A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vols. 2-4. Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small. By John Mayer, doctor of divinity.

CHAP. XXXIIII.

THe eare tasteth words as the palate meat: Of this see before in the * 1.1 words of Job, Chapt. 12. 11. And this Elihu speaketh to prepare those that were willing enough to hear him, viz. Jobs three friends, whom he calleth wise men, v. 2. Desiring them to consider of what he was further about to say, and hereby to judge of Iob whether he did not from his own words justly accuse himself for wicked, or no, as they also before had done, but yet seemed since, by more words uttered by Iob, to have their mouthes stopped.

Let us choose to us judgment, let us know amongst our selves what is good: * 1.2 Here the proud man, that he might seem to have some humility in him, joyn∣eth himself with the other three, and like other Teachers, that be proud, [Note.] do sometimes speak words of humility, although in their hearts they lift up themselves above all others, and therefore this acquitteth them not from pride and arrogancy; whereas he saith, vers. 5. Iob hath sayd, I am righteous, * 1.3 God hath taken away my judgement: Should I lye against my right? my wounds are incurable without my transgression. What the words of Job were, see Chap. 13. 18. I know I shall be justified, Chapt. 23. 10. When he hath tryed me, I shall come forth as gold, Chap. 27. 2, As God liveth who hath removed my cause. Vers. 4. My lips shall not speak iniquity, nor my tongue deceit, &c. And in what sense they were spoken, and it will easily appear that Elihu fowly perverted them, and so goeth upon an imaginary ground in his in∣vectives against Job.

VVhat man is like Job, who drinketh up scorning like water? Which goeth in * 1.4 company with the workers of iniquity, &c. Wherein he bewrayeth himself not to be humble or a true Teacher, like Paul, not desirous by his speaking, if Job had sayd any thing amiss, to bring him to repentance therefore, but one of a large conscience, that would lay more to his charge then he had spoken, and desirous rather to commend his own wit then to edify his hea∣rer: For Paul writing to the Corinthians, in whom he had some things to reprove; beginneth first with their high commendations, and then procee∣deth * 1.5 to reproofe: But the proud Teacher omitting all the good things [Note.] that be in his Auditours, falleth upon some things only, that are amiss in them, taunting them most insolently hereby, which is the way rather to exasperate and harden them against his Reproofs, though just, then to bring them to amendment; Whereas commending that which is good in them. First maketh such away to reprove Evill, that their hearts being hereby now to love him, they can hardly do any other at his reproofes, but be ashamed and amend whatsoever is amisse in them: The like course also doth the same Apostle take, 1 Cor. 11. 2. When he would reprove some other abuses in them: For the vile taunt wherewith he taunted him, by the scorning wherein he was so ready as one that drinks in water, he mea∣neth his deriding of such as reproved him, and so walked with the wicked, as Psal. 1. the ungodly are noted to do.

For he saith, It profitetb a man nothing, if he should delight himself with * 1.6 God:

This also was not any of Jobs speeches, but gathered herefrom falsly by Elihu, to make his case the more odious, upon these his speeches so wrested, he falleth to the vindicating of God from all unrighteousnesse, and sheweth it to be a grosse fault to impute any unto him, Verse 10, 11, &c. 18, 19. In saying, There is no iniquity in God; but he rendreth, the work of man to him, * 1.7 and dealeth by every one according to his wayes: This is in part true, but if Gods dealing in this world be meant; the other part of his speech is false:

For there be righteous men, saith Solomon, to whom it falleth out as to * 1.8 the wicked, and wicked men to whom it cometh as to the righteous, although in the World to come, indeed every one shall surely be re∣warded according to his works: If hee would herein have spoken truly, he should rather as Gregory noteth, have said; There is no iniquity in God, although he doth not render to every one according to his works in this * 1.9 World. For that which is not by us understood, is not produced out of unjust ballances, his judgments are unsearchable, and his waies past find∣ing out.

God will not condemne without cause, nor subvert judgment. This is al∣so most true, but by Elihu misapplied, for it is one thing to condemne * 1.10 and another to afflict, seeing we are afflicted, that we may not be con∣demned, but being corrected be saved; as both Solomon teacheth, * 1.11 and Heb. 12. 9.

For who hath given him a charge over the Earth, and who hath disposed the whole World? That is, None hath thus done, but of his own will he * 1.12 made all things in a most excellent manner, and therefore he doubtless ruleth and ordereth all things, touching men most righteously.

If he setteth his heart upon man, if he draweth his spirit and breath un∣to him. All flesh shall soon fail, and return to ashes together. God setteth his * 1.13 heart upon man, saith Gregory, when he hath a minde to save him, then he draweth his spirit and breath unto him, by making him to look up on∣ly to God, and to the things of his Kingdome, and saith, Spirit and breath. Denoting hereby his inward cogitations and outward actions, because the breath is drawn by the organs of the body, which are outward; and so both in the thoughts of his heart and all his actions, he is wholy intent to him, to which when he is come, The flesh faileth. That is, Whosoever is fleