, with the imprecation understood, as Chap. 1. 11. If I have oppressed my servants, let God plague me for it. The word despise, signifies an utter abhorring a person, or thing, so that one would not come near it, as Chap. 19. 18. But Job here by a meiosis intends, that he was so far from abhorring them, that he heard them favorably, and did them right.

{The cause} Heb. the judgment. See on Chap. 22. 4.

{of my Man-servant} Of any manservant of mine. It is commonly translated servant, but here manservant, because of the opposition to the maidservants in the following words.

{or of my Maid-servant} Heb. And. But put for or, as Exod. 21. 15, 17. Job was so far from despising both, that he would despise neither, no not them of the weaker sex, which were least able to right themselves.

{when they contended with me} Some understand this of suits between him and his servants before other judges. Job durst refer his cause between him and his servants to any man. But it is not likely that Job being so godly and just would not, or could not satisfy his servants himself. Others understand it of contentions between servant and servant brought before him to judge. But it is most likely to be meant of complaints from discontented servants, as if he did not order things aright in his family, which complaints he heard with patience, which many masters would not, and stop their mouths with just answers, which many other masters could not. See on Chap. 13. 3, 6. & 23. 6.

V. 14. {What then shall I do, when God riseth up? And when he visiteth what shall I answer him?} Lest any man should attribute Job's kind dealing with his servants to human affection, and the facility of his nature, and not to piety, he mentions two excellent motives that stirred him up to be so courteous to his servants: the one from God's judgment in this verse, wherein there is no respect of persons: and servants having the same common master, may be heard before God as well as masters, Col. 4. 1. The other in the next verse from the common condition of birth both in masters and servants, verse 15. He intimates in this verse that the fear of God did keep him from abusing his authority to the injury of the meanest servant.

{What then shall I do?} Or, what then should I do? To wit, if I had been guilty in this kind, I should not then have known which way to turn myself, when God should call me to account. It is likely this was not Job's thought now only, when he spoke these words, but was in his heart long before, and kept him from oppressing his servants. For the word see on Chap. 14. 9. upon the word, bring forth.

{when God} See on Chap. 8. 3, 5.

{riseth up} When God being as it were awaked with the complaints of my servants against me, shall rise up as it were, that is, set himself to revenge the injuries done to my servants. Ps. [68.]1. Zech. 2. 13. Others understand it of the day of judgment. For the word see on Chap. 14. 12.

{and when he riseth} When he shall inquire into my carriage towards my servants, see on Chap. 5. 24. 7. 18.

{what shall I answer him?} I shall be no way able to defend myself. My guilt would stop my mouth. For the word see on Chap. 16. 1.

V. 15. {Did not he that made me in the womb, make him? and did not one fashion us in the womb?} I durst not oppress my servant, because though our outward condition in the world differ, yet I considered, that he by nature was as good as I; being made in a woman's womb of the like substance of soul and body, wrought in the same manner, and by the same God.

{Did not he} God, mentioned verse 14.

{that made me} It is not spoken of our first creation, but of our several formation in the wombs of our mothers, as appears by the words. For the word see on Chap. 14. 9. upon the word, Bring forth.

{in the womb} For the word see on Chap. 15. 2.

{make him} See before in this verse, for the word is the same in the original, as well as in the translation. See the same thing affirmed of our common formation by God, Chap. 34. 19. Prov. 14. 31. & 17. 5. Mal. 2. 10.

{and did not one} The same God.

{fashion} Heb. apt, or fit us. Set all the faculties of the soul, and members of the body together in a comely, and profitable proportion. See on Chap. 8. 8.

{us} Me, my men, and my maids.

{in the womb} For the word see on Chap. 24. 20. Some read the end of the verse thus; Did he not fashion us in one wombe? To which interpretation it is hard to give a good sense, and therefore the former is better.

V. 16. {If I have withheld the poor from their desire, or have caused the eyes of the widow to faile} From hence to verse 21. is set out his singular care to relieve the poor. 1. In not frustrating their desires in this verse. 2. In feeding them, verses 17, 18. 3. In clothing them, verses 19, 20. The sum of this verse is, that he had not disappointed the needy of their desire, nor suffered the poor widows to look for somewhat at his hand, even till their eyes ached, and yet go without it.

{If I have withheld} If I have denied them those things which in their need they did desire of me. For the word see on Chap. 22. 7. and on Chap. 20. 13. on the word, Keep.

{the poor} See on Chap. 5. 16.

{from their desire} From the thing desired by them. So faith is put for the doctrine believed, Jude verse 3. and hope for the thing hoped for, Col. 1. 5. Now the thing the poor desire is, how to be relieved by the counsel, wealth, power, and patronage of rich and great men. Job did not object enmity, or multitude, or importunity, or ungratefulness of the poor, but readily condescended to their requests. He did not deny to satisfy their desire in those things, that need made them to crave. For the word see on Chap. 22. 3.

{or have caused the eyes of the widow to faile} If I have made them to wait long, and consume their eyes in expectation of some good from me in vain. Or, till they were weary with looking, and then let them go without it. Consuming of the eyes, in Scripture language signifies earnest expectation of a thing with eyes fixed on him, that should grant, till one be quite out of hope, Ps. 69. 3. & 119. 82, 123. Jer. 14. 6. Lam. 4. 17. Yet there may be a meiosis. He was so far from frustrating their desires, that he soon relieved them, when he was once acquainted with their wants. So Ps. 51. 17. Not despising, is highly esteeming. For causing to fail, see on Job 9. 22. Where it is translated, destroying. For eyes, see on Chap. 15. 15. on the word, sight. For the widow, see on Chap. 22. 9. God often commends widows to our charitable consideration, because being destitute of husbands they are exposed to many injuries, and if anything amiss befall them, they bear it more heavily than others, bewailing their condition, and the loss of their husbands, under whom they lived safely before. Every light wrong puts them in mind of their former comfort, and renews their grief. Job therefore was extraordinarily careful to comfort and relieve such, when he knew their griefs and wants.

V. 17. {Or have eaten my morsel myself alone, and the Fatherless hath not eaten thereof.} In this verse he sets out his charity in feeding the poor, negatively: in the next affirmatively. The sum of this verse is, that he had not according to the manner of covetous and churlish persons eaten his meat alone without giving part thereof to the hungry orphans.

{Or} See on verse 13.

{have eaten} See on Chap. 21. 25.

{my morsel} My food. For men cannot eat their bread or meat whole, but by pieces.

{myself alone} Without giving part to the poor.

{and the fatherless} See on Chap. 22. 9.

{hath not eaten thereof} See on Chap. 21. 25.

V. 18. {(For from my youth he was brought up with me as with a Father, and I have guided her from my mother's womb)} In this verse he proves what he had said in the former words, that the fatherless and the widow fared the better for him, and with him. For he was so tender of them, that he fed them at his table, and guided them in their affairs as if they had been his own children.

{For} See on Chap. 19. 25.

{from my youth} Since I came to look into the world, and began to be versed in worldly affairs. For the word see on Chap. 13. 26.

{he} The fatherless, that was poor, spoken of verse 17.

{was brought up with me} I bred him, that had no father to do it.

{as with a father} As tenderly as fathers use to breed their children, Chap. 29. 16. For the word see on Chap. 15. 10.

{and I have guided} Helped with counsel, and all things needful, as guides direct in the right way.

{her} The widow, spoken of verse 16. Others understand it of she-orphans, which are for the most part more helpless than boys.

{from my mother's womb} A hyperbolical expression, varying from the former in the beginning of the verse, intimating, that Job had such an inbred desire of doing good to the poor, that it showed itself betimes, as if it had come into the world with him, and waited only for a fitting time to express itself in action. For womb: see on Chapter 15. 2. For Mother, see on Chapter 17. 14.

V. 19. {If I have seen any perish for want of clothing, or any poor without covering} In this verse, and the next is set out Job's care of clothing the poor, who was ready upon the very sight of their nakedness to furnish them with apparel.

{If I have seen} See on Chapter 19. 27. upon the word, Behold.

{any perish} Anyone ready to die for cold and nakedness, whom I did not readily relieve. See on Chapter 4. 7. & 29. 13.

{for want of clothing} Heb. Because he had no clothing. Was destitute of apparel. See on Chap. 24. 7, 10.

{or any poor} See on Chap. 24. 4.

{without covering} Without apparel to hide his nakedness, and shelter him from the showers of heaven. See on Chapter 24. 7. Some read it, and have not given clothing to the poore. Though he had none before, yet I bestowed it on him.

V. 20. {If his loins have not blessed me, and if he were not warmed with the fleece of my sheep} Job did not stand and look on, and pity them only, but out of his own store provided warm apparel for them, as themselves have thankfully acknowledged.

{If his loins have not blessed me} Some take it to be an attribution of speech to speechless things, intimating, what his loins should have done, if they could have spoken. Others, for a verbal acknowledgment of the poor, who thanked him because their loins were clothed, and warmed by him. Others, for a strong and hearty prayer to God to requite Job's kindness; for a great part of man's man's strength is in his loins; as the strength of Behemoth is, Chap. 40. 16. For Blessing, see Deut. 24. 13. 2 Sam. 8. 10.

{and if he were not warmed with the fleece of my sheep} This expresses the cause why the poor blessed Job. They felt cold till he clothed them, now they joy that they are freed from it. Isa. 44. 16. The fleece is put for woolen garments made of the fleece of Job's sheep, which kept the poor warm.

V. 21. {If I have lift up my hand against the fatherless, when I saw my help in the gate.} Here Job clears himself from wronging orphans and such as were helpless, which yet he might have done without danger or blame, having by reason of his authority and respect from others, riches, power, and friends, all men ready to assist him, and no man daring to oppose or censure him.

{If I have lift up my hand against the fatherless} To kill him, or strike him, or set myself against him in judgment, to bring him to some unjust loss, or undeserved punishment, as the words following seem to import, Isa. 10. 32. Zech. 2. 9. 1 Kings 13. 4. Others understand it of threatening men, or denying them justice when they came to demand it. For hand, see on Chap. 15. 23. For fatherless, see on Chap. 22. 9.

{when I saw my help in the gate} When I knew I had enough in the public place of judicature, which was exercised in the gates, Ruth 4. 1. to assist me in unjustly ruining others. For See look on Chap. 19. 27. on the word, Behold.

V. 22. {Then let mine arm fall from my shoulder blade, and mine armes be broken from the bone.} This imprecation may well be referred to all the former passages, from the the 13th verse, but it answers very proportionably to the last in the former verse. He wishes a punishment answerable to the sin mentioned, that if his arm have lifted up his hand to do violence to the poor, it may never more be useful to him. See the like, Ps. 137. 5, 6. Where forgetting Jerusalem, is to be punished with forgetting skill in music, and not mentioning of her, with never speaking more. Job by this imprecation seeks to clear himself from those false imputations of cruelty to the poor, which Eliphaz had fastened on him, Chap. 22. 6, 7.

{Then let mine arm} Or rather, my shoulder, as it is translated 1 Chron. 15. 15.

{fall from my shoulder blade} Let the flesh of my shoulder rot, and fall off from the shoulder bone. This answers well to what follows in this verse.

{and mine arm} See on Chap. 22. 8.

{be broken} From the word שבר comes our English word breaking to shivers.

{from the bone} Or, from the channell-bone. The word קנה signifies. 1. A reed. 2 Kings 18. 21. 2. A sweet spice called calamus. Exod. 30. 23. 3. A spear, which is long like a reed. Ps. 68. 30. 4. A stalk of corn, for the same reason, Gen. 41. 5. 5. A long bone in the arm for length somewhat like a reed reaching from the shoulder to the elbow, or rather to the hand, for then it is longer, and more like a reed, and has a joint in the way, as canes have. And it does more fully set out Job's meaning here, who wishes the whole shoulder and arm to rot, if he had been cruel to the poor. 6. An artificial or measuring reed, which had a certain length and breadth. Ezek. 40. 5, 6. 7. A balance, the beam whereof is long and narrow like a reed. Isa. 46. 6. 8. A branch of a candlestick, for the same reason. Exod. 25. 32. Here it is taken in the fifth sense, for the bone in the arm, and the sense is as before, let the flesh of my arm rot, and fall from the bone. A grievous thing to see, for a man to have a shoulder bone, and the bones of his arm whole without any flesh on them.

V. 23. {For destruction from God was a terror to me, and by reason of his highness I could not endure.} Two reasons are set down why Job did abstain from hurting the poor and fatherless. The one was a fear of punishment from God: the other was an awful reverence of God's majesty.

{For} See on Chap. 19. 25.

{destruction} I was afraid, that God would send such a judgment upon me, as I mentioned in the former verse, renting my flesh from my bones, which would prove my destruction, Isa. 13. 6. Joel 1. 15. For the word see on Chap. 18. 12.

{from God} Such a heavy destruction as God uses to send on oppressors. For the word see on Chap. 8. 3, 5.

{was a terror to me} Though I needed not to fear men, who could have many to assist me, if I had a mind to wrong others, verse 21. Yet I was always afraid of God's judgments. For the word, see on Chap. 15. 21. on the word, dreadful.

{and by reason of his highness} By reason of his great majesty. Others read it, by reason of his weight; or, the weight of it, that is, the weight of God's anger, or of the destruction mentioned before. The reason of the different translation is, because the verb from whence this word comes, signifies both to lift up, and to bear a burden. See on Chap. 21. 33. on the word, suffer.

{I could not endure} Heb. I could not. If God should set upon me in a hostile way, for forsaking or oppressing those that were in misery, I could not have endured the punishment he might justly have inflicted upon me. Others read it, I could not stand. I were not able to endure his presence, nor uphold my own safety. Others thus, I could not prevaile. He would be too hard for me and utterly overthrow me.

V. 24. {If I have made gold my hope, or have said to the fine gold, Thou art my confidence.} In this verse, and the next, Job frees himself from covetousness, and shows how innocent he was of it, by removing from him two effects of it. 1. Confidence in riches, in this verse. And 2. Placing his joy and delight in them, in the next verse.

{If I made gold my hope} If I have not trusted in God alone, but have made an idol of my riches, and trusted in them. So covetousness is called idolatry, Col. 3. 5. Gold the chiefest of metals, and coin, is put here for all riches.

{or have said} See on Chap. 16. 1.

{to the fine gold} See on Chap. 28. 16.

{Thou art my confidence} See on Chap. 8. 13, 14. & 11. 20.

V. 25. {If I rejoiced, because my wealth was great, and because mine hand had gotten much} If I have after the manner of those, who wholly bend their minds to heap up riches, leaped for joy to see my substance increased, and have thought them to have been gotten both by my own industry, and for myself alone.

{If I rejoiced} In a carnal way, setting all my contentment in temporal riches, and using them only for my own delight and pleasure, Luke 12. 19. & 16. 19. James 5. 5.

{because my wealth was great} Because I grew very rich. For wealth see on Chap. 15. 29. For great see on Chap. 22. 5.

{and because mine hand had gotten much} This is the language of ungodly men, attributing their wealth to their own industry, not to God's blessing, as Job does, Chap. 1. 21. Job was not overjoyed because he had gotten much wealth by his labor, or otherwise, Deut. 8. 17, 18. Isa. 10. 10. For Hand see on Chap. 15. 23. Gotten. Heb. found. For find see on Chap. 17. 10. Much. Rather very much, for the word signifies more than great. See on Chap. 8. 2. upon the word, Strong.

V. 26. {If I beheld the Sun when it shined, or the Moon walking in brightness.} In this verse, and those two that follow, the holy man expresses his detestation of idolatry. And that 1. By avoiding the occasion of it, in this verse. 2. The causes and signs of it, in the next. 3. He sets down the reason of his careful avoiding of it, verse 28. Some understand it of covetousness, that Job was careful not to be corrupted by the sunshine of prosperity, or deceitfulness of riches: but the more received interpretation is the former.

{If I beheld} If I stood to gaze upon it, as men do attentively look upon things in which they do delight. For the word, see on Chapter 19. 27.

{the Sun} Heb. the Light. Which though it may be attributed to any star, yet most properly to the sun, the fountain of light, which gives light to the stars. And the rather is it so to be understood, because it is set before, and opposed to the moon; and it is also called a great light, Ps. 136. 7. And the greater light, Gen. 1. 16. For the word see on Chap. 17. 12.

{when it shined} When it appeared in his full glory, and was most like to take up my thoughts.

{or the Moon} See on Chap. 25. 5.

{walking} Moving and keeping on her constant course. For the word see on Chap. 14. 20. on the word, passes.

{in brightness} Heb. Bright, or Precious. For light is a precious thing; and so is the moon in our account, when it shines bright, and when it is at the full, and most adorned with light from the sun, then she walks in her state and glory: and then she looks most beautiful, like shining gold or silver. For the word see on Chap. 28. 10. And the same word is applied to the light, Zech. 14. 6. Piscator joins the verse with the next thus; If when I beheld the Sun when it shined, or the Moon when it went clear, my heart hath been secretly enticed, so that my hand hath kissed my mouth. It is likely he did it, because he could see no fault in looking upon the brightness of the sun and moon. No more is there any fault in rejoicing when wealth increases, verse 25. But to rejoice in it, so as wicked men do, who place their greatest happiness in it, is a great fault. So here to look upon the sun and moon, as having a divine power in them, as the heathen did, is questionless a great sin. This is thought to be the ancientest idolatry in the world. The heathen not knowing God, and seeing so great light, comfort, influence, on these lower bodies, in the sun and moon, did gaze upon them as upon gods, and worship them accordingly, as if there were no higher light. But Job kept himself clear from this idolatry, Deut. 17. 3. Jer. 43. 13. 2 King. 21. 3. & 23. 4, 5, 11. Ezek. 8. 16.

V. 27. {And my heart hath been secretly enticed, or my mouth hath kissed my hand} If I have been deceived so much as privily in my heart, much less openly consented unto idolaters, and after the manner of their superstitious custom, by moving, and putting my hand to my mouth, yielded any worship unto those heavenly bodies.

{And} Or, Or, as this particle is used, Exod. 21. 15, 17.

{my heart} See on Chap. 15. 12.

{hath been enticed} If by the sight of the great beauty and brightness of them I have been drawn to attribute a divine power to them in my heart. For the word see on verse 9. on the word, Deceived.

{secretly} Heb. in secret. If I have thought so in my soul, though not expressed it by word or gesture, so as any man might take notice of it. For the word see on Chap. 22. 14. upon the word, Covering: and on Chap. 24. 15. on the word, disguises.

{or my mouth hath kissed my hand} As I have not committed this idolatry inwardly by cogitation, so neither outwardly by adoration. Whereof putting the hand to the mouth seems to be a sign in those days. So kissing the Son, Ps. 2. 12. is a sign of giving divine honor to him. Kissing the calves was the like, Hos. 13. 2. So also kissing Baal, 1 King. 19. 18. Because they could not reach the sun and moon, the heathen used, when they saw them shine bright, and as it were show themselves in their glory, to lift up their hands to them, and then put them to their mouths, by this sign adoring them as gods. If the things they worshiped were nigh them, they kissed them. If out of reach, they put their hands to their mouths, as acknowledging they had their breath and life from them. In the Hebrew it is, if my hand hath kissed my mouth. That is, if I put my hand to my mouth. For Hand see on Chap. 15. 23. For mouth see on Chap. 15. 5.

V. 28. {This also were an iniquity to be punished by the Judge; for I should have denied the God that is above.} Most men think idolatry to be a light sin, especially growing, and being confirmed by length of time, multitude of idolaters, show of profit, and other specious reasons. But Job counted this a most heinous sin, as by which he should have denied God, and deserved most horrible and fearful punishments.

{This} This kind of idolatry.

{also} As well as fornication, adultery, cruelty to the poor, mentioned before. For the word see Chap. 16. 4.

{were an iniquity} See on Chap. 7. 21.

{to be punished by the Judge} See on verse 11.

{for I should have denied} By giving divine honor to the sun and moon, I should have denied it to belong unto God.

{the God} See on Chap. 8. 3, 5.

{that is above} That is above the earth, and is in heaven. Or rather, that is above the sun and moon, and gives light to them, and life or vigor to all the creatures.

V. 29. {If I rejoiced at the destruction of him that hated me, or lift up myself, when evil found him.} In this verse, and the two next, he clears himself from malice and desire of revenge. Either entertained within, in this verse; or showed forth in words, verse 30. though he had grievous provocations, verse 31.

{If I rejoiced} If I took contentment at the ruin of my adversary, and fed my thoughts with his fall. Some men that are not so bad as to work mischief to their enemies, yet entertain thoughts of joy when they hear they are ruined by others. Job did not so much, Prov. 24. 17, 18.

{at the destruction of him that hated me} At the overthrow of my enemy.

{or lift up myself} Some take it to be the same with the former. I have not lifted up my spirit to joy. But it is rather a further degree of malice: I have not in the pride of my spirit insulted over my ruined enemy. Broughton renders it, If I have bestirred me. And that elegantly, and suitably to the original. I would not suffer my choler to awake upon occasion of his ruin to insult over him.

{when evil found him} When he fell into trouble and calamity. A usual phrase in Scripture. So the same word should be translated, Deut. 31. 17. Ps. 116. 3. And it may be understood barely of lighting upon him, as Deut. 19. 5. Or intimates a kind of pursuit of sin to bring wicked men to punishment, as Chap. 3. 22. Like evils hunting the wicked man to destruction, Ps. 140. 11. By evil is meant evil not of sin, but of punishment, as Amos 3. 6. Find see on Chap. 17. 10.

V. 30. {Neither have I suffered my mouth to sin by wishing a curse to his soule.} Much less would I wish his ruin, or destruction myself, who durst not rejoice in it when it was wrought by others without my procuring.

{Neither have I suffered} The word in the original is given, that is, given way to, or uttered. So it is often used, as Chap. 9. 18. Ps. 46. 10. Gen. 20. 6. His natural corruption might press him to pray against his enemy, but it could not prevail with him. For the word see on Chap. 14. 4. upon the word, Bring.

{my mouth} I have not spoken sinful words. Sometimes the mouth is put for the words, as Chap. 15. 4. Sometimes the tongue, Ps. 72. 2. Sometimes the palate, as it is here in the original. For all these are instruments of speaking.

{to sin} See on Chap. 5. 24.

{by wishing a curse to his soule} Heb. by asking his life by a curse. That is, by praying God to lay his curse upon him, which might take away his life. For soul see on Chap. 14. 22.

V. 31. {If the men of my Tabernacle said not, O that we had of his flesh! we cannot be satisfied} Some understand this verse of the desire of Job's servants to eat of the flesh of Job's cattle still, and live always with him who provided so plentifully for them. But this is nothing to the coherence. Others understand it of a desire of revenge in Job's servants, who, because he puts them to so much trouble in entertaining strangers, and gave their meat to them, and made them stay for more, wished they might eat Job's own flesh, and so be rid of that tedious service. But there is no likelihood, that Job, who was so kind to strangers, was so unkind to his own servants. But the best way is to refer the word, His, to Job's enemy mentioned verses 29, 30. As if Job had said, yet I protest, that I wanted not setters on even among my own household servants, who still persuaded me to requite those injuries which I received, with most bitter revenge: nay, their minds were so incensed, that they cried out, that they should never be satisfied on them, no not though they had eaten them up quick. Thus David's men stir him to revenge against Saul, 1 Sam. 24. 4. So does Abishai, 1 Sam. 26. 8. 2 Sam. 16. 9. This interpretation suits well with the coherence, and sets off Job's patience the more, that would not be provoked to be revenged on his adversary, no not by them of his own household.

{If the men} Heb. mortals. See on Chap. 19. 19.

{of my tabernacle} Servants, men and women, that dwelt with me, for then they dwelt in tabernacles, as now in houses. Or if Job and other great men had houses (for else it is not likely that the fall of a tent could kill Job's children, Chap. 1. 19. And it seems he had a princely house, Chap. 21. 28.) They were still called tabernacles, because men first dwelt in such before they had art to build houses, and the meaner sort (very likely) dwelt in such at that time. For the word, Tabernacle, see on Chap. 5. 24. & 11. 14.

{said not} See on Chap. 16. 1.

{Oh that we had of his flesh} For this kind of wishing see on Chap. 6. 8. & 11. 5. For Flesh, see on Chap. 14. 22.

{we cannot be satisfied} Without his death, or swallowing him quick, Ps. 123. 4. Job 19. 22.

V. 32. {The stranger did not lodge in the street, but I opened my doors to the traveller} This verse sets out Job's great hospitality, who kept open house for all passengers, and stood at his door to observe who passed by, to invite them to his house. There were not inns then to entertain strangers, as there are few now in the Eastern countries: and therefore strangers must have lain out of doors, exposed to wind and weather, if some good men did not entertain them. This Job used to do like Abraham, Gen. 18. Lot, Gen. 19. and the good old man of Gibeah, Judg. 19. 19, 20. This duty is commended, Rom. 12. 13. Heb. 13. 2. 1 Pet. 4. 9.

{The stranger} He that dwelt not there but traveled from home and was destitute of lodging and other necessaries.

{did not lodge} Did not abide without in the night; for I entertained him in my own house; as follows in this verse.

{in the street} Out of doors, which would have been very troublesome, Gen. 19. 2, 3. For the word see on Chap. 18. 17.

{but I opened my doors} I caused them to stand open, that strangers might come if they pleased, or I might the better see them to invite them. For opening, see on Chap. 29. 19. upon the word, Spread out.

{to the traveller} Ready for him to enter in at, without knocking or opening. So ready was Job to entertain strangers. Or to the way. The door of his house was made, and set open toward the highway, where most travelers come.

V. 33. {If I covered my transgression as Adam; by hiding mine iniquity in my bosom} Lest his friends should object, you have highly commended yourself for many virtues, but have you no faults? Yes, says Job, but I have not, as men usually do, labored to conceal them, but freely acknowledged them to God, and heartily craved pardon for them.

{If I covered} Or, have I covered? Sure I have not. See on verse 5. I have not covered my sin, by concealing, denying, excusing, extenuating, or any other way, but acknowledged it with sorrow of heart.

{my transgression} See on Chap. 7. 21.

{as Adam} Who did what he could to hide his sin from God. Gen. 3. 7, 8, 12. Others read it, after the manner of men. For men in their natural estate do what they can to hide their sins, Hos. 6. 7. The reason of the difference is, because in the Hebrew tongue Adam is the proper name of the first man and is also a common name to all men.

{by hiding} Heb. to hide: for things are therefore covered, that they may be hidden, and not seen.

{mine iniquity} See on Chap. 7. 21.

{in my bosom} Kept it close, as things hidden in the bosom: Broughton reads it of self-love. Piscator, because I loved it. As if Job should assign two causes, that might have moved him to conceal his sin, if he had not feared God. 1. The usual custom of natural men. 2. Love of sin.

V. 34. {Did I fear a great multitude, or did the contempt of families terrify me, that I kept silence, and went out of the door?} Some knit this verse to the former, as if Job had said, I did acknowledge my fault, when I did wrong, and did not conceal it for fear the multitude should rise up against me, and the basest persons should deride me. This could not make me keep silence, nor hide my head for shame. Others read it thus, Though I could have terrified a great multitude, yet the most contemptible of the family terrified me, so that I kept silence and went out of door. And their meaning is, though in my prosperity I could by my great power have kept many in awe, yet I durst not wrong the meanest person in any family; nor would not speak unjustly against any man, nor go out of door to hurt him.

{Did I fear?} Or, Though I could have terrified. As before. Or, broken, as it is translated Chap. 3. 25.

{a great multitude} A great company of men, that should have set themselves against me. For Great, see on Chap. 22. 5.

{or did the contempt of families} The basest person that is most contemned in any family. For Contempt see on Chap. 12. 5, 21. Or yet did the contempt of families. As before.

{terrify me} Though there were nothing in them to make me afraid to use my power to oppress them, yet because I feared God, I durst not do it.

{that I kept silence} I durst not speak against them to wrong them.

{and went not out of the door} I would not set one foot over the threshold to do the meanest man wrong. For went out, see on Chap. 20. 25. on comes out.

V. 35. {O that one would hear me! behold my desire is, that the Almighty would answer me, and that mine adversary had written a book} Job having propounded so many testimonies of his innocency with imprecation of so many evils to himself, if he had not spoken truth, now in this verse desires a fair trial: and in the two next verses shows how he would carry himself in it. In this verse he desires 1. An equal judge. Secondly that God would give a reason, why he dealt so harshly with him. 3. That any one of his friends who had pleaded vehemently against him, would write down all their charge. And doubts not, but he should come off well. Verses 36, 37.

{O that one would hear me} O that any indifferent person had the hearing of the cause between God and me, and my friends and me. Others understand it of God, and read it, O that he would hear me. That is, the Almighty; as follows. So the antecedent is gathered out of the words following, Chap. 16. 9. & 18. 13. For such manner of wishing see on Chapter 6. 8. & 11. 5. For Hear see on Chapter 13. 17.

{behold} See on Chap. 1. 12.

{my desire is} I am so assured of clearing myself, that I desire nothing more, than to come to trial, whereof guilty men are afraid; others read it, my signe is. Meaning the mark or scope, that I aim at, which comes all to one.

{that the Almighty} See on Chap. 8. 3, 5. {would answer me} He means not, that God would answer his prayers, but answer him in his cause, as Chap. 9. 32. & 13. 22, 23. For the word, see on Chapter 16. 1.

{and that mine adversary} Heb. the man of my contention. That is, he that contends with me, be it one of my friends here, or any other. For man, see on Chap. 1. 1. For contention, see on Chap. 20. 16. {Had written a book} Had set down his charge against me in writing, as the custom was then, and is still in lawsuits. See on Chapter 19. 23.

V. 36. {Surely I would take it on my shoulder, and bind it as a crown to me} Here he shows how he would carry himself in the judgment. 1. He would pick matter of commendation out of his enemies' accusation by confuting his falsehoods, as being sure he could not object any gross wickedness truly against him. And that he does in this verse. 2. That he might be sure to be cleared he would lay open all the course of his life before the judge, even such passages, as his adversary knew not. And that he does in verse 37.

{Surely I would} Heb. If I did not, as in many verses before.

{take it} Or Bear it. See on Chapter 21. 3. upon the word suffer.

{upon my shoulder} Not as a burden, but as an honor, as a standard-bearer carries an ensign that all men see it. Isa. 5. 26. & 13. 2.

{and bind it as a crowne to me} Account it as a great honor, as a crown is to a king, because I shall have occasion thereby fully to clear myself. The word is crowns. That is, a glorious crown with many golden circles and jewels in it. For crown see on Chapter 19. 9.

V. 37. {I would declare unto him the number of my steps, as a prince would I go near unto him.} That my enemy may know, that I am not ashamed to show my face in such a trial, I am ready to give an account of all my life past. Neither will I stay, till I am cited thither by my adversary, but will come boldly of my own accord. A great testimony of innocency in Job to come uncalled, when guilty persons warned are loath to appear.

{I would declare} I would set before him, make a free and a full confession. See on Chap. 15. 18. upon the word, Told.

{unto him} To my adversary. I would help him make up his book, and tell him many secret passages of my life, which he knows not. Or, to the judge when my adversary can say no more against me, I will recite all the course of my life before the judge to see what he can pick against me, either way argues great confidence of innocency.

{the number of my steps} All my words and deeds one by one, as far as I can remember, to see, at which he can take advantage.

{as a Prince} I would come before him with a heroical spirit, and an undaunted courage, as a prince that comes to judge rather than to be judged. An argument that he was not guilty of any wicked way. See on Chap. 29. 10. on the word, Nobles.

{would I go near unto him} I would not keep aloof off from the judgment-seat, as one guilty, but come near to it in confidence as expecting absolution.

V. 38. {If my land cry against me, or that the furrows likewise thereof complain} Job having heretofore cleared himself from many faults objected by his friends, now proceeds to purge himself of those faults that concern his own possessions, and 1. Of unjust getting of his land, in this verse. 2. Of unrighteous gain of it in the next verse. 3. He adds a suitable imprecation verse 40. 4. The writer adds his testimony of the conclusion of Job's words, verse 40. also.

{If my land} The land, which I now possess.

{cry against me} An elegant attribution of a cry to a dead thing, to show the sin to be so great, that dead things would complain of it, if they had tongues, though the men oppressed dare not. See the like Gen. 4. 10. Job 16. 18. The sin here condemned is taking away another man's land unjustly by fraud or force: and the land is brought in, as complaining, that it is by violence kept from the right owner, and crying to God for a just revenge on the usurping possessor of it. See the like Hab. 2. 11, 12. If the earth may complain of sin wrought upon it, much more of violence offered to itself in detaining it from the right owner.

{or that the furrows thereof} That are made in it by the plow, chap. 39. 10. Psal. 65. 10. Hos. 10. 4.

{likewise} Or, Together with the rest of the land.

{complain} Heb. weep. If they complain, that an usurper makes furrows in the ground, who has no power over it, as God's people do, Psal. 129. 3. Others interpret this verse of detaining the laborers' wages, and make the next an exposition of it.

V. 39. {If I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life.} Some understand this verse as the former of taking away of the land, so all the fruits and benefits of it without satisfaction to the right owner. Others of depriving the laborers of their wages, so that they perished for want of food, while he went away with all the profit of the land without satisfying them for tilling it.

{If I have eaten} See on chap. 31. 25.

{the fruits thereof} Heb. the strength thereof. That is seed fruits, as the natural force of the earth put forth, Gen. 4. 12.

{without money} Heb. without silver. For that was the ordinary coin. Gold was more rare even in Solomon's time. 1 Kings 10. 21. Some understand it of denying the former owners the price of the ground. Others of denying the laborers their wages. For silver see on chap. 22. 25.

{or have caused the owners thereof to lose their life.} Heb. or have caused the soule of the owners thereof to expire, or breath out, or grieve. For all these the word signifies in the original. If I have wronged the former owners, or present laborers in it, so as that for want of their due from me they have perished. Though the land was his, yet the laborers had a right to be paid for their works out of the fruits of it, and were as it were owners in part. Jer. 22. 13. Mal. 3. 5. Jam. 5. 4. For life see on chap. 14. 22. upon the word soul.

V. 40. {Let thistles grow instead of wheat, and cockle instead of barley. The words of Job are ended.} He concludes with an imprecation, which may be applied to many verses before; but it is very suitable to the last. For what is more just than that he who by defrauding others expects great crops of corn, should reap thistles and cockle.

{let thistles grow} Heb. come forth. For that word see on chap. 20. 25. He means, in his own ground, else it had been no punishment to him at all.

{instead of wheat} The worst crop instead of the best kind of corn.

{and cockle} A stinking weed, as the original of the word in the Hebrew intimates.

{instead of barley} It has its name in the original from a verb that signifies to fright one, so as his hairs stand an end for fear. So the spikes of the barley stand bolt upright.

