To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication (http://creativecommons.org/publicdomain/zero/1.0/). This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.
Vers. 20. Suddenly shall they die,* 1.1 at midnight the people shall be in a tumult, and shall pass over, and take away the violent man without hand.
This Reading, and the expositions given upon it, prove, That God is so far from accepting the persons of Princes, that he does not only tell them their own, and reprove them to their face for
their wickedness and Apostacy (as was shewed from the former reading of the 18th verse) but deprives them also of their digni∣ty, and pulls them from their power; And he doth it in such a manner, that every man may understand and see the hand of God in it, because they see no hands in it. The less of man appears in any work of providence, whether it be in a way of mercy or of judge∣ment, the more of God is to be acknowledged in it: and where no∣thing of man appeareth, all, or the whole must be attributed unto God. The judgement which Elihu speaks of here, seems (accord∣ing to this Interpretation) to have much of man in it; yet because the men supposed to be in it, are looked upon as such as can do lit∣tle in it, or ought to do nothing in it, therefore 'tis said to be done without hands. Histories have given many examples, and dreadful instances of such calamities falling upon Princes by the rising of the people; and then they are said to be taken away
Without hand,
That is, Without any foreseen appearance of such a mischief; a hand which was not thought of being lifted up against them. It is said of wicked Zimri, who slew his master, that when he saw the people conspire against him, and the City taken, he went in∣to the Palace of the King's house, and (in the heat of his rage) set it on fire, and burnt the Kings house over him, and died, (1 Kin. 16.18.) Justine reports the like conclusion (upon a like occasion) of Sardanapalus, that effeminate and voluptuous Monarch of the Assyrian Empire. They who prosecute this Translation, conceive Elihu reflecting upon Job in all this, who was very uncivilly treat∣ed by his own people, from whom he had deserved highest re∣spects, as he complained at the 30th chapter, they raised up a∣gainst him the wayes of their destruction; they used him very rudely, even despightfully; and he was in a pining consuming condition, as a man taken away without hand. But I shall not insist upon this reading, but take the words according to the scope before given, as a description of a mixt judgement from God; a judgement partly upon the people, and partly upon Princes, a judgement upon the many, and a judgement upon the mighty; In a moment shall they die.
* 1.2In a moment.
The Text is, a moment they die; Not, that they shall die but a
moment, or be only for a moment dead, but they shall die before a moment is over; there is an Elipsis of the preposition [Beth,] in the Hebrew, which we supply in our Translation, In a moment they shall die: A moment is the least particle or parcel of time; we cannot imagine any thing shorter then a moment, 'tis the very point of time, (Psal. 30.5.) His anger endureth for a moment, (saith Da∣vid, when he would shew how very short (comparatively) the anger of God towards his people is) but in his favour is life: Thus Solomon (Prov. 2.19.) He that speaketh truth, his tongue shall be established; but a lying tongue is for a moment: A lye can∣not last long; he that speaks truth, what he speaks to day, is good to morrow, and to morrow, and will be good for ever; but a lying tongue is for a moment; that is, his lies will be discover∣ed, and usually they are quickly discovered; though he live long to tell lies, or doth nothing but tell lies as long as he liveth, yet his lyes are not long lived. Job describing the joy of the hypo∣crite (chap. 20.5.) saith, It is but for a moment; like a fire of thorns, a blaze and gone: when the Apostle would strengthen and encourage the hearts of believers against all the troubles and sor∣rows of this present life, he calls them, (2 Cor. 4.17.) First, light, Secondly, short; Our light afflictions that are but for a mo∣ment, work for us a far more exceeding and eternal weight of glory. And that we might know how quick the devil was at his work with Christ, the Scripture saith (Luke 4.5.) He shewed him all the Kingdoms of the world in a moment of time. As to shew the in∣stantaneousness of our change from death to life in the resurrecti∣on, it is said, (1 Cor. 15.52.) In a moment, in the twinckling of an eye, at the last Trump, we shall be changed: So to shew the extream suddenness of these mens change from life to death, it is said here, In a moment
They shall die.
They? Who? Both great and small, one and another of them shall die, or be swept away by death in a moment. There is a two∣fold death;
First, Natural; When either sickness or old age dissolves the earthly house of this tabernacle. The natural death of some is very lingring and slow, others are suddenly snatcht away, they die in a moment.
Secondly, There is a violent death; thus many are taken away by the sword Martial, or Civil, others casually: The Text is true both of natural and violent death, either of them may overtake us in a moment, yet I conceive the latter is here chiefly intend∣ed, In a moment shall they die; that is, some sudden destruction shall come upon them, they shall be surprized by an unlooked for disaster, and removed out of the world, while they had not a thought of their removal.