{the words of Job are ended} Here is an end of Job's words spoken in conference with his friends. For he spoke afterwards to God, though not much. chap. 40. 3. & 42. 1. And these words are fitly added by the writer, because Job had largely spoken without interruption, and had said all he had to say in his own defense, and seeing none of his friends replied here, he makes an end of the conference. For words see on chap. 19. 28. on the word, Matter. For Job see on chap. 1. 1.

CHAPTER 32

Verse 1. {So these three men ceased to answer Job, because he was righteous in his own eyes.} The disputation between Job and his friends being now ended, the judgment of it follows. First by Elihu in 6. chapters, and that in four several speeches. The first in Chap. 32. and 33. The second, in chap. 34. The third in chap. 35. The fourth in chap. 36, 37. Secondly by God, who does more fully convince both Job, and his friends. In this chapter he turns his speech to Job's friends: in the next to Job himself. In this chapter is first an historical transition from the former disputation to Elihu's speech. To verse 6. Secondly Elihu's preface to Job's friends, to make them attentive to his following oration. To the end of the chapter. In the former is laid down first the cause why Job's friends left speaking. Verse 1, 2. why Elihu did speak. And that first his anger against Job, verse 2. 2. Against his friends. And that first for condemning Job, whom they could not convince, verse 3. For giving over speaking before they had convinced him, verse 4, 5. 3. Elihu spoke more uprightly, and wisely in this cause, than Job's three friends had done, which appears 1. In that he stops Job's mouth so that though he gave him liberty thrice or four times to speak, yet he had nothing to say for himself. 2. In that God blames him not at all, as he does Job's other friends. For the words. So. Heb. And. But thus it is translated also Chap. 2. 13.

{these three men} Eliphaz, Bildad, and Zophar, Job had stopped all their mouths, so that they had no more to say against him. For the word men see on chap. 5. 17. & 9. 2.

{ceased} They were very hot, and disputed eagerly before, as worldly men follow their business in the weekdays: but now they were as quiet, as men are on a Sabbath. From this word the Sabbath has his name in the original. They would have no more to do with Job, but leave him to abound in his own sense, who would not be admonished by his friends.

{to answer} Heb. From answering. See on chap. 16. 1.

{Job} See on chap. 1. 1.

{because} They saw their arguments could do no good on him, and despaired of making him see his sin, and therefore ceased: As they spoke unfitly before, so they gave over now, before they had convinced Job of his evil opinion of God's proceedings with him.

{he was righteous in his own eyes} Although they conceived they had said enough to prove him to be a wicked man, yet he still thought himself to be in a good condition. They therefore having no further proof against his solemn protestation, leave him to himself, as a man desperate. He seemed confident that his friends had not confuted him, and that God used him too severely, as an enemy. For the phrase see on chap. 18. 3.

V. 2. {Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred, of Ram: against Job was his wrath kindled, because he justified himself rather then God} Elihu's anger was kindled, because both Job and his friends had offended against the right order of disputing in this weighty business. For whereas Job should have only defended his own integrity against his friends, he in passion flew out oftentimes to speak unadvisedly of God's proceeding with him, as if it were too harsh. And his friends condemned him for a wicked man because of his extraordinary troubles, although they were not able to prove him to be so.

{then was kindled the wrath} Anger is compared unto fire, which is blown up by outward discontenting occasions, as bellows. For wrath see on chap. 4. 9. & 9. 5, 13. & 14. 13.

{of Elihu} The name signifies, My God is Jehovah, or My God is the same, Psal. 102. 27. It intimates to us, that his parents, who gave him this name were worshippers of the true God.

{the son} See on chap. 14. 21.

{of Barachel} This name signifies one whom God has blessed.

{the Buzite} Coming from Buz. The name of some one of his predecessors, or an inhabitant of the City of Buz, which being joined with Dedan and Tema. Jer. 25. 23. seems to be a city of Idumea.

{of the kindred} Or, of the family. That is, of the posterity of Ram in a direct line, for the Scripture uses to mention men's parents in this case, not their kindred in a collateral line, unless they be famous, or something be spoken that concerns them: neither of which is here.

{of Ram} This cannot be that Ram, that came of Pharez, Ruth. 4. 19. for it is likely he was not so ancient as Job. Or if he were, he would not leave the Israelites to live among the Edomites. Nor that Aram mentioned, Gen. 22. 21. For then could not Elihu be a Buzite, but must needs come of Kemuel the brother of Buz. Nor is it likely to be Abraham, as the Chaldee paraphrase translates it, who (they say, but without book) was first called Ram, high. Secondly Abram an high father. Thirdly Abraham a father of a great multitude. But it is likely to be the name of some great man well known in these countries then, though not mentioned elsewhere in Scripture. And Elihu's pedigree is more fully set out, than Job's or his three friends, partly to gain more full credit to the story, but principally because he was a young man not so well known, as Job and his friends, and therefore had need to get credit from his ancestors.

{against Job} See on Chap. 1. 1.

{was his wrath kindled} See before on this verse.

{because he justified} He thought himself just, or pronounced himself just in his plea. See on chap. 4. 17. & 9. 20.

{himself} Heb. His soul. See on chap. 14. 22.

{rather then God} Elihu was not angry, that Job justified himself against his friends, but that he did it against God in maintaining his own innocence, too much complaining of God's dealing too harshly with him, and desiring to plead with God, as if he did rather afflict him with his power, than in a course of justice. Job had not directly said so much against God, but Elihu gathers it out of the former passages. See the like charge, Chapter 34. 5, 6, 17. & 35. 2. For God see on Chapter 4. 9. & 11. 5.

V. 3. {Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job} Elihu's anger against Job's friends arises from this ground, that like willful men they did without reason condemn Job for an ungodly man, because of his great afflictions, but could not prove any such thing against him out of the whole course of his life.

{also against his three friends} Against Job's three friends. See on verse 1. For friends see on chap. 16. 20.

{was his wrath kindled} Elihu's wrath. See on verse 2.

{because they had found no answer} Because they could not answer his reasons; and failed in maintaining God's cause against Job, as well as their own. For found see on chap. 17. 10. & 31. 29.

{and yet had condemned Job} Though they could not convince him, yet they did condemn him for a wicked man. So much the word signifies. See on chapter 9. 20. & 15. 6. For Job see on chap. 1. 1.

V. 4. {Now Elihu had waited, till Job had spoken, because they were elder then he} The reason why Elihu forbore to speak so long is set down in this verse, because of his youth. The reason why he speaks now, is set down in the next verse because his elders would speak no more in the cause. So Elihu's modesty is commended, who held his peace, as long as Job or any of his friends had anything to say: yet speaks at length, and that not out of any proud persuasion of his own learning and knowledge, but compelled to speak by necessity.

{now Elihu} See on verse 2.

{had waited till Job had spoken} Heb. Had expected Job in words. Had kept silence, till Job had spoken, and some space of time after, to see, if Job or his friends would speak any more. Piscator reads it, had with Job expected their word, Job had made an end, chap. 31. 40. and waited to see what his friends would reply. So did Elihu also. Broughton reads it thus, waited to speak to Job. Seeing how ill his friends managed the cause he had a great desire to speak, but out of reverence to their years forbore, till they had quite done. For Job see on chapter 1. 1. For words see on chap. 19. 28. upon the word Matter.

{because they were elder then he} Heb. Because they were elder for dayes then he. Both Job, and his three friends were ancienter than Elihu, and therefore he kept silence, as long as he had any hope that either of them would speak. For Elder see on chap. 12. 10. on the word, Aged. For days see on chap. 14.

V. 5. {When Elihu saw that there was no answer in the mouth of these three men, then his wrath was kindled.} When he perceived that these ancient men had nothing more to answer Job, nor to defend God, but were as men destitute of any arguments to convince Job, he was greatly offended with them.

{When Elihu} See on verse 2.

{saw that there was no answer} Perceived by their long sitting still, after Job had made an end, that they either would not, or could not say any more in the business. For Saw see on chap. 19. 27. upon the word, Behold.

{in the mouth} See on chap. 15. 5.

{of those three men} See on verse 1.

{then his wrath was kindled} At that time and for that cause. See on verse 2.

V. 6. {And Elihu the son of Barachel the Buzite answered, and said, I am young, and ye are very old, wherefore I was afraid, and durst not shew you mine opinion} Here begins Elihu's preface to Job's three friends which lasts to the end of the chapter. Wherein you have 1. The entrance to verse 15. 2. the scope to verse 17. 3. the further proceeding of it to the end of the chapter. In the first part note 1. The cause of his former silence. verse 6, 7. & 2. the reason of his speaking now. verse 8. &c. to verse 15. The cause of his forbearing before was 1. His youth verse 6. 2. Their age. verse 7. For the first. Such was his modesty, that he was ashamed to utter his mind in the presence of those, who were so much ancienter than himself, lest they should espy his ignorance.

{And Elihu the son of Barachel the Buzite} See on verse 2.

{answered and said} See on chap. 16. 1.

{I am young} Heb. I am few of dayes. See on chap. 30. 1.

{and ye are very old} See on chap. 15. 10.

{wherefore I was afraid} He thought his thoughts to be unworthy to be propounded in an assembly of such grave men, who as they were far elder, so he conceived them to be far wiser than himself. I hid my speech as serpents hid themselves, when men approach. So this word is used for a serpent, Mich. 7. 17. Deut. 32. 24.

{and durst not} Heb. and feared.

{to shew you} See on chap. 15. 17.

{mine opinion} What I think of the matter you have disputed of with Job all this while: For he speaks not yet to Job but to his friends, as appears verse 12. Chap. 33. 1.

V. 7. {I said, days should speak, and multitude of years should teach wisdom} I was in hope truly, that you would have brought forth something worthy of these your years, and that I should have received from your mouth wisdom, which you had learned of old age itself: But I saw at length, that I was deceived.

{I said} In my heart. I thought so. See on Chap. 16. 1. A common proverb ran in his mind, that wisdom used to attend old age.

{days} That is, many days. Not young men, that have lived but awhile, but old men, who have lived long as it follows, such as have lived many years, such can best teach. Chap. 8. 9. For Days, see on Chap. 14. 14. & 15. 23.

{should speak} Old men should speak to purpose. Or, Let dayes speake. I will not interrupt these old men, but hear them quietly, that I may learn of them.

{and multitude of years} Such men as were very old, as you are, verse 6.

{should teach wisdom} Should instruct younger men, such as I am. I thought wisdom was entailed upon old age. Heb. Should make known wisdom. For wisdom, see on Chap. 28. 12.

V. 8. {But there is a spirit in man, and the inspiration of the Almighty giveth them understanding} Now he proceeds to show the cause of his speaking. As first, God's giving wisdom to young men sometimes, verse 8. 2. Denying it sometimes to old men, verse 9. 3. The frustrating of his expectation by them, from verse 10. to verse 15. The scope of this verse is, that true wisdom is not gotten with years, but given by God's spirit. Not that wisdom is not ordinarily increased with years (for old men are freer from passions, learn much by use and experience, and by continuance in study add daily to their knowledge) but to show that knowledge is not so tied to age, but that God's spirit gives that measure of it to a young man sometimes, that he gives not to an old man.

{but there is a spirit} See on Chapter 15. 2. upon, Vain knowledge.

{in man} See on Chap. 5. 17. & 9. 2.

{and the inspiration} It is God's work to inspire wisdom into man. His own study cannot get it.

{of the Almighty} See on Chap. 8. 3, 5.

{giveth them understanding} Heb. Maketh them to understand. Others read the whole verse thus, Surely the spirit, that is in man, and the inspiration of the Almighty.

{maketh them to understand} That is, God's spirit inspiring man gives him understanding. Others thus, Surely there is a spirit in man; but the inspiration of the almighty maketh them to understand. This last is the best, and the meaning is, that though arts and tongues be good helps to knowledge, and man have a reasonable soul in him, that can reason of things to and fro, yet he cannot attain true wisdom, unless God's spirit enlighten him. Chap. 38. 36. Prov. 1. 6. Eccl. 2. 26. Dan. 1. 17. 2. 21.

V. 9. {Great men are not always wise: neither do the aged understand judgment} He does not object doting to old men, but shows, that age is not the cause of wisdom, neither is it the old men's privilege to be wise only, but sometimes young men may be wise as well as they: Or old age does not of its own nature bring wisdom with it.

{great men} Men in authority, officers, as it is translated, Esth. 1. 8. But here it should rather be men of many years, opposed to young men, or men of few years or days, as verse 8, and Chapter 30. 1. And that agrees well with the end of this verse, where they are called Aged.

{are not always wise} Alwayes, is not in the original, but is added by the interpreters to express the sense of the text the better; for some old men are wise, though all be not.

{neither doe the aged} See on Chap. 12. 12.

{understand judgment} Know always what is right. For judgment, see on Chap. 22. 4. Broughton reads the verse thus, Men of not great time may be wise: as the old understand the right. But the former seems more suitable to what went before. verse 6, 7.

V. 10. {Therefore I said hearken to me, I also will shew my opinion} In this verse you have Elihu's full resolution to speak. 1. Because he had waited as long as any of them had anything to say, and therefore now might speak without immodesty, though he were younger than they, verse 11. 2. Because they had not done the work they undertook to convince Job, and therefore might well give way to another to do it, verse 12. 3. He shows the reason why they could not do it, to wit, lest they should be proud, verse 13. 4. He promises a new way of convincing Job, verse 14. The sum of this verse is; I think fit to entreat you all, and especially you O Job, to hear me patiently. For I think it needful to deliver my opinion, seeing you have spoken nothing to the purpose all this while, nor as becomes men of your years, and experience to speak.

{Therefore I said} See on chap. 16. 1.

{hearken to me} Heb. Hear thou me. You O Job: or every one of you his friends. So God speaks in the singular number in every commandment, though he spoke to thousands, that every one might apply it to himself in particular, Exod. 20. 3, 4, &c. Elihu would have every one of them to hearken to him, as if he had spoken to him only. For the word see on chap. 33. 17.

{I also will shew mine opinion} See on verse 6.

V. 11. {Behold I waited for your words; I gave ear to your reasons, whilst you searched out what to say} Here is an answer to an objection. There is no need that you should speak, when so many wise men have abundantly answered all that Job has objected: And he might be satisfied with what they have said, unless he were obstinate in his opinion. Elihu answers, that he had carefully weighed all they had said for themselves, and for God's glory, and against Job, and found that a further answer was needful; for they had not given satisfaction in the former controversy. It is as if Elihu had said, Surely you cannot rightly any way charge me with misbehavior for dealing with you in this sort, forasmuch as I never went about to interrupt you in your talk; Nay, I did not only listen to your words, but I did also most diligently consider what they might import, still looking when something should come from you, wherewith Job's words might soundly have been answered.

{Behold} See on Chap. 1. 12.

{I waited for your words} He turns his speech again to Job's friends: I stayed to see what answer you would give to Job's last speech. For Words, see on Chap. 19. 28. on the word Matter.

{I gave ear} I hearkened diligently.

{to your reasons} Heb. to your understandings. To the arguments you brought, to see whether they were sound or no: I sought to understand not only what you said, but also what you meant.

{whilst you searched out} This shows, that they had kept silence a great while, before Elihu spoke: He gave them much time to study for new matter.

{what to say} What further arguments you might use against Job. Heb. Words.

V. 12. {Yea I attended unto you; and behold there was none of you that convinced Job, or that answered his words} But I see, I was deceived in my expectation: For when I had weighed all things which you brought, I found nothing to be spoken of you sufficient to prove Job to be an ungodly man, as you charge him, neither have you well answered his arguments to the contrary, nor convinced him of his unbeseeming speeches of God's carriage toward him.

{Yea I attended unto you} I thoroughly weighed your words, as if I had looked into you.

{and behold} See on Chap. 1. 12.

{there was none of you} Every one of you might think himself able to confute Job, but the best of you could not do it.

{that convinced Job} That spoke against him to purpose, so as that he might find no just answer for himself. For convince, see on Chap. 15. 3. on the word reason. For Job see on Chap. 1. 1.

{or that answered his words} That gave a satisfactory answer to his reasons brought to clear himself. He could not deny, but they answered largely; but he counts answers to no purpose, to be no answers. For answer, see on Chap. 16. 1.

V. 13. {Lest ye should say, we have found out wisdom: God thrusteth him down, not man} This I say, lest you should flatter yourselves, as if you had sufficiently convinced Job and he remained obstinate, so that none but God can put him out of his good conceit of himself, and therefore we leave him to God to convince him. Or, lest you should think, that you have now hit the nail on the head, and brought an unanswerable argument to prove Job an ungodly man, because his afflictions are such as no mortal man could inflict upon him, and therefore God, who is most just, and cannot be deceived, has in afflicting him thus heavily passed sentence on our side, that he is a wicked man. This argument seems to be taken out of Job's own confession, Chap. 19. 5, 6.

{lest ye should say} For Say, see on Chap. 16. 1.

{we have found out} See on Chap. 17. 10.

{wisdom} See on Chap. 28. 12.

{God} See on Chap. 8. 3, 5.

{thrusteth him down} Drives him from one affliction to another, as the wind does the leaf.

{and not man} See on Chap. 1. 1.

V. 14. {Now he hath not directed his words against me; neither will I answer him with your speeches} In these words Elihu seeks to get Job's good will, that he might the more willingly attend to what he had to say. He intimates therefore to Job's friends, that he would not deal with him as they had done, neither in the manner, nor matter of his speeches. Would not be so harsh in words against him, as they were: For Job had not spoken anything to provoke him, as they conceived he had done against them: Neither would he bring such weak reasons as they had done against Job; for that would do no good; but he would bring milder words, and better arguments; and so it seems he did; for he stopped Job's mouth, and prepared him to submit to God's following discourse.

{Now he hath not directed} Not set his words in order, as soldiers in battle array to fight against me. Heb. ordered. See on Chap. 13. 18.

{his words against me} Or, his words to me. He has not disputed against me, but against you; yet seeing you cannot answer him, I will endeavor to do it.

{neither will I answer him} See on Chap. 15. 13. & 20. 10. on the words, Turnest, and Restore. Here it is put for returning words, that is, answering.

{with your speeches} With your arguments, or rather with other as weak as they. I will bring stronger arguments against him, and come better prepared for the combat. It is true, that Elihu had better arguments, yet sometimes he used such as they did, but in milder words, and to better purpose; not to prove Job a wicked man, but to show that he had carried himself irreverently in his speeches toward God.

V. 15. {They were amazed, they answered no more, they left off speaking} These words are not the writer's, but Elihu's own, turning away his speech from Job's three friends to the auditors (whereof there might be some store at so great a dispute) that he might gird them the more for their ignorance.

{They were amazed} They were so confounded with Job's arguments, that though Elihu had rubbed them up, and stayed awhile, to see what they would do, yet dared they not enter into the lists with Job any more. They were so amazed, that they were even broken in their understanding, as it were, and utterly unfit to dispute with Job any more.

{they answered no more} They were as mute as fishes. See on Ch. 16. 1.

{they left off speaking} Heb. They removed speeches from themselves. That is, speech was removed from them. They were as silent as if they had lost their natural faculty of speaking. See the like phrase Chap. 3. 3. It was said, Heb. one said.

V. 16. {When I had waited (for they spake not, but stood still and answered no more)} This verse, and the former may both be read in the present tense, They are amazed, they answer no more, they leave off speaking. Seeing I have waited, but they have not spoken, but stood still, and answered no more, I will answer, &c. So the preter tense is put for the present, Psal. 1. 1. And, is translated, Seeing, Chap. 28. 21, 13. But Chap. 23. 6. You see that they will not be provoked to speak, therefore I will.

{When I had waited} For the answer of Job's three friends to his last speech.

{for they spake not} See on Chap. 13. 22. They deceived my expectation, I could get no words from them.

{but stood still} Their tongue stood still: They spoke never a word.

{and answered no more} See on Chap. 16. 1. He uses many words to the same purpose to show their great silence, which he much marveled at.

V. 17. {I said I will answer also my part, I also will shew mine opinion} Here is Elihu's progress in his speech after some silence. In which you have, 1. His resolution to speak again in this verse. 2. His ability, verse 18. 3. His instigation, verse 19, 20. 4. His caution in speaking, verse 21, 22. The sum of this verse is, that Elihu conceives it was now come to his turn to speak, and necessity called him to it, seeing all the rest held their peace.

{I said} This is not in the original, and may better be left out, as was showed in the various reading of the former verse.

{I will answer also} See on Chap. 16. 1.

{my part} I will take a turn, and supply what was wanting in your answers. See on Chap. 20. 29.

{I also will shew mine opinion} See on verse 6.

V. 18. {For I am full of matter, the spirit within me constraineth me} Though your store be done, yet I come well prepared. I have such store of solid and convincing arguments, that though I would never so fain contain myself, my spirit will not suffer me.

{For I am full} I have abundance, I am like a woman with child: I cannot keep it in.

{of matter} Heb. of words. Of good arguments to convince Job, which you cannot do.

{the spirit} It may be understood of God's Spirit, or his own. For spirit, see on Chap. 15. 2. upon Vain knowledge.

{within me} Heb. of my belly. By the belly is meant the internal parts, where the soul has his mansion. Prov. 20. 27, 30. & 22. 18. Hab. 3. 16. Joh. 7. 38. See more on Chap. 15. 2.

{constraineth me} The thoughts of my heart are like wind in my belly. They do so pinch me, that I cannot keep them in. They want room, and press to come out, Psal. 39. 3. Jer. 20. 9.

V. 19. {Behold my belly is as wine, which hath no vent, it is ready to burst like new bottles} In this verse he sets out the trouble that he had to keep in his thoughts. They were too many to be enclosed in so little room as his breast. In the next he shows the way of easing himself. His trouble he sets out in this verse by a similitude from wine shut up in new bottles, which if it find not a way out, will make a way. He elegantly compares words shut up in the mind desirous to utter them, to wine, the soul to bottles, silence to the stopple, which keeps in the wine, the grief of the mind hereupon to the breaking of the bottles, speech to the opening of them, by taking away the stopple of silence. The sum is, he should be much troubled if he might not have free license to vent his mind fully in this business.

{Behold} See on Chap. 1. 12.

{my belly} See on Chap. 15. 2.

{is as wine} As new wine, which being not thoroughly purged, cannot be shut up in bottles without danger of breaking, Mat. 9. 17.

{which hath no vent} Heb. which is not opened. Therefore some read it, my belly is as a bottle of wine. which is not opened: Fetching the word bottle out of the end of the verse: Others make it two similitudes: one in the beginning of the verse, taken from great vessels of new wine, stopped up before they have done working, which makes the vessels break: The other in the end of the verse, from bottles that are stopped too close, which are burst by the force of the wine shut up in them, and seeking to break prison. Elihu's intent, by one, or both similitudes, was to show what a trouble it was to him to refrain from speaking. For the word see on Chap. 29. 19. upon the word, Spread out.

{it is ready to burst} Heb. it will be cleft asunder. See on Chap. 26. 8. on the word, Rent. He shows the peril of not speaking. It would make his mind as useless as a broken bottle. Or, he sets out the necessity of speaking by fullness of thoughts working in his mind, which will break out, do he what he can.

{like new bottles} Though new bottles be stronger than old to keep in wine, yet the wine may be so strong that it may break them. So Elihu's desire of speaking was so great, that though he should do all he could to keep in his words, yet they would burst out. Piscator conceives by new bottles to be meant bottles of new wine, because else it seems to cross our Savior's speech, Matth. 9. 17. Who makes old bottles more subject to be broken by the wine, and new ones to hold strongest. As some in the beginning of the verse take wine for bottles, so in the end bottles may be taken for bottles of new wine.

V. 20. {I will speak that I may be refreshed: I will open my lips, and answer} Therefore will I speak, that I may take breath, and that I may at length freely pour out that I have so long time conceived and concealed in my breast.

{I will speak} See on Chap. 13. 22.

{that I may be refreshed} Heb. that I may breath. That I may not be so straitened as before (in verse 18, 19.) but may have more space to put forth my thoughts, and enlarge myself.

{I will open my lips} I will begin to speak. For as a man cannot speak ordinarily without opening his lips, so a dumb man may open his lips, that cannot speak at all. And they that can, may open their lips for other ends, as to eat, drink, or breathe. For open, see on Chap. 29. 19. on the words, spread out. For lips, see on Chap. 15. 6.

{and answer} Answer Job better than you have done. Or speak my mind; for so the word is used for speaking first, and translated so, Chap. 3. 2. See more on Chap. 16. 1.

V. 21. {Let me not I pray you accept any mans person, neither let me give flattering titles unto man} In this verse he sets down the manner how he purposes to carry himself in his ensuing discourse, and gives the reason of his wariness in the next verse. Elihu desires in this verse, that they would not be offended, if without regarding any man's favor or authority, so as to prejudice the truth, he speak his mind freely, and forbear pleasing titles, and flattering proems.

{Let me not} Do not expect it of me, nor be offended if I do not. Or I will not. So אל is used, Psal. 121. 3, 4.

{I pray you} Or, now, as that particle is translated, Chap. 5. 1.

{accept any mans person} Heb. accept the face of man. I will not regard any man in this dispute out of favor, but deal fairly according to the truth of the cause. Many judge amiss, because they look on men's faces, or have respect to kindred, friendship, might, more than to the right, I will not so do. I will neither look upon you as opponents, nor upon Job as an answerer, but indifferently upon the thing in question, and determine also accordingly. This fault of accepting persons Job had taxed his friends for, Chap. 13. 7. Elihu will not offend him in that kind, nor his friends neither. For the phrase, see on Chap. 13. 8. For accepting, see on Chap. 21. 3. upon the word, suffer. For person, or face, see on Chap. 14. 20. on the word countenance. For man, see on Chap. 1. 1.

{neither let me give flattering titles} The word is used only here, and in the next verse, and Isa. 44. 5. & 45. 4. and there it signifies no more than to name. Neither can it be as Mercer, and others, to use hidden titles, intimating that he would not talk at rovers, as they did, telling Job that wicked men were confounded by God, but not calling him so; but would directly accuse him, for this is contrary to Elihu's scope, who desired to justify Job, and to the use of the word in Isaiah, where no such thing is intended. But seeing the word is plainly used in an ill sense here, as appears verse 22. it must needs be taken for giving flattering titles, as Semper Augustus to the German Emperors. He would not flatter Job nor them with high titles, though they were ancienter than he, but would carry the business by mere strength of argument, not by oratorical and theatrical insinuations.

{unto man} See on Chap. 14. 1.

V. 22. {For I know not to give flattering titles, in so doing my maker would soon take me away} Here he gives two reasons why he would not flatter. The one, because he had not been so bred, but in a plain downright way, not using to flatter great men. The other, because he feared God would inflict some great judgment upon him, if he should so do. I know not how to go about such an unusual work; and if I had a will to go about it, I should look upon God, as on one having some great judgment ready to destroy me.

{For I know not} I am not acquainted with such courses. Or, I allow not of such ways: As this word is used, Psal. 1. 6.

{to give flattering titles} See on verse 21. where the same word is used. Heb. I know not how I should give flattering titles.

{in so doing} This is not in the original, but well added, to show the true meaning of the text.

{my Maker} He that created me. Or, he that formed me in the womb. See on Chap. 10. 8. And on Chap. 14. 9. upon the word, Bringeth forth.

{should take me away} From among men by some violent death, Psal. 28. 3. Job 27. 21. For the word, see on Chap. 21. 3. upon the word, Suffer.

CHAPTER 33

Verse 1. {Wherefore Job I pray thee, hear my speeches, and hearken to all my words} Now Elihu turns his speech from Job's friends unto Job himself and falls close to his work. In the 33, 34, and 35. Chapters, he repeats divers of Job's speeches, and answers them. In the 36. and 37. Chapters, he confutes those complaints which Job had rashly poured out against God. And sometimes he calls upon Job to answer for himself, that he might not say, he had no liberty to clear himself. In this chapter, there is, 1. His preface to Job, to persuade him to attend, and to be willing to be convinced, and that unto verse 8. 2. The confutation of some of Job's speeches, to v. 31. 3. The conclusion, to the end of the chapter. In the preface. 1. He calls upon Job for audience, verse 1, 2. 2. He uses arguments to persuade him, and that 1. From the matter he had to speak, verse 3, 4. 2. From the manner of pleading, verse 5, 6, 7. In his invitation. 1. He exhorts Job to hear him, verse 1. 2. He shows his willingness to inform him, verse 2. In this verse he intimates thus much, that though Job's friends were much to blame in condemning him, yet he had rather spend time in setting Job right, than in quarreling with them, and therefore principally desires audience of him whom it most concerned.

{Wherefore} Heb. And truly.

{Job} See on Chap. 1. 1.

{I pray thee} He turns his speech to Job, and speaks by way of entreaty, wishing him not to think hardly of him because his friends dealt so hardly with him, nor to despise him because of his youth, but to give good ear to him.

{hear} See on Chap. 13. 17.

{my speeches} Which I shall utter for your good.

{and hearken} Give ear to them: so much the word imports in the original.

{to all} I will be very careful of my words, not to speak one word but what shall be profitable unto you; and therefore I would have you attend so diligently, that not one of my words be lost.

{my words} See on Chap. 19. 28. upon the word, Matter.

V. 2. {Behold now I have opened my mouth, my tongue hath spoken in my mouth} I have begun to speak (in the former chapter) and I am willing to proceed; be careful therefore to attend.

{Behold} See on Chap. 1. 12.

{now} See on Chap. 32. 21. on, I pray you.

{I have opened} See on Chap. 32. 20. & 29. 19. upon the word, spread out.

{my mouth} See on Chap. 15. 5.

{my tongue} See on Chap. 15. 5.

{hath spoken} See on Chap. 13. 22.

{in my mouth} Heb. in my palat. A figure of the part for the whole. Or, with my palat; for both tongue and palate are instruments of speaking. So ב is translated, with Chap. 16. 10.

V. 3. {My words shall be of the uprightness of my heart, and my lips shall utter knowledge clearly} He persuades Job to hear him. 1. Because of his upright dealing with him, in this verse. And 2. Because of the same nature. He was a man like to Job, verse 4. In this verse he dissuades Job from being angry, if he should speak some things that might displease him; for if Job as a man might err, another man might see to set him right better than himself, we all favor ourselves too much. Job had found his friends too harsh, and Elihu might well fear that therefore he would not hear him patiently, but might fear that he would deal so with him also. He assures him therefore, that he would not be like his other friends, but would deal very candidly with him.

{My words} Which I shall now utter to show your error, O! Job.

{shall be of the uprightness of my heart} Rather, shall be out of; or according to the uprightnesse of my heart. I will speak as I think. A secret reproof to Job's friends, who, as Elihu conceives, spoke worse of him than they could think in their hearts. However Elihu did not intend to make the uprightness of his heart the subject of his speech, as the translation seems to carry it (see the like phrase, Psal. 45. 1.) but to intimate to Job that he would not dissemble with him. Heb. My words shall be the uprightnesse of my heart. That is, I will speak most uprightly. Or, shall utter the uprightnesse of my heart. So the beginning of the verse is supplied out of the end, Psal. 70. 1. For heart, see on Chap. 15. 12.

{and my lips} See on Chap. 15. 6.

{shall utter knowledge} Heb. shall speak knowledge. I will speak what I know to be true.

{clearly} I will as it were fan or scour my words from all chaff and dross, Zeph. 3. 9. Isa. 49. 2. He would not speak false or deceitful words. See on Chap. 22. 30. on the word, Pureness.

V. 4. {The spirit of God hath made me, and and the breath of the Almighty hath given me life} Some knit this verse to the former, and make this to be the sense of it, You may hearken to me, though I be younger than you are, for I am a man as well as you, and have a soul and body as you have, and therefore as well know what is right. Others knit it to the verses following, as if Elihu had said, I am not God, to terrify you, but a man altogether like yourself; and therefore you may boldly reason with me, and have a fair opportunity to clear yourself, if you can.

{The spirit} See on chap. 15. 2. upon vain knowledge.

{of God} See on chap. 8. 3, 5.

{hath made me} See on chap. 14. 9. upon the word, Bringeth forth.

{and the breath} An allusion to Gen. 2. 7. To man's creation at first, where the body came by formation, and the soul by inspiration. So do both also in the womb. The one is made, the other inspired by God's Spirit.

{of the Almighty} See on chap. 8. 3, 5.

{hath given me life} By breathing a living soul into me, chap. 10. 9, 12.

V. 5. {If thou canst answer me, set thy words in order before me stand up} Now he persuades Job to audience from the manner of his speaking, wherein. 1. He gives him leave to speak freely for himself, in this v. 2. He gives him a ground of free speech, in that he speaks not to God, but to a man like himself, v. 6. 3. He shows the effect of this ground, he neither can, nor will terrify or trouble him, as God might if he should reason with him, v. 7. The sum of this is, as if Elihu should have said, I intend not to take advantage of your afflictions to insult over you as your friends have done; but give you free leave, when I have spoken to use all your strength to answer for yourself.

{If thou canst answer me} I purpose to use undeniable arguments, yet if you think you can overthrow them, come into the lists. Others read it with a comma between, thus, If thou canst, do thou answer me. I give you free leave to do it, and to give answer to every one of my arguments, I will hear, as well as speak, v. 32. For Answer, see on chap. 20. 10. & 15. 13. on the words, Restore, Turnest.

{set thy words in order before me} Muster up your answers like so many soldiers to oppose me. A metaphor from military affairs, wherein soldiers are set in ranks to resist the enemy setting upon them. See on chap. 32. 14. & 13. 18.

{stand up} Broughton reads it, Stand to it; Deodat, present thy selfe to the combat. Heb. Set thy selfe. Or, Settle thy self. He continuing in his military metaphor. Either he means that Job should like a soldier take his ground to show his readiness to defend himself, or stand his ground and not give way to his arguments against him, if he be able to confute them. Thus valiant soldiers choose and maintain their ground.

V. 6. {Behold I am according to thy wish in God's stead, I also am formed out of the clay} I have heard your wish, O Job, that you might dispute with God, provided, that he would not daunt you with his majesty. Lo, you have your wish; I that am a man every way like yourself, will plead God's cause against you. Set then upon the work.

{Behold} See on chap. 1. 12.

{I am according to thy wish} Heb. I am according to thy mouth. You did wish for a free and equal handling of your cause, now you may have it. chap. 9. 34, 35. & 13. 18. & 31. 35. & 23. 3, 4. For mouth, see on chap. 15. 2. This agrees well with Job's desire in the places quoted. Others read it thus, I am as thou. Heb. According to thy measure. So this word is used only to set out a likeness of two things. Numb. 6. 21. & 7. 5. And this answers well to the words following of an equal formation.

{in God's stead.} Heb. For God, as chap. 13. 7. I will be his deputy, and plead his cause for him, and show, how you have wronged him. You shall not need so earnestly to seek him to dispute with him, I will undertake the business for him. Others read it, I am Gods, or, I belong to God, as thou dost, For I also am made by him; as follows. For God, see on chap. 8. 3, 5.

{I also} See on chap. 16. 4.

{Am formed} Heb. Am cut out. An allusion to the potters, who when they purpose to make an earthen vessel, cut out a lump of clay to make it of: So did God form Adam's body, Gen. 2. 7. To which Elihu now alludes, instancing rather in Job's and his joint original, than several framing in the womb. For conjunction works stronger on men's affections, than division. Neither was Elihu so formed in the womb, but in Adam his first parent, as Job also was.

{out of the clay} See on chap. 13. 12.

V. 7. {Behold my terror shall not make thee afraid, neither shall my hand be heavy upon thee} I cannot frighten you with my glory, nor lay such diseases upon you, as God can, and therefore you need not be afraid to reason freely with me. These were the two things that Job desired of God, chap. 9. 34. & 13. 21. And Elihu grants both, so that now Job was much to blame, if he could not clear himself upon his own terms. He has now a man, as he was, to reason the case with him, as he did desire, chap. 9. 32. And therefore must make his cause good, or be without excuse. Thus Elihu like a cunning disputant takes advantage of all Job's words.

{behold} See on chap. 1. 12.

{my terror shall not make thee afraid.} See on chap. 9. 34. & 13. 21.

{neither shall my hand} See on chap. 13. 21.

{be heavy upon thee} Lay load on you, or punish you sorely, as God has now done, and you fear he will do more, though you unjustly conceive he has no cause so to do. See the phrase, Psal. 32. 4.

V. 8. {Surely thou hast spoken in mine hearing, and I have heard the voice of thy words, saying} Here begins Elihu's charge against Job, wherein having finished his preface, he begins to confute those things, which he did dislike in Job's former speeches. The charge is laid down, in general in this v. In particular, v. 9, 10, 11. The answer holds to the end of the chapter: and consists of two heads. 1. That God is not tied to give an account of his actions, v. 12, 13. 2. That though his actions may be displeasing to flesh and blood; yet he makes men understand by the issue, that if they stoop to his proceedings, all is for their good. The sum of this v. is, as if he had said, I meddle not with those things, which you have spoken well, not with your life, I deny not, but your afflictions are heavy. I confess, you have spoken many things very truly, and wisely concerning God. But yet I must needs tax you for some things indiscreetly spoken, and such as you cannot deny; I will not charge you with odious consequences to take advantage against you, but with such things, as I have heard with my own ears.

{Surely} The thing is unquestionable. Deny you cannot. See if you can defend it.

{thou hast spoken} See on Chap. 16. 1.

{in mine hearing} Heb. In mine eares. See on Chap. 15. 21. on the word, Ears.

{and I have heard} See on Chap. 13. 17.

{the voice} See on Chap. 15. 21. on the word, Sound.

{of thy words} Of things indiscreetly spoken by you, whereof now I must charge you.

{saying} This is added to usher in the following accusations.

V. 9. {I am clean without transgression; I am innocent, neither is there iniquity in me} Three things are here laid to Job's charge by Elihu. 1. That he should deny himself to be sinful, in this v. 2. That he accused God of picking quarrels with him, v. 10. 3. Of afflicting him over-heavily, v. 11. True it is, that Job in his eager maintaining his innocency, and sense of his pains cast out such rash speeches against God, and was therefore worthy to be blamed, yet did he many times recollect himself, & speak meanly of himself, and reverently of God, acknowledging his own sin, and God's justice. The accusation in this v. seems to be gathered out of these places, Chap. 10. 7. & 16. 17. & 23. 10, 11. & 27. 5.

{I am clean without transgression} Elihu understands Job, as if he did not acknowledge himself guilty of any sin. For transgression, see on Chap. 7. 21.

{I am innocent} It comes from a word, that signifies to protect: thence also comes another word, that signifies an haven, as if Job had said. I am safe, my innocency will be a protection and haven to me. The Rabbins use the word for combing, as if he had said, I am as neat, as a man that has combed his head, and had not an hair amiss.

{neither is there iniquity in me} See on Chap. 7. 21.

V. 10. {Behold, he findeth occasions against me, he counteth me for his enemy} This accusation is picked out of Chap. 9. 17. & 13. 24. & 14. 17. & 16. 9. & 19. 11.

{Behold} See on Chap. 1. 12.

{he findeth} See on Chap. 17. 10. God finds.

{occasions} Picks out somewhat to quarrel against my actions. Or, Breaches. That is, occasions to break off his favor from me, and to destroy me. So the word is used, Numb. 14. 34.

{against me} To accuse me, as giving cause of my own destruction.

{he counteth me for his enemy} These words are expounded on Chap. 13. 24. & 19. 11.

V. 11. {He putteth my feet in the stocks; he marketh all my paths} Here Elihu quotes Job's very words, Chap. 13. 27. where all these words were expounded. Let the reader see there. And the latter part also is charged upon God by Job, Chap. 14. 16.

V. 12. {Behold, in this thou art not just: I will answer thee that God is greater then man} Elihu's first answer is contained in this v. and the next. The ground is this, to wit, God's greatness. The conclusion from hence v. 13. An impossibility for any creature to bring God to an account for his actions. The sum of this v. is, as if he had said, I will not call in question your life or conversation. I believe you have carried yourself well formerly toward God and man, as you have professed, and many can bear witness. But I must needs blame you for your late irreverent expressions against God, as if you had forgotten the distance between God and you: Job's friends had touched upon this string before, of God's greatness; but it was to a different end. Their scope was to prove Job to be a wicked man, because the great God had so greatly afflicted him. But Elihu's intent is, to show Job his error in that he had in unsavory expressions through infirmity and out of the greatness of his pain carried himself irreverently toward God, which he had need to repent of, though he were a godly man. They sought to bring Job to despair; Elihu endeavors to bring him to repentance, which God effects afterwards.

{Behold} See on Chap. 1. 12.

{in this} That you brag of your own innocency, complain of God's dealing too hardly with you, and desire to contend with him in judgment about it.

{thou art not just} You have offended, and cannot be justified. See on Chap. 9. 20.

{I will answer thee} See on Chap. 16. 1.

{that God is greater then man} Or, that God is more then man. More in majesty and power, in wisdom and justice. And therefore you have much forgotten yourself, and have not carried yourself so humbly and reverently toward him as you ought, but overboldly, in seeking to contend with him, as if you were his equal. For God, see on Chap. 4. 9. & 11. 5. For greater, on Chap. 32. 9. For man, on Chap. 5. 17. & 9. 2.

V. 13. {Why dost thou strive against him? for he giveth not account of any of his matters} What presumption is this, that you dare plead with God, who is supreme over all, and neither uses, nor is bound to give a reason to any man of his actions, as an inferior.

{Why dost thou strive} Contend with him in judgment, or plead with him. See on Chap. 13. 6. on the word, Pleadings.

{against him} Against God. Which is also understood in verse 10. See there.

{for} You have no reason so to do, but desire it in vain, for God will not be brought to a reckoning. Or, that. Why do you so often complain, that God will not give you a reason why he lays so many afflictions upon you. As Chap. 10. 2. & 13. 23, 24. & 19. 7. & 23. 4, 5.

{he giveth not account} Heb. he answereth not. If you demand a reason, he is not tied to give it. For answering, see on Chap. 16. 1.

{of any of his matters} Heb. of all his matters. But it is well translated, any, as also, Psal. 147. 20. For though God please sometimes to condescend so low, as to give a reason of some of his actions, yet it sets out his majesty more to say, that he is not tied to give account of any one of them. For matters, see on chap. 19. 28.

V. 14. {For God speaketh once, yea twice, yet man perceiveth it not} Though God be not tied to give an account of his actions, nor will not admit man to contend with him in judgment, yet does he sometimes find out gracious ways, or means, to acquaint man with his will, who yet is so senseless, that he apprehends not what God aims at in his proceedings with him. So that if you O Job understand it not, the cause is not God's silence, but your dullness. Here begins Elihu's second answer to Job's former speeches, which is set down. 1. In general in this verse. 2. In particular, from verse 15, to verse 29. 3. He sums up altogether, ver. 29. 30.

{For} Rather, When. As it is translated, Chap. 7. 13. So it makes way for Then, in ver. 16. And here is no reason given, as this translation seems to intimate, nor no opposition to what went before, as they think, who translate it, But.

{God} See on Chap. 8. 3, 5.

{speaketh} Makes his mind known, as men do theirs by words. See on Chap. 13. 22.

{once} To some men, but once: to others, oftener.

{yea twice} A certain number for an uncertain, as appears by ver. 29. See the like phrase, Psal. 62. 11.

{Yet man perceiveth it not} He is so dull by nature, that he cannot perceive God's meaning. Others read it thus, or twice, if a man perceive it not. Or. To him that perceives it not. If a man regards not God's speech at first, he will speak again to him, till he do take notice of it, verse 16. 1 Sam. 3. 4, 6, 8, 10.

V. 15. {In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed} Now he sets out the several ways God used to make his will known to his people by, before the Scriptures were written. 1. By dreams and visions, to verse 19. 2. By sicknesses and diseases, to ver. 23. 3. By prophets, to verse 29. In the first part, 1. The way of God's revealing himself is set down in this verse. 2. The benefit of it, from ver. 16 to v. 19. In this verse he informs them that which Eliphaz had done before, Chap. 4. 12, 13. That God did use to teach men by dreams, and night visions.

{in a dream} God has taught men, not only things that concern the public, but also such things as make for their own souls, in dreams, Gen. 41. 1, 28. & 20. 6.

{it a vision of the night, when deep sleep falleth upon men} See all these words expounded on Chap. 4. 13. Some read it, in a dream of a vision of the night. And that is best, for in dreams in the night men often see visions in their sleep, seldom when they lie awake. Neither does the speaker intend two ways of revelation here, but one.

{in slumberings upon the bed} Some make this all one with the former, and conceive that the word signifies any kind of sleep. Others, that it signifies only a light kind of sleep, which we call slumbering, and so it is commonly translated. And they make the sense to be this; that God does not only make his will known to men when they are sound on sleep, but also when they are between sleeping and waking.

V. 16. {Then he openeth the ears of men, and sealeth their instruction} Now follow three fruits of God's speaking to men in visions. 1. Instruction in this verse. 2. Humiliation, verse 17. 3. Salvation, verse 18. For the first. God's word being not then written, when he pleased to make men to know his will, he would not lose his labor, but made them ready to hearken to it, and ready to retain it. Others understand it of threatening them with afflictions, for neglecting him in dreams. But the former sense runs smoother with the words aforegoing and following.

{Then} When God has spoken to a man in a dream: verse 14, 15.

{he openeth the ears of men} Hereby is signified making men to hear; for when men's ears are stopped, they cannot hear till the obstacle be removed. God will make them to regard what he says, both with their ears, and heart. The same phrase is used, Chap. 36. 10, 15. Heb. He revealeth, or uncovereth. That men may hear the better. For ears, see on Chap. 15. 21. For men, see on Chap. 5. 17. & 9. 2.

{and sealeth their instruction} Leaves such an impression upon their spirits, by this extraordinary way of revealing himself to them, that they never forget it all their life after, Deut. 32. 34.

V. 17. {That he may withdraw man from his purpose, and hide pride from man} God, by making himself known to man by dreams and visions, brings him to repentance, and keeps him from pride.

{That he may withdraw man from his purpose} That he may keep him from doing mischief to others, as he did intend. So God withdrew Abimelech, Gen. 20. 6. And Laban, Gen. 31. 24, 29. Or that he may draw him away from his former sinful courses by repentance. For withdraw, see on Chap. 12. 20. on the word, Removeth. For man, see on Chap. 14. 1. From, is added out of the end of the verse, to make up the sense. His purpose. Heb. His work. See on Chap. 14. 15. By work, is meant evil work, as by a wife, a good wife, Prov. 18. 22. By wool, white wool, Isa. 1. 18.

{and hide pride from man} And drive all pride out of him; that which is not, is as it were hid, for no man can see it, Chap. 3. 10. Or, take away all occasions of pride from him, by revealing to him his own vileness. For pride, see on Chap. 20. 25. on the word, Body. For man, see on Chap. 14. 10. It may be Elihu might think that Job had bragged too much of his good deeds and honors, chap. 29. & 31. And therefore he puts him in mind of humbling himself.

V. 18. {He keepeth back his soule from the pit, and his life from perishing by the sword} God, by his former admonition of him in dreams, gives him wisdom to prevent destruction, that was ready to lay hold on him.

{He keepeth back} Or, That he may keep back. And then it runs parallel with the former verse. He preserves it, as men preserve choice things from loss, or hurt, Gen. 22. 12, 16.

{his soul} That is, the man himself: Or rather, his body. See on chap. 14. 22.

{from the pit} From the grave. It comes from a word that signifies corruption, for in the grave men's carcasses putrefy, and molder away. The same word is used, verse 24. It intimates death and destruction; for beside, that none but dead men are put in the grave; if a living man be cast into a pit where he cannot get out, he will die for want of food. Some go further, and think it sets out the manner of death. He will deliver him from the plots of enemies, who do as it were make pitfalls for him, as men do to catch birds and beasts: And so they oppose it to the end of the verse; intimating, that God will deliver him, both from plots of enemies, and from open hostility. See on chap. 7. 9.

{and his life} This shows what was meant by the soul before.

{from perishing by the sword} Heb. from passing through, or, by the sword: Or, from passing over into the sword. From destruction by war; God will not give him over into the power of the sword no more than of secret plots, or he shall not be destroyed by the sword no more than by diseases, not by God's hand nor man's, Ch. 36. 12. So we read of passing through the fire, not for escaping it, but for being burned by it, 2 Kin. 16. 3. Through the brick-kilns, 2 Sam. 12. 31. For men by sword or fire pass out of this world to another. For passing through, see on Chap. 15. 19. For the word, sword, some translate it, dart; for as a sword is taken out of the sheath, and thrust into the body, so a dart is cast forth to kill men. Their sense is, that he shall pass through a company of darters, or pikemen, as a deer through a company of archers, when every one shoots an arrow at it, and no man can hit it; so shall he escape all dangers.

V. 19. {He is chastened also with pain upon his bed, and the multitude of his bones with strong pain} He comes now to the second means, by which God made his will known to men before the Scriptures were written; intimating, that such as will not be taught by visions, shall be informed by sickness, which sickness is set out by the effects of it. 1. Pain, verse 19. 2. Loss of appetite, verse 20. 3. Consumption of flesh, verse 21. 4. Danger of death, verse 22. All these (save that we find not, that he kept his bed) Job had now experience of.

{He is chastened} The word signifies both verbally to reprove, and actually to correct; for when God corrects a man for sin, laying sore diseases upon him, he does, as it were from heaven, chide him for his fault. See on Chap. 15. 3. on the word, Reason.

{also} This is another way, whereby God makes men to know their sins, and his will.

{with pain} Arising from his disease which God inflicts on him. The word signifies both the disease of body, and the grief of mind arising thereupon.

{upon his bed} Not with an ordinary disease, or pain, but such an one as makes him keep his bed, Psal. 41. 3.

{and the multitude of his bones with strong pain} All his bones, which are many, are full of great pain by reason of the strength of his disease. So the same phrase is translated, Chap. 4. 14. Others read it, though the multitude of his bones be strong, yet his pain is so great, that he cannot bear it. Others thus, and the contention of his bones is strong: That is, the pain which God contending with him for his sin, inflicts upon him, Psal. 38. 3, 6. For multitude, see on Chap. 12. 5. on the word, great. For bones, see on Chap. 20. 11.

V. 20. {So that his life abhorreth bread, and his soul dainty meat} Loathing of meat follows sickness, and consuming of the substance of the body follows that, verse 21. and danger of life ensues, verse 22. See the like, Psal. 107. 18. All diseases weaken the appetite, but some are so sharp that they take it clean away, so that no meat pleases, though never so delicate; nay nothing is so much displeasing as meat, they cannot endure the sight of it.

{So that his life} His life is so full of pain that he cannot eat.

{abhorreth} As filth, which man's nature cannot endure. The word is nowhere else read, and this signification the Hebrew doctors put upon it.

{bread} See on Chap. 15. 23.

{and his soul} See on Chap. 14. 22.

{dainty meats} Heb. meat of desire. That is, such as men use to desire for the pleasant taste of it, and such as himself would have been glad of in his health. See the like phrase, Dan. 10. 3. 2 Chron. 32. 27. Psal. 107. 30. Amos 5. 11.

V. 21. {His flesh is consumed away that it cannot be seen, and his bones that were not seen, stick out} All his limbs being brought low, and made lean by reason of his disease, stand staring out in such a sort, that except his bones, there is no one thing to be seen in him that represents the shape of a man, nothing but leanness and deformity appears, he is become an anatomy.

{His flesh} It was full, fat, and beautiful before, but now nothing remains but skin and bone; the flesh is all gone, no footsteps remain to show what it was. For flesh, see on Chap. 14. 22.

{is consumed away} Is quite gone, so that nothing is left but skin and bones, Psal. 102. 5.

{that it cannot be seen} It is not there to be seen, no man can perceive it.

{and his bones} See on Chap. 20. 11.

{that were not seen} That could not be discerned before, because they were all covered over with flesh and fat, now the flesh being gone, they stick out. For the word, see on Chap. 16. 27. on the word, Behold.

{stick out} Are not kept in by the flesh as formerly. Some read it, are diminished. God's hand is so heavy upon him, that not only it consumes his flesh, but also grinds his bones to powder. Psal. 31. 10. & 102. 3. & 51. 8.

V. 22. {Yea his soul draweth near unto the grave, and his life to the destroyer} The failing of his appetite makes his flesh to consume, and his life to be in danger.

{Yea his soul} See on Chap. 14. 22.

{draweth near} Is in great danger of death. As appears by his wonderful recovery, ver. 26.

{unto the grave} See on verse 18. on the word pit.

{and his life} Which is the ground of all comfort. Life itself is departing from him.

{to the destroyers} Heb. to those that kill men. Which may be understood either of enemies, or diseases.

V. 23. {If there be a messenger with him, an interpreter, one among a thousand to shew unto man his uprightness.} This is the third way, whereby God used to make his will known to men in those days. Some he taught by dreams, others by sickness, others by men more skillful than themselves, others take all these means to have respect to one man. First God acquaints him with his will by a dream. If he will not take notice thereby, he inflicts sickness on him to make him look about what is amiss in him, for which God should correct him. If that work not on him, he sends another choice man to inform him. In this third way of revealing himself to men. First, he sets out man's taking notice of it, from ver. 23. to ver. 27. 2. God's taking notice of man's repentance, ver. 27, 28. In the first you have. 1. The success of the interpreter's message, in this verse. 2. The benefits which come thereby. From ver. 24. to ver. 27.

{If there be a messenger} A man sent of God to make known his will. Some understand it of an angel from heaven, but that is not likely, that God sent such ordinarily. Either he sent some prophet, or some teacher, which are called messengers, and angels. Malac. 3. 1. Rev. 1. 20.

{with him} With the sick man to tell him why God afflicts him. Or, with any other man. For so the antecedent is picked out of the words following. Psal. 87. 1, 2. & 116. 1.

{an interpreter} As a prophet, or a minister, is God's messenger, because sent by him; So he is an interpreter, because he is sent to declare to man what God would have him to do. Or, to the sick man why God afflicts him. For the word, see on Chap. 16. 20.

{one among a thousand} A rare man for gifts and parts picked out of a thousand men. See the like phrase, Eccl. 7. 28. He seems to intimate, that himself is such an one, and therefore Job may do well to hearken to him.

{to shew} To make plainly known unto him. See on Chap. 15. 18. upon the word, Told.

{unto man} See on Chap. 14. 1.

{his uprightness} God's upright dealing with him, that he does not afflict him without just cause, and therefore he ought to repent. Or, man's uprightness. That is, what is his duty to God, and how he ought to walk uprightly with him.

V. 24. {Then he is gracious unto him, and saith, Deliver him from going down to the pit, I have found a ransom} The benefits of the good success of the interpreter's message follow. Which are 1. Preservation of his life, in this verse, 2. Restoration of his health and strength, verse 25. 3. Restitution of the sense of God's favor, verse 26. How desperate soever the sick man's, or any other man's case be, yet God will find a way to save his life, when his messenger has brought him to repentance.

{Then} When he has hearkened to the voice of God's messenger, and given glory to God.

{he is gracious unto him} God will show him mercy. By healing him, and being reconciled to him, as vers. 25, 26.

{and saith} To that messenger. He gives him commission upon the man's penitency to promise him recovery. Or, God does make known some way to him, that he will deliver him. For the word, see on Chap. 16. 1.

{Deliver him} Acquaint him with my will. Tell him that I will deliver him. Or, he shall be as certainly delivered, as if God had sent one from heaven to tell him so. So works of God's grace are sometimes attributed to his ministers, and instruments, Obad. ver. 21. 1 Cor. 9. 22. 1 Tim. 4. 16. Jam. 5. 20.

{from going down} See on Chap. 21. 13.

{to the grave} See on verse 18. on the word, Pit.

{I have found} I have received, and accepted. For the word, see on Chap. 17. 10.

{a ransom} Or, an atonement. He has humbled himself and I am as well satisfied, as if he had paid a great ransom. Or, I have received satisfaction by Christ for him. That Job had some knowledge of this, appears in the notes on Chap. 16. 21. & 17. 3. & 19. 25. The word signifies literally, to plaster over a thing, to cover it. So does a ransom cover sin, Psal. 32. 1.

V. 25. {His flesh shall be fresher then a childs: he shall return to the days of his youth} Immediately after God has thus spoken, even the very rotten flesh of that miserable creature shall appear tender and smooth, like unto the flesh of a young child, so that a man would think him to be restored again unto the fresh flower of his youth.

{His flesh} His body. See on Chap. 14. 22.

{shall be fresher then a childs} It was consumed, verse 21. But now it is returned, and full, and soft, and tender, full of moisture like a child's. Heb. then childhood, 2 King. 5. 14. Or, then in his childhood. He shall not only be as strong and lusty, as in his childhood, but more lively than ever he was. For the word, see on Chap. 13. 26.

{He shall return to the days of his youth} He shall not only recover his health, and strength, but as it were grow young again, Psal. 103. 5. For return, see on Chap. 14. 13. on the word, past. For days, see on Chap. 14. 14. & 15. 23. For youth, see on Chap. 20. 11.

V. 26. {He shall pray unto God, and he will be favourable unto him, and he shall see his face with joy; for he will render unto man his righteousness} He had before set down one means of the sick or sinful man's recovery: the messenger's information; now he sets down another, which is his own supplication, without which another man's information can do no good. When he sees his error, even before he be recovered, or in another conflict he may pray boldly to God, and God being reconciled to him will hear him.

{He} The sick man, or the man whom God instructs by his messenger. Some understand it of the messenger praying for him, but that agrees not so well with what follows.

{shall pray} See on Chap. 22. 27.

{unto God} See on Chap. 5. 17. & 11. 5.

{and he will be favourable unto him} God will be pleased with him, and look cheerfully on him in his conscience, as a man does on his friend, when he is reconciled.

{and he shall see his face with joy} When a man is offended he looks angrily, but when he is pleased he looks cheerfully. So he shall see God to look cheerfully on him, when he has humbled himself before him. Numb. 6. 25. Psal. 67. 1. & 10. 1. Or, God will make him to see his face with joy. The words will bear either. For See, look on Chap. 19. 27. on the word Behold. The word Joy signifies joyful acclamation, such as men use after benefits received. Such should this man have cause to express, when God looks cheerfully on him again. For Face see on Chap. 14. 20. on the word, Countenance.

{for he will render unto man his righteousness} As he dealt with him before, as if he were an ungodly man, laying heavy plagues upon him, so he will deal with him now kindly, in taking away those plagues, and prosper him, as he used to do to righteous men, especially in those days. He will deal with him according to his present righteousness, and not according to his former wickedness. Or, he will give him the reward of his righteousness. So sin is taken often for the punishment of sin. For Render, see on Chap. 15. 13. on the word, Turnest. And on Chap. 20. 10. on the word, Restore. For Man, see on Chap. 5. 17. & 9. 2.

V. 27. {He looketh upon men; and if any say I have sinned, and perverted that which was right, and it profited me not} Now follows God's taking notice of man's repentance in this verse, and the next; wherein you have, 1. The notice itself in this verse. 2. The effect of it, verse 28. This may be a fourth way whereby God brings man to repentance, besides dreams, sickness, messengers, to wit, to move men's hearts to a voluntary confession of their sins by his Spirit, without the former helps.

{He} Some understand it of the sick man recovered, and confessing he was justly punished. And they read it, He looketh upon other men, and saith. Others understand it of the interpreter. But it is best understood of God taking notice of man's humiliation, and delivering him out of his troubles.

{looketh upon} Considers and observes men's ways.

{upon men} See on Chap. 5. 17. & 9. 2.

{and if any say} See on Chap. 16. 1.

{I have sinned} This is the confession of the penitent sinner. See the like, 2 Sam. 12. 13. For the word see on Chap. 7. 20.

{and perverted} For the sense of this word, see on Chap. 7. 21. on the word, Iniquity, which comes from this root.

{that which was right} I have left the right way, to go in crooked ways. For the word, see on Chap. 1. 1. upon the word, Upright.

{and it profited me not} So this word is used, Est. 3. 8. & 5. 13. It agrees with Rom. 6. 21. And there may be more intended. It was the cause of my former sickness, or trouble, and so was very hurtful and prejudicial to me.

V. 28. {He will deliver his soul from going into the pit, and his life shall see the light} Here is the benefit of true repentance, when man humbles himself unfeignedly before God, he brings him out of trouble, and prolongs his life.

The words run in the third person, as Elihu's words expressing the hope of the penitent sinner, while God's hand is yet upon him. But they may be read in the first person, as the words of the penitent sinner praising God for his deliverance, thus. He hath delivered my soul from going into the pit, and my life sees the light. See the like, Isa. 38. 17.

{He will deliver} The word signifies deliverance out of slavery, danger, trouble, or captivity.

{his soule} See on Chap. 14. 22. Himself is meant here, for the soul goes not into the grave.

{from going into} Heb. From going through. See on verse 18. and on Chap. 15. 19.

{the pit} See for this word also on verse 18.

{and his life} See for this also on verse 18.

{shall see} See on Chap. 19. 27. on the word, Behold.

{the light} He shall recover of his sickness, or escape his danger, and live longer to behold the light of the sun. A periphrasis of life, verse 30. Chap. 3. 20. Or of prosperity, which is often in Scripture compared to light, which is full of comfort, as trouble is of sorrow, which discomforts men. For the word, see on Chap. 17. 12.

V. 29. {Lo all these things God worketh oftentimes with man} In this verse and that which follows, is summed up what was spoken of God's ways of discovering himself to man before. Note, 1. The manner, in this verse. 2. The end, verse 30.

{Lo} See on Chap. 1. 11. on the word, Behold; for it is the same in the original.

{all these things} God uses all these ways of acquainting men with his will.

{worketh} He brings them strangely to pass.

{God} See on Chap. 8. 3. 5.

{oftentimes} Heb. twice, thrice. Some take it to be meant of God's three several ways of dealing with men mentioned before. But it is rather a certain number for an uncertain (which is frequent in Scripture) intimating, that God does often speak to men by each of these ways, if they do not quickly regard him. If one dream, or affliction, or messenger move not a man, he sends more, so that no man could excuse himself by ignorance of God's proceedings, no nor Job himself. And therefore he had best now to hearken to Elihu God's messenger, lest God send greater afflictions on him.

{with man} With one and the same man, if he repent not upon the first admonition. For the word, see on Chap. 14. 10. & 22. 2.

V. 30. {To bring back his soule from the pit, to be enlightened with the light of the living} It is likely that Elihu spoke these words, as to bring Job to repent of his rash speeches against God; so to put him in hope thereupon of prosperity again.

{To bring back his soule from the pit} He was as it were buried alive before in his sickness or troubles, and of no account among men (Psal. 88. 5.) now God in restoring him again, does as it were bring him out of the grave again. Some understand it of resurrection to eternal life. But that is not so likely, for the whole dispute is about the troubles of the wicked, and prosperity of the godly. For bringing back, see on Chap. 15. 13. on the word, Turnest, and on Chap. 20. 10. on the word, Restore. For Soul, see on Chap. 14. 22. For the Pit, see on verse 18. of this Chap. It may be read, To turn away his soule from the pit. That is, to keep him from death. So this word is used, Mal. 2. 6.

{to be enlightened} That he may see it. Where to walk.

{with the light of the living} Psal. 56. 12. in the light the living is to enjoy this life; and children are said to see the light, when they come out of the womb, and begin visibly to live in the world. Others take it of prosperity. See on verse 28. For light, see on Chap. 17. 12.

V. 31. {Mark well, O Job, hearken unto me, hold thy peace, and I will speak} Here is the conclusion of Elihu's oration. Wherein, 1. He exhorts him to attention, in this verse. 2. He gives him fair leave to reply, verse 32. 3. He intimates his desire to proceed, if Job had nothing to reply, verse 33. Lest Job should say, he was not satisfied, Elihu intimates, that he has more to say of this argument, and permits him to reply, or else requires audience. So he makes way for his next speech.

{Mark well} Give good heed unto my words.

{O Job} See on Chap. 1. 1.

{hearken unto me} See on chap. 13. 17. on the word hear.

{hold thy peace} Do not interrupt me, but answer when I have done.

{and I will speak} Then I will declare my opinion further in this cause.

V. 32. {If thou hast any thing to say, answer me, speak: for I desire to justify thee} When I have done speaking, if there be anything you can except against, speak boldly, and without fear; for I desire nothing more than to hear such fair answers and weighty reasons from you, that I might justly clear you. Thus he shows, that although he could not approve of all that Job had said, yet he was more inclined to clear, than to condemn him, and therefore kinder than his other friends, and more worthy to be heard.

{If thou hast any thing to say} Heb. If thou hast words. If you have words to defend yourself, or that make for you, or for your cause, bring them forth. For words, see on Chap. 15. 3.

{answer me} See on Chap. 15. 13. on the word, Turneth, and on Chap. 20. 10. on the word, Restore.

{speak} I am not afraid to hear what you can object against what I say. Speak freely, and defend yourself.

{for I desire to justify thee} What I have spoken, is not out of hatred, but love. My desire is to see the business so carried, that I may pronounce you just.

V. 33. {If not, hearken unto me; hold thy peace, and I shall teach thee wisdom} If you have no more to say, then hearken to me; neither shall your silence and quiet attention repent you, when you shall perceive, what wisdom you have learned by hearkening to me.

{if not} If you have no words to answer to what I have objected against you.

{hearken unto me} See on Chap. 13. 17. on the word, Hear.

{hold thy peace} See on verse 31.

{and I shall teach thee wisdom} I shall acquaint you with God's wise proceedings, which you seem hitherto to be ignorant of.

CHAPTER 34

Verse 1. {Furthermore Elihu answered, and said} It is likely that Elihu had now held his peace a while, to see, if Job would give any answer, as he had given him leave to do. But seeing Job answered nothing at all, as supposing himself in part convinced, and won, it may be by Elihu's milder dealing with him than his friends had done, he goes on in his speech, in hope to do more good on him. In this second oration of Elihu note, 1. The preface, from verse 1. to verse 5. 2. The charge against Job, from verse 5. to verse 10. 3. The prosecution of it, to verse 36. 4. The conclusion to the end. In the preface note, 1. A transition from Elihu's last discourse to this, verse 1. 2. A petition to Job's friends for audience, verse 2, 3. 3. A desire of a judicious proceeding, verse 4.

{Furthermore} Heb. And.

{Elihu} See on Chap. 32. 2.

{answered} Some conceive it not well translated, because Job had not replied on him, and therefore Elihu could not answer him, but it may well be rendered so, for it appears by what follows, that Elihu receiving no answer from Job, goes on to answer other things out of Job's former speeches. For the word see on Chap. 16. 1.

{and said} See on Chap. 16. 1.

V. 2. {Hear my words, O ye wise men, and give ear unto me ye that have knowledge,} Here is Elihu's petition to Job's friends for audience. He had granted it to them before, and now he desires the like of them. His desire is set down in this verse. The reason of it, the knowledge of the truth arising from thence; verse 3.

{Hear} See on chap. 13. 17.

{my words} Which I shall further speak in this cause.

{O ye wise men} Some think he speaks to all that were present, desiring that as they had heard Job with patience, so they would hear his answer, But if many hearers were present, it is not likely Elihu could call them all wise men. But it is most probable, that he means Job's three friends that disputed before, excluding Job, whom he accuses before them, verse 5. He bids them hearken to him, intimating, that though they could not convince Job, yet he would, and themselves should be judges. He was angry with them before, but now he gives them good words, to get audience. Or, the words may be taken ironically; You thought yourselves wise enough to convince Job; but could not do it, and should have been better able than I by your age and years; now you have showed your own folly and inability, hearken unto me. See on Chap. 17. 10.

{And give ear} See on Chap. 33. 1.

{unto me} Do not despise my words for my youth. 1 Tim. 4. 12.

{ye that have knowledge} You that are men of experience.

V. 3. {For the ear trieth words, as the mouth tasteth meat} Therefore I expect audience from you, because God has given you ears, whose office is to convey words to the soul, that it may judge of the truth or falsehood of them. You will be sure to use your palates, to try the taste of your meat, before you let it down, why not your ears as well for the use which God has appointed them? They are not given you only to hear the sound of words, but also to help you to the right understanding of them. Job spoke to the same purpose, and used the same words, Chap. 12. 11. See for the exposition of them there. Only you may observe, that ו which is translated And, might have been translated As, as well as here. So it is rendered, Chap. 5. 7. And often in the book of the Proverbs. And the word trying is a metaphor taken from the goldsmith, who tries his gold and silver by the fire: Something like this verse is to be found also, Job 6. 30. See there.

V. 4. {Let us chuse to us judgment; let us know among ourselves, what is good} Here is Elihu's second request to Job's friends, to wit, a desire of a judicious proceeding in the cause. As if he had said, It was Job's wish, that he might have some man, with whom he might try the matter in judgment. Go to then, let us take his offer, and having debated the matter to and fro according to equity and justice, let us prove and see what right itself will afford.

{Let us chuse to us judgment} Let us lay aside all animosities and prejudice, and try out the right in those things, which shall come in controversies before us. For judgment, see on Chap. 22. 4.

{let us know among ourselves what is good} Let us by mutual discourse help one another to know whether Job's opinion or mine be better. For Good, see on Chap. 21. 13. upon the word wealth.