Hence Note.
First, Death of any sort, may befal all sorts of men.
None can plead exemption or priviledge from the grave. It is appointed to men once to die; most die a natural death, and any man may die a violent death; who knows how he shall go out of this world? Christ told Peter, (John 21.18.) When thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldst not. This spake he, signifying by what death he should glorifie God. And what kinde of death was that? The Church History assureth us, 'twas a violent death. He (as his master Jesus Christ) was nailed to a Cross, and dyed. We come but one way into the world, but there are a thousand wayes of going out.
Note Secondly.
Death comes suddenly upon many men, and may upon all men.
The whole life of the longest liver in this world, is but a mo∣ment, compared to eternity; and there is not any moment of our life, but (with respect to second causes) we are subject to death in it: We alwayes in some sense (though at some times more) carry our lives in our hand, and how soon, or by what hand they may be snatcht out of ours, we know not.
Now if our whole life be but a moment, and we subject to death every moment, how should we stand prepared for death every moment? And how sad is it to think, that they who may die the next moment, should for dayes, and weeks, and moneths, and years, never prepare for death? Most are loth to think of the end of their lives, till they are nearer the end of them; yet no man knoweth how near he is to the end of his life. Many put off the thoughts of death till it cometh, yet none can put off the coming
of death; they would remove the meditation of death to the fall of their leaf, to the winter, and worst of their old age, yet they are not able to remove death one moment from the Spring and best of their youth.
Note, Thirdly.
Violent death, by the sore and severe judgement of God, often sweeps multitudes away in a moment.
God can thrust whole throngs of men, yea whole Nations into their graves together; it is said (Numb. 16.21.) of Corah and his companions, The earth did cover, or swallow them up in a mo∣ment: And the Lord commanded Moses, to say unto the children of Israel (Exod. 33.5.) ye are a stiff-necked people; I will come up into the midst of thee in a moment, and consume thee: As if the Lord had said, I will take no long time for it, I can quickly dispatch you; how many soever there are of you, I will do it in a moment. We have a like description of the sudden and quick dispatch of men at the Lord's word of Command, (Psal. 73.19.) How are they brought into desolation, as in a moment, they are utterly consu∣med with terrors? The final ruine of Babylon was thus prophesied (Isa. 47.9.) These two things shall come to thee in a moment, in one day, the loss of children and widdowhood, they shall come upon thee in their perfection; Thou shalt utterly be destroyed, and perish at once for ever. The Prophet Jeremiah (Lam. 4.6.) bewayled the destruction of Jerusalem, whose calamity was greater then that of Sodome and Gomorrah, which God destroyed in a moment: Sodome and Gomorrah were great Cities, yet how soon consumed! In some sense, there is a greater evil in a lingring destruction, then in a speedy one; so the Prophet aggravates death by famine, be∣yond death by fire; because to die by famine is a lingring death. Caesar being warned that some lay in wait to destroy him sudden∣ly, slighted it, and said, unexpected death is most desireable. And that's the lot of many great men; to which some conceive the Psalmist had respect, when he said, (Psal. 82.7.) Ye shall die li••e men, and fall like one of the Princes; that is, suddenly. But though in some sence a speedy death is more eligible then a lingring one, yet in many respects, to die suddenly, or in a moment, may be concluded a far greater judgement, then to see death coming by degrees, and destruction walking towards us step by step. So∣lomon
(Prov. 1.27.) speaks of swift destruction, of destruction coming like a whirlwind; swift destruction overtakes them who are slow pa∣ced to receive and obey instruction. Thus the Lord can deal both with persons and with Nations; he needs not make any delays, nor take time to do it, their destruction shall come (if he will send it) in a day, in an hour, yea, in a moment shall they die,
And the people shall be troubled at midnight.
* 1.3That is, the body, or generality of the people, the many shall be troubled; they shall be as men amazed, or as the Metaphor im∣ports, they shall be disjoynted; Men associated under due Laws of Government, are as so many members of a well compacted Body;* 1.4 but when broken and scattered, they are like a body whose members are dislocated, or out of joynt, unfit for any use or ser∣vice. And as there is a laxation of the members of the body, a disjoynting of the bones, so there is a disjoynting of the facul∣ties of the minde; In times of great trouble, not only is the bo∣dy Politick, which consists of many men, but the minde of every body, or of every single man is much out of joynt. The word is applyed to those great concussions of the world (Psal. 18.17.) The earth shook and trembled, the foundations also of the hills were moved, and were shaken at the presence of the Lord, because he was wroth; which we may interpret of the Princes and Powers of the earth, who are as hills and mountains; if the Lord do but touch them in anger, they move, yea tremble. The word is applyed also to the waves of the Sea, (Jer. 5.22.) which roar, and toss themselves: we commonly say, as in the Text, the Sea is trou∣bled, or 'tis a troubled Sea, a tossing Sea. That expression is also common among us, when we see a man much disquieted, he is (we say) in a great toss; even as a ship at Sea upon the proud waves. Thus saith Elihu, the people shall be in a toss, they shall feel a storm in their mindes, sudden gusts of fear and sorrow shall carry them they know not whither; or they shall be lifted up to heaven in vain confidences, and then fall down to hell in despair∣ing thoughts, as the tempest at Sea is described in the 107th Psalm. There is yet another rendring of the Text, in allusion to Drunkards, who are overcome with wine, (Jer. 25.16.) And they shall drink, and be moved, and be mad; the word which we translate move, is that in the Text; now we know drunkenness moves men, and puts
all into disorder and disquietment: Thus the people (through the fierce anger of God, and the wine of astonishment which he gives them to drink) shall be moved, they shall reel to and fro, and stagger like a drunken man. Great troubles and afflictions are cal∣led in Scripture the wine of astonishment, because they make many say and do they scarce know what; great troubles bereave men not only of their comforts, but of their reason; they do not only straiten them, but astonish them. They who have drowned their wits in cups of worldly pleasure, may soon have them drowned in full and overflowing cups of worldly sorrow.
Besides this Exposition of the peoples being troubled with per∣plexity, fear, and doubt, with anxiety, and uncertainty of spirit what to do, I say, besides this, there is another way of being trou∣bled, upon which some Expositors specially insist. The people shall be troubled; that is, shall be in a tumult; they shall rise up se∣ditiously, and (as, we say) make a commotion, they shall gather to∣gether as many waters, with a roaring noise. Many people, are compared to many Waters; and there is somtimes a confluence, a great confluence or flood of them tumbling together: The Poet tells us elegantly what rude work a people make when they rise up like a flood of troubled waters.* 1.5 Their rage (saith he) findes out weapons, one throws stones, another throws firebrands, till all's in a sad combustion: These waters, if let alone, may quickly put all in∣to a flame. The Psalmist ascribes the quieting of the Sea, and the quieting of the people to God in one verse; yea, I conceive the one is but the explication of the other, (Psal. 65.7.) Which stil∣leth the noise of the Seas, the noise of their waves, and the tumult of their people. Thus saith Elihu, the people shall be in a tumult, (this suits with that exposition first given) ready to destroy whom∣soever they meet next, or those especially who never did nor meant them any other hurt but to keep the peace, or bridle their headstrong fury.
Yet, I rather adhere to the former Interpretation, The people shall be troubled, that is, they shall be in a great consternation of spirit, neither being able (which they seldome are) to advise them∣selves what to do, nor fit to receive (which they seldome will) ad∣vice from others. And (as Elihu adds) they shall be thus troubled
At midnight.
Or, In the half of the night, as the words may be rendred;
that's a great aggravation of the judgement. The night is a time of rest, and midnight is the time of deepest rest; so that for the people to be in a tumult, or troubled at midnight, is to be over∣taken with matter of fear, when fear seemed furthest off, or when they suspected nothing to make them afraid. David saith of some, (Psal. 3.5.) There were they in great fear, where no fear was. To fear at midnight, is to fear when usually no fear is, that is, when people are at rest in their beds: And so to say, the people shall be troubled at midnight, signifieth either, First, the coming of trou∣ble upon a secure people,* 1.6 upon a people who thought themselves, and while they thought themselves not only out of the noise, but reach of danger: Or secondly, It may signifie the coming of trou∣ble upon a people altogether unfit to help themselves; when a man is asleep, he cannot give counsel how to prevent danger, and while he is in his bed, he is in no posture to oppose it. All this may well be included in what Elihu saith, The people shall be trou∣bled at midnight.
Hence Note. First,
There are National troubles as well as personal.
God can scare not only a family, or this and that particular man, but a whole people at once; he cannot only make a childe, or a woman, but a multitude, yea an Army of mighty men tremble like a childe, and faint as the weakest woman. A people are many, yet every man shall be as if he were alone, or but one in the midst of innumerable dangers, and of a thousand deaths. Moses in his Song foresaw the dread of Nations upon the report of the Lord's miraculous conduct of Israel through the red Sea, (Exod. 15.14, 15, 16.) The people shall hear, and be afraid; sorrow shall take hold on the inhabitants of Palestina, all the inhabitants of Canaan shal melt away. And when Christ speaks of those dreadful Prognosticks of his coming, he not only saith, There shall be signes in the Sun, and in the Moon, and in the Stars, but upon the Earth distress of Nations, with perplexity, (Luke 21.25.)