V. 5. {For Job hath said, I am righteous; and God hath taken away my judgment} The charge against Job follows, which is double. The first, in verse 5, 6. The second in verse 7, 8, 9. In the first, are four accusations, two in this verse, and two in the next. In this verse, that he maintained his own righteousness, and accused God of unrighteousness.

{For} We had need to weigh the matter well, because Job has spoken dangerous speeches.

{Job} See on Chap. 1. 1.

{hath said} See on Chap. 16. 1. Where he spoke these words shall be required in the particulars.

{I am righteous} Job had not said so in those words, but his manifold proclaiming of his own righteousness made Elihu to think that he meant so. To this purpose speaks Job, chap. 13. 18. & 13. 10. & 27. 6. & 31. 1, &c.

{and} Or, But as it is translated, chap. 3. 1.

{God hath taken away my judgment} These words Job had spoken indeed. Chap. 27. 2. See the interpretation of them there. The commentators for the most part conceive that Elihu misconstrues Job's words, as if he had denied himself to be a sinner; but by Elihu's answer he seems rather to understand aright, what Job had indiscreetly uttered in several passions, and passages, that God had handled him like an ungodly man, and would not let him clear himself.

V. 6. {Should I lie against my right? my wound is incurable without transgression.} In this verse is the third branch of this first accusation, a further maintenance of his own right; and the fourth a further charging of God with unrighteousness.

{Should I lie against my right} Should I being innocent, or a godly man, confess myself to be a wicked man, and so betray my right? I will never do it. Job had not said so in these words, but had spoken to this purpose, Chap. 27. 4, 5, 6. Which place it is like Elihu intends here. For the word Lie, see on chap. 24. 25. For Right, see on Chap. 22. 4. on the word Judgment.

{my wound is incurable without transgression} Neither are these words found together anywhere in Scripture, but seem to be gathered together out of several places. The former part of them out of Chap. 6. 4. & 16. 13. The latter, out of Chap. 9. 17. & 16. 17. For Wound, which in Hebrew is Arrow, see on Chap. 6. 4. The wound made in me by God's arrow is incurable. Psal. 38. 2, 3. Deut. 32. 23. Jer. 15. 18. For Transgression, see on Chap. 7. 21.

V. 7. {What man is like Job, who drinketh up scorning like water?} Now follows Elihu's second charge against Job. He makes way to it by vilifying Job's person, verse 7, 8. Propounds it verse 9. He disgraces him. 1. From his practice in this verse. 2. From his associates, verse 8. He speaks out of admiration, and indignation, to make Job's friends the more out of love with him. As if he had said, I wonder that Job is not ashamed to show himself more impudent than any man, in scoffing against God and men, and giving them just occasion by his false and blasphemous speeches to load him with scorns. The one he does, the other he bears, as willingly and plentifully as a thirsty man drinks up water.

{What man} No man is so impudent. An high expression of indignation. For Man, see on Chap. 14. 10. & 22. 2.

{is like} Dared speak so strangely as he has done? Has any of you heard the like?

{Job} See on Chap. 1. 1.

{who drinketh up scorning like water} Who leaves no scorns against God, unuttered, nor refuses to bear any from men justly provoked against him for his evil speeches; as a thirsty man drinks up all the water before him, and never thinks he has enough. For the words see on Chap. 15. 16. Others read the whole verse thus, What man like Job would drink up scorning like water? That is, what man of Job's parts and wisdom would do it? It may be fools may. But the Athnah on the word Job in the original, shows the first reading to be best. Drinking up scorning, is like drinking damage Prov. 26. 6. Drinking wine of violence Prov. 4. 17. And drinking it like water argues plenty and abundance, as chap. 3. 24.

V. 8. {Which goeth in company with the workers of iniquity, and walketh with wicked men} Elihu's intent here was not to charge Job with keeping bad company in his prosperity, but with thinking hardly of God in adversity, as ungodly men use to do, when they are plagued for their sinful courses.

{Which goeth in company} Keeps the same way as it were with them, and delights in speaking evil of God, as if he were one joined in a league with them. That is, he thinks as they do, Chap. 21. 14. & 22. 17. Mal. 3. 14. That it is in vain to serve God, as appears by the charge in the next verse, with the workers of iniquity. See on Chap. 16. 3. & 15. 35. upon the word, vanity. Yet here it is better translated iniquity, for the charge is the heavier, and it is more suitable to the end of the verse.

{and walketh} See on Chap. 14. 20. on the word, Passeth.

{with wicked men} Heb. with men of wickednesse. That is, the worser sort of them that make a trade of sin. For men, see on chap. 5. 17. & 9. 2.

V. 9. {For he hath said, it profiteth a man nothing that he should delight himself with God} Here it is a fresh charge upon Job, that he had affirmed that he was never the better for his former delight in the service of God, but as roughly handled as if he had been a most ungodly man.

{For he} Job.

{hath said} For the word, see on chap. 16. 1. Job had not said those words anywhere, but such as might easily bear such a sense, without a very favorable construction. And the rather, because they came from a discontented spirit. Elihu now accuses him of discouraging men from the service of God, and gathers it out of Job's speeches, Chap. 9. 22. & 21. 7, 8. & 30. 26. Wherein he had affirmed that God destroyed good men as well as bad, and prospered evil men, and afflicted him. From whence Elihu collects, that he thought it an unprofitable thing to serve God.

{it profiteth a man nothing} He gets nothing at all by it, and therefore as good not do it. For a man, see on Chap. 14. 10. & 22. 2.

{that he should delight himself with God} That he should take pleasure in worshiping God, and walking with him. For God, see on Chap. 5. 17. & 11. 5.

V. 70. {Therefore hearken unto me ye men of understanding: far be it from God, that he should do wickedness, and from the Almighty, that he should commit iniquity} Now begins Elihu's confutation of those evil opinions which he had fastened on Job before. Wherein 1. Elihu speaks to Job's friends, to verse 16. 2. To Job himself directly, to verse 34. 3. To his friends again, verse 35, 35. In the first part, he disproves Job's opinion that God had done him wrong, regarded not those that served him, more than others. 1. By an argument taken from God's justice, verse 10, 11, 12. 2. From his authority and power, verse 13, 14, 15. From God's justice. 1. From the inconsistency of injustice with God's nature, in this verse. 2. With his actions, verse 11. 3. With his will, verse 12. So that though in regard of his power he could, yet certainly he will not wrong Job, nor any man else, but will regard his servants more than others. The sum of this verse is, as if Elihu had said, you who are men of discretion and wisdom, hearken unto me while I confute Job's wicked opinion. God forbid that any of us should think so ill of God, as that he who is indeed Almighty, and in whom no good thing is wanting, should abuse his might and power, to do anything unjust, or unbeseeming him.

{Therefore hearken unto me} Seeing Job has uttered such strange things against God, give audience to me with quietness, that I speak for God. Thus Elihu, like a cunning orator in a weighty cause, often stirs up others to attention. For the word hearken, see on Chap. 13. 17. on the word hear.

{ye men of understanding} Heb. ye men of heart. The philosophers say, that men laugh with the spleen, are angry with the gall, love with the liver, are wise with the heart, brag with the lungs. See on Chap. 11. 12. And for men, see on Chap. 5. 17. & 9. 2. For heart, on Chap. 15. 12.

{far be it} See on Chap. 27. 5.

{from God} See on Chap. 8. 3, 5.

{that he should do wickedness} Chap. 8. 3. & 36. 23. Deut. 32. 4. Psal. 92. 15. Rom. 9. 14.

{and from the Almighty} See on Chap. 8. 3, 5.

{that he should commit iniquity} That he should deny justice to any, or punish any without a cause, or deal alike with good men and bad. For iniquity, see on Chap. 13. 7. on the word, wickedly.

V. 11. {For the work of a man shall he render unto him, and cause every man to find according to his ways} For God is so far from dealing unjustly, or doing any man wrong, that he rewards every man according to his work. As they sow, so they shall reap.

{For the work} Or, For according to the work, as in the end of the verse. Else the work must be put for the reward of the work, as Rev. 14. 13.

{of a man} See on Chap. 14. 1.

{shall he render unto him} He shall reward him according to the nature of his work, be it good or bad. And who then can say, that God deals unjustly with him? Psal. 62. 12. Prov. 24. 12. Jer. 32. 19. Ezek. 33. 20. Matth. 16. 27. Rom. 2. 6. 2 Cor. 5. 10. 1 Pet. 1. 17. Rev. 22. 12. The word intimates a full, or complete reward.

{and cause every man to find} The same thing is repeated in divers words for the certainty of it. He causes it to befall to every man. For man, see on Chap. 1. 1.

{according to his ways} According to the course of his life, and not according to some one particular action.

V. 12. {Yea surely God will not do wickedly, neither will the Almighty pervert judgment} But take this for an undoubted truth, that God is so exact in giving every man his due, that he will never turn aside from that way in all his dealings with men, neither shall any man have any just cause to complain of him, how hardly soever he deal with him.

{Yea surely} There is no question to be made of it. He that shall deny this truth, he deserves not to be disputed withal. And this truth confessed, will quickly end the business in question.

{God} See on chap. 8. 3.

{will not do wickedly} Will not do unjustly. Or, will not condemn. To wit, a good man, that is, not to be condemned. So Exod. 34. 7. God will by no means clear. To wit, the guilty, that ought not to be cleared.

{neither will the Almighty pervert judgment} All these words are expounded on Chap. 8. 3. See there.

V. 13. {Who hath given him a charge over the earth? or who hath disposed the whole world?} Here begins Elihu's second argument, to prove, that God would not do Job nor any other man wrong; taken from his sovereign authority over all men, which is set out, 1. By the supremacy and absoluteness of it in this world, in this verse. 2. By the irresistibleness of it, verse 14, 15. The sum of this verse is, that God cannot deal unjustly with any, because he is absolute, and may do what he will with the creatures; neither is there any above him, who gave him this charge over men, and may call him to account for not dealing well in his office. Therefore either God must be just, or all the world will be in a confusion without redress.

{Who hath given him a charge over the earth?} Who has committed the earth, and the inhabitants of it to God, to be ordered by him, or who has commanded him to take care thereof? Surely nobody. It is his right by creation, and there being none above him, none can expostulate with him about injustice. See the like phrase, Chap. 36. 23. 2 Chron. 36. 23. Ezr. 1. 2. Heb. Who hath laid the charge of the earth upon him. For Earth, see on Chapter 9. 24.

{who hath disposed the whole world} Heb. all of it. Or, who hath placed him over the whole world? Who has laid the charge of the whole world upon him? Repeating upon him out of the former part of the verse. For World, see on Chap. 18. 18.

V. 14. {If he set his heart upon man, if he gather unto him his spirit, and his breath} There is no power in any man to resist God. Every man had his life from him, and he can do no man wrong in taking it away again. And therefore Job has no just cause to complain of God for afflicting, who may kill him how and when he please, without rendering any reason to him.

{If he set his heart upon man} If he have a purpose to destroy him. See on Chap. 7. 17. For heart, see on Chap. 15. 12. Heb. upon him. That is, upon man, as appears by verse 11. & 15.

{if he gather unto himself} God gives life and breath unto a man, and when he takes it away again, he is said to gather it to himself. The meaning is, when he takes away his life; Psal. 104. 29. Eccl. 12. 7. See the like phrase, Psal. 26. 9. For the word, gather, see on Chap. 27. 19.

{his spirit} If he take away his soul out of his body. For the word, see on Chap. 15. 2. upon vain knowledge.

{and his breath} See on Chap. 33. 4. Others read the whole verse thus. If he set his heart against man, he will gather unto himself his spirit and his breath. That is, if God should set himself to inquire into the faults of any man's life, or resolve to proceed against him as an enemy, he would soon make an end of him, the stoutest man could not resist him. Others understand it of setting God's heart upon himself. If he should not be merciful to man, but look only at his own glory, he might soon destroy all mankind.

V. 15. {All flesh shall perish together, and man shall turn again unto dust} When God takes away the soul and breath, then all men without exception must needs die, and the soulless body fall to the earth out of which it was taken, Gen. 3. 19. Eccl. 12. 7.

{All flesh} Every man. As Gen. 6. 13. Isa. 40. 6.

{shall perish} Heb. Shall breath out, or, give up the Ghost. See on Chap. 13. 19.

{together} Without exception. None would escape. See on Chap. 24. 4.

{and man} Man taken out of the earth: so much the word imports. See on Chap. 14. 1.

{shall turn again} Shall return to his first original. See on Chap. 14. 13. on the word, Past.

{unto dust} See on Chap. 14. 8. and the word, Ground.

V. 16. {If now thou hast understanding, hear this: hearken to the voice of my words} Now Elihu turns his speech from Job's friends to Job himself, and comes closer to him to grapple with him, from hence to verse 34. And 1. He calls anew for audience in this verse. 2. He proceeds to new arguments, verse 17, &c. to verse 34. The sum of this verse is, as if he had said, Now O Job I come nearer to you. If therefore you have any wit or right understanding left in you, hearken and give ear unto those things which you shall hear me speak.

{If now thou hast understanding} See on Chap. 28. 28.

{hear this} Some understand it of what he had said before, as if he conceived, he had said enough, to convince Job. But it is more likely to be a preface to new matter. For the word, see on Chap. 13. 17.

{hearken to the voice of my words} See on Chap. 33. 8. And for, hearken, on Chap. 33. 1.

V. 17. {Shall even he that hateth right govern, and wilt thou condemn him, that is most just?} Elihu now seeks. 1. To convince Job of injury done to God, from this verse to verse 31. 2. He teaches him how to carry himself better from verse 31. to verse 34. In the first part, 1. He argues from God's just government, in this verse and verse 18. 2. From the effects of it, from verse 19. to verse 31. In these two verses. 1. He propounds God's government in this verse. 2. He illustrates it by princes' rule, verse 18. In this verse 1. He shows the unfitness of injustice in a ruler, 2. He asserts the contrary in God. As if he had said, Tell me I pray you, do you think him worthy of the name of a ruler or judge, who detests justice; by which all lawful authority is maintained? And what wickedness, yea what madness is it, that you should dare to charge him with any unjust, or wrongful dealing, who only is most just and most mighty?

{Shall} Certainly he shall not, or should not.

{even he} Such an one of all others were most unfit to rule.

{that hateth} That is so far from doing right, that he cannot abide it should be done.

{right} See on Chap. 22. 4. on the word, judgment.

{govern} Is such an one fit to rule others? If God were so unjust, as you accuse him to be, he were not fit to govern the world, Gen. 18. 25. Rom. 3. 5. The word signifies to bind. Chap. 5. 18. And by a metaphor to rule, or lay commands on others to bind them. So it is used, Isa. 3. 7. Of this binding power of rulers see on Chap. 12. 18.

{and wilt thou condemn him} See on verse 12. on the words, Do wickedly.

{that is most just} Or, That is strong and just. And therefore should by no means be condemned. For Most, see on Chap. 8. 2. on the word strong. And on Chap. 31. 25. on the word, Much.

V. 18. {Is it fit to say to a King, Thou art wicked? and to Princes, ye are ungodly.} Kings and princes expect such great respect from their subjects, that no man should dare to censure them, though they deal unjustly with them. How much more unfit is it then to tax God of injustice (as you O Job have done) who is greater than they, and always proceeds justly.

{Is it fit?} This is not in the original, but added by the interpreters to make up the sense. How unfit it is, appears by God's law to the contrary. Exod. 22. 28.

{to say} See on Chap. 16. 1.

{to a King} To one, that has the highest power over others.

{thou art wicked} Heb. Belial. A name given to the devil in the New Testament. 2 Cor. 6. 15. Some derive it from a word that signifies, without yoke; others, without profit. It signifies a very wicked man, that will be ruled by no law, nor is good for nothing. Some read it thus, who saith to a King thou art wicked. And make it depend thus on the former words. Will you condemn him of injustice, that is so just, that he spares not to tell kings and princes of their wickedness?

{and to Princes} Inferior rulers under kings, or of lower rank. See on Chap. 21. 28.

{Ye are ungodly} See on Chap. 3. 17.

V. 19. {How much less to him, that accepteth not the person of Princes, nor regardeth the rich more then the poor? For they all are the work of his hands.} He now shows God's justice by the effects of it from this verse, and to verse 31. And that 1. Upon princes in this verse. 2. Upon whole nations from verse 20. to verse 23. 3. Upon strong and and stout men to verse 26. 4. He sets out God's ends in such proceedings, to verse 31. The sum of this verse is, if it be not fit to say so to an earthly king, who may deserve such language by his injustice, how much less to a heavenly king, who as he is the maker of all, so need he not nor does he prefer great ones before meaner men in judgment?

{How much less to him} These words are added to fill up the sense.

{that accepteth not the persons} See on Chap. 13. 8. & 32. 21. This fault is common with men, and condemned often in Scripture, and God everywhere vindicated from this unjust course. As Deut. 10. 17. & 2 Chron. 19. 7. Acts 10. 34. Gal. 2. 6. Eph. 6. 9. Col. 3. 25. 1 Pet. 1. 17.

{of Princes} See on Chap. 29. 9.

{nor regardeth} Heb. Acknowledgeth not, to wit, neither in judgment, nor in way of favor preferring the rich before the poor.

{the rich} Or, the great man, or the bountifull man, as it is rendered. Isa. 32. 5. It comes from a word that signifies to cry aloud, as some learned men think, or to save, as others, because poor men are forced to cry to the rich for relief, and deliverance. Chap. 29. 12.

{more then the poor} See on Chap. 5. 16.

{for they all are the works of his hands} He has no reason to fear nor favor great or small, for he made them all. Chap. 31. 15. Prov. 22. 2. The great man must not look to fare the better with God for his greatness; nor need the mean man fear, that he shall fare the worse for his meanness. For the words, see on Chapter 14. 15.

V. 20. {In a moment shall they die, and the people shall be troubled at midnight, and pass away: and the mighty shall be taken away without hand} In this verse is set out God's judgment upon a nation, and the equity of it, in the two verses following. This verse sets out the sudden time, and strange manner of the destruction of the people. The time, sudden in a moment; unexpected at midnight. The manner various, by death, trouble, passing away, taking away strangely. As if Elihu had said we see wonderful, sudden, and general alterations, not only in one man or family, but in whole towns and cities, sometimes one people, sometimes another falling to decay even in a moment, and being driven out of their own country utterly to perish: yea and the mightiest princes, without any human violence offered unto them, to be cut off, and to come to nothing.

{In a moment shall they die} They shall die suddenly, and that both great and mean ones, not only particular persons, but whole nations also, when God will, who does what he will, and no man can hinder him. Gen. 19. 23, 24. For a moment see on Chap. 21. 13.

{and the people of a town shall be troubled at midnight} All the people of a town or city, notwithstanding their combination; when they are in a deep sleep in the midst of the night, and secure not fearing nor suspecting any harm shall come into trouble: and shake as leaves in a great wind. Chap. 27. 20. See there Exod. 12. 29. & 2 King. 19. 35.

{and pass away} Be carried captive out of their own country into another. Or pass away into the grave. Or perish, as Psal. 37. 36. Mat. 5. 18. Jam. 1. 10. For the word see on Chap. 14. 20.

{and the mighty} Great men that oppress others. Chap. 24. 22.

{shall be taken away} Heb. They shall take away. See the like, the personal used impersonally. Chap. 3. 3. Luke 12. 20. For taking away see on Chap. 12. 20. on the word, Removeth.

{without hand} By some great judgment of God without the help of man, in a miraculous manner. For hand, see on Chap. 15. 23. For the phrase, Dan. 2. 34. 45.

V. 21. {For his eyes are upon the ways of man, and he seeth all his goings} The equity of this judgment appears, in that God knowing all their ways most exactly, as in this verse and so as he cannot be deceived, verse 22. no doubt sees a just cause to inflict such a heavy judgment on them.

{For his eyes} The eyes of God, who was spoken of before. God's providence observes all things. Though he have no eyes, yet he knows more than we see. For the word Eyes, see on chap. 15. 15. on the word Sight.

{are upon the ways of man} He observes men's actions, as we do what we see. 2 Chron. 16. 9. Job 31. 4. Prov. 5. 21. & 15. 3. Jer. 16. 17. & 32. 19. For ways, see on chap. 17. 9. For Man on Chap. 1. 1.

{and he seeth} The same thing repeated in other words for certainty. For the word, see on chap. 19. 27. on the word, Behold.

{all his goings} All that he does. See on chap. 18. 7. on the word, Steps.

V. 22. {There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves.} Wicked men after they have sinned, will like Adam leave no corner unsearched to hide themselves for shame and fear; but all in vain; for there is no darkness, not the most deadly, that can hinder God from beholding them, to bring them out to judgment, no not the grave itself. Much less then can they find any place so secret to sin in, where God cannot see them in the act of evil.

{There is no darkness, nor shadow of death.} See on chap. 3. 5. & 10. 21. & 28. 3. & 12. 22. & 26. 6.

{where the workers of iniquity} See on verse 8.

{may hide themselves} May be safe from God finding out, as malefactors hid are from men's. Psal. 139. 12. Amos 9. 2, 3. Heb. 4. 13.

V. 23. {For he will not lay upon man more than right; that he should enter into judgment with God.} Now he proceeds to the effects of God's justice upon some particular great men. And first he takes away the exception that the party afflicted might take against God's proceeding with him in this verse. 2. He lays down the judgment itself. verse 24. 3. The just ground of it, verse 25. The sum of this verse is, O! Job you think you have just cause to contend with God for afflicting you so heavily, but you are deceived; for God never gives any man just cause to commence a suit against him.

{For he will not lay upon any man more than right} God will not afflict any man above his desert (or above his strength to bear, as others interpret it) that so man might have just cause to complain of him, Ezr. 9. 13. Or, God will not let man (or, man must not) set his heart any more, to wit, to contend with God in judgment, as you, O Job, have often desired to do. as Chap. 13. 3. & 23. 3, 4. Therefore leave off these bold desires; for God will bear them no longer at your hands, chap. 4. 17, 18, 19. For Man, see on chap. 1. 1.

{that he should enter} Heb. go on into judgement with God. That he should deservedly draw God to answer for afflicting him more than he has deserved. For entering into judgment, see on chap. 22. 4. For Enter see on chap. 14. 20. 20. on the word, Passeth. For אל with see on Gen. 49. 29. For God see on chap. 8. 3, 5.

V. 24. {He shall break in pieces mighty men without number, and set others in their stead} God need not regard how strong ungodly men be, nor how many, for he can easily ruin them, and prefer others.

{he shall break in pieces} Like a potter's vessel. Psal. 2. 9. Jerem. 15. 12.

{mighty men} Or, many men. See on Chap. 8. 2. upon the word Strong.

{without number} He will give innumerable examples of his great power, in destroying the greatest ungodly persons. Heb. without searching out. So that no man is able to tell the number of them. Others understand it of the incomprehensibleness of the way of God's doing, so that man sees it done, but knows not how it is done, or why. Others that God needs not inquire into the matter, as judges do, for he knows cause enough to ruin them. Others take it for without end, so that their ruin is endless. The first is the best, because this phrase is often joined with number, as chap. 5. 9. & 9. 10. & 36. 26.

{and set} Heb. Make to stand. Raise them up to the same height, and make them abide in it.

{others} Men of low degree and rank.

{in their stead} In their room, or place, or dignity. Psal. 113. 7, 8. Dan. 2. 21.

V. 25. {Therefore he knoweth their works and he overturneth them in the night, so that they are destroyed} God takes notice of their ungodly actions, that he may have just occasion to destroy them.

{therefore he knoweth} Some understand it of God's making other men to take notice of their sins by his great judgments on them. But the word rather signifies taking notice of a thing, as chap. 21. 29. & 24. 13. These great men thought before, that God took no notice of their ways, but now they may see he does when he destroys them most justly for their wicked works.

{their works} Their sinful actions, for which he overthrows them.

{and he overturneth them in the night} That is, suddenly, and unexpectedly. See on verse 20. Others read it, And he turneth into night. That is, he turns their prosperity into adversity. Others, and he turneth the night, to wit, into day he takes away the dark covers of their sins, and makes them known to all men. See on verse 22. Others, And when the night is turned, then they are destroyed. That is, they perish as soon and as easily as the day gives place to the night.

{so that they are destroyed} Heb. crushed. As it is translated chapter 4. 19.

V. 26. {He striketh them as wicked men in the open sight of others.} Now he comes to God's ends in these proceedings against ungodly men. 1. For the terror of others in this verse. 2. To punish them for their impiety, verse 27. 3. For their cruelty, verse 28. 4. To give rest to others, verse 29. 5. To keep the people from further snares, verse 30. The sense of this verse is, that God handles wicked men as their sins deserve; and that not privily, but openly making them a spectacle to the whole world.

{he striketh them} The word imports such a grievous stroke, as that men shall admire it, and clap their hands at it in detestation. Chap. 27. 23.

{as wicked men} Or, for wicked men. So as he uses to smite ungodly men, such as they are. That is, he brings some eminent judgment upon them. For the word, see on chap. 3. 17.

{In the open sight of others.} Heb. In the place of beholders. Openly in the sight of their terror, and the comfort of others. Exod. 14. 30. So executions were wont to be done, and are still in public places, where all may see, that others may tremble, and acknowledge the acts of justice. Others understand it of that delight, which others should take in the destruction of these ungodly men; as the words may be taken, Obad. ver. 12. For Place, see on Chap. 18. 21. & 20. 9. For Beholding, see on Chap. 19. 27.

V. 27. {Because they have turned back from him, and would not consider any of his ways} Here is one cause of God's ruining them, to wit, their gross and affected ignorance and impiety. When men turn their backs to God's laws, and their faces to their own lusts, then they grow extremely wicked.

{Because} That for so. That is, for that they were so wicked. So For not, for Nor for Chap. 16. 17. See there.

{they turned back} Or, departed. See on chap. 1. 1.

{from him} Heb. from after him. That is, from following after him. They would not be guided by God's word, as they should have been.

{and would not consider any of his ways} They had no desire at all to know those good ways in which God commanded them to walk. See on chap. 21. 14. See the like Psal. 28. 5. Isa. 5. 12.

V. 28. {So that they cause the cry of the poor to come unto him, and he heareth the cry of the afflicted} They are so extreme wicked, that they not only neglect God's worship, but also do so grievously oppress the poor; that they cry unto God for vengeance, which he accordingly executes on these ungodly ones. Exod. 2. 23, 24. & 3. 7, 9.

{so that they} The ungodly men spoken of verse 27.

{cause the cry of the poor to come} By their violent dealings force them to cry out. For Cry, see on chap. 27. 9. For Poor, on chap. 5. 16.

{unto him} Unto God, who is spoken of in the former verses. Or, upon him. That God may execute upon every oppressor the vengeance due to him, for which the oppressed cry unto God.

{and he heareth} See on chap. 13. 17.

{the cry} See before in this verse.

{of the afflicted} See on chap. 22. 6. & 24. 9.

V. 29. {When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only?} It appears that God rejects not the cry of the poor, because he gives them rest, and such rest, as no man can disturb. As on the contrary, if he send trouble, no man can find comfort, no not whole nations any more than one particular man.

{When he giveth quietness} Heb. When he maketh quiet. When he sets men that were oppressed before, in such a condition, that they may be free from fear or sadness.

{who then can make trouble} Who can disease those to whom God gives ease, or who can move them out of their quiet estate? Isa. 14. 3, 4. & 32. 15. So this word הרשיע is used, 1 Sam. 14. 47. and translated vexing. Sometimes it is translated condemning, as ver. 17. of this chapter. Sometimes doing wickedly, as ver. 12. All these significations depend one on another. Because men do wickedly, therefore the judges condemn them; and because they condemn them, therefore the executioners punish them. It must be troubling here, because it is opposed to quieting, not to clearing, or well-doing.

{and when he hideth his face} When in his anger, he does as it were turn his face away from a man, or nation, and leaves them in their miseries refusing to help them, or to deliver them. Psal. 10. 1. & 13. 1. See on Chap. 13. 24.

{who then can behold him} Who can look upon him, as on a friend smiling on him, or look for help from him? Psal. 34. 5. Others understand it of the man in trouble. No man will look kindly on him, on whom God frowns. And that by way of opposition answers well to the beginning of the verse.

{whether it be done against a nation} God is not like man, who cannot sometimes execute justice because of the multitude of offenders. He can as easily punish a whole nation, as a particular man. verse 20. Chap. 12. 23. or, for a nation. So this particle is used, Gen. 37. 8. Psal. 32. 6. and in this Chap. verse 36.

{against a man} See on Chap. 14. 1.

{only} So this word יחד may be translated. Ezra 4. 3. Psal. 33. 15. And so it must here in regard of the opposition of one man to a whole nation. Yet commonly it is translated together, as Chap. 24. 4. See more on Chap. 21. 26. on the word, Alike.

V. 30. {That the hypocrite reign not lest the people be ensnared} Lest any man should think, that God may pull down the people and common men of no great power, but hardly kings and great ones this is added to show, that God sometimes pulls them down also for the ease of the people, over whom they have tyrannized.

{That the hypocrite} Or, the profane man. See on Chap. 8. 13.

{reign not} Reign no longer: for he speaks not of keeping them from the crown, but of taking it away from such.

{lest the people be ensnared} Not by their bad life and example as some would have it, but lest the people by their tyrannous courses lose their liberties. Or because of the snares of the people. That is, God revenges the people's wrongs, and pulls kings down for oppressing subjects. The word Snares properly signifies such as hunters lay, or fowlers to catch beasts, or birds. So have tyrants crafty inventions to undo the people.

V. 31. {Surely it is meet to be said unto God I have borne chastisement; I will not offend any more} Elihu having as he conceived, convinced Job of injury done to God, now gives him counsel how to carry himself more humbly toward him for time to come. verse 31, 32. And 1. To acknowledge his error to God in this verse. 2. To seek for further information from God. verse 32. 3. To confess the rashness of his judgment in God's proceedings. verse 33. The sum of this verse is, as if Elihu had said to Job. You should not in this manner have strived with God, or accused him of unjust dealing with you (as v. 5.) but rather should have said, you have afflicted me, and I take it patiently, and not so only, but will amend by your corrections, and not corrupt my ways, as formerly I have done. Piscator reads it thus, Hath Job said to God I have borne. As if he had said, you all are witnesses, that Job has not humbled himself under God's correcting hand, but rather accused God of injustice. Deodate, Surely thou shouldest addresse thy self unto God, who saith, I pardon, I will not destroy. Saying, as verse 32.

{Surely} So this particle is translated. Chap. 8. 6. And fitly here, because it renders no reason of what went before.

{it is meet} These words are fitly added to make up the sense.

{to be said} See on chap. 16. 1.

{unto God} See on chap. 8. 3, 5.

{I have borne chastisement} Chastisement is added for perspicuity. For bearing see on chap. 21. 3. on the word, Suffer. I consider you are just, and will therefore patiently endure whatsoever you lay upon me, not murmur against you.

{I will not offend any more} Heb. I will not corrupt, to wit, my ways by doing evil.

V. 23. {That which I see not, teach thou me; if I have done iniquity, I will do no more} He teaches Job, what he should further say to God, to wit, that he should pray for a discovery of his secret sins, and promise amendment.

{That which I see not} Heb. Beside that which I see. I see many sins in me; but some there are which I cannot see. Lord discover them also to me, that I may be humbled for them. Seeing is here taken for knowing.

{teach thou me} See on chap. 6. 24. & 8. 10. You know them all, make me to know them also.

{If I have done iniquity} See on verse 8.

{I will do no more} Heb. I will not adde. I will give over my former wicked ways.

V. 33. {Should it be according to thy mind? he will recompence it whether thou refuse or whether thou choose, and not I, therefore speak what thou knowest} This verse may be read many other ways, as thus, should he reward it according to thy mind? though thou hast despised the one, and chosen the other, yet will not I, therefore speak what thou knowest. That is, why should God reward sin, as you would have him do it? though you have refused to submit to God's mercy, and call for justice, yet I dare not do so: if you know better teach me. Or thus, Should it come from thee, how he should recompence it, when thou hast refused his correction? but thou shalt choose, and not I: therefore speak what thou knowest. Should you now that have sinned, and refuse to be corrected, teach God how he should correct you? You may think so, but I do not. Show me better if you can. Or thus, Should that come from thee, which he will punish? I speak it, because thou hast refused Gods correction, because thou hast chosen that which I would not: now speak what thou knowest. Why should you speak against God's proceedings, to bring further trouble upon you? My desire of easing you is the cause why I speak thus. I should never have accused God, as you have done, if I had been so handled by him. But if you have anything to except against what I say, speak freely. The like leave he had given him, Chap. 33. 5. Or thus; Did such a speech come from thee? he will recompence it, that thou hast rejected him; but thou choosest this way, and not I: now speak what thou knowest. I never heard you speak so humbly as I have taught you (ver. 31, 32. Surely God will punish you; because you have spoken proudly against his proceedings with you. But this is nothing to me, who like not of such courses. If you can defend yourself, so do. The reason of so many various interpretations is the conciseness of the Hebrew tongue, which leaves many words to be added by the interpreters, who not knowing the manner of speech in those remoter times, must needs differ in their translations. The sense of the words, as they stand in our translations, shall now be showed in the particulars.

{Should it be?} Should God's correction be?

{according to thy mind} Heb. from with thee. As you would have it. See the like phrase, Hos. 8. 4. He will recompence it, whether thou refuse, or whether thou choose, and not I. He will punish you for your sins, whether you be willing, or unwilling. It is not my doing, but his, and therefore you must not be angry with me for saying so.

{therefore} So this particle is translated. Chap. 35. 16.

{speak what thou knowest} Say what you can for yourself, yet it will be to little purpose, God will have his will.

V. 34. {Let men of understanding tell me, and let a wise man hearken unto me} Here Elihu turns his speech to Job's friends again, desiring their consent to what he said, not doubting but they would give it, because he was confident that he said right, and they were wise enough to apprehend it. He speaks as one persuaded that all wise men will be of his mind, and therefore Job must be foolish, if he yield not to him. The thing wherein he supposes all wise men will agree with him, is expressed verse 35. That Job had spoken foolishly.

{Let men of understanding} Heb. of heart. See on verse 10. And on Chap. 9. 4. & 11. [...]. Or, men of understanding will. I am confident wise men men will say as I do.

{tell me} Or, say with me. That is, say as I do. So this particle ל is used for, with, Gen. 46. 26. Exod. 34. 12. Numb. 18. 11.

{and let a wise man} Let every wise man think so. Or, and a wise man will. All that have understanding will be of the same mind with me.

{hearken unto me} Broughton reads, it, and the wise person that hears me. For the word, hearken. See on Chap. 13. 17. on the word, hear.

V. 35. {Job hath spoken without knowledge, and his words were without wisdom} Here he shows wherein he expected the consent of all wise men, that had heard Job's speeches, and his answers, and that he doubts not but that they will confess that he has done that which Job's three friends could not, to wit, that he had convinced Job of foolish speeches uttered against God. See the like charge, Chap. 35. 16.

{Job} Or, That Job. For that particle is often understood, as verse 36. For Job, see on Chap. 1. 1.

{hath spoken without knowledge} Heb. not in knowledge. That is, foolishly.

{and his words were without wisdom} Heb. not in wisdom. That is, unwisely. He has uttered many things unwisely concerning God in his former speeches, as I have proved.

V. 36. {My desire is, that Job may be tried unto the end, because of his answers for wicked men} In this verse and the next is, the conclusion of the chapter, and of this speech of Elihu. His desire is set down in this verse. The reasons in the last verse. It is likely he thought that Job was not yet fully satisfied, he desires therefore that he may be further tried, especially about those answers which he gave concerning, or like unto wicked men in the point of God's providence. Others conceive that Elihu saw some discontented signs in Job's countenance, and therefore desires God to continue afflicting of him, till he submit, and speak better of God. But it is not likely that Elihu would wish the [continuance] of Job's sorrows, who still declared his desire, that Job might clear himself, and be eased.

{My desire is} So this word is used, Chap. 9. 26. The swift ships, Heb. The ships of desire. From אבה with the affix ה being lost according to the custom of the language, is made אבי. Others read it, My Father, let Job be tried. But that title was not then so ordinarily given to God by particular men. Neither does he desire trial from God by afflicting Job, but by men by disputing with him.

{that Job} See on Chap. 1. 1.

{may be tried} That his answers about ungodly men may be further scanned. So the word is used for searching out the true sense of words ver. 3. and Chap. 12. 11. See there.

{unto the end} Thoroughly, or to the utmost. Or, unto victory. Till he be overcome, and forced to confess his folly. Let him speak as much as he can, that we may answer him fully, and so stop the mouths of all wicked men, that speak as he does, to God's dishonor.

{because of} Or, concerning. For his intent is to call Job to further account for his former speeches. So this word is used, Chap. 36. 33.

{his answers} Those answers which he gave to his friends before. It comes from a word that signifies to return, for answers are returned to former objections or arguments.

{for wicked men} In defense of them, to encourage them in their sins, by blazing out their prosperity. Or, in the businesse of wicked men. Which he has given in that point. So this particle is used for of, or concerning, chap. 26. 14. Psal. 90. 13. Or, among wicked men. Such answers as he agrees in with wicked men. This was by Elihu charged on Job, verse 8. see there. So is this word used, 1 King. 9. 7. Heb. men of wickednesse. For men, see on Chap. 5. 17. & 9. 2. For wickedness, see on chap. 16. 3. & 15. 35. on the word, vanity.

V. 37. {For he addeth rebellion unto his sin, he clappeth his hands amongst us, and multiplyeth his words against God} Three causes are here given why Job should be thoroughly sifted. 1. His great impatience in himself. 2. His proud insulting over men. 3. His high words against God.

{For he addeth rebellion unto his sin} He sinned more lightly, and out of ignorance before, but now he grows most impatient and outrageous. Or, For else he will adde. If he be not convinced, he will grow worse and worse. Or, as the Dutch has it. For should he adde rebellion to his sinne, he would clap, &c. Should he grow worse, as it is likely he will, if he be not thoroughly dealt withal, it is likely he will triumph more over us, and insult more against God. No ground will hold him.

{rebellion} Sinning with a high hand. See on Chap. 7. 21.

{unto his sin} To his former sins of error, as that word primarily signifies, though used sometimes more largely. See on chap. 7. 20. & 14. 16.

{he clappeth his hands amongst us} He would insult over us if we should thus leave him, as if he had been too hard for us all in disputing. See on chap. 27. 23.

{and multiplyeth his words against God} He would speak more, or greater words against God than ever yet he did. For the word may signify either. See on Chap. 32. 9. & 33. 12. The particle ל is translated against Chap. 8. 4. For God, see on Chap. 8. 3, 5.

CHAPTER 35

Verse 1. {Elihu spake moreover and said} This is the third and shortest oration of Elihu. 1. In this verse is the writer's preface. 2. A confutation 1. of one speech of Job's, from verse 2. to verse 9. 2. Of another, from verse 10. to verse 14. 3. Of a third, verse 14. to the end.

{Moreover} Heb. and. When Elihu had ceased a while, and expected what Job would answer to his former speech and perceived that he did not offer to speak, he begins to charge him afresh.

{Elihu} See on chap. 32. 2.

{spake and said} See on Chap. 16. 1.

V. 2. {Thinkest thou this to be right, that thou saidst, my righteousness is more then God's?} The charge is first produced, verse 2, 3. 2. Answered from verse 4. to verse 9. In the producing of it, 1. It is laid down, verse 2. 2. Proved, verse 3.

{Thinkest thou this to be right?} Can you in your own conscience think you have said well in this? Sure you cannot. For right, see on chap. 22. 4. on the word, judgment.

{my righteousness is more then God's} This Job had not directly said, but he gathers it by consequence out of other words of Job, which he cites, verse 3. By his righteousness he means the righteousness of his cause, not of his person, which he durst not compare with God's; and it was too much to compare with God in his cause too. Elihu gathers, that he did so, because he had so often commended his own righteousness, and complained of God's hard dealing with him, and therefore by consequence he preferred the justice of his cause before God's. Heb. my righteousnesse is before Gods. For God see on chap. 8. 3, 5.

V. 3. {For thou saidst, what advantage will it be unto thee, and what profit shall I have, if I be cleansed from my sin?} You have declared, that you are of that opinion, that there is no good to be gotten by leaving sinful courses.

{for thou saidst} Job had not said so in direct terms, but he gathered it out of divers speeches, of his, as Chap. 9. 22. & 10. 15. Wherein he puts no difference between good men and courses, and bad men and courses. Upon which it followed, that no good was to be gotten by leaving ill ways. And upon that it followed, that Job was more righteous than God, verse 2. Because he studied to please God, as became a good man to do, and God instead of rewarding him, as he did other good men, afflicted him, as he used to do to wicked men. For Saying, look on Chap. 16. 1.

{what advantage will it be to thee} He brings in Job asking himself, what good he could get by piety? As if he had said, No good was to be gotten by it. See on Chap. 34. 9.

{and what profit shall I have} See on chap. 21. 15.

{If I be cleansed from my sin} These words, if I be cleansed, are not in the original, but necessary to be added. Else Job should ask, what good he should get by his sins, which were a strange question for him to ask, and nothing at all to the present dispute. Others read, what profit shall I have by it, more then by my sin? That is, what good can I get by well-doing more than by ill-doing? For sin see on chap. 34. 37.

V. 4. {I will answer thee, and thy companions with thee} Here begins the answer to the wicked opinion object to Job, ver. 3. Wherein is, first, a promise of an answer in this verse. 2. The answer itself, from ver. 5. to ver. 9. In this verse he signifies to Job, that he had matter enough to answer him, & all his partners in such absurdities.

{I will answer thee} In those questions, which you have propounded. For to those only he answers, and not to the charge, verse 2. of Job's being more righteous than God in his own opinion, because that leaned upon no other ground, but these questions, verse 3. So that to overthrow these was to overthrow the whole foundation. Heb. I will return thee words. For answer, see on chap. 15. 13. on the word, Turnest, and on chap. 20. 10. on the word, Restore.

{and thy companions with thee} Some understand it of his three friends, who had disputed with him, & having said little to this particular, had as it were betrayed the cause, and by their silence might seem to consent to Job, and think as he did. But this seems not right; for Eliphaz had spoken to the same purpose, chap. 22. 2, 3. that Elihu does here in the verses following. Others understand it of some other present, who by gestures or otherwise, declared themselves to be of Job's opinion, and encouraged him in it. See on chap. 18. 2. Elihu would stop two gaps with one bush, and not only answer Job; but the rest also, if they had anything to object. But it may be understood of all others that were of Job's opinion though absent. If these were present, Elihu is confident, he could answer them all in this particular. Such are counted Job's companions, because they were of his opinion. See on chap. 34. 8. 36. For companions, see on chap. 16. 20. on the word, Friends.

V. 5. {Look unto the heavens and see, and behold the clouds, which are higher than thou} In this answer, Elihu first shows, that God could get no good by Job's righteousness, nor hurt by his sins, ver. 5, 6, 7. 2. That himself might, ver. 8. In the first, he 1. proves it by a comparison between Job and the heavens in this v. 2. By applying it, verse 6, 7. The sum of this verse is, that there is a great difference between the heavens and Job, so that his power cannot help, nor hurt them. Much less God, who is above the highest heavens, chap. 22. 12.

{look unto the heavens and see} He wishes him to consider the distance between God, and him, by the distance between heaven and him, which is great, yet not so great. For Heavens, see on Chap. 9. 8. & 11. 8. For See, look on Chap. 19. 27. on the word, Behold. Two words of one signification are used to show, that he required an earnest observation. Others conceive, that by the first is meant observing of the truth of the thing, and by the other, looking on it with admiration, which agrees well with Isa. 42. 18. Look that you may see, understand the thing, that you may admire. However, these two words are often joined in Scripture, as 1 Sam. 17. 42. 2 King. 3. 14. Psal. 22. 17. Lam. 1. 12.

{and behold the clouds} Some take this to be the same in other words. Others by the heaven mean the cloudy heaven; for that it is visible, and translate this last part, Behold the thin heavens, that is, the starry heavens, which is also visible, and higher than the other. And this answers well to the original of the word, which comes from a word that signifies to beat or wear a thing till it be thin.

{Which are higher than thou} Or, that they are, or, how they are, &c. Consider that they are high above you, and too high for you to reach, to do good, or hurt to them, much more God, and therefore you cannot help him with your piety, nor hurt him with your impiety, as you think you may, and therefore expect immunity from troubles.

V. 6. {If thou sinnest, what doest thou against him, or if thy transgressions be multiplied, what doest thou unto him?} It may be you have some conceit, that you can do some hurt to God by your sins, but you are wonderfully deceived; for if you heap sin upon sin, he is never the worse, and therefore need not to fear to punish you for your sins.

{If thou sinnest} See on chap. 7. 20.

{what doest thou against him?} Or, what workest thou against him? You may toil yourself, but you can do no hurt to him, he is far above your reach.

{or if thy transgressions} See on chap. 7. 21.

{be multiplied} Be many, or, great. See on chap. 32. 9.

{What dost thou unto him?} Wherein can you do him any harm? For Doing, see on chap. 14. 9. upon the word, Bring forth.

V. 7. {If thou be righteous, what givest thou him? or what receiveth he of thine hand?} You think God is much beholding to you for your righteousness, but what good comes to him by it? As you cannot take anything from him, nor hurt him by your wickedness, so you cannot add anything to him nor help him by your goodness.

{If thou be righteous,} If you do righteous actions; for it is opposed to sinful actions, verse 6.

{what givest thou him?} What do you bestow on him, that may be beneficial to him? For it is opposed to doing against him, or hurting him, ver. 6. See on chap. 14. 4. upon the word, Bring.

{or what receiveth he?} What good or benefit receives he from you? Surely none at all. Chap. 22. 3. Psal. 16. 2. Rom. 11. 35. See on Chap. 13. 15. on the word, Carry away.

{of thine hand} Of you, or of that which is in your power to give, which he has not, and may be helpful to him. Sure, nothing at all can his wide hand that feeds all living creatures receive from your scanty hand, that cannot make food for yourself. Psal. 50. 9. &c. He names the hand, because it is the instrument of giving. For the word, see on Chap. 15. 23.

V. 8. {Thy wickedness may hurt a man, as thou art, and thy righteousness may profit the son of man} Seeing you cannot hurt God by your wickedness, nor help him by your goodness, it must needs follow, that the one may hurt, the other help yourself, and such as you are, or else there would be no difference indeed between well and ill doing in regard of success.

{Thy wickedness} See on Chap. 34. 20. He means wicked actions.

{may hurt} This is added out of the former verses to make up the sense: as also, May profit, is added for the same end.

{a man} See on Chap. 1.

{as thou art} That is yourself, or some other man like you, but cannot reach so high as God.

{and thy righteousness} Your righteous deeds.

{May profit the son of man} That is a man. See on Chap. 16. 21. upon the word, Man.

V. 9. {By reason of the multitude of oppressions they make the oppressed to cry: they cry out by reason of the arm of the mighty} Here begins the confutation of a second speech of Job, which is found, Chap. 24. 12. And 1. He acknowledges the truth of the thing in this verse. 2. He clears God from unrighteousness in not hearing the prayers of these oppressed ones, laying the fault upon themselves. 1. Because they were unthankful to God. 1. For former deliverances. verse 10. 2. For gifts given to them more than to other creatures. verse 11. 2. Because of the evil that is in them, as 1. Pride, wherewith they are charged, verse 12. 2. Vanity. verse 13. This verse runs, as if Elihu should have said. It is true O Job that you say, that God suffers many men to be unjustly oppressed by others, and rights them not, as soon as they complain. But the fault is in themselves, as I shall show by and by.

{By reason of the multitude} Or of the magnitude. For great oppressions make men cry out as well as many, and the word signifies both. See on chap. 32. 9. Others read, Out of the multitude of the oppressed, whom they make to cry, &c. yet none saith, verse 10. No marvel if God hear them not: he has delivered them before, and they regarded it not to praise him for it.

{of oppressions} Or of the oppressed, them they make to cry.

{they make the oppressed to cry} They lay such heavy load upon them, that they being not able to bear it, cry to God to right them. They, that is the oppressors, the nominative included in the verb, as Gen. 50. 26. They embalmed Joseph, that is, the embalmers did it. Or, it may be read impersonally, The oppressed were made to cry. See the like on Chap. 3. 3.

{they cry out} See on Chap. 19. 7. & 29. 12.

{by reason of the arm} Because of the strength of great men used to oppress them, as armed men beat others with a strong arm. For the word see on Chap. 22. 8.

{of the mighty} Of great men, that can do much wrong to others. See on Chap. 32. 9.

V. 10. {But none saith, where is God my maker, who giveth songs in the night} He now sets out the causes, why these oppressed ones were not delivered. They were ready more to complain of wrong done by men, than to praise God for good done to them, and therefore God would not hear them. It may be also a close blow upon Job, as if he had not been thankful to God in his prosperity, and therefore God would not hear him in his adversity.

{But} Heb. And. Yet it is often so translated to set out an opposition; as Chap. 30. 1.

{none} No one of these oppressed ones. Some take it of the oppressors, but that suits not well with the coherence. Heb. And he saith not.

{where is God} Some take it to be the voice of one praying for help. But it is rather a voice of praise. None looks up to God in a way of thankfulness for former benefits. For God, see on chap. 9. 17. & 11. 5.

{my maker} Heb. My makers. Alluding to the Trinity of persons, or speaking of God in the plural number by way of honor. See the like Isa. 54. 5. This title was given to God. Chap. 32. 22. For the word see on Chap. 10. 8. & 14. 9. upon the word, Bringeth forth. God may be called our maker, as our creator. Gen. 1. 26, 27. or as our raiser to honor, as he is said to make Moses and Aaron. 1 Sam. 12. 6. that is, to advance them, as it is there translated.

{who giveth} See on chap. 14. 4. upon the word, Bring.

{songs} Matter of songs. Cause to praise him.

{in the night} Gives cause in the night to praise him the day following for preserving us and ours in our sleep, when we could not so much as think of our safety, or, who gives us much comfort in the night putting into us many comfortable thoughts of his favor to us, that we may praise him, when we cannot sleep. Others interpret it of the stars shining in the night, and giving the beholders cause to praise God, Psal. 19. 1, 2. others of the melody of the birds, as the nightingale, which may stir us up to praise God. Others of comforting us in, or delivering us out of the night of our afflictions. But the two first are most natural. Psal. 42. 8. 149. 5.

V. 11. {Who teacheth us more then the beasts of the earth, and maketh us wiser then the fowles of heaven} God gives us reasonable souls, which are capable of wisdom, and which he has not given to beasts nor birds. Now those that consider not well of these favors to praise him for them, he suffers to be oppressed by ungodly men, and delivers them not, though they cry to him. Which yet he would do were they thankful for former mercies.

{who teacheth us} Who gives us a mind capable of all arts, and sciences, and preserves men before all other creatures.

{more than the beasts of the earth} Either wild or tame, though sometimes the word be used for wild beasts. They are called beasts of the earth in opposition to fowls of the air. Those go on earth, these fly in the air. For Beasts see on Chap. 18. 3. For Earth, on Chap. 14. 8.

{and maketh us wiser} Gives us more understanding.

{than the fowles of heaven} They may have some natural forecast, but want reason which God gives to man. See on chap. 9. 8. & 11. 8.

V. 12. {There they cry (but none giveth answer) because of the pride of evil men} The parenthesis were better left out, that the latter end might depend upon God's not giving answer, not upon their crying. And the sense is, not that they cried out for the pride of the oppressors, for this is a part of Elihu's answer, not out of Job's objection. verse 1. 9. but the oppressed were so proud, that though they complained of their oppressors, yet would they not humbly pray to God for deliverance, as they ought in their present miseries, nor praise him heartily as they should, for former deliverances. verse 10. Therefore their complaint is said to be vain or empty, which would not be so, if they sought aright to God.

{There} In that condition, when they are afflicted verse 9.

{they cry} They pray to God for deliverance. See on chap. 19. 7.

{but none giveth answer} Heb. But he answereth not. To wit God, to whom they cry, does not deliver them. Chap. 27. 9. Prov. 1. 28. & 15. 29. Isa. 1. 15. Jer. 11. 11. Joh. 9. 31. For But, see on Chap. 30. 1. For answering see on chap. 16. 1.

{because of the pride of evil men} Because they be proud, though they be poor, and do not humble themselves before God, as they should. So the first word is translated because. Heb. From the face. Gen. 36. 7. Exod. 9. 11.

V. 13. {Surely God will not hear vanity, neither will the Almighty regard it} Here another reason is rendered, why God will not relieve these oppressed ones, not only for their pride verse 12. but also for the emptiness of their prayers. They pray not heartily.

{Surely} A note of asseveration. There is no question to be made of it. So this word is used Gen. 26. 9. & 29. 14.

{God} See on chap. 8. 3, 5.

{will not hear} Will not regard their prayers, or grant their requests. See on chap. 13. 17.

{vanity} Vain men, when they pray. So chap. 24. 20. wickedness is put for wicked men. And iniquity is so used Psal. 107. 42. For the word see on chap. 15. 31. And that God hears not such prayers, see chap. 27. 9. Prov. 1. 28, 29. Isa. 1. 13. 15. Jer. 11. 11.

{neither will the almighty} See on chap. 8. 3, 5.

{regard it?} Look upon vain men with a gracious eye, or Regard that which their oppressors do to them to deliver them upon their prayers.

V. 14. {Although thou sayest, thou shalt not see him, yet judgment is before him, therefore trust thou in him} Here begins a confutation of a third speech of Job's taken out of chap. 23. verse 9. where he complains, that he could not come to the sight of God to reason the case with him. And Elihu 1. answers the objection in this verse showing, that though God would not come to an account, when Job calls him, yet he might be confident, he would do him right however he judged of him. 2. He shows the reason, why God afflicted him so heavily, because he trusted not in him. verse 15. 3. That for the not taking notice hereof God would not hear him to ease his pain, verse 16. This verse is variously read; Deodate thus, How much lesse will he hear thee who sayest that thou regardest him not? Judge thy self before him and then attend. That is, If God will not hear vain men, much less will he hear you, who have professed that you will not humble yourself before him, but will maintain your innocence against him? See therefore your error, humble yourself before God, and wait on him for deliverance. Piscator thus, In this also hast thou sinned, that thou sayedst, thou shalt not see him. Judge thy self before him, and look for him. That is, I charge you now with another evil speech; that you have said in effect, that God will never appear to do you right. Condemn yourself for this evil speech, and then you may with comfort look for relief from him.

{although thou sayest} See on chap. 16. 1.

{thou shalt not see him} So as to try your cause with him.

{yet judgment is before him} He will certainly do right in his own time. See on chap. 19. 29.

{therefore trust thou in him} Wait for him, as a woman in travail waits for delivery.

V. 15. {But now, because it is not so, he hath visited in his anger, yet he knoweth it not in great extremity} This is the truth of Job's condition (says Elihu) he does not put his trust in God, but often complains he has no further hope of good from him, therefore God proceeds in anger against him justly, and he is so obstinate in defending his own righteousness, that he will not acknowledge God's justice, nor submit to him, though he be in great extremity. As if he would be broken before he would bow. Beza reads it thus, But know now that his anger hath visited thee but a little (Heb. nothing) neither hath he made any great inquisition. But Job, &c. That is, take notice, that God has dealt far better with Job than Job with him. God has not punished him, as he deserves, yet he complains of too much severity in God's proceedings, who has not inquired into the multitude of his sins, else would he have punished him much more. Job is too well used to complain thus of God. The same thing is objected to Job, Chap. 11. 6.

{But now} See on chap. 30. 1.

{because it is not so} This has relation to the end of the last verse, because Job has not humbled himself before God, nor trusted in him for deliverance.

{he hath visited} God has visited Job, and continues still to afflict him heavily. See on chap. 5. 24. & 7. 18.

{in his anger} See on chap. 4. 9. & 9. 5. 13. & 14. 13.

{yet he knoweth it not} Yet Job takes no notice of it.

{in great extremity} Heb. In great abundance. To wit, of afflictions.

V. 16. {Therefore doth Job open his mouth in vain; he multiplyeth words without knowledge} It appears by that which I have said, that Job has hitherto spoken to little purpose, and that his words are such, that argue no sound knowledge in him; he has unjustly lifted up his innocence above God's.

{therefore} So this word is translated, chap. 11. 6.

{doth Job} See on Chap. 1. 1. Or, shall Job. I have solidly confuted him, that it is in vain for him to reply. He shall but show his own ignorance.

{open his mouth} A periphrasis of speaking, because for that end most commonly we open our mouths. For Mouth, see on chap. 15. 5.

{in vain} See on chap. 27. 12.

{he multiplyeth words} For multiplying, see on chap. 8. 2. on the words, Strong.

{without knowledge} See on chap. 34. 35.

CHAPTER 36

Verse 1. {Elihu also proceeded, and said} Elihu's last speech takes up this chapter and the next, wherein having confuted divers particular speeches of Job in the former chapters, now he seeks to allay his complaints, with setting out God's justice, mercy, and omnipotency, which Job seemed to obscure by his bitter complaining of God's harsh proceeding with him, that so he might bring Job to submit to God, that he might be set free from his pain and trouble. In this last oration of his, there is, first a preface to it, to ver. 5. of this chapter. 2. The body of it, to ver. 23. of the 37. chapter. 3. The conclusion of it, in the two last verses of Chap. 37.

{Elihu} See on chap. 32. 2.

{also proceeded} Heb. Added, to wit, to his former speeches he added this last. For the word see on ch. 27. 1. on the word continued.

{and said} See on chap. 16. 1.

V. 2. {Suffer me a little, and I will shew thee, that I have yet to speak on God's behalf} The former verse contained the writer's preface, this, with the two next, Elihu's. And herein he labors to draw Job to attention: 1. Because he would speak for God, in this verse. 2. From God, verse 3. 3. He would speak nothing but truth, verse 4. Either Job offered to interrupt him, or showed some sign of non-satisfaction, which makes Elihu ask further leave to speak, and promise to give further satisfaction, if he might have quiet audience.

{Suffering me a little} Give me a little more time to speak my mind of this subject.

{and I will shew thee} See on chap. 15. 17.

{that I have yet to speak on God's behalf} Heb. That there are yet words for God. That I have yet many reasons more to clear God's upright dealing. For ל see on Chapter 13. 7. & 16. 21. For God, see on chap. 5. 17. & 11. 5.

V. 3. {I will fetch my knowledge from afar, and will ascribe righteousness to my maker} My argument shall be drawn from those things which are not near to us, but far distant, by which the praise of justice, due to God our maker, may be ascribed and given unto him. Such things as God has from the beginning showed to us, do most set out his glory.

{I will fetch} See on Chap. 21. 3. on the word, Suffer.

{my knowledge} That which I know, and shall utter.

{from afar} From God himself. Chap. 32. 8. 18. Or, from God's first works, which lively set out God's justice, and his other attributes. From those generals I will come to your particular case.

{and will ascribe} Heb. Give. See on chap. 14. 4. on the word Bring.

{righteousness} I will acknowledge, publish, and maintain, that God is most just. I will give him his due, the praise of his own justice.

{to my Maker} To him that framed me curiously in the womb.

V. 4. {For truly my words shall not be false; he that is perfect in knowledge, is with thee.} Assure yourself that I will utter nothing but what is undoubtedly true, and that you have one to discourse with you, who rightly understands the whole matter.

{For truly my words shall not be false} That is, they shall be most true. Build upon it.

{he that is perfect in knowledge is with thee} He speaks of himself in the third person, for modesty's sake. As if he had said, I would have you to know, that I thoroughly understand this business, and therefore will speak nothing but the truth in it. Others understand it of God. You have need to hearken diligently, for you have to do with God, who speaks to you by me.

V. 5. {Behold, God is mighty, and despiseth not any, he is mighty in strength and wisdom} Here begins the body or substance of the speech; wherein note a description of God's wise, powerful, and just proceedings. 1. In things political to verse 26. 2. In things natural, to verse 23. of the next chapter. Both parts begin with an Ecce, Behold, as treating of notable matters. In the first part, 1. he lays down God's excellency in this verse. 2. Proves it to ver. 16. 3. Applies it to Job in particular, to verse 26. It is wonderful to consider what power there is in God, yet it is accompanied with so much justice, that he will not contemn the meanest man, although he have wisdom answerable to his strength to bear him out against all the world.

{Behold} See on Chap. 1. 12.

{God} See on Chap. 8. 3, 5.

{is mighty} See on Chap. 8. 2. on the word, strong.

{and despiseth not any} Or, yet despiseth not any. So that particle is rendered. Psal. 119. 109, 110. Job had accused God before, that he regarded not men's wrongs, nor would right them when they complained, Chap. 19. 7. & 23. 13. & 30. 21. But God does not despise any man to deny to do him right for the lowness of his condition, which Job had charged him withal, Chap. 10. 3. He does not despise any man without a cause, as the verses following declare.

{he is mighty} See before in this verse.

{in strength and wisdom} Heb. heart, Chap. 9. 4. & 12. 13, 16. & 37. 23. Or, in strength of heart. That is, in wisdom, he is full of it. For heart, see on chap. 34. 10. and on chap. 9. 4. & 11. 12.

V. 6. {He preserveth not the life of the wicked, but giveth right to the poor} What he had said before of God's excellent strength and wisdom, that he now proves by many particular passages of God's providence, both toward good men and bad, one interweaved within another.

{He preserveth not the life of the wicked} Heb. He maketh not (or, suffereth not) the wicked to live. He does not withdraw them from the hand of justice, yea oftentimes he slays them himself; he favors not the enterprises of wicked men, but does justice to such as are afflicted: he hates the works of wicked men, and at length destroys their persons. Contrary to what Job had said, chap. 21. See Psal. 55. 23. & 104. 35. So this word is taken not for making alive, but for keeping alive, Gen. 6. 19. Exod. 1. 17. And for wicked, see on chap. 3. 17.

{but giveth right to the poor} Or, afflicted. As he destroys wicked men that do wrong; so he upholds such as are wronged. For but, see on chap. 30. 1. For giving, see on chap. 14. 4. on the word, bring. For right, see on chap. 22. 4. on the word, judgment. For poor, see on chap. 29. 12.

V. 7. {He withdraweth not his eyes from the righteous, but with Kings are they on the Throne, yea he doth stablish them for ever, and they are exalted} Though the righteous be never so poor, yet are they still the objects of God's special providence: he not only delivers them from oppressors, but sometimes also prefers them to royal dignity, and establishes them in it to their dying day against all oppositions, when he has once settled them in it.

{He withdraweth not his eyes from the righteous} His eyes are always upon them, how low soever their condition be, he never fails them, Psal. 33. 18. & 34. 15. For eyes, see on chap. 15. 15. on the word, sight.

{but with Kings are they on the Throne} God raises up good men that are poor to sit with kings, Psal. 113. 7, 8. 1 Sam. 2. 8.

{yea he doth establish them for ever} He does not only set them up, but also settle them in their thrones. For ever, is put for a long time in Scripture language, Psal. 132. 14. See for the word on chap. 34. 36. upon the word, End.

{and they are exalted} Or, when they are on high. When they are once raised, he suffers them to come down no more, but upholds them in their high state as long as they live. So ו is translated when, Psal. 139. 16.

V. 8. {And if they be bound in fetters, and be holden in cords of affliction} But if it so come to pass, that some of these righteous persons, or such as seem so, for some of these perish, verse 12. thus preferred fall into sin, and are hampered with their transgressions, as with chains and fetters, then God uses the means of recovering them, as verse 9. &c.

{And} Or, or. So it is rendered, Exod. 21. 15, 17. Or, But; as chap. 30. 1.

{if they} If those righteous persons advanced, abuse their honor, God will make them to know it. For it is opposed to hypocrites, verse 13. Some understand it of evil men. Others of all sorts of men: but the first agrees best with the words foregoing and following.

{be bound in fetters} Kept in and straitened by their sins. Or, it may be understood literally, if they be carried from a throne to a prison for their sins, and change golden chains into iron fetters, verse 13. chap. 13. 27. Psal. 107. 10.

{and be holden} Heb. caught. Be taken, as a bird, or beast in a net, or snare, so as they cannot get themselves out.

{in cords of affliction} Or, poverty. In trouble, or want, afflicting them, and straitening them, as cords do the body. For cords, see on Chap. 18. 10. on the word, snare.

V. 9. {Then he sheweth them their work, and their transgressions, that they have exceeded} Though God suffer them to be bound in chains, yet he does not utterly reject them, but rather opens the eyes of their mind, that they may thoroughly consider what they have done, and to see that they have done amiss, and may repent, and mend for time to come. So that the end of these instructions is not their destruction, but correction.

{Then} Heb. And. Yet well translated Then here, as also chap. 13. 22.

{he sheweth them} Sets their work before them, and makes them to see it. So much the words import. They were blind before, now correction, or the work of God's Spirit upon it in their souls, clears their spiritual eyesight. See on chap. 15. 18. upon the word, told.

{their work} The quality of their works, that they are evil, and displeasing to God. For they knew what they had done before, but did not consider that they had done ill, till God's rods were upon them. Now he shows them what sins of theirs were the cause of this affliction, as the words following in this verse do declare.

{and their transgressions} See on chap. 7. 21.

{that they have exceeded} That they have been many and great, so as justly to provoke God thus to scourge them.

V. 10. {He openeth also their ears to discipline: and commandeth that they return from iniquity} As God by his Spirit inwardly, and by afflictions outwardly, sometimes opens men's eyes to see their own sins; so sometimes he opens their ears, that they may hearken to the words of such ministers as he sends to them in their sorrows, whose words before in their prosperity they regarded not, Chap. 33. 23.

{He openeth also their ear to discipline} See on Chap. 33. 16. where all these words are. The ear stopped cannot hear till it be unstopped, nor the ear of the mind, till cleared by God.

{and commandeth} See on Chap. 16. 1. on the word, said.

{that they return} See on Chap. 14. 13. on the word, past.

{from iniquity} See on Chap. 15. 35. & 16. 3. on the word, vanity.

V. 11. {If they obey and serve him, they shall spend their days in prosperity, and their years in pleasures} If men thus taught of God by and in their afflictions hearken to him, and serve him better upon recovery, they shall pass the rest of their life in abundance of all good things, and shall end their days with joy. Here is a hint for Job to repent of his unkind speeches against God, and then to expect a lasting prosperity, and herein Elihu was no false prophet. For (though not upon his) yet upon God's speech Job did humble himself, Chap. 40. 4, 5. & 42. 3, 6. and had a lasting prosperity, Chap. 42. 10. &c.

{If they obey} See on Chap. 13. 17. on the word hear.

{and serve him} See on Chap. 21. 15.

{they shall spend} Heb. they shall finish. The word כלה signifies. 1. To complete or finish a work according to a man's desire, Gen. 2. 2. 2. To make an end of a thing to the destruction of it, Psal. 90. 9. 3. To desire or expect a thing, as all expect complement and perfection. To long for a thing, 2 Sam. 23. 15. Here it is taken in the first sense for spending and ending men's days happily.

{their days} See on Chap. 14. 14.

{in prosperity} See on Chap. 21. 13. on the word, wealth.

{and their years} They shall enjoy prosperity a long time, not only for days, which may be many, and yet end in a year: but for many years.

{in pleasures} They shall have abundance of pleasure all their life long. From this word Naomi had her name, Ruth 1. 20.

V. 12. {But if they obey not, they shall perish by the sword, and they shall die without knowledge} But if they will not hearken unto God, in their affliction, when he declares the cause of it to them that they may amend, then they shall die a violent death, because they would not be taught how to prevent it.

{But} See on Chap. 33. 2.

{if they} Those righteous men spoken of before; verse 7. For such may lose their lives for disobedience, if they amend not, when God visits them for sin. 1 Cor. 11. 30. or such as seem so, who may be taken away by the sword and sent to hell.

{obey not} See on Chap. 13. 17. on the word, Hear.

{they shall perish by the sword} See on Chap. 33. 18. Heb. They shall passe away by the sword.

{and they shall die} See on Chap. 13. 19.

{without knowledge} Heb. Because they were without knowledge. Because they would not be wise, and take notice wherefore God afflicted them, though he gave them secret hints of it, therefore God gave them over to the sword.

V. 13. {But the hypocrites in heart heap up wrath, they cry not, when he bindeth them} But men that sin not out of human frailty, but out of a mischievous mind and most impure affections of heart, they take no warning, neither do they seek to God for help, but by continuance in sin make God more angry with them still, till he do consume them.

{But} See on Chap. 30. 1. Or, yet, as is translated, Psal. 119. 109, 110. Though they see some good men repent, when God corrects them, and others cut off for not returning to God, yet they amend not by God's stroke.

{the hypocrites} Or, profane men. See on chap. 8. 13.

{in heart} See on chap. 15. 12.

{heap up wrath} Heb. Put wrath. Add more to that which was before. Provoke God daily more and more, Rom. 2. 5. 2 Chron. 28. 13, 22. For wrath, see on chap. 4. 9. & 9. 5, 13. & 14. 13.

{they cry not} They pray not to God for help, and deliverance. This may be a hint to Job to try, whether he be a hypocrite or no, who did complain of God in his trials, but did not humbly pray to him to deliver him, or, They are suddenly destroyed, and have no time to pray for deliverance. For the word, see on chap. 19. 7.

{when he bindeth them} When he corrects them. See on verse 8.