Secondly, Observe.
Both personal and publick troubles are at the command of God, as both publick and personal peace are.
A people as well as a person, may and shall be troubled, even
at the midnight of their greatest security, if God give the word. I make peace (saith the Lord, Isa: 45.7.) and create evill; that is, the evill of trouble. There will be occasion afterward to speak further of this poynt from those words (v. 29.) When he giveth quietness, who can give trouble, and when he hideth his face, who can behold him? Whether it be done against a nation, or against a man only; trouble of all sorts is at the command of God; if he saith to such or such a mischiefe, goe to a nation, it will goe; if he bid the sword trouble them, if he bid pestilence trouble them, if he bid famine trouble them, if he bid their owne divisions trouble them, the people shall be troubled; yea, they shall be troubled at midnight.
Whence note, Thirdly.
Trouble takes or seazeth upon many when they least expect it.
God can send trouble when no man thinkes of it. At midnight every one is in bed, all are for rest and quiet. The Lord usually executes his judgements upon the unwary world, upon a secure people (Exod: 12.29.) At midnight the Lord smote all the sirst∣borne in the land of Egypt, &c. And Pharoah rose up in the night, he and all his servants, and all the Egyptians, and there was a great cry in Egypt. We read also (2 Kings 19.35.) In that night the Angel of the Lord went out and smote in the campe of the Assyrians, an hundred four-score and sive thousand. It was not a day-battel, but a night-battel; When they were all gone into their tents, and were at rest, when the Army was secure; In that night did the Lord fight them by an Angel, and made a mighty slaughter among them. Belshazzar king of the Chaldeans was slaine in the night (Dan: 5.30.) even in that night wherein he made a feast to a thou∣sand of his Lords, and dranke wine before the thousand (v. 1.) In that night not only of his security, but of his jollity and sensuali∣ty, when he had even drowned himselfe and his great Lords with wine and belly-cheare, in that very night the City was broken up, and Belshazzar slaine; History tells us what dreadfull work was made upon the Babylonians that night. The great Judgement day is so described; Jesus Christ will, at last, trouble the world at midnight; The Day of the Lord so cometh (saith the Apostle, 1 Thes: 5.2.) as a thiefe in the night; when they shall say peace and safety, then sudden destruction cometh upon them, &c, Christ
himselfe shadowing his coming under the parable of the ten Vir∣gins, who all slumbred and slept, tells us (Math: 25.6) At mid∣night there was a cry made, Behold the Bridegroome conteth, goe ye out to meete him. Though some were in a better condition then o∣thers, some wise, some foolish, yet all slept, and it was a kind of midnight to them all. Christ will come, and the people shall be troubled at midnight, and then there will be a dreadfull Cry a∣mong the secure drowsie world. Therefore the Counsell of Christ is most proper (Math: 13.35.) Watch, because ye know not at what houre your Master may come, whether at even, or at midnight, or at Cock-trowing, or in the morning. It is hard to be put to it at midnight, 'tis sad to be in a sleepy or slumbring condition when e∣vill comes. The Gospel sheweth us, how much that man was trou∣bled, when his neighbour came to borrow bread of him at midnight (Luke 11.5.7.) Trouble me not, my children are with me in bed, I cannot rise and give thee. If it be matter of trouble to be called out of our bed to doe a courtesie for a friend at midnight, O what will it be to be called up to Judgement, or to be surprized with any Judgement at midnight! Therefore prepare and be ready for all changes. At midnight the people shall be troubled,
And passe away.
These words are a third part of the description of the Judge∣ment of God upon a people; they shall die, they shall be troubled, they shall passe away; that is, some of them shall die, all shall be troubled, others shall passe away. There is a three-fold notion of passing away.
First, Some expound it thus, They shall be carried captive out of their own Country; This with the former two make up a perfect Judgement upon any people; Some shall die, or be slaine, all shall be troubled and vext, they shall be at their wits end, and the rest shall be carried away captive.