V. 14. {They die in youth, and their life is among the unclean} God deals with them, as with those cursed young men, who having spent their youth in all filthiness, and uncleanness came to an untimely end by loathsome diseases procured by their lusts.

{They die in youth} They are taken away by God's hand before they be old, chap. 15. 32. & 22. 16. & 33. 22. Psal. 55. 23. Heb. Their soul dieth. That is, themselves, or their life is taken away. For soul, see on chap. 14. 22. For youth, see on chap. 20. 11.

{and their life is among the unclean} They lie among filthy persons in the grave. See life attributed to dead men, chap. 14. 22. or Their life shall be taken away among the Sodomites; that is, They shall be destroyed by some extraordinary judgment, as the Sodomites were. The word does not so much look at Sodom as at the conversation of the inhabitants, they were ready to execute all filthiness even the confusion of sexes. So were these young men, and so much the word imports. So this word is used, Deut. 23. 17.

V. 15. {He delivereth the poor in his affliction, and openeth their ears in oppression} But God deals otherwise with godly men, for he frees them, out of their troubles, when he has by private monitions of his Spirit brought them to humble their souls before him.

{He delivereth} God does, who is spoken of verse 11. The word חלץ signifies to pull off a thing, as the shoe, Deut. 25. 9, 2. To deliver out of trouble, Psal. 6. 4. 3. To draw out of a multitude, or to choose men to be armed for soldiers. Numb. 31. 3. 4. To fatten, for as are beasts fatted, that go in choice pastures, and are chosen before others, Isa. 58. 11. Here it is taken in the second sense, for delivery out of trouble.

{the poor} Or, the afflicted. See on chap. 29. 12.

{in his affliction} Or, in his poverty.

{and openeth their ears} Or, when he hath opened their eares. When he has taught them to make a good use of their afflictions. For ו When see Psal. 139. 16. For the other words, see on chap. 33. 16.

{in oppression} When they are oppressed by others, and cry to him for help.

V. 16. {Even so would he have removed thee out of the strait into a broad place, where there is no straitness, and that which should be set on the table, should be full of fatness} Now he comes to apply to Job in particular, what he had said in general, and that from hence to verse 26. wherein he tells Job. 1. What might have been, if he had carried himself well in his affliction, in this v. 2. What is on him, because he did not, v. 17. 3. What will be, if he repent not, to v. 26. In this v. he tells Job, that if he had made a good use of his afflictions, God would both have delivered and prospered him: and this he sets out by two similitudes, one taken from a man that dwells in a large ground, where he has liberty enough; and the other from a man that keeps a plentiful table full of all manner of delicacies. Liberty and wealth should have attended on Job, if he had carried himself wisely in his troubles.

{Even so} As he uses to deal with such as are truly humbled under his rod, so would he have dealt with you.

{would he have removed thee} He would have delivered you, v. 20, 11. The word signifies to persuade. Now because those that are persuaded by others, are removed from their former purposes, therefore it also signifies to remove. As 2 Chron. 18. 31.

{out of the strait} Out of your troubles, which have enclosed you like a prisoner in a narrow room, where you can scarce stir or breathe. Heb. out of the mouth of the strait. A similitude from a wild beast, that has a lamb in its mouth, or a pit that gapes as it were, to devour such as fall into it. Hereby is intimated deliverance from some great trouble or danger. For Mouth, see on chap. 15. 5.

{into a broad place} Into much liberty, Psal. 18. 19.

{where there is no straitness} Into an exceeding large place. He would have given you abundance of liberty.

{and that which should be set on thy table} The dishes of meat appointed for your food. Or the rest of thy table. You should quietly have enjoyed a plentiful table, Psal. 23. 5. The word שלחן signifies. 1. The table itself, Exod. 25. 23. 2. A table furnished with meat, Psal. 78. 19. 3. An altar, Ezek. 41. 22. Here it is taken in the first sense.

{should be full of fatness} You should have the fattest meats, and daintiest delicacies on your table. Others understand this v. of God's former dealing with Job, and read it, Even so hath he removed thee. And, That which was on thy table, was full of fatnesse. You have had experience O Job of what I have said, in your former prosperity. But it does not appear, that Job was in poverty or strait before, and therefore the former interpretation is better.

V. 17. {But thou hast fulfilled the judgment of the wicked: judgment and justice take hold on thee} But you have taken a quite contrary course; you have so behaved yourself in reasoning with God that it is too manifest, how guilty and worthy you are of that judgment which God is wont to lay upon heinous offenders. And so it came to pass, as you yourself see that that judgment, which he most justly has given upon you does still stand, and remain unmovable.

{But} So this particle is translated, chap. 30. 1.

{thou hast fulfilled the judgment of the wicked} You have carried yourself like a wicked man in charging God to deal unjustly with you in afflicting you so heavily, and so have confirmed them in their proud carriages against God. See on chap. 34. 8. others understand it of Job's ill carriage in his prosperity, either in the course of his life, or in favoring wicked men in judicature. But Elihu never charges Job with anything but miscarriages under God's hand in his affliction. For fulfilling, see on chap. 15. 2. on the word Fill. For wicked, see on chap. 3. 17.

{judgment and justice take hold on thee} Therefore God has just cause to pass a sentence of proceeding still in anger against you: and his sentence so takes hold of you, that you cannot get out of your misery. These are joined together, Psal. 9. 4. where it is interpreted cause and right. Some by justice understand the fair prosecution of the cause in the trial of it, and by judgment the pronouncing a faithful sentence. Or, Judgement and justice should uphold thee. But that agrees not well with the coherence. For justice, see on Chap. 22. 4. on the word judgment. For taking hold, תמך is translated holding, Am. 1. 5, 8. Sometimes it signifies upholding, as Psal. 63. 8. But the first signification suits best with this place.

V. 18. {Because there is wrath, beware lest he take thee away with his stroke, then a great ransom cannot deliver thee} Here Elihu counsels Job, what to do for time to come. 1. Not to provoke God further, to v. 21. 2. To take heed of iniquity. to v. 24. 3. To give honor to God, to v. 26. In the first part, first he exhorts him, v. 18. 2. Removes impediments of hearkening, as hope of ransom to free him, v. 18, 19. or force, v. 19. or hiding, v. 20. I perceive that God is angry with you by the continuance of your plagues. Beware you offend him no further by your obstinacy, lest he make an end of you. Assure yourself, if you had ever so much to give, it would not be accepted to save your life.

{because there is wrath} Because it appears by God's heavy hand on you, that he is very angry with you. For wrath, see on Chap. 19. 29.

{beware} This word is not in the original, but well added by the translators to make up the sense. As also Isa. 36. 18.

{lest he take thee away} Lest God destroy you, and so take you clean out of this world. For the word, see on v. 16. on the word, Removed.

{with his stroke} See on Chap. 34. 26.

{then} So this particle is translated, Chap. 25. 1. When you have provoked God so far, that he resolves to destroy you, it will be in vain to think of any ransom. Therefore prevent it beforehand by repentance.

{a great ransom} All that you can have to give, if you had all the world, Psal. 49. 7, 8, 9. For great, see on Chap. 22. 5. For ransom, see on Chap. 33. 24.

{cannot deliver thee} Heb. Turne thee aside. To wit, from death and destruction.

V. 19. {Will he esteem thy riches? no not gold, nor all the forces of strength} Do you think that if you could recover as much wealth, as you had before, or were full of gold, or had an army of strong men to assist you, that God would be hired or forced to release you from destruction? No certainly, you should then but feed yourself with vain thoughts.

{will he esteem thy riches?} He will make no account at all of wealth, that cannot free you, Prov. 10. 2. & 11. 4. For Esteem, see on Chap. 28. 17. on the word, Equal. For Riches, see on Chap. 34. 19. on the word, Rich. Others read it. Wilt he regard thy crying? That is, your prayer in your adversity. So the word is used, Chap. 30. 24.

{no not gold} This agrees well with the words before. Or, no not any defence. Which agrees well with the words following. For the word, see on Chap. 22. 24, 25. Others read it, No not in affliction.

{nor all the forces of strength} Not any force or strength, though the greatest in the world, can deliver you if God purpose to destroy you.

V. 20. {Desire not the night, when people are cut off in their place} As neither riches nor strength can shelter you from God's stroke, so wit cannot prevent it. Think not to find any hiding place to secure you. God's stroke lights on evildoers in the darkest night, Psal. 139. 12.

{Desire not the night} Some understand it of desiring the night for rest, which Job had done. Job 7. 13. Others of the night of death, which he had desired, Chap. 7. 15. But it is rather to be understood of the darkness of the night, wherein he might think to hide himself from God's stroke; but all in vain. For desire, see on Chap. 7. 2.

{when people are cut off in their place} You cannot be safe in the darkest night, for God has destroyed nations in the dark, as the Egyptians in the Red Sea, and Sennacherib's army. Chap. 27. 20. and 34. 20. Are cut off in their place. Heb. Ascend under them. See the like phrase, Chap. 5. 26. Psal. 102. 24. As the light of a candle, when it is ready to go out, flies up and then vanishes away. Or, as the corn is first taken up by the hand of the reaper, and then cut off, and laid flat on the ground. One verb included in another, as Psal. 68. 18. Received gifts for men, to wit, to give to them, as it is expounded, Eph. 4. 8. So here, They go up, that they may be cast down lower, Psal. 102. 10.

V. 21. {Take heed, regard not iniquity; for this hast thou chosen, rather than affliction} Here is Elihu's second exhortation to Job to take heed of speaking unjustly of God in regard of his troubles, in this verse, which he backs with reasons from God's power, and wisdom. ver. 22. and from his authority, and justice, ver. 23. The sum of this verse is, as if he had said, Now I warn you to take heed of speaking unequally of God's ways any more. I see I had need to give you such an admonition; for you are readier sin to do, than patiently to bear what God has laid on you.

{Take heed} Be very wary for time to come,

{regard not} Turn not your face to it in way of approbation, as men do to things they like. For the word, see on Chap. 5. 1 & 21. 5.

{iniquity} See on Chap. 15. 35. & 16. 3. on the word, Vanity. By iniquity here he means Job’s unjust speeches against God’s proceedings with him.

{for this hast thou chosen} To wit, iniquity, and rash censuring of God’s ways, as appears by your former speeches. See on Chap. 34. 33.

{rather then affliction} You had rather accuse God of afflicting you unjustly, than bear your affliction patiently. Others read it thus, For, for this cause hast thou chosen any thing rather than affliction. Because your heart dislikes God’s dealing with you, you had rather say any evil of him than be afflicted justly by him. Others thus, for this thou hast chosen because of thine affliction. You are so transported with the sense of your pains, that you care not what you say of God.

V. 22. {Behold God exalteth by his power; who teacheth like him?} Look well at God, and you shall see, that though many in the world give many monuments of their power and wisdom, yet none comes near to God in working or informing.

{Behold} See on Chap. 1. 12.

{God} See on Chap. 8. 3, 5.

{exalteth} Himself, by his seat in heaven, or his great works on earth. Or, he exalts the afflicted by delivering them, or the poor by preferring them, Psal. 9. 13. & 18. 48.

{by his power} By his great and infinite strength, whereby he can do what none else can.

{who teacheth like him?} No man, can teach so wisely as God, and therefore none can direct him how to act better than he does. Therefore you ought not to find fault with his dealings with you. Isa. 40. 13. Rom. 11. 34. 1 Cor. 2. 18. Or, no man teaches in so strange a way as God does. He can teach you wisdom, by these sore afflictions. For Teaching, see on Chap. 6. 24. & 8. 10.

V. 23. {Who hath enjoined him his way? Or, who can say, thou hast wrought iniquity?} Who has showed God how he ought to govern the world? No man had any such power over him to prescribe him his way. And though he be most free, yet never any man could charge him with one unjust act. Therefore you, O Job, do most rashly and arrogantly complain of his proceedings against you, as if you could teach him to govern better, or had taken him tripping in his dealings, and got some great advantage against him.

{Who hath enjoined him his way} Who has prescribed to him what he should do? For enjoining, see on Chap. 34. 13. on the words, Giving him a charge. For Way, see on Chap. 17. 9.

{or who can say} See on Chap. 16. 1.

{thou hast wrought iniquity} Who can charge God with any unrighteous actions? Chap. 8. 3. & 34. 10. Deut. 32. 4. 2 Chron. 19. 7. Rom. 9. 14. For Iniquity, see on Chap. 16. 3. & 15. 35. on the words, vain, and vanity.

V. 24. {Remember that thou magnify his work, which men behold} This is Elihu’s third exhortation to Job, to give glory to God, rather than to stand upon his own innocence. Which is set down in this verse, and a reason given of it in the next. The sum of this verse is, that Job give God the glory of afflicting him, which other men stand and gaze at, as wonderful. Others understand it of the works of creation, which agrees with the following part of the Chapter.

{Remember} Think seriously of it, which now you seem by your ill carriage to have forgotten.

{that} So this particle is translated, ver. 10.

{thou magnify} Set it out at large, and speak highly of it.

{his work} His strange correcting you; or his work of creation.

{which men behold} Other men dare not judge or censure God for afflicting you so heavily, as you do, but look at it with admiration. Others understand it of God’s works in the sky, as the meteors, which are admired by men. Some read it, whereof men sing. For which they praise God. For Man, see on Chap. 5. 17. & 9. 2.

V. 25. {Every man may see it, man may behold it a far off} Though you will not, yet all other men take notice of God’s special hand upon you, although they be not able to see the reason of it exactly, as being above their reach. Some understand it of the meteors, which all men behold though they do not thoroughly conceive of God’s secret manner of forming them in the clouds.

{Every man} Every man of understanding. For foolish men take no notice of God’s proceedings, Psal. 92. 6, 7. For the word Man, see on Chap. 14. 1.

{may see it} Take notice of it easily.

{man} See on Chap. 5. 17. & 9. 2.

{may behold it} See on Chap. 35. 5. on the word, Look.

{a far off} Imperfectly discern it, not fully see it, as things very high, or far remote, are seen but in part, as it were through a glass, and not so plainly as things that are nearer to us.

V. 26. {Behold God is great, and we know him not, neither can the number of his years be searched out} Now Elihu begins to set out God in his government of the world in regard of natural things, to ver. 23. of the next Chapter. And first he sets out the greatness and eternity of God in this verse. 2. He proves it by the meteors, and seasons afterwards. Seeing that we know God’s works but in part, ver. 25. certainly we cannot know God himself fully, neither is there any brain of man that can reach his greatness, or any arithmetician that can number his years.

{Behold} See on ver. 5.

{God} See on Chap. 8. 3, 5.

{is great} In power, glory, and majesty.

{and we know him not} So great, that we are not able fully to comprehend him, either in his essence or works.

{neither can the number of his years be searched out} Spoken after the manner of men, to set out God’s eternity; for he was before there were any years. He were a very old man that could live so many years, that the skillfullest arithmetician in the world could not reckon them. God’s continuance is beyond all count, Psal. 102. 24, 27.

V. 27. {For he maketh small the drops of water, they pour down rain according to the vapour thereof} The rest of Elihu’s speech is spent in describing the meteors and changes of the air, as rain, thunder, snow, &c. so interweaved one with another, that they cannot well be divided. God shows his great power daily, by dividing the drops of water in the cloud, so that the rain being thus dissolved, pours down upon the earth according to the proportion, and greatness of the vapor, whereof it is made.

{For he maketh small the drops of water} He lets them not fall down like a flood, lest they should drown the earth, but does as it were divide them in the cloud, and make them little. Others read it, He draweth up. To wit, vapors from below by the heat of the sun, which being dissolved in the cloud, fall down again in rain. Others thus, He withdraweth the drops of raine. He causes it not to rain for a time, and when he pleases it rains again; as in the end of the verse. For water, see on Chap. 14. 9.

{they pour down rain according to the vapour thereof} As the vapors drawn up from below are greater or lesser, so there is more or less rain. He purifies the vapors, and so distills them in rain. See on Chap. 28. 1. upon the word, Fine. For vapor, see on Chap. 18. 12. on the word, Destruction.

V. 28. {Which the clouds do drop and distil upon man abundantly} Though there be much water in the clouds, yet God orders it so, that it falls down by drops, yet in such plenty, that it waters many countries, where abundance of men dwell.

{Which} Which rain. Or, From whence. Out of which vapors.

{the clouds} The receptacles of the rain. See on Chap. 9. 8. & 11. 8. on the word Heaven.

{do drop} Send down on the earth by small drops one after another.

{and distil} The same thing in other words.

{upon man} See on Chap. 14. 1.

{abundantly} In great plenty. Or, upon many men. For the rain falls at times all the world over, and waters many men’s grounds.

{29. Also can any understand the spreading of the clouds, or the noise of his Tabernacle?} Moreover, is there any one who knows how far the lightnings will spread themselves in the clouds, as verse 30. or that knows the nature of the rattling thunderclaps, which come forth of the clouds, wherein God sits in secret, and unseen, as in a tabernacle, creating many strange meteors, to send down upon the earth?

{Also can any understand the spreading of the clouds?} Can the wisest man in the world tell how far the clouds will spread, or on what places of the world they will pour down rain? As verse 27, 28.

{or the noise of his Tabernacle} Some understand this of the noise the winds make in the air. Others of the thunderclaps, Psal. 104. 7. God’s tabernacle, is said to be in the clouds, Psal. 18. 11. & 104. 3.

V. 30. {Behold he spreadeth his light upon it, and covereth the bottom of the Sea} It is a wonderful thing to consider, how God spreads the lightning over the dark clouds, and makes them look bright like fire, yea which is more strange, he makes the lightnings dart so abundantly through the waters of the sea, that they do as it were cover all the bottom of it.

{Behold} See on Chap. 1. 12.

{he spreadeth his light} He scatters it all abroad, as a cloth is spread. For Light, see on Chap. 17. 12.

{upon it} Upon the cloud mentioned, ver. 29. or upon him, that is, upon man, as ver. 28.

{and covereth the bottom of the sea} Heb. The roots of the sea. He not only makes the lightning cover the earth, but also pierce deep into the seas. For Root, see on Chap. 5. 3. & 14. 8. For the Sea, see on Chap. 14. 11.

V. 31. {For by them judgeth he the people, he giveth meat in abundance} Here he sets out the infinite wisdom of God, who by the same means can work good to his, and hurt to his enemies; he can make rain, lightning, thunder, beneficial, or hurtful, as he pleases, by drowning the fruits of the earth by a flood, or cherishing them by moderate rain, and blasting trees by thunder, or clearing the air without hurting any thing, Chap. 37. 13.

{For by them} By rain, lightning, and thunder.

{judgeth he the people} He punishes them by drowning and blasting some people, or their corn and cattle.

{he giveth meat in abundance} By watering the earth in other places, and at other times, so that it brings forth abundance of corn. For giving, see on chap. 14. 4. on the word, bring. For abundance, see on chap. 8. 2, on the word, strong.

V. 32. {With clouds he covereth light, and commandeth it not to shine by the cloud that cometh betwixt} In this verse is a preparation for rain, when God raises up clouds to darken the light of the sun.

{with clouds} The word כף signifies a crooked or hollow thing, and is used. 1. For the hand, as chap. 16, 17. 2. For a hollow vessel, spoon, or platter, er. 52. 18, 19. 3. The hollow place, or middle of a sling, 1 Sam. 25. 29. 4. The hollow place of the thigh, Gen. 32. 25. 5. A cloud, which is an hollow thing, chap. 26. 9. So here 1 Kings 18. 44. For clouds first appear small like a man’s hand shut, and then spread out like the palm of a man’s hand.

{he covereth the light} Hides the sun from our eyes, and so sends dark and rainy days. It may be read thus, he covereth the light over the clouds. That is, he spreads it over them, as verse 30. And when he will he takes away the light again, as in the end of this verse. And this suits well with the former verse, and shows fair and foul weather to be at God’s will, to send when he pleases. For light, see on chap. 17. 12.

{and commandeth it not to shine} Not to shine is added to make up the sense. Heb. and commandeth it. Or, layes a command upon it. But it is observed, that this word with the preposition על (as here) in Scripture language signifies most commonly to forbid, or command not to do a thing, Gen. 2. 16. & 28. 6. 1 King. 2. 43.

{by the cloud that cometh betwixt} To wit, to darken it. The cloud is added to make the sense plain. Others read, and commandeth it, (or gives it a command) concerning the showre that is coming, as verse 33.

V. 33. {The noise thereof sheweth concerning it, the cattle also concerning the vapour} The thunder gives warning that rain is coming, and cattle that flee to shelter, when the vapor ascends. For of a tempest coming he speaks, verse 27. 28, &c.

{The noise thereof sheweth concerning it} The thunder, which is called the noise of the cloud, because it arises from the renting of the cloud. Or, his noise. That is, God’s, who makes it to thunder. This bears witness that a tempest is coming, and gives warning to living creatures to keep out of the way. For showing, see on chap. 15. 18. on the word, told.

{the cattle also} Hogs, and sheep, and oxen, that go to hide themselves when they perceive a tempest coming. This was an ordinary thing in that country, where were store of cattle, Chap. 1. 3.

{concerning the vapour} Heb. concerning that which goeth up. Those cattle are much more quick-sensed than men, and can perceive the vapors going up to cause rain, before men can see or feel them. For ascending, see on chap. 20. 6. Others read it thus; He declareth his will to it, whether it should fall upon the cattel, or on some plant that ascendeth. He directs the storm to the destruction of cattle, or of corn and trees, which he will. As Exod. 9. 25.

CHAPTER 37

Verse 1. {At this also my heart trembleth, and is moved out of his place} It seems that while Elihu was speaking of the thunder, God to confirm what he had said, caused it to thunder, that Job might be the more affected with what he said, and prepared with reverence to receive what God should say in the Chapters following. That there was a storm, appears chap. 38. 1. And the law was delivered with lightning and thunder, Exod. 19. 16. This unexpected coming of the thunder might well affright Elihu, as it did, in this verse. That it did then thunder, appears in verse 2.

{At this also} Or, Even at this. For it does not appear that he trembled at any thing before, till this unexpected thunder came. Others understand; At this which I shall say, for I intend yet to speak more gloriously of God’s great works. Or, Therefore, as it is translated, Gen. 2. 24.

{my heart trembleth} I am heartily afraid. For heart see on chap. 15. 12. The thunder has made great ones tremble, who denied that there was a God.

{and is moved out of his place} Leaps up and down as it used to do in a great fright. Or, is ready to leap out of my body, as the ship was said to be broken, Jon. 1. 4. And the net, Luke 5. 6. when they were but like to break. For place, see on chap. 18. 21. & 20. 9.

V. 2. {Hear attentively the noise of his voice, and the sound that goeth out of his mouth} Now he sets down what it was that made him afraid, the terrible crack of thunder then present, and exhorts others to regard it, that they may reverence God in his power as well as he.

{Hear attentively} Heb. Hear in hearing. There needed no great attention, for thunder speaks loud, and will be heard, but he would have them hear with the ears of the mind, and carefully to observe God’s great power, that spoke so terribly as no man could. For the word, see on chap. 13. 17.

{the noise} The word originally signifies an angry noise which makes others to tremble, as the roaring of the lion does the beasts, Am. 3. 8. Psal. 29. 3. It is God’s frighting, which is heard in the thunder, it terrifies the stoutest hearts. It makes so horrible a noise, that it is heard far and near.

{of his voice} Of God’s thunder, wherein he so speaks, that his people may take notice of his power, Psal. 29. 4. & 81. 7. And thereby he awakens men’s dullness, that they consider of his works. For the word, see on chap. 15. 21. on the word, sound.

{and the sound} The rumbling as it were, or inward noise of the thunder within the clouds, as doves mourn inwardly. See on chap. 27. 4. on the word, utter.

{that goeth out} See on chap. 20. 25. on the word, cometh out.

{of his mouth} Out of God’s mouth. For he makes himself known by the thunder, as men do by their words which come out of their mouths.

V. 3. {He directeth it under the whole Heaven, and his Lightning unto the ends of the Earth} He makes the noise of the thunder to ring in the air all abroad, as he directs it to any place under the whole heaven, and the lightning extends itself even to the most remote parts of the earth.

{He directeth it} Or, maketh it to go right forward. He guides it, and makes it to be heard where he pleases. It is not meant of the lightning nor thunderbolt (though God guide them also) but of the noise, or thunder itself, spoken of verse 2.

{under the whole Heaven} Wheresoever it is heard on earth, God directs it thither. Or, he makes it to be heard far and wide. See on chap. 28. 24.

{and his Lightning} Heb. his light. Hereby it appears that the former part of the verse was meant of the noise of the thunder, and not of the lightning here distinguished from it. For light, see on chap. 17. 12.

{unto the ends} Heb. the wings. A metaphor either from birds that spread their wings wide when they fly, or from the skirts of garments, which are at the ends of them, for the word signifies both. כנף is used. 1. For a wing, as Gen. 1. 21. 2. The utmost part of any thing. As 1. Of a garment, Num. 15. 38. 2. For the sails of a ship, which are spread like wings, and make ships as it were fly, Isa. 18. 1. 3. For the wings of an army, Isa. 8. 8. 4. For the farthest parts of the earth, Isa. 11. 12. 5. For the springing of the morning light, Mal. 4. 2. 6. For the swiftness of the wind, which seems to fly, it is so quick, and carries ships away apace, Psal. 18. 10. Here it is taken in the fourth borrowed sense for the corners of the earth, as also Job 38. 13.

{of the Earth} Of the world. See on chap. 15. 19.

V. 4. {After it a voice roareth, he thundereth with the voice of his excellency, and he will not stay them when his voice is heard} The thundercrack is before the lightning in nature, but we see the lightning first, which God sends as a forerunner, or warning piece, when he means to speak in thunder. Now the lightning is first seen, because the light passes through the air swifter than the noise, and enlightens it in an instant, whereas the noise goes by degrees. Thus God sends his light as an harbinger to his excellent and high voice. He delays not to send out such flames when he intends to thunder, or to send the thundercracks when it lightens.

{After it} After the lightning. v. 3.

{A voice} See on chap. 15. 21. on the word Sound; and in this chap. v. 2.

{roareth} The thunder makes an hideous noise far above the roaring of a lion, which the word originally signifies.

{he thundereth} See on chap. 26. 14.

{with the voice} See before on v. 2.

{of his excellency} Of his height. The word גאון sometimes signifies pride, as chap. 35. 12. because proud men think themselves higher than others. But God is indeed higher than all, and speaks accordingly in the thunder.

{and he will not stay them, when his voice is heard} After the thunder he presently sends rain and hail, spoken of in the end of the former Chapter. Others understand it of the lightnings, and read thus, He will not have it to be behind, when his voice is to be heard. The word stay, comes from a word which signifies the heel. The way to stay one, is to take him by the heel, Gen. 25. 26. For When, see on chap. 7. 13. His voice. God’s. See before in this v. Is heard. See on chap. 13. 17.

V. 5. {God thundereth marvellously with his voice, great things doth he, which we cannot comprehend} A transition from the thunder to other wonderful works of God, as if he had said, It cannot be denied that this voice of God is very wonderful; but other things no less admirable are done by God above the reach of our shallow capacity, as the bringing snow. v. 6, &c.

{God} See on chap. 8. 3, 5.

{thundereth} See on chap. 26. 14.

{marvellously} So as no creature can make such a noise. Others read it, God thundereth marvellous things with his voice. And refer it to those strange things, which are wrought by the thunders, as melting the money without hurting the purse, breaking the sword within the scabbard, exhausting the wine within the barrel, breaking the bones within the flesh, which are things above our reach. For Marvelous, see on chap. 5. 9.

{with his voice} See on chap. 15. 21. on the word, Sound.

{great things doth he} See on chap. 5. 9.

{which we cannot comprehend} Above our reach and capacity, chap. 36. 26, on the word, Know. Or, which we take no notice of. But pass them by carelessly, as if they were not worthy of our observation.

V. 6. {For he saith to the snow, Be thou on earth; likewise to the small rain and to the great rain of his strength} For he it is, that no sooner speaks the word, but the snow covers the earth like wool: and at his command both gentle showers, and tempestuous storms come upon the earth.

{For} This word giving a reason of what went before, shows plainly, that the marvelous things spoken of, v. 5. were the effects of the thunder, but new meteors such as follow.

{he saith} He commands the snow to come, and it comes, Gen. 1. 3. For the word, see on chap. 16. 1.

{to the snow} Snow and rain, and all the meteors are at God’s command, Psal. 147. 15, 16.

{be thou} Not only come, but abide till I call you back.

{on the earth} See on chap. 15. 19.

{likewise to the small rain, and to the great rain of his strength} Heb. And to the showre of raine, and to the shower of rains of his strength. That is to the gentle rain dropping out of the clouds, and to the violent storms that fall as evidences of God’s great strength. Others read it thus, Or to showers of raine: then showers of much raine come.

V. 7. {He sealeth up the hand of every man; that all men may know his work} Now he shows what befalls men in this v, and beasts in the next, when great snow, or rain falls upon the earth. Their work is hindered, that they sitting at home may have time seriously to consider of God’s great work abroad.

{He sealeth up} He hinders them from working, while the snow or rain lasts, and makes them keep within doors, as if they were shut up in their houses under God’s seal, as Noah was in the ark, Gen. 7. 16. For the word there used for shutting up come סגריר rain, Prov. 27. 15. because it shuts men up in their houses, and hinders them from working in the fields. For sealing, see on chap. 9. 7.

{the hand} The labor. He hinders them from working, Exod. 9. 19. For the word, see on chap. 15. 23.

{of every man} Of every man that has work to do abroad in the fields, for within doors men may work. For Man, see on chap. 14. 1.

{that all men} For man, see on chap. 5. 17. & 9. 2.

{may know} May take notice, that God has sequestered them from their field labors.

{his work} That the snow and rain that shut them in, came from God. Others read it, That every man may know his workmen. That masters of families may have time to call their servants to account. A frigid interpretation, and nothing to the setting out of God’s glory by so wonderful a work, which is the scope of this place.

V. 8. {Then the beasts go into dens and remain in their places} So great is the force of a tempest, that not only it drives men home, but even wild beasts to their dens, which use to prey in the night notwithstanding the darkness, if the weather be calm, Psal. 104. 20, 21.

{Then} When the rain and snow falls verse, 6.

{the beasts} It is true of all beasts, but especially of wild beasts, which must yield notwithstanding their great strength. They have their name from life or liveliness in the Original.

{go} See on chap. 15. 21. on the word, Come.

{into dens} Into the dark places to shelter them from the storm, where they use to lie in ambush to catch their prey. For so much the word signifies in the Original, chap. 38. 40.

{and remain} Abide here till the storm be over. The word signifies dwelling also, for men use to abide where they dwell.

{in their places} Heb. In their dwellings. That is, in their holes.

V. 9. {Out of the south cometh the whirlwind and cold out of the North} Now he passes on from snow and rain to whirlwinds, frost, and ice. At God’s command sometimes the south wind gathers clouds together, whereof comes a tempest, and sometimes the north wind comes and scatters them, and so brings cold weather, but clear sky, verse 22.

{out of the south} Heb. Out of the chamber. See on chap. 9. 9. Others understand it out of a secret place, as Job 23. 9. Psal. 135. 7. But the south is best, because it brings tempest, and it is here opposed to the north, which brings fair cold weather.

{cometh} See on chap. 15. 21.

{the whirlwind} See on chap. 21. 18. on the word, storm.

{and cold out of the North} Heb. out of the scattering windes, which are the northern winds which dispel the clouds, and purify the air, and therefore are called by some learned men the brooms of heaven. Then follows fair cold weather, when the sky is cleared.

V. 10. {By the breath of God, frost is given, and the breadth of the waters is straitened} When God please, a cold blast comes forth which brings frost, whereby the waters, that ran at large before, are as it were shut up into a narrow prison by the ice, which like the prison walls encloses them.

{By the breath of God} By a cold wind coming from God, as if he did breathe it out of his mouth, Psal. 18. 15. For the frost comes from the excessive cold winds, and therefore it is most rife in northern countries, in so much that the sea is frozen in those parts. For God, see on chap. 8. 3, 5.

{frost is given} Heb. He giveth frost. But it may be translated passively. See the like on chap. 3. 3. That which here is translated frost, is divers times in this book translated ice. It comes from a word, that signifies to make bald, for it covers the grass which is as it were the hair of the ground, and makes it smooth like a bald head. For giving, see on chap. 14. 4. on the word, Bring.

{and the breadth of the waters is straitened} The waters are kept in from overflowing by the ice. Or, They are congealed into ice. And therefore ice is defined by some to be much water in a little room, chap. 38. 30. For Breadth and straitened, see on chap. 36. 6. For water, see on chap. 14. 9.

V. 11. {Also by watering he wearieth the thick clouds; he scattereth his bright cloud.} As God sometimes sends frost and ice, so at other times he sends so much rain to water the earth, that the clouds are as it were weary with pouring it down. He also drives away those clouds of light, which were in the firmament before, as if he meant to send nothing but rain.

{Also} God varies his actions. Sometimes he sends fair weather, ver. 9. and sometimes foul, as in this verse.

{by watering} By watering the earth. By pouring down continual showers to that end. Or, by driving them to and fro to water divers parts of the earth, and then dissolving them quite into rain.

{he wearieth the thick cloud} Though the cloud be thick, and full of rain, yet he makes it spend all its store, and so makes it weary, as a man is at night, that has spent all his strength in laboring all the day.

{he scattereth his bright cloud} The cloud which was covered over with lightning before, chap. 36. 30. is now quite spent and dispersed, and appears not at all. His bright cloud. Heb. [The] cloud of his light. For Light, see on chap. 17. 12. Others read it. And his light scattereth the cloud. That is, the sun disperses them.

V. 12. {And it is turned round about by his counsels, that they may do whatsoever he commandeth them upon the face of the world in all the earth} Thus you see that God turns the clouds up and down as he pleases by his wisdom, that they may accomplish his ends, and that not in some places alone, but all the world over.

{and it} The cloud spoken of before in the former verse.

{is turned round about} Sometimes clouds are raised, sometimes scattered, sometimes driven as in a circle, or forward and backward from one place to another, sometimes bright, and sometimes dark.

{by his counsels} The word in the Original is derived from the ropes of the ship, in managing of which for the best advantage of the ship, consists the seaman’s skill. So God orders all these meteors severally for his own ends by his infinite wisdom.

{that they may do} That the clouds and other meteors before mentioned may effect what God would have them to do.

{whatsoever he commands them} A metaphor intimating, that the clouds and meteors are as ready to do what God requires, as a good servant is to do what his master commands. See the like, Levit. 25. 21.

{upon the face of the world} Publicly in all the habitable world, wheresoever any men dwell. For the word, Face, see on chap. 14. 20. on the word, Countenance. For World, see on chap. 18. 18.

{in the earth} See on chap. 15. 19.

V. 13. {He causeth it to come whether for correction, or for his land, or for mercy} Here he sets out the end of God’s various disposing of the clouds, and producing so many several meteors out of them, to wit, either to correct men for their sins by floods or lightnings, or to make the earth fruitful by sending plenty of rain in due season, or to cool men by gentle showers in extremity of heat.

{he causeth it to come} Heb. He causeth it to finde. He makes it to find a way to send out showers or other meteors, for the ends appointed by God.

{whether for correction} To chastise men for their sins. Heb. for a rod, chap. 9. 34. For parents use to correct their children with rods; so does God the world with floods and lightnings, chap. 36. 31. Exod. 9. 18, 23. 1 Sam. 12. 18, 19. Ezr. 10. 9. Others read it, for a tribe. For some particular family. As parents used a rod for correction, so the chief of every family carried a rod or scepter in his hand, as a sign of authority. From thence the name came to be put for the whole tribe. Num. 17. And so God causes it to rain on one place and not on another, Am. 4. 7.

{or for his land} To make his land fruitful. That is, all parts of the world, where men dwell; for all is God’s, Psal. 24. 1. Others restrain it to the land where God’s people dwell. Hos. 9. 3. Others take it for the wilderness; which God only looks after, and men do not husband. God makes the rain to fall there, that the wild beasts may have food. So the sea is [said to be] God’s, Psal. 95. 5. chap. 38. 26, 27. Psal. 65. 12. & 104. 16. For land, see on chap. 15. 19. on the word, Earth.

{or for mercy} Or for other good uses besides fructifying the earth, as to purge the air with lightning, to cool the earth with showers in summer, &c. Others understand the former clause of watering the earth in an ordinary way, to produce an ordinary crop, and this of an extraordinary fruitfulness. Others understand it of that mercy spoken of before, verse, 7. That men may by the sight of these extraordinary works of God be brought to repentance, and escape destruction. The word sometimes signifies reproach, but most commonly mercy, and that signification best fits here.

V. 14. {Hearken unto this O Job; stand still, and consider the wondrous works of God} Either Elihu conceives Job attended not, or that he was ready to interrupt him before he had done; and therefore he calls upon him by name for attention, that laying aside all disquieting thoughts, he would hearken to him, discoursing of the mighty works of God, that so he might not contest with God any longer, because of his misery, but might humble himself before the mighty God, as he ought.

{Hearken} See on chap. 33. 1.

{to this} To this discourse of God’s various proceedings without blaming him. To that which I shall say further of it, if you have been negligent before.

{O Job} See on chap. 1. 1.

{stand still} Hear quietly, and do not reply till I have done. So this word is used, chap. 32. 16.

{and consider the wondrous works of God} Lay aside your passion occasioned by the greatness of your pains, and weigh well the strangeness of God’s actions, which I have spoken of, and shall speak of further, that you may stoop unto him for the good of your soul. For wondrous works see on chap. 5. 9. on the word, Marvelous. For God, see on chap. 8. 3, 5.

V. 15. {Dost thou know when God disposed them, and caused the light of his cloud to shine?} Can you tell, when God is working in the clouds, or how he prepares them within to send forth lightning and thunder? See on chap. 36. 29.

{Dost thou know} God may be preparing for fair weather or foul weather in the clouds, and you be quite ignorant of it.

{when God} See on chap. 5. 17. & 11. 6.

{disposeth them} When he secretly orders the clouds for the ends above said, v. 11, 12. and that unseen of men. Or his wonderful works, v. 14, 16.

{and caused the light of his cloud to shine} Or, That he may cause, &c. That he may bring lightning and thunder, verse 3. 11. chap. 36. 30. Others understand it of the rainbow, a sign of fair weather after rain. Others of the sunshine scattering the dark clouds. These things neither Job nor any creature can foretell, much less God’s strange proceedings with the sons of men, and therefore Job must not censure God, though he be in misery. For light, see on chap. 17. 12.

V. 16. {Dost thou know the balancings of the clouds, the wondrous works of him who is perfect in knowledge?} When God lifts up the vapors to the clouds, or keeps them there in an equal distance from the earth, as if he weighed them, or means to send them down again in rain, does he make you acquainted with his purpose? Some understand it of God’s equal balancing the clouds at first, so that they continue still in their place, and fall not down to drown the earth. But this agrees not well with the rest about the daily producing of new meteors.

{Dost thou know} See on v. 15.

{the balancings of the clouds} How God makes them bigger or lesser, higher or lower, according as he means to use them for the good or hurt of the creatures, and that so exactly, as if he weighed them with a balance in every change.

{the wondrous works} See on chap. 5. 9. on the word, marvelous.

{of him which is perfect in knowledge} Of God, v. 14. See also on chap. 36. 4. 1 Sam. 2. 3.

V. 17. {How thy garments are warm, when he quieteth the earth by the South wind} Now he brings Job nearer home, to convince him the more of ignorance in the reasons of God’s actions. Can you tell beforehand when, or the reason why after storms brought in by the south wind verse 9. the sun should grow so hot that you can scarce able to endure your clothes upon your back? For in those hot countries clothes though light, were very burdensome.

{How} Do you know thoroughly how it comes to pass, or when this change of weather will be? If not, how can you tell greater things?

{thy garments} See on chap. 6. 15. on the word, deceitfully.

{are warm} Or, are hot. For so the word originally signifies.

{when he quieteth the earth} Then God takes away the storm from it, and sends heat. Or, impersonally, when the earth is quieted. For earth, see on chap. 15. 19.

{by the South wind} Which brings heat, Luke 12. 55. As the north does cold, verse 9. Or, from the South. That is, from the sun shining in the south, for there is no mention of wind in the Original, and that the sun is hottest when it comes into the south, and that suddenly after a great storm, which made men’s garments wet and cold before, is the more strange. The word has its Original from an high habitation, for the sun is highest when it is in the south.

V. 18. {Hast thou with him spread out the sky, which is strong, and as a molten looking-glass} When the air is darkened with clouds, and rent to pieces as it were with thunder, chap. 26. 9, 11. Can you do as God often does, make it strong again, and clear like a glass that has passed through the fire? The sum of Elihu’s argument in this matter of the meteors is this. If God call not man in other things, which he daily does, as a counselor or judge of his actions, nor cannot justly be required by any man to do so, nor may any man presume against his ordering the meteors and seasons, which yet concern the great good or hurt of many thousands, it is a very equal thing, that a particular man should not expect of God a reason of his particular dealing with him, but patiently submit unto him, not questioning his justice at all though he never so grievously afflict him.

{Hast thou with him} Or, Dost thou with him. For he speaks of a thing often done, after every storm, not of spreading the sky at first. See the reason on verse 16. You cannot do that which God often does, nor are not helpful to him in that work, and therefore know not the reason of that settlement.

{spread out the sky} Make it all clear and fair after a storm, as if it were covered over with a clean cloth. For sky, see on chap. 9. 8. & 11. 8. on the word, Heaven.

{which is strong} Though it be but a slight substance, yet none can alter the face of it but God.

{and as a molten looking-glass} That is, very clear: For he speaks of a fair sky after a storm, as nor is not in the Original, and therefore it may be read, which is strong as a molten looking-glass. If those were made of metals melted, as some conceive, then no doubt they were very strong.

V. 19. {Teach us what we shall say unto him, for we cannot order our speech by reason of darkness} If you would have us to plead your cause, bring out some of those many arguments you did brag of (Chap. 23. 4.) For we are so ignorant, that we can find nothing for you to say against God. A sharp irony.

{Teach us} Heb. Make us to know.

{what we shall say} In your defense, or if we were in the like case; and had such a desire to plead with God, as you have expressed, chap. 13. 3. & 23. 3. & 31. 35. For the word, see on chap. 16. 1.

{unto him} Unto God mentioned, verse 18.

{for we cannot} So the future is translated, chap. 11. 7.

{order our speech} Our speech, is added by the translators to make up the sense. See it fully expressed, chap. 32. 14. For order, see on chap. 13. 18.

{by reason of darkness} Because of the darkness of our understandings, which make us unable to dive into the reasons of God’s actions. חשך Darkness is sometimes put for trouble, as chap. 15. 22. Sometimes for death, as chap. 15. 23. Sometimes for ignorance, as Isa. 9. 2. So here he glances at Job’s presumption, that would control God’s works.

V. 20. {Shall it be told him that I speak? if a man speak, surely he shall be swallowed up} It was the custom of those times, very likely and is so still, that suits were entered in a book, and then days appointed for the hearing of them, as it is now in matters of law. The words may better be rendered thus; Shall it be recorded unto him that I will speake? would any man speake when he shall be swallowed up? As if he had said: Think you that I will enter into the lists with God to maintain your cause against him? Sure no man but a mad man, would speak in a cause wherein he knows beforehand he must needs be undone.

{Shall it be told him} Shall God be made acquainted with my purpose, or bad speeches of his proceedings like yours, or shall it be registered for God to take notice of it. Such books of accusation are mentioned, chap. 19. 23. & 31. 35.

{that I speak} That I will take your cause in hand, and plead it against him. Others, that I will speak so rashly of his dealings as you have done.

{if a man speak} Or, would any man speake. To wit, in your behalf, or as you have done, so אם is used by way of question, chap. 17. 2. For man, see on chap. 1. 1. For speak, see on chap. 16. 1. on the word, said.

{surely he shall be swallowed up} Or, when he shall be swallowed up. When he knows beforehand that God would overthrow him by his power and majesty. For אם surely, see on chap. 34. 35. For כי when, on chap. 7. 13. For swallowing, see on chap. 20. 15.

V. 21. {And now men see not the bright light which is in the clouds, but the wind passeth, and cleanseth them} Some understand the words thus. You see O Job the sun shining brightly, so that you are not able to look upon it now the wind has cleansed the clouds; how think you then that you can behold God’s majesty? But it rather seems to be a preparation for the whirlwind coming, in which God intended to speak, chap. 38. 2. God had made way by lightning and thunder before, verse 2. Now he darkens the air again, so that they could not see the sun. An argument of God’s coming to speak in anger. And the words may be read thus at the end of the verse. But when the wind passeth, and cleanseth them, then faire weather will come, &c. verse 22.

{And now} At this instant see a sudden change of the face of the sky.

{men see not the bright light which is in the clouds} The clouds have shut in the light of the sun, so that men cannot behold it. For seeing, see on chap. 19. 27. on the word, behold. For light, see on chap. 31. 26. For clouds, see on chap. 9. 8. & 11. 8. on the word, heaven.

{but} Or, but when. It is translated, and when, 1 Sam. 13. 1. For but, see on chap. 30. 1.

{the wind} See on chap. 15. 2. upon vaine knowledge.

{passeth} See on chap. 15. 19.

{and cleanseth them} When the wind has scattered the dark clouds, then it will be fair again.

V. 22. {Fair weather cometh out of the North: with God is terrible majesty} When God pleases to darken the air, and after that to make it clear again by sending northern winds to purge it, then he shows that he is both terrible and glorious, worthy both to be feared, and to be praised.

{Faire weather.} Heb. Gold. Shining and bright things in Scripture are compared to gold. As oil, Zech. 4. 12. So here the bright beams of the sun.

{cometh} Or, will come. For it may be then it was cloudy. See on verse 21.

{out of the North} By means of the northern winds clearing the air, verse 9. Prov. 25. 23. It has his name from hiding, because in the remote parts of the north the sun is not seen some part of the year.

{with God} Or, in God. So it is translated, Psal. 42. 5, 6. Exod. 29. 3. For God, see on chap. 5. 17. & 11. 5.

{is terrible majesty} He is to be feared and honored. The word majesty may come from ידה to confess. It argues some special greatness, that makes men acknowledge and confess it. Others read it in way of a doxology, unto God be reverend Majesty. Let his glory be acknowledged in these meteors, and strange changes in the air.

V. 23. {Touching the Almighty we cannot find him out; he is excellent in power, and in judgment, and in plenty of justice: he will not afflict} This verse and the last contain the conclusion of Elihu's speech. The doctrinal part concerning God's incomprehensibleness, greatness, and justice, is in this verse. The practical part of reverence due to him therefore is in the next verse. The sum of this verse is, that though God be above man's reach in his essence, and infinite in power, yet he never abuses his power to the wronging of any man. A fit conclusion for so serious a discourse.

{touching the Almighty} See on chap. 8. 3, 5.

{we cannot find him out} See on chap. 11. 7. We cannot comprehend the infiniteness of his essence, nor approach to the brightness of his glory, nor pierce into the secrets of his providence.

{he is excellent} Very great, chap. 36. 26. It comes from a word that signifies to increase. Men that increase in wealth grow very rich. God is greater than they in power, though he grow not, for he always was so.

{in power} In strength and ability to do what he please, chap. 9. 4. & 12. 13, 16. & 36. 5.

{and in judgment} See on chap. 22. 4.

{and in plenty} See on chap. 22. 5. on the word, Great.

{of justice} Of upright dealing toward all.

{he will not afflict} Not willingly, but when he is as it were forced by men's ill carriage, Lam. 3. 33. or without just cause. Others read the end of the verse thus, He will not afflict him in judgement and plenty of justice. That is, he will not use such extremity, as he might without violation of justice in afflicting men. Others thus, He will not oppresse judgement and plenty of justice. That is, he will not pervert it, for that is a kind of oppression of it. Others thus, He will not (or, need not) answer. He being so just, that he will by no means abuse his power, there is no reason why any should call him to account for his actions, neither will he give any answer, if they do. For the word, see on chap. 16. 1. on the word, Answered.

V. 24. {Men do therefore fear him: he respecteth not any that are wise of heart} In regard of God's great power, and justice, it is fit, that men should have a reverent account of his actions, and the rather because he regards not the censure of those that think themselves wise enough to control him in his actions.

{men} See on chap. 5. 17. & 9. 2.

{do} Or, should. So the future is translated, chap. 34. 6. Wise men do fear God: All men should do it.

{therefore} Because of his infinite power and justice.

{fear him} Reverence God, and have an high account of all his actions, and not rashly dispute against them, though they know not the causes of them. See on chap. 1. 1. & 15. 4.

{he respecteth not} He regards not. See on chap. 19. 27. on the word, Behold.

{any that are wise of heart} That think themselves able to convince him of unwise and unjust dealing. Others read it, But he feareth not all wise in heart. Men should be so wise, as not to dispute against any of his proceedings. But he knows all are not so. A secret nip for Job, who had desired often to reason with God about the cause of his afflictions. Others read it thus, No men, though never so wise in heart can see him. He is invisible, and incomprehensible. For the phrase, see on chap. 9. 4. For Heart, on chap. 15. 12.

CHAPTER 38

Verse 1. {Then the LORD answered Job out of the whirl-wind, and said} That though Job had rightly maintained, that he was not punished as an hypocrite, nor was worse than his accusers, yet some impatient speeches escaped from him, which needed correction. As Elihu had in part showed before, so God does it now more fully; and that in two orations, to each of which is adjoined Job's submission. The first from hence to verse 6. of the 40. chap. The second, to verse 7. of the 42. chap. In the first note, 1. God's long oration, chap. 38. & 39. 2. His call for an answer, chap. 40. 1, 2. 3. Job's short and submissive answer, chap. 40. 3, 4, 5. In God's long speech observe, First, the preface, in this chap. verse 1, 2, 3. 2. The speech itself to the end of chap. 39. In the preface note, first a transition of the penman, verse 1. 2. God's objurgation of Job for his boldness, verse 2. 3. His permission of him nevertheless to speak for himself, verse 3. Job had often desired God's judgment in the cause. So had Job's friends, chap. 11. 5. They were all weary with disputing, and God now comes beyond all their expectation, and determines the business. He had now long enough suffered his servant Job to be hurried by Satan and his instruments. He now raises a storm, and out of it speaks to Job as follows, verse 2. &c. It is worth observing, how much God's speech goes beyond Elihu's for matter and manner.

{then} When the rest had done disputing. So this particle is translated, chap. 20. 1.

{the LORD} Jehovah in Heb. He that is, was, and is to come; for it has a touch of all three tenses in it. And it comes from being; for God has his being in himself, and gives being to all creatures.

{answered} To Job's former complaints, and stopped his mouth, which his three friends could not do. For the word, see on chap. 16. 1.

{Job} Not his friends, nor Elihu; for Job was the person tried, and chiefly concerned in the business. For Job, see on chap. 1. 1.

{out of the whirlwind} Which was raised before, together with lightning and thunder, chap. 37. 2, 21. To make way for God's speaking in state, yet hiding his glory, and to make Job and his friends the more attentive. Thus God did use in former times to speak to his servants, Deut. 4. 12. 1 King. 19. 11. &c. Ezek. 1. 4. &c. Nah. 1. 3. Heb. 12. 18.

{and said} See on chap. 16. 1.

V. 2. {Who is this, that darkeneth counsel by words without knowledge} Here is a check to Job, and likewise an implication of what God intended to prove against him, to wit, that he had spoken ignorantly concerning God's afflicting of him, and by his complaints of injustice had obscured or cast a cloud upon God's righteous dealing, to make the world believe that God had done him wrong.

{who is this} Which of you is it? As if God had expected that Job being guilty should take it to himself. Or, as if God had pointed to Job. Or, what manner of man is this, that dares thus to obscure God's counsels? chap. 42. 3.

{that darkeneth counsel} That casts a black color on the sovereign brightness of the justice, and wisdom of my providence, accusing my judgments of folly and injustice. Who by searching out the counsel of his own corrupt reason makes it the more obscure, and declares his own folly, Rom. 1. 22.

{by words without knowledge} See on chap. 35. 16.

V. 3. {Gird up now thy loins like a man, for I will demand of thee, and answer thou me} The same challenge is made to Job, chap. 40. 7. Job had put God to his choice, chap. 13. 22. And now God chooses the replying part, and puts Job to answer for himself. As if he had said, if you will needs dispute with me, prepare yourself like a man to battle. As he girds his loins, so do you bring forth your best reasons for yourself. See what you can answer to what I shall demand, if you cannot, see your own folly in accusing, and challenging me to this weighty dispute.

{Gird up now thy loins} Their garments being loose in those hot countries, as appears by the phrase of covering the feet, Judg. 3. 24. They did use to gird their clothes to them, that they might not be troublesome, when they did eat, Exod. 12. 11. or went to labor or travel, 1 King. 18. 46. or to fight, 1 King. 20. 11. So here by way of metaphor, prepare yourself for this tongue combat, so well as you can. See the like phrase also, Prov. 31. 17. Jer. 1. 17.

{like a man} Like a valiant man that means to grapple with his adversary. You have bragged much, now see what you can do. For a man see on chap. 14. 10. & 22. 2.

{for} I mean to set to the work: you have a strong adversary therefore, bestir yourself. For I see on chap. 17. 10.

{I will demand of thee} You think yourself wise enough to censure my proceedings. I will convince you of ignorance by certain questions. Answer them if you can.

{and answer thou me} Heb. And make thou me to know. You think yourself a very understanding man, see if you can either tell me, or teach me the right in what I shall ask.

V. 4. {Where wast thou, when I laid the foundations of the earth? declare, if thou hast understanding} To convince Job of ignorance he begins, with the creation of the world, interlining many things which cannot well admit of a division, but must be handled in order, as they stand. He loads Job with many deep questions, the least whereof he could not answer. The sum of this verse is, You are but of yesterday: I am from eternity. You were taken out of the earth, and therefore could have no being when I made the earth. Much less could you be my counselor or companion in the work. And shall I need your counsel in governing of the world, that needed it not in making it? See your error and repent.

{Where wast thou} You that take so much upon you now, had no being, when I did that great work, chap. 15. 7.

{when I laid the foundations of the earth} A metaphor from builders, who when they go about some great fabric first lay a deep, and strong foundation that the building may continue. So God though he founded the earth on the center, a thing of nothing, yet laid it so fast, it cannot be moved; or by the foundations of the earth, may be meant the body of the earth, which lies lowest, and like a strong foundation upholds as it were the other elements, and the heavens. For the phrase see Psal. 102. 25. & 104. 5. Prov. 8. 29. For the earth, see on chap. 15. 19.

{declare} See on chap. 15. 13. on the word, Told.

{if thou hast understanding} Heb. If thou knowest understanding. Dan. 2. 21. 1 Chron. 12. 32. & 2 Chron. 2. 12. Isa. 29. 24.

V. 5. {Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it} Having spoken of the creation of the earth in general in the former verse: He now goes on in the manner of building, to set out the greatness of this work, too great for Job or for any creature's brain or hands. First the builder chooses the ground to build on fit for what he intends to do. Then he measures it by a line, that the building may be proportionable. After that the foundation is laid, and then the walls are raised, and the building is firm. So did God firmly make and settle the earth, verse 5, 6.

{who hath laid} Wisely disposed, as a builder does a plot of ground, in which he means to build. Who chose a fit place for the earth, and left room for the other elements fit for each of them? None but I did it: none but I could do it.

{the measures thereof} Who has proportioned the length, breadth, height, depth, thickness of it?

{if thou knowest} Tell if you can, who did it. For כי if, see chap. 21. 15. Others read it, (For thou knowest.) You take upon you to censure my actions, as if you knew all things better than I. A tart irony, as verse 21. So כי is translated For. Psal. 135. 14.

{or who hath stretched the line upon it} Who proportioned it into levels, hills, dales, as by a line? Zech. 1. 16. & 2. 1. For stretched, see on chap. 26. 7. There is mentioned in the prophets a line for building, as before: and a line for destroying, as Isa. 34. 11. The first is here meant.

V. 6. {Whereupon are the foundations thereof fastened? or who laid the corner stone thereof} Upon what props did I set such an infinite weight, and by whose aid did I as it were lay an high cornerstone to uphold, and keep together so great a building.

{whereupon are the foundations thereof fastened} Heb. The sockets thereof made to sinke. For foundations are laid in the ground, and the beams on them joined with sockets. All this is to show the firmness and unmovableness of the work. See Psal. 104. 5.

{or who laid the corner stone thereof} Who made the parts to keep so close together, and to keep up one another? It is in vain to enquire here, what is the foundation of the earth and the cornerstone; for all is metaphorical to show the firmness of the work, as buildings last, that have good foundations, and cornerstones. For laid, see on chap. 6. 24. & 8. 10. For stone, see on chap. 14. 19.

V. 7. {When the morning stars sang together, and all the sons of God shouted for joy} Some join these words immediately to the former, and understand it all of the angels, whom they conceive to be made the first day, and being as it were the stars of heaven for brightness, to praise God at the laying of the foundation of the earth that day, like the shoutings at laying the headstone of the temple, Zech. 4. 7. Ezr. 3. 10, 11. Others join it to verse 4. where wast thou when the morning stars, &c. And these suppose the stars and angels both made the fourth day, and the stars to praise God materially, as the heavens do, Psal. 19. 1. And the angels vocally, as musicians sing or play upon instruments. And that at the first upon that strange sight of the creation of the stars, and not of themselves.

{when the morning stars} The stars new created, Psal. 148. 3. or rather the angels created in the first morning of the world, that they might behold the creation of all other creatures, though they had no hand in it, and first praise God for it, before man was made. Thus it must be understood, for else stars and angels praise God still. So angels are compared to stars for brightness, Rev. 1. 20. And are called angels of light, 2 Cor. 11. 14. And they are called morning stars because they were the first living creatures made in the morning of the world. Christ is also called the morning star, Rev. 22. 16. For Morning, see on chap. 7. 18.

{sang together} At the same time in a harmony. Or, together with the laying the foundation of the earth, or with the creation of the stars or angels, or Sang alone. When there were yet no other creatures to praise God, man being not yet made. So this word is translated only; chap. 34. 29. And should be, alone not together; as it is Ezr. 4. 3.

{and all the sons of God} All the angels, for there were no other sons of God then, See on chap. 1. 6.

{shouted for joy} See chap. 33. 26. Ezr. 3. 11.

V. 8. {Or who shut up the Sea with doors, when it brake forth, as if it had issued out of the womb} God goes on to set out his mighty power in bounding the sea. It did at first overflow the earth being the higher element, till God was pleased to prepare as it were a great house to enclose it, and doors to shut it in, that there might be a dry land for men and beasts to inhabit. This none could do but God.

{Or} So it is translated, chap. 15. 7.

{who} This is added out of verse 5. to make up the sense.

{shut up} Kept the sea within certain bounds, that it might not drown men and beasts, chap. 7. 12. & 26. 10. Psal. 104. 9. & 33. 7. Gen. 1. 9. Prov. 8. 29.

{the Sea} That huge heap of waters, into which all the rivers run. See on chap. 14. 11. Eccl. 1. 7.

{with doors} With banks and downs, and sometime with the weak sands. The hollow places of the earth, wherein it is lodged, are as it were the house of the sea. The borders are like doors.

{when it brake forth} Out of the earth at first, and then overran it all. Moses makes no mention of the creation of the sea, yet it seems it was brought forth out of the earth, because the fountains of it are mentioned, verse 16. Gen. 7. 11. Prov. 3. 20. The word signifies a breaking forth with a kind of force or violence.

{as if it had issued out of the womb} Some understand it of coming out of the womb of God's providence; but it is most likely it came out of the womb of the earth, as before a metaphor taken from childbearing. And after that God shut it within certain bounds, as verse 10, 11. For Issuing out, see on chap. 20. 25. on the word, Comes out. For womb, see on chap. 24. 20.

V. 9. {When I made the cloud the garment thereof, and thick darkness a swaddling-band for it} The Lord goes on in the metaphor. When the child is born, garments and swaddling bands are provided for it to compass it about and cover it; so has God enclosed and covered the sea with clouds and darkness. As though the sea were but a little babe in the hands of God to order it, as he lists, which yet the greatest potentates cannot curb.

{when I made the clouds the garments thereof} Understand, where were you then? out of verse 4. To wit, when I having separated the sea from the earth did first make the clouds to cover it as garments do the child, that comes naked into the world. See for Garment, on chap. 24. 7, 10. on clothing, and covering.

{and thick darkness a swaddling-band for it} Some understand it of the clouds, as before, but it may well be understood of fogs and mists, which arise often upon the sea, and are between the clouds and the sea, as the swaddling bands between the upper garment and the child.

V. 10. {And brake up for it my decreed place, and set bars and doors} Because the clouds and fogs could not keep the sea from running over the earth, God has therefore imprisoned it in those hollow places, which he determined to hold the waters of the sea, and has shut it in there, as it were with strong doors, and added bars to them to make them sure. See on verse 8.

{And brake up} Where were you when I broke it up? The word שבר signifies. 1. To cleave or break any bodily substance, Jer. 19. 10. 2. To break the heart with grief making it as unprofitable, as a broken stick, Psal. 69. 20. 3. To pull down the pride or violence of wicked men by taking away the upholders or instruments of it, Psal. 3. 7. 4. To satisfy hunger or thirst whereby the rage of them is broken. Psal. 104. 11. So we call it breaking our fast, when we first eat in a morning. 5. To buy corn, Gen. 41. 57. 6. To sell corn, Gen. 41. 56. 7. To make war to cease, Hos. 2. 18. Here it is taken in the first sense, for God's making hollow places in the earth to hold the waters of the sea.

{for it} For the sea.

{my decreed place} See on chap. 26. 10. on the word, Bounds. Others read it, And established my decree upon it. But שבר signifies breaking rather than establishing.

{and set bars and doors} Made strong banks about it, and other bounds to keep it within compass.

V. 11. {And said, Hitherto shalt thou come, but no farther, and here shall thy proud waves be stayed} When I had shut the sea within its bounds, then I laid a command on it to keep within those limits, and not to suffer the greatest waves to go beyond them.

{And said} And commanded. See on chap. 16. 1.

{Hitherto shalt thou come} You must come as far as the appointed shore. For Come, see on chap. 15. 21.

{but} So it is translated, chap. 30. 1.

{no further} Heb. Thou shalt not adde. To wit, to go beyond your bounds, or to cover the earth any more, Psal. 124. 9.

{and here shall thy proud waves be stayed} Heb. and here it shall set it self against the pride of thy waves. That is, the shore which I have set for a bound shall oppose and keep in your strongest wave, Psal. 89. 9. For wave, see on Chapter 15. 28. on the word, heaps.

V. 12. {Hast thou commanded the morning since thy days? and caused the day-spring to know his place?} God now sets out his own power, and Job's weakness, by the production of the morning light. Does the daylight obey you, and the sun arise at such times and places as you do appoint? Were not these things set in order long before you were born?

{Hast thou commanded} Have you so commanded, that it came at your command? As when God said, Let there be light there was light, Gen. 1. 3. So this word is used, Lev. 25. 21. Psal. 133. 3. & 68. 28. Isa. 45. 12. For what God commands must stand, Psal. 33. 9. & 148. 5.

{the morning} The morning light, which shows men what lay in darkness before. For the word, see on chap. 7. 18.

{since thy days} Since you were born. Were there not mornings before you were born? or did you ever once in all your days command the light to come out of darkness? For days, see on Chap. 14. 14.

{and caused the day-spring to know his place?} Made it to know when and where it should break forth. The word dayspring comes from blackness, for it is not clear light at first.

V. 13. {That it might take hold of the ends of the Earth, that the wicked might be shaken out of it} He sets forth here a double benefit of the morning light. First that it suddenly spreads itself over the earth, and turns darkness into light. Secondly, that it puts wicked men to flight, as thieves, adulterers, murderers, who sin in the dark, and fly as soon as morning light appears.

{That it might take hold of the ends of the earth} Not only give light in some places, but everywhere, taking possession as it were of the whole world, wheresoever the light of the sun comes. Ends. Heb. wings, Chap. 37. 3. For Earth see on Chap. 15. 19.

{that the wicked might be shaken out of it} Some understand it of their hiding themselves so close in the daylight for fear of being discovered, that none of them dare act those wickednesses in the light, which they do boldly in the dark. Herein they are like wild beasts, ravening in the night, and lurking in the day, Psal. 104. 20, 22. See Chap. 24. 13, 17. John 3. 20. Others understand it of apprehending malefactors in the morning for sins done in the night, and bringing them suddenly to judgment, by sentence whereof they are either driven out of the land by banishment, or out of the earth by death. For judgment in the morning, see Ruth 3. 14. with 4. 1. Psal. 101. 8. Jer. 21. 12. Exod. 18. 13.

V. 14. {It is turned as clay to the seal, and they stand as a garment} In this verse is an exposition of the former part of the former verse. In the next verse, of the latter. The light suddenly running over the world, sets a new stamp upon the earth, the sunbeams shining upon it as lace upon a garment, and the flowers and grass that cover the earth, and were not covered themselves in the night, now in the morning discovering themselves, as pictures do on the clay when the stamp of the seal is set upon it. So there is a double metaphor to set out the renewed face of the earth every morning. The one from the clay altered by the seal: The other from men putting on new attire in the morning, and appearing glorious, that lay obscure in the night.

{It} The earth appears beautiful, that was hidden in the dark before.

{is turned} It has as it were got a new form. Or, is renewed, to the same shape it had the day before.

{as the clay to the seal} As if it had a new stamp put upon it by the sunbeams, as the clay has by the impression of the seal. For clay, see on Chap. 13. 12.

{they stand as a garment} The beautiful things that grow on the earth, are like a stately garment, or ornament on a man, Matth. 9. 28, 29.

V. 15. {And from the wicked their light is withholden, and the high arm shall be broken} Here is an exposition of the second part of verse 13. A second effect of light is, that wicked men are judged, condemned, and executed; and so their pride, oppression, and other deeds of darkness cease.

{And from the wicked their light is withholden} The coming of the daylight, as it brings malefactors to judgment, so it deprives them of the light of worldly happiness, as honors, riches, pleasures, yea and life itself, which are in Scripture phrase set out by the name of light, Chap. 18. 5, 6. For wicked, see on Chap. 3. 17.

{and the high arm shall be broken} As they shall lose all their comfort, so also shall they be deprived of all their strength, wherein they prided themselves, and wherewith they oppressed others. It is called an high arm, because the arm uses to be lifted up to strike, Psal. 10. 15. & 37. 17. Ezek. 30. 22.

For arm, see on chap. 22. 8. on the word, mighty.

V. 16. {Hast thou entered into the springs of the Sea? or hast thou walked in the search of the depth} He shows that it is not possible for Job to attain to the depth of God's counsels, that cannot comprehend the depth of the sea, verse 16, 17. nor the breadth of the earth, verse 18. nor the height of heaven, verse 19, 20, 21. God had spoken of the creation of the sea before, verse 8. Now he speaks of the depth of it, which was far above Job's reach, as the making of it at first.

{Hast thou entered into the springs of the Sea?} Have you ever been at the bottom of the sea to see how the waters there abundantly come out of the earth? see on verse 8. Entred, Heb. came. For spring, see on chap. 28. 11. on the word, overflowing. It signifies weeping. Springs pour out water, as eyes do tears. One word in the original signifies an eye, and a spring. For sea see on chapter 14. 11.

{or hast thou walked in the search of the depth?} Have you gone up and down in the bottom of the sea, and observed those secret parts there, which no man can by any search find out. Or, or hast thou walked in the depth by search? Have you found any unknown way to the bottom of the sea by curious enquiry? The depth is expounded by the sea, chap. 26. 14.

V. 17. {Have the gates of death been opened unto thee, or hast thou seen the doors of the shadow of death?} Are those deadly and dark places in the bottom of the sea, or in the bowels of the earth, made known to you, where dead men lie rotting.

{Have the gates of death been opened unto thee} Do you see how dead men descend to their resting place, or what they endure there? For gates of death, see Psal. 9. 13. & 107. 18.

{been opened unto thee} Heb. revealed. No man living can see those secrets.

{or hast thou seen the doors of the shadow of death} The same thing in other words. Have you seen those dark and dismal places where dead men lie, which were enough to strike the dead also with terror and fear. For seen, look on Chap. 19. 27. on the word, behold. For shadow of death, see on Chap. 3. 5. & 10. 21.

V. 18. {Hast thou perceived the breadth of the earth? declare, if thou knowest it all} Though the earth be better known to man than the depth of the sea, yet no man ever saw it all. There are so many wildernesses and bogs in it, that as no man can pass through them all, so Methuselah's life would not serve to do it. In vain therefore should Job think to apprehend the invisible reasons of God's proceedings, that could not give an account of all visible things in the world.

{Hast thou perceived the breadth of the earth?} Have you traveled all the world over, and seen what is in every corner of the earth? The word breadth contains also the length, and circumference of the earth, see on Chap. 36. 16. The breadth of a thing is the largeness of it in Scripture language opposed to straitness and narrowness, as Deut. 19. 8. Ezek. 41. 7. And therefore it is the breadths in Heb. in the plural number including the length and circumference. For Earth, see on chap. 15. 19.