Secondly, They shall pass away; that is, they shall pass into their graves; the forme of speech here used may well beare that sense, for death is a passing away, a passing out of this world (Psal: 37.36.* 1.7) Loe he passed away and was gone, that is, he died; And that which is as death to the heavens and the earth (their great change when ever it shall be) is called a passing away (Math: 5.18.) Till heaven and earth passe away, one jot or one tittle shall in
no wise passe away from the Law till all be fullfilled; that is, the Law shall stand in force as long as the world stands. Thus to passe away is to die. But I conceive, we are to expound this third branch of the Judgement distinctly from the former two, and therefore for as much as we have death in the first words, it will not be proper to take in death here againe, or to ex∣pound passing away by dying. The third notion, of, they shall passe away, is, they shall run or flee for it, they know not whether, they shall flee for their lives from the danger impending over them. As some shall die, and all be troubled, so not a few shall endeavour to save their lives by flight. Christ in the Gospel foretold the great troubles and afflictions which should come upon Jerusalem, and in them there was a sad concurrence or meeting of these three Judg∣ments in the text. For when after forty yeares the Romans inva∣ded and ruin'd their City, many dyed & were destroyed by sword and famine, all the people were troubled; Oh in what a hurry were they to see the Romane Eagle displayed before their Gates! and then they passed away; that is, as many as could, withdrew and got out of the danger. It is reported in history, that before the Seidge of that City, a voyce was heard in Jerusalem, saying, (Migremus hinc) let us passe from hence, they who believed that warning, departed soone after; And as some passed away before the Judgement came, so when it was come, many were striving to be gone, or to passe away. Therefore Christ admonished them (Math: 24.20.) Pray that your flight be not in the winter, nor on the Sabath day. I conceive, we are to understand this text di∣stinctly of such a passing away. In a moment shall they die, and the people shall be troubled at midnight, and passe away; they shall doe what they can to secure themselves by out-running the danger.
Note from it, First.
God hath variety of meanes to humble a sinfull people.
Into how many wayes doe the Judgements of God divide themselves; severall persons beare severall parts; here is death to many, trouble to all, flight to some. That, in the Prophet, an∣swers it fully (Jer: 15.1.) where the Lord protesting that no∣thing (no not the intercession of Moses and Samuel) should take him off from his resolve against that people, saith, Such as are for death to death, and such as are for the sword to the sword, and such as are for the famine to the famine, and such as are for the captivity
to the captivity. There's pestilence, and sword, and famine and captivity ready at the call of God to take away a provoking people.
Secondly, Note.
To passe away, or to be put to our flight, is a grievous Judge∣ment.
To flee from the face of the pursuer, to run for our lives, who knows the trouble and terror of it, but they that have been in it? what a mercy is it that our dwellings are continued to us? that we abide in our places, that we neither die in a moment, are not sur∣priz'd by midnight-feares, but rest quietly in our beds, though feares at midnight have been ready to surprize us. What a mer∣cy is it, that we are not passing away, running, fleeing into the wil∣dernesse, as the poore Churches of God have done in severall ages?
So much of Judgement upon the people in that three-fold no∣tion of it. We have here also Judgement upon Princes.
And the mighty shall be taken away without hand.
Not only the many, but the mighty shall feele the Judgements of God; For as 'tis sayd in the former verse, He accepteth not the persons of Princes, nor regardeth the rich more then the poore; The mighty and the meanest of men are alike to God, when they are alike in sinning against God: If they doe evill alike, they shall suf∣fer evill alike; God accepteth no mans person.
The mighty shall be taken away.
* 1.8The word rendred, mighty, taken plurally, is used in Scripture to denote not only mighty men, but any creature that excells in might. And therefore according to the exigence of the place, it signifies sometimes Angells, who being spirits, exceed all flesh in might. The people of Israel in the wilderness did eat Angells food (Psal: 78.5.) the food of the Abirims, of the mighty or strong ones: And as it is applyed to Angells who exceed the strongest men in strength, so it is applyed to any sort of strong beasts, to the horse (Jer: 47.3.) to Bulls, (Isa: 34.7. Jer: 50.11. Psal: 22.13. Psal: 68.31.) Thus the word riseth above man to Angells, and falls below man to the beasts of the earth;
here 'tis applyable only to strong and mighty men, of whom yet there are three sorts.
The first of these is a natural mighty man, he hath a mighty arme, a strong body, or he excells in bodily strength. The second is a marshall mighty man, a souldier, a man of warre. The third is the Magistratical mighty man, he is cloathed with power both to punish and reward: Possibly he may have no bodily might, yea, pos∣sibly he is no souldier, yet a man of such power he is, that he com∣mands whole Nations. Now take the word Mighty in any of these three senses, and it is a truth, the mighty shall be taken away, the mighty in strength of the Arme, the mighty in strength of Armyes, the mighty in power and dignity, are by the hand of the Almigh∣ty God
taken away.
They shall take them away (saith the Hebrew text) that is,* 1.9 say some (according to the first translation mentioned) the people shall violently take away the mighty. But by an usuall Hebraisme we may read it Impersonally, the mighty shall be taken away, conceal∣ing or leaving it to be understood by whom. Like that speech to the rich man (Luke 12.25.) This night doe they require thy soule of thee, (so we put in the Margin) that is, (as the text hath it) this night thy soule shall be required of thee, they shall take thy soule, that is, it shall be taken away; so here they shall take away the mighty, that is, the mighty shall be taken away or removed. We may take notice of a two-fold remove or taking away.
First, There is a remove out of place and power; Thus a man is taken away when his authority is taken away.
Secondly, There is a removing or taking of a man out of the world; Thus they are taken away whose persons are destroyed, cut off, and perish. The mighty, both wayes or either way are of∣ten taken away. The persons of many mighty men have fallen, and many more of them have fallen from their places and powers. Here they are under a generall threatning, They shall be taken a∣way. But how shall they be taken away? the text answers
without hand.
It is somewhat strange that they who are mighty, and have such power in their hand, should be taken away, and no hand touch them, or without hand. We use to say of a thing strangely gone, or gone we know not how, It cannot be gone without hands; yet thus the Lord deales judicially with the mighty of the world; They shall be taken away without hand. There may be a three∣fold understanding of that expression.
First, Thus; The mighty shall be taken away without hand; that is, they shall have no hands to help them, or they shall be de∣stitute of all humane helpe. Sometimes God leaves or strips the mighty naked, they who have had great power, and many thou∣sands standing up to defend them,* 1.10 have not a hand for them, and so are taken away without hand, no man drawing a sword or strik∣ing a stroake for them.
Secondly, To doe a thing without hand, is to doe it with the smallest appearance of second causes or instruments. We are rea∣dy to say, there must be a great deale of tugging to get the migh∣ty downe, who like Oakes are strongly rooted and highly growne, who looke like mountaines, which cannot be removed, yet (saith Elihu) the Lord can take them away without hand; that is, easily, without any trouble at all, little meanes or very impro∣bable meanes being used to effect it. So then to doe a thing with∣out hand, is to doe it as if we put no hand no stresse to it when we doe it. As they who move swiftly or lightly are sayd to goe with∣out setting a foot on the ground (Dan: 8.5.) the He-Goate came and touched not the ground, he did rather fly then goe. So to doe a thing, as if we did not put a hand to it, is to doe it with the greatest ease imaginable.
* 1.11Thirdly, To doe a thing without hand, is to doe it without any visible meanes at all, even by the immediate stroake or power of God. There is a hand of God in all things that are done in the world, but some things are done without any other hand, and are therefore most properly sayd to be done without hand. Thus the Lord is able to doe the greatest things, even to take mighty men from the earth, no hand of man appearing or joyning with him in the action.* 1.12 Now, because God usually sets instruments a worke to effect his will in the world, and to bring about his counsels, there∣fore in what work soever he either quite leaves or seemes to leave instruments out, that work is sayd to be done without hand. The
stone which shall grow up to be a great mountaine, that is, the kingdome of Christ, is called a stone cut out without hands (Dan: 2.34.) that is, without humane power. The kingdome of Christ shall be set up so much by the power of God without any earthly contribution, that it shall confessedly be sayd to be set up with∣out hands. Though we ought not to neglect the coming and ad∣vancement of the kingdome of Christ in the world, yet we should not be anxiously carefull about it, when we see little or no meanes for it, yea though we see great very great meanes set against it, because a stone cut out without hands shall doe it.
The Apostle useth this forme of speaking, both as to eternalls and spiritualls. Concerning the former he is expresse (2 Cor. 5.1.) We know that when the earthly house of this tabernacle is dissol∣ved, we have a building of God, a house not made with hands, eter∣nall in the heavens; that is, a house of Gods own immediate ma∣king, a house to the making whereof man hath added nothing. The fabrick of this visible world is a house made without hands, much more is heaven, and the glorious unseene state which Saints shall have hereafter. The house above, or state of Glory is wholly of Gods making. And as our eternall estate is expressed by a house made without hands, so our spirituall estate is called by the same Apostle, A work done without hands (Col: 2.11.) where having asserted our compleatness in Christ (v. 10.) he adds, In whom also ye are circumcised with the circumcision made without hands. The external literal circumcision was made with hands; there was an operation of man in it, the cutting off the foreskin of the flesh, but in the spiritual circumcision, man hath no hand, it is the work of God alone; as also that effectual faith is which alwayes accom∣panieth it, and is therefore called (v. 12.) the faith of the operation of God. There is a temporary faith which we may call a faith of the operation of man, but true saving faith is the operation of God, and may be sayd as the spirituall circumcision (which was signifi∣ed and shadowed by the corporall) to be made without hands.