{declare, if thou knowest it all} If you can tell what is in all parts of the world: Or as others, if you can resolve all that I have asked you, speak out, that it may appear you can do it. For declare, see on Chap. 15. 18. on the word, told.

V. 19. {Where is the way where light dwelleth, and as for darkness where is the place thereof} Tell if you can where the sun lodges, and the light of the day when the sun goes down, or what becomes of the darkness when the sun arises.

{Where is the way} What way leads to the lodging of the light? A poetical expression, as if the sun setting retired himself to his chamber, as we do at night. Psal. 19. 5.

{where light dwelleth} Where it abides when it is not seen abroad. For men are supposed to be at home, when they are not employed without doors. For light, see on Chapter 17. 12. & 25. 3.

{and as for darkness} Which comes by the absence of the sun.

{where is the place thereof} Whither goes it when it goes from home? A metaphor from men, who when they go from one place, go to another. Not that darkness does so remove. But the plain meaning of it is, You cannot tell what is become of it.

V. 20. {That thou shouldest take it to the bound thereof, and that thou shouldest know the paths to the house thereof} Are you able to direct the light or darkness to the place where it should abide, till such time as it is to come forth again.

{That thou shouldest take it to the bound thereof} Or, at the bound thereof. That you like a guide should take it by the hand as it were, and lead it to the place of abode. One verb included in another. See on chap. 15. 8. & 16. 11. & 18. 8. Others understand it of bringing it to the longest day of the year, and then to the shortest, which are as bounds of light and darkness. For take, see on Chap. 15. 12. on the word, carry away.

{and that thou shouldest know the paths to the house thereof} That you should so perfectly understand all the paths thereof, that you can guide it to its resting place. By house here, is meant place, as verse 19. For the word, see on chap. 15. 28.

V. 21. {Knowest thou it because thou wast then born, or because the number of thy days is great} You were not so much as born when I set a distinction between day and night, between light and darkness. Your days are not of so long continuance. How then can you know certainly what was done before you were born.

{Knowest thou it} Do you perfectly understand what I have demanded of you, so that you can give me a full answer.

{because thou wast then born} Had you any being then, if not, how could you know it.

{or because the number of thy days is great} You must be a very old man if you have lived ever since the beginning of the world. For day, see on chap. 14.1. For great, see on chap. 22.5. Others read the whole verse ironically thus: Thou knowest it, for thou wast then born, and for that the number of thy years is great. Others thus; Didst thou know that thou shouldst be born at such a time, and that the number of thy years should be great. But the first reading is best, and most agreeable to the coherence.

V. 22. {Hast thou entered into the treasures of the snow, or hast thou seen the treasures of the haile?} God now proceeds to the meteors, and begins with snow and hail. As if he had said, you O Job have often seen it snow and hail, and it may be have wondered at the store of it, and whence it should come; but you were never above in the clouds, where I lay it up, as men do treasures in great abundance to bring forth when they mean to use them.

{Hast thou entered} See on verse 16.

{into the treasures} Or, into the store-houses. For God uses snow and hail as weapons rather than treasure, verse 23. God has also treasuries for the winds, out of which he brings them when he pleases, Psal. 135.7.

{of the snow} See on Chap. 37.6.

{or hast thou seen} See on Chap. 19.27. on the word, behold.

{the treasures} See before in this verse.

{of the haile} Which also falls abundantly, as out of a treasury.

V. 23. {Which I have reserved against the time of trouble, against the day of battle and war} Here God sets out his armory to us, wherein are such weapons as no man can produce, to destroy his enemies, namely, snow and hail, as Exod. 9.24. Josh. 10.11. Isa. 30.30. With these and such like meteors God judges the people, Chap. 36.31. And seals up the hand of every man, Chapter 37.7.

{Which} Some restrain it to the hail, because no mention is made of hurt done by snow in Scripture. Yet experience shows that men and beasts have been buried in a great snow, and drowned in floods at the thaw.

{I have reserved} Laid up in the clouds my magazine and arsenal.

{against the time of trouble} Against the time when I intend to bring trouble on the sons of men for their sin. Or, against the time of the enemy. For the word signifies both, and battle and war follow in this verse.

{against the day} See on chap. 14.1.

{of battle} The word properly signifies a war near at hand, wherein the enemies approach one to another, but may be used for any war.

{and war} When God lays judgments on his enemies, he is said to have war with them. Exod. 17.16. Isa. 27.4.

V. 24. {By what way is the light parted which scattereth the East-wind upon the earth?} It may be understood either of parting the light from the clouds, in sending forth lightnings, which often come from the East, Matth. 24.27. and raise an East wind by troubling the air, as light is used, Chap. 36.30. & 37.3. and this agrees well with the next verse. Or, of parting the light from the darkness, when the Sun rising brings light, 2 Sam. 23.4. and it may be shines in one place, and not in another, and raises the East wind, which often follows the rising Sun. Job could not tell, how either of these wonderful works could be done.

{By what way} See on verse 19.

{is the light} See on Chap. 17.12. & 37.15.

{parted} From the clouds or darkness, as before.

{which scattereth the East wind upon the earth} As the thunder coming from the East may raise an East wind, so also the rising Sun. For the Sun is called Ventorum pater, the Father of the Winds, and the East wind is Subsolanus, as being under the command of the Sun. Others read it, And which way the East wind scattereth it self upon the earth. That is, which way it will be scattered, or in what country it will blow. Or, scattereth the clouds which are over the earth. As chap. 37.11. For earth see on chap. 15.19.

V. 25. {Who hath divided a water course for the overflowing of waters? or a way for the lightning or thunder?} Who sends the rain down upon the earth in abundance, and that in several places as he pleases himself, as if he had made leaden pipes in the clouds? Or who has rent the clouds that the lightning and thunder may come forth?

{Who} Not you surely, nor any else beside myself.

{hath divided} Or, derived. For the Hebrew word for a River comes from this root. And thence also comes Pelagus the sea, out of which the rivers are divided.

{a water course} A place to convey the rain from heaven to earth where God will. Chap. 28.26. So here verse 26, It comes from a word that signifies to ascend, or to be on high, for such places use to begin on high, and carry water to lower grounds. Such are the windows of heaven, Gen. 7.11.

{for the overflowing of waters} Of the waters above, that abundance of rain may fall. For he speaks not of floods on earth to destroy, but of plentiful and seasonable rain to nourish the fruits of the earth, as appears, verse 27.

{or a way for the lightning of thunder} See on Chap. 28,26. where all these words are found.

V. 26. {To cause it to rain on the earth, where no man is; on the wilderness, wherein there is no man?} God's providence extends itself to places not inhabited. He sends rain to such places where no men are to water the earth, or eat of the fruits of it, to show it to be his work alone, and that he feeds all living creatures, as verse 17. Psal. 104.27. & 145.15.

{To cause it to rain on the earth} To make way for showers to water the earth. For Earth, see on Chap. 15.19.

{where no man is} Where there are no towns, nor Cities of habitation. That is, on deserts, as follows. For Man, see on Chapter 1.1.

{on the wilderness} Psal. 107.35. Though he mean on all desert places in the world, yet God may allude to the wilderness of Arabia, not far from Job. See on Chap. 1.19.

{wherein there is no man} It is repeated again, to show the certainty of it, and that God gives rain even to the most desert places. For Man, see on Chap. 14.1.

V. 27. {To satisfy the desolate and waste ground, and to cause the bud of the tender herb to spring forth} That the store of rain falling upon the wilderness, which otherwise would be dried up, may make it bring forth herbs and plants to feed the wild beasts, for which no man takes care, to show God's abundant store of provision for all living creatures.

{to satisfy} To water it abundantly, so as if it had sense, it may say, it had enough, and may bring forth enough to satisfy the wild beasts there.

{the desolate and waste ground} Broughton elegantly, The waste and vast ground. For the words see on Chap. 30.3.

{And to cause the bud of the tender herb to spring forth} That is, to bring out of the earth green herbs for food of the beasts.

V. 28. {Hath the rain a father, or who hath begotten the drops of the dew?} The rain comes not into the world as children do, who are formed out of the substance of their parents, or as herbs and plants out of seeds, but is formed by me only, and at my pleasure. It falls when and where I will.

{Hath the rain a father?} Is there any in the world, that can bring forth rain when the earth needs it? Surely no. For Father, see on Chap. 15.10.

{or who hath begotten the drops of the dew?} It is not in the power of any creature to produce them. Some read it, who hath conceived, as a mother does children; but the word being masculine will not bear it. And it is used for begetting. 1 Chron. 4.2. The word drops has its name from roundness in the original. For dew see on Chap. 29.19.

V. 29. {Out of whose womb came the Ice? and the hoary frost of heaven who hath gendered it?} An elegant similitude or metaphor from those that beget others, or bear them in their bodies for a time. The Ice is not like an infant conceived in the womb, or begotten, but being congealed falls on the earth by God's only appointment.

{Out of whose womb came the Ice} Or, out of whose belly. It may be taken either from the Father or from the Mother. For though it be ordinarily spoken of the mother, yet it is spoken of David, Psal. 132.11. Of the fruit of thy body. Heb. Of thy belly. The meaning is, The ice, and also the frost, as follows, comes not by ordinary generation, but by God's great power working without the means of men. For Womb, see on Chap. 15.2. on the word Belly. For Came, see on Chap. 20.25. on the word, Comes out. For Frost, see on chap. 37.10.

{and the hoary frost of heaven who hath gendered it?} The hoary frost has its name from covering or daubing over, because it is a fast covering of the earth, Psal. 147.16. By Heaven is meant the air or clouds out of which comes the matter that causes the frost. For Heaven, see on chap. 9.8. & 11.8. The word Engendering may be Begetting, as Psal. 2.7. See on the former verse.

V. 30. {The waters are hid as with a stone, and the face of the deep is frozen} Such is the force of the frost, that it brings ice, which covers the rivers all over, yea and the deep sea in many parts, and that with a cover as hard as stone, and of a great thickness, so that laden carts may go on it, and men make tents on it, as if it were changed into firm land, nay into hard rocks. Strabo in his second book writes of the entrance of the Lake Meotis, that a Captain of Mithridates overcame the enemy in a pitched battle upon the ice in the Winter, and in a sea battle in the summer with ships.

{The waters are hid} They appear not, they look as if they had lost their nature. They hide themselves, as if they were ashamed to be seen. For water, see on chap. 14.9.

{as with a stone} Heb. as a stone. They are as hard as a stone, and as it were paved over with it. For the words, see on Chapter 14.19.

{and the face} The uppermost part of the water which is in sight, as the face of man is. For Face see on Chap. 14.20. on the word Countenance.

{of the deep} Of the Sea. See on verse 16. So in Greenland, and sometimes nearer home the Sea is frozen.

{is frozen} Heb. Taken. The water is as it were taken captive and put into a prison. See on chap. 36.8.

V. 31. {Canst thou bind the sweet influences of the Pleiades, or loose the bands of Orion?} He passes on from the Meteors to the stars. And sets out the four quarters of the year by four kind of Stars. The Summer and Autumn in the next. The sum of this verse is, are you able to keep off the pleasantness of the Spring, when the Pleiades rule, or the bitter storms of Winter, which Orion then brings forth. No question but the stars have a great force in the variety of weather and seasons. See for these Stars on chapter 9.9.

{Canst thou bind} Can you hinder them from their kindly operation in their season? A man bound cannot do that which he can being at liberty. The word קשר signifies, 1. to bind one thing to another, as Prov. 3.3. Jer. 51.63. 2. To bind men together in a league or conspiracy, as Gen. 44.30. 2 King. 21.23. Here it is taken in the first sense, for binding them so as they cannot stir.

{the sweet influences} Heb. The delights. That is, the green herbs, flowers and other delicacies that the Spring brings forth. From this root the garden of Eden had her name.

{of the Pleiades} See on chap. 9.9. Or, the seven Starres. Amos 5.8.

{or loose} Or set at liberty in winter those bitter storms, that Orion brings, whereby men's work is hindered, and the earth bound up with frost and ice, chap. 37.6,7. For the word see on chapter 12.18.

{the bands} It has its name from drawing. Can you untie those bands, wherewith Orion draws foul weather after him?

{of Orion} See on Chap. 9.9.

V. 32. {Canst thou bring forth Mazzaroth in his season? or canst thou guide Arcturus with his sons?} Or can you bring forth those stars that bring in the Summer, or lead those along that usher in the harvest?

{Canst thou bring forth} Cause them to appear, as men do that are brought out of their lodgings, or fruits out of the earth?

{Mazzaroth} Or, the twelve signes. So some take it. But others take it for the Southern Stars, which are called the chambers of the South. Chap. 9.9. Others for Northern stars, as the word in the Masculine gender is used, Chap. 37.9. But this must be left to Astronomers to determine.

{or canst thou guide} Heb. Guide them, direct them which way they should go.

{Arcturus} See on Chap. 9.9.

{with his sons} With the lesser stars of that constellation standing about him as sons at a father's table. Psal. 128.3. For Sons see on chap. 14.21.

V. 33. {Knowest thou the ordinances of heaven? canst thou set the dominion thereof in the earth?} God having before spoken of some particular stars, now comes to speak of the whole course of heaven, and the influence thereof in things here below. Are the heavenly bodies guided and their motion by your wisdom? or have you given them power to work upon inferior bodies? These things exceed your wit and strength.

{Knowest thou the ordinances of heaven?} Do you know the various motions of the heavenly bodies, which they keep constantly, as if they walked by a rule? Jer. 31.35. For Ordinances see on chap. 26.10. on the word, Bounds. For heaven, see on chapter 9.8. & 11.8.

{canst thou set the dominion thereof in the earth?} Can you give power to the stars to rule day and night, and cause diversity of weather, and of seasons, to which things below must submit? Gen. 1.16.8. For earth, see on chap. 15.19.

V. 34. {Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee?} Have you that power over the clouds, that they will hear as soon as you command, and pour down plenty of waters, or rain to cover your fields, and make them fruitful.

{Canst thou lift up} Can you speak so loud that the clouds which are so high above you may hear you?

{thy voice} Thy commanding voyce. So it is translated, Numb. 9.23. For Voice see on chap. 15.21. upon the word, Sound.

{to the clouds} Heb. to the cloud. As if he would command some particular cloud to give rain when and where he should please.

{that abundance of waters may cover thee} See on chap. 22.11. Where all these words are used, though by waters there be meant troubles.

V. 35. {Canst thou send lightnings that they may go, and say unto thee; Here we are?} Are you the great Emperor of heaven and earth, at whose command the thunder and lightnings as so many soldiers are ready to go where, and do what you bid them?

{Canst thou send} Send them about your business, as your servants out of the clouds. See on Chap. 14.20. on the word, Sendest him away.

{lightnings} That is too hard a work for any creature to do.

{that they may go} Whither you send them, or command them to go. For Go, see on chap. 14.20. on the word Passes.

{and say unto thee} For Say see on chap. 16.1.

{Here we are} Heb. Behold us. We are at your command; ready to do whatsoever you shall bid us. Gen. 22.1. Or to go wheresoever you shall send us. Isa. 6.8. Others understand it of their return to give an account of their message, as if they should say, we have done your will. But lightnings go forth, and return not; and therefore the former interpretation is more natural.

V. 36. {Who hath put wisdom in the inward parts? or who hath given understanding to the heart?} These things are marvelous which I have spoken of, and although men have not wisdom enough to invent, or work such things, yet he has knowledge to understand, so much as is revealed of them. Neither has he that knowledge of himself, but from me.

{Who hath given wisdom in the inward parts} Who has bestowed that reasonable faculty upon man, and placed it in his soul, whereby he is able to conceive the truth about these strange works of God, and to find out many secrets of nature. None could do it, but I alone. The inward parts (as the word is translated here, and Psal. 51.6.) is translated reins, which by some is conceived to be the seat of wisdom, It comes from a word that signifies to plaster over or hide a thing, as the reins or kidneys are covered with fat. But the soul, the true seat of wisdom must be meant here, yet as exercising its wisdom in the reins and heart, and inward parts, by regulating the affections, and meditations of outward things presented by the senses.

{or who hath given understanding to the heart?} None but God, Chap. 32.8. Eccl. 2.26. The same thing expressed in other words, For Given, see on chap. 14.4. on the word, Bring. The word Heart is read only in this place, and is therefore the harder to be interpreted. It seems to be derived from a word that signifies a picture; for in man's mind are the representations of things. Others translate it, to the Cock; who gave skill to that creature to distinguish the hours of the night? The first is best, for God has given most knowledge to man.

V. 37. {Who can number the clouds in wisdom? or who can stay the bottles of heaven} Besides the difference of the clouds, there is a great number of them, which will pass any man's capacity to reckon up, He may as well number the waves of the Sea, or stars of heaven, Gen. 15.5. Neither can any man hinder the rain from overflowing the earth, when God pleases to send it.

{Who can number the clouds in wisdom} Or, by his wisdom; Who has so much understanding, as to be able to tell how many clouds there be in heaven. So the word is used, Psal. 22.17. or who can declare the clouds, &c. Who can tell the nature of them thoroughly, or the several uses of them. So this word is used Psal. 2.7. or who can make the clouds like a Saphire. Who can make the sky bright, and clear after rain? For the Sapphire has his name from hence in the original. For Number see on Chap. 14.16. For clouds see on Chap. 35.5.

{or who can stay the bottles of heaven} Heb. Who can cause to lie down? Who can hinder the clouds from pouring down rain. The clouds are compared to bottles, which hold the rain, till God please to pour it down on the earth; when men pour out the water they hold up the bottles: when they intend not to pour it out, they set them down. For lying down see on chap. 14.11. Some read, The showers of heaven. For it comes from a word, that signifies to fall, others, the consort, or harmony of heaven; because the word sometimes signifies a musical instrument. The Chaldee Paraphrase reads, The clouds which are like bottles. They hold the rainwater, as bottles hold wine. For heaven see on Chapter 9.8. & 11.8.

V. 38. {When the dust groweth into hardness, and the clods cleave fast together} Who is the cause of drought, when there is want of rain, when the earth grows hard like a molten pillar or bell, and the clods cleave one to another, and run together, so as that they leave clefts in the earth? No creature can bring the earth to this dry and hard condition.

{when the dust} See on Chap. 14.8. on the word, Ground.

{Groweth into hardness} Heb. Is poured into hardnesse. When it is as hard as metal poured out into a bell or pillar. So this word is used for a hard piece. Chap. 37.18.

{and the clods} See on chap. 21.33.

{cleave fast together} Run one to another for lack of moisture, as it were for succor.

V. 39. {Wilt thou hunt the prey for the Lion? or fill the appetite of the young lion} God having showed his great power in the Elements and Meteors, now sets it out in the living creatures. Therefore some begin the next Chapter here, because it is the beginning of a new matter. The creatures he speaks of are the beasts of the earth, the birds of the air, and fish of the Sea. He chooses out thirteen in all, in which God's great power is wonderfully seen. 1. The lion, verse 39,40. 2. The raven, 41. 3. The wild goat. Chap. 39.1. 4. The hind, verse 1. also. 5. The wild ass. Chap. 39.5. 6. The unicorn, verse 9. 7. The peacock, ver. 10. 8. The ostrich. ver. 11, 9. The horse. ver. 19. 10. The hawk. ver. 26. 11. The eagle. ver. 27. 12. The Elephant. Chap. 40.15. 13. The Whale. Chap. 41.1. God shows his power in these, partly in his provision for them, which men take no care for, nor can effect: and partly in the extraordinary strength, or other qualities, which he has bestowed upon them; in some whereof they go beyond men.

{wilt thou hunt the prey for the lion} Will you undertake to provide food for those devouring creatures in the wilderness? This is too great a work for you: it must be my work. Psal. 104.21. He mentions hunting the prey, because lions live on other beasts taken by hunting. By the lion here is meant the old lion, that either cannot go out of his den to hunt for food, but expects it to be brought to him, or lies in some thicket, till by God's providence some beast comes within his reach. As ver. 40. This appears to be the meaning because it is opposed to young lions in this verse And they are said to be such lions as want strength to hunt for themselves in the next verse. And the young ravens are mentioned v. 41. which cannot provide for themselves. And thus the word is translated old lion, Nah. 2.11. It is more for God's honor to provide for lions that are either too old, or too young to provide for themselves, than for such as are strong enough to seek their own food.

{or fill the appetite of the young lion} God stirs up the middle sort of lions which are strong to provide food not for themselves only, but also for such as by reason of age or youngness, cannot provide for themselves. This is too great a work for man. He uses the word of filling because though a little may serve the old lions, whose stomach decays with age, yet young lions have a strong appetite, and God gives them as much as they desire. The appetite. Heb. the life. The word חיה is used so chap. 33.18. & 24.22. where it is joined to the soul, which is sometimes translated will or desire, as Psal. 27.12. Psal. 107.9. And appetite (as here) Prov. 23.2. And greedy. Isa. 56.11. Some translate it, The troop or company For all the lions' whelps, which are many. Can you feed them all? So the word is translated Psal. 68.30. The last word is used for young lions, Nah. 2.12. opposed to old. It signifies one so young that he dare not go far from his den, but lies in it, as in an ark, or covered place. So the original word imports.

V. 40. {When they crouch in their dens, and abide in the covert to lie in wait} When they either lie resting in their dens for want of strength, or hid in some thickets, till a prey come in their way.

{When they couch} Lie down for ease, or weakness.

{in their dens} Which are as it were their houses, chap. 37.8.

{and} It may may be read, Or. For neither is in the original; and then the former part of the verse may be of the young lions, that have not yet gone out of their dens to hunt for prey: And the latter part of the old lions which have not strength enough to follow the prey, but lie hid in some thicket, till it fall in their way.

{abide} Run not abroad, but lie still there.

{in the covert} In some other thicket, which is, not their den, for beasts use not to come by lions' dens to be taken. The word signifies a Tabernacle to abide in for a time, not a house to dwell in. It is opposed to their dens or houses mentioned in the beginning of the verse.

{to lie in wait} To lie in ambush as it were to prey upon some beast, that goes by that way. See on chap. 37.8. on the word, Dens.

V. 41. {Who provideth for the raven his food? when his young ones cry unto God, they wander for lack of meat} Who takes care to feed ravens? Yea who takes care to feed the young ones, whose cry none hear but God, in their nests? And when they begin to fly, and are forsaken of the old ones: none gives them food but God.

{who} None can do it but I. Mat. 6.26.

{provideth} Not only creates food for birds, but makes it ready at hand; and as it were lays it in their way.

{for the raven} For the old raven, that has young ones How should it feed the young that could not feed itself without God's provision.

{When} Who then provides food for the young ravens, when the old one being gone abroad to seek it, they cry for hunger in the nest? God gives food to the old ones for themselves, and their young.

{his young ones} Heb. His children. As is translated chap. 21.11.

{cry} Make a great noise for hunger, as if they cried for relief. See on chap. 19.7.

{to God} Psal. 147.9. They are said to cry unto God, because men oftentimes hear them not: and if they hear them, yet regard them not; but God takes notice of it, as if they directed their voice to him, and supplies their want. For God see on Chap. 8.3,5.

{they wander} The old ones leave the nest, and flit up and down to get food for themselves and their young ones: but cannot get it, unless God give it. Or, And when they wander. So And is added in the former verse. and when understood in the latter part of it, out of the former. And then the sense is, that when the young ones begin to fly, and leave the nest, or are driven out of it by the old ones, they could not live, if God did not provide food for them.

{for lack of meat} Heb. because there is no meat. When they find none in the nest nor the old ones will no longer feed them, they fly abroad to seek for food, and God gives it them.

CHAPTER 39

Verse 1. {Knowest thou the time, when the wild goats of the rock bring forth? or canst thou mark, when the hinds do calve?} In the beginning of this Chapter, is set out God's great care of such cattle, as are remote from men, and bring forth their young with great difficulty, yet safely through God's providence without man's help. He demands of Job, if he know 1. The time. 2. How long they go with young, before they be delivered ver. 2. 3. The manner of their bringing forth ver. 3. 4. How soon their young ones grow strong and leave them. ver. 4. The sum of this verse is. Are you acquainted with the time, when the wild goats or hinds bring forth, young, that you might help them in their difficult, and dangerous bringing them forth.

{Knowest thou the time} These wild creatures bring forth their young in rocks inaccessible; and therefore men that cannot come there, cannot help them being ignorant of the time; God only assists them.

{when the wild goats} They have their name from ascending in the original, because they use to be in high rocks for safety 1 Sam. 24.2. Psal. 104.18. Others derive it from a word that signifies profit, but by the contrary, because there is much danger in hunting them.

{bring forth} Which they use to do with great difficulty, as also the hinds do.

{or canst thou mark} Can you observe that time to know it certainly? Do you keep their reckoning? As we use to speak of women with child. For the word, see on Chap. 7.20. on the word, Preserver.

{when the hinds} That these bring forth their young very hardly, is collected out of Psal. 29.9. Where among other hard things effected by thunder, as breaking strongest trees, and shaking the greatest hills, this is recorded for one, Making the hinds to calve.

{Do calve} The word itself carries a great deal of pain with it, for it signifies to bring forth with grief.

V. 2. {Canst thou number the months that they fulfill, or knowest thou the time when they bring forth} Do you know exactly how many months those wild creatures go with young before they be delivered? if not, because you converse not with them, nor know not the time when they come together, how should you know either how long they go with their burden, or when they will lay it down?

{Canst thou number} The number was not so great but might easily be reckoned: but the meaning is, that men certainly know not how many months they bear their young within them, though some writers conceive it to be about eight months. For the word, see on Chap. 14.16.

{the months} See on chap. 29.2.

{that they fulfill} That must be complete from the time they are with young, till they must lay down their burden.

{or knowest thou the time when they bring forth} Or, that thou shouldest know the time, &c. If you neither know when they came together, nor how long they go with young, how should you know the time of their delivery? For the words, see on verse 1. where all these words are found.

V. 3. {They bow themselves; they bring forth their young ones, they cast out their sorrows} A description of the travail of these wild beasts. They bow themselves of their own accord, and bring forth without the help of any Midwife, and presently all their sorrow leaves them.

{They bow themselves} Or, How, or, when they bow themselves. Do you know the manner how, or the time when they bow themselves, that they may with the more ease bring forth their young?

{they bring forth} They are as it were cleft asunder with the greatness of their pain, because of the natural straitness of the passage. So this word is translated Cleaving. Chap. 16.13.

{their young ones} See on Chap. 38.41.

{they cast out their sorrows} They make grievous exclamations in the time of travail. Or, they violently cast out their young ones, the cause of their sorrows, and then their pangs cease. For Cast out, see on chap. 14.20. on the words Sendest him away. The word for Sorrow signifies such great pangs, as like cords gird them sorely in time of travail.

V. 4. {Their young ones are in good liking, they grow up with corn: They go forth, and return not unto them} Although the young ones be brought forth with so much pain and straitness, that one would think they should be very weak, yet they are strong, neither do they long trouble their dams, but soon leave them to feed, and fat themselves in the cornfields.

{Their young ones} Heb. Their sons. See on Chap. 14.21.

{are in good liking} They are slick and fat. Or, are recovered. So this word is translated Isa. 38.16. They soon recover from the weakness which came upon them by their painful entrance into the world.

{They grow up} The word signifies to grow much, or great. They are quickly grown great and strong.

{With corn} They soon leave sucking their dams, and are well fed with corn. Some read, in the field, or, by the field. That is, by that which grows in the field. Hence some collect, that they use to be born about Harvest time, when corn is in the fields.

{They go forth} To seek for food for themselves. For the word, see on Chap. 20.25.

{and return not unto them} They come not back to their dams to suck, because they find food enough in the fields. This shows they live by God's providence. For return, see on Chap. 14.13. on the word, past.

V. 5. {Who hath sent out the wild ass free? or who hath loosed the bands of the wild ass?} Who has made the wild ass so stout, that he will not be caught nor tamed, nor be brought in subjection to do any work for man, as not only other creatures, but other asses do.

{Who hath sent out} All creatures are as it were bound with bands to do those services God requires. But he has as it were manumitted or set free some from all service of men, as the wild ass among the rest. For the word, see on chap. 14. 20.

{the wild ass} That will not come near men, nor be employed by them. From this word in the Hebrew comes Ferae, wild beasts, for they are as wild as any.

{free} From men, so that he is not in their power. For the word, see on chap. 3. 19.

{or who hath loosed the bands of the wild ass?} Not that the wild ass was ever bound, but is kept from those bands which other cattle are subject to, to be employed by man for the saddle, the cart, or the plow, from all which the wild ass is as free as if he had those bands taken off, which lay upon all creatures at first to serve man. For looseth, see on Chap. 12. 18.

V. 6. {Whose house I have made the wilderness, and the barren Land his dwellings} To whom I have given a large dwelling in the wilderness, far from the sight of men, where he is well content to be at liberty with very mean food, rather than to live among men, and fare better.

{Whose house} The place where he abides; as men do in their houses. For the word, see on Chap. 15. 28.

{I have made} I have appointed, or set out for him.

{the wilderness} A solitary place where men live not, yet though it be not so fruitful as other places, it affords food for these wild creatures, Job 24. 5. Jer. 2. 24. It is likely he alludes to the wilderness of Arabia not far off, Chap. 1. 19. wherein were wild asses swifter than horses, as Xenophon reports in the third book of Cyrus his expedition. The wilderness and Arabia have both of them their names from the same root in Hebrew. Others read it, the plain, as if it were opposed to wild goats, that live on hills and rocks, verse 1. But the former reading is better, wild places agree best with wild beasts.

{and the barren land} Heb. the salt place. As barren as if it had been sown with salt, Judg. 9. 45. Psal. 107. 34. Jer. 17. 6.

V. 7. {He scorneth the multitude of the City, neither regardeth he the crying of the driver} He lives in places remote from the noise and tumults in cities, and where he is not called upon to go to work, as tame beasts are by the drivers.

{He scorneth} Heb. He laugheth at. He is as free from it as one that stands by, and laughs to see others in a rage, or cattle scared with the noise and cry of drivers (so laughing is used for slighting, chap. 5. 22. Psal. 2. 4.) And if the drivers should offer to urge him to work, as they do tame beasts, he would scorn it, and show them a light pair of heels, and be gone. See the great difference between the wild ass and tame. One very quick, the other very dull, and observe God’s power in putting so great difference between creatures of the same kind. Some commentators conceive this to be a reason why God instances in this creature. For the word see on ch. 29. 24.

{the multitude} He fears not a great many. He can by his swiftness escape them all. Or, The noyse. If a whole city should seek to scare him, to bring him to work like other beasts, he would not regard it. So it is translated Noise, Am. 5. 23.

{of the city} Of the citizens. The place for the persons, as it is used, Prov. 11. 10. He is not afraid of a whole city.

{neither regardeth he} Heb. Heareth. He will not be brought to labor by any cry or noise of any. For the word see on chap. 13. 17. on the word, Hear.

{the crying} Or Noise, as Chap. 36. 29. which they make to drive the beasts to labor.

{of the driver} Heb. of the exactour. Such were the taskmasters of Egypt, who urged the Israelites to their labor. Exod. 5. 6. So do the drivers call on the beasts to hasten them in their work. But such the wild ass had none to trouble him. See on Chap. 3. 18. where it is translated oppressor. Such men use importunate cries to urge poor men to hard labors.

V. 8. {The range of the mountains is his pasture, and he searcheth after every green thing} That which he finds by diligent search, and ranging up and down the mountains is his food: he looks not that men should bring him hay in winter, as they do tame beasts, but finds green grass all the year long, and variety on the hills. And it is a marvelous thing, that this wild ass being no ramping beast, that lives on flesh, as lions and wolves do, can find grass to live on in the deserts, and escape the rage of those ravenous creatures, and not be devoured by them.

{the range} Some understand it of the choicest things, that grow in the mountain. Others of things that grow in unknown places that none can find out but himself. It comes from a word that signifies to search, and intimates that he ranges up and down the hills, and feeds on what he likes.

{of the mountains} There are many mountains in deserts, as well as low grounds. It may be the wild ass keeps there for fear of lions, and other beasts of prey, lest while he seeks food below, he be devoured himself.

{is his pasture} Affords him food, as the pastures do the tame beasts.

{and he searcheth after every green thing} He seeks for green herbs, and grass to eat, and lives altogether upon it.

V. 9. {Will the unicorn be willing to serve thee, or abide by thy crib} As before the freedom of the wild ass was set out in opposition to the service of the tame ass, so here the liberty of the unicorn in opposition to the servile nature of the ox. God here brings in man as it were hiring the unicorn to serve him about the ground, as the ox does, which he can by no means bring him to, because he will not be tamed. Yet God provides for him, and man may see his sin in the refusal of service by these great creatures, that have strength enough to do it, and were subject to him before the fall. The service he propounds is, 1. Set down in general in this verse. 2. in particular verse 10, 11, 12. And that 1. In sowing the ground ver. 10, 11. 2. In bringing home the crop ver. 12.

{Will the unicorn} This must be a wild beast that will not be tamed, nor brought to serve man. Many conceive there is no such creature as an unicorn, that has but one horn, and that growing in the midst of his forehead, because it appears not certainly, that ever any man saw such a creature. Also this creature has more horns than one, Deut. 33. 17. where the horns of an unicorn are mentioned in the original, though it be unicorns in the translation. Some would have it to be the rhinoceros here meant, which is an enemy to the elephant. But that has a trunk or snout rather than an horn, or, if an horn on the snout, but a small one. And the naturalists write, that it may be tamed; and therefore it is not likely to be the beast here meant. It is more like to be the wild bull, for oxen are joined to this beast elsewhere. Deut. 33. 17. Psal. 29. 6. Isa. 34. 6. Such creatures also are strong, and have great horns. And very likely there were some such in those parts, as untamable, as wild asses. And this is the more probable, because the wild ass was before opposed to the tame: and so here the wild bull may be to the tame ox. It has his name from a word, that signifies height, for it is an high creature in respect of many other wild beasts, and the horns are long.

{Be willing to serve thee} Can he be tamed, that he may readily go to cart, and plow as tame oxen will.

{or abide by the crib} When he has done your drudgery all day, will he come to your yard at night to eat what you have provided for him, and lie there all night to be at your service next day again. So the word signifies to lodge all night. See on chap. 29. 19.

V. 10. {Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee.}

Hast thou power to bind him as thou dost thy oxen, with his bands to draw the plow before you to make way for the seed, or to follow you with the harrow to lay the ground even, and cover it?

{canst thou bind the unicorn?} The word sometimes signifies binding men together in a conspiracy, as 1 Sam. 22. 8. but ordinarily signifies the binding of one thing to another, as of cattle with cords to keep them from being unruly, and tie them to their labor. So here. For the word see on chap. 38. 31. For the unicorn see on verse 9.

{with his band} The word signifies a twisted thick rope able to hold the strongest beast, and it is called his band, because it is used to bind him.