Now as the Scripture speakes both of spiritualls and eternalls which are made without hands,* 1.13 so this text speakes of externalls and providentialls in the same language, The mighty shall be taken away without hand, that is, without any creature-helpe or visible humane hand; what ever is done without a visible hand, is done by the hand of God. Elihu intimates a punishment upon the
mighty, which (as to the effecting of it) cannot be assigned to any thing in man, much lesse can the effecting of it, be hindred by man. The hand of God is most visible, in doing that which no visible hand hath done, or can undoe. They shall be taken a∣way without hand.
Hence note.
The mightiest have no might against God.
That cannot be avoyded by any humane power, which is done without humane power. God slew the first-borne of Egypt, and destroyed the Assyrian hoast without hand, he did it by his An∣gel, no hand appearing against them. The Lord smote Herod, and he died without hand (Acts 12.23.) Immediately (that is, pre∣sently, as the Greeke word imports, 'tis true also, immediately, that is, without humane meanes, as our English word also im∣ports) the Angel of the Lord smote him, and he was eaten of wormes, and gave up the Ghost. What a poore worme was that mighty man in the hand of God, when God slew him without hand, and commanded the wormes to eate him? Jesus Christ, who is also the mighty God (Isa: 9.6.) called himselfe a worme and no man, in his humiliations for the redemption of lost man (Psal: 22.6.) What are the mightiest men but wormes to God, who is so migh∣ty, that if he say the word, wormes become their Masters. The mighty Giants are before God but pigmy's, punyes, or children. The Prophet gives a good warning (Jer: 9.23.) Let not the migh∣ty man glory in his might. Let him not glory in the might of his arme, Let him not glory in the might of his armes or Armies, though man have an Army of mighty men about him, yet let him not glory in them, no nor in the might of his power or authority. If any man useth his might against God, what is his might unto God? (Psal: 58.1.) Why boastest thou O mighty man, that thou canst doe mischiefe? If a man be mighty, and have a mind to doe mischiefe with his might, especially if he boasteth in his might, because he can doe mischiefe with it, he is not only sinfull, but weake and foolish. There is no greater morall weakness then to boast either of naturall, martiall, or civill strength. Could any of the mighty men of this world stand before the might of God, they had somewhat to boast of. Read the word of the Lord against the mighty (Isa: 2.10.) Behold the Kings and Captaines of the
earth trembling before the presence of the Lambe (Rev: 6.15.) and then judge how weake the strongest are before the Lord? All ages are full of teaching examples, that there is no might to his who is Almighty.
Secondly, Note.
What ever God will doe he can easily doe it.
He can effect it with a looke, with a cast of his eye, he can doe it with a breath of his mouth, he can doe it with a word. It is said (Exod: 14.24.) God looked unto the host of the Egyptians through the pillar of fire and through the cloud, and troubled the host of the Egyptians, and tooke off their Chariot wheeles, that they drave them heavily. To looke upon them was an easie thing, God did not give them a stroake with his hand, but only a looke with his eye, and that overthrew them.
Thirdly, Note.
God can do the greatest things alone.
He can subdue the mighty, though none come forth to his help against the mighty; they are cursed who do not help the Lord a∣gainst the mighty, when they set their might against the Lord; (Judg. 5.23.) Curse ye Mero••, (saith the angel of the Lord,) curse ye bitterly the inhabitants thereof, because they came not forth to the help of the Lord, to the help of the Lord against the mighty. But though it be the sin of man not to help the Lord against the mighty, yet the withdrawing of their help doth not hinder the Lord in his purpose against the mighty: For, He taketh away the mighty without hands. Though men stir not, though angels should not stir to his help, yet his own arm can bring either salvation or destruction. It is said of the Lord (Isa. 44.24.) He stretched out the heavens alone; there was none to help him to unfold that vast canopy of heaven, he stretcht out the heavens alone. As in the Creation he made all alone, so in Providence he can act and effect all alone. It is a great glory to God, that he hath many instruments to help him, many tongues to speak for him, many hands to work for him; but it is a greater glory to God that he needs none to help him, none to speak or work for him. In this the glory of the Lord infinitely outshines the glory of all the mighty Kings and Princes of the earth. They have done, and can do mighty things, but not
without hands, and therefore they have the hands of thousands at command for them; 'tis not their place to put their hand to the work, 'tis enough that they give commands and orders, 'tis the duty of others to execute all their righteous commands, and fulfil their orders. But the Lord hath not only a commanding power, but an executing power too in himself; though no hand move, yet his affairs stand not still. God, and all creatures put together, are no more then God alone without any creature: Many are use∣ful, but none are necessary unto God. Take two inferences from it.
First, This is matter of terror to wicked men; though they see no hand in the world against them, much less any able to match them, least of all to check them, yea though they see all hands for them, yet this is no security to them, this is no assurance of one hours safety, seeing the Lord taketh away the mighty without hand, and he usually doth it when they see not which way any hand can reach them. It is the conclusion of one of the Ancients upon this place in reference to a mighty oppressour; He is invi∣sibly pull'd down,* 1.14 who did visibly pull down; He ruined others with hands, but himself shall be ruin'd without hand; he saw him whom he took away, but he shall not see him who takes him away. Let them who live without fear of any hand, remember the Apostles admonition, (Heb. 10.31.) It is a fearful thing to fall into the hand of the living God, who takes away the mighty without hand.
Secondly, This is matter of wonderful comfort, to all that fear God, and trust upon him, whether Princes or people, whether mighty men or mean men. What though ye see no hand for you; yet 'tis enough if he be for you who saves you without hand. The protecting and saving power of God, is as great and as effectual as his destroying power is; yea, he oftner saves without hand, then he destroyes without hand. As the Kings of the earth, so the great King of heaven and earth, loves to deal his favours, and bestow his rewards immediately with his own hand, but usually afflicts and punisheth by the hands of others. That's a most preg∣nant Scripture to this purpose, (Hos. 1.7.) where the Lord pro∣miseth to save Judah; But Judah might say, I am in a very low condition, and no help appears: Therefore he addeth, I will save them by the Lord their God; and will not save them by Bowe, nor by Sword, nor by Battel, nor by Horses, nor Horsemen. Judah shall
be saved, though there be no hand to save them. I will save them (saith the Lord) by the Lord their God. I will do it immediately. And the Lord doth not only say (in the affirmative) he will save them without hand; but he saith also (in the Negative) that he will not save them with hands, But I will not save them by Bowe, nor Sword, nor Battel, nor Horses, nor Horsemen; there shall be no appearance of these helps, I have heretofore destroyed you by Sword, and Bowe, by Horses, and Horsemen, but I will have all the honour and thanks of your salvation to my self. Though the Lords people have neither horses nor horsemen, though they are as helples as is imaginable, yet the Lord is able to save them, & he wil do it in the fittest season. As this is true in reference to Princes and Nati∣ons in their publique capacity, so private Christians may take up the comfort of it. What though great distress and affliction be nigh, and no hand to save you, yet the Lord can save without hand; if you are low, he can raise you, though none lend a hand to raise you; if poor, he can enrich you; if weak, he can strength∣en you, though you have no means for either: It is an everlast∣ing spring of comfort, that the Lord can do all things without hand, that he needs not be beholding to the creature, nor stands in need of their help to effect either threatned judgments against Babylon, or his promised mercies unto Sion.
Thus we have seen Elihu describing the righteous, though se∣vere dealings of God, both with people and Princes, who despise his counsels, and provoke his wrath: The reason why they fall under his wrath, is further discovered in the next words.
Subito morien∣tur & in media nocte turbabun∣tur populi, & per transibunt, & auferent, violentum absi∣que manu. Vulg.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Punctum momontum, tempus exigu∣um: Illipsis praeposition•• ב
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Populus consociatio hominum.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a ver∣bo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vide∣tur significare laxationem compagum.
Ac veluti mag∣no in populo cum saepe co∣orta est Seditio, saevit∣que animis ig∣nobile vulgus, Jamque faces & saxa volant furor arma mi∣nistrat. Virg. Aeneid. 1.
Cum maximè securi.
Transire intelli∣go, non pro mi∣grare aliò, sed pro abire in se∣pulchrum. Merc:
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fortis robustus excel∣lens fortitudi∣ne; pluraliter Abirim in ge∣nere forte sig∣nificat.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 et amovent po∣tentem, imper∣sonaliter. Pisc:
Frequenter ma∣nus pro mini∣sterio, sed fre∣quentissime pro op•• et auxilio ponitur, Pin:
Abs{que} manu ar∣matorum. A∣quint.
Nutu tantum dei. Merc:
Indicatur divi∣num supplici∣um, cujus nulla humana causa assignari, aut quod nulla hu∣mana vi decli∣nari potest.
Invisibilitèr rapitur, qui vi∣sibiliter rapie∣bat, Gregor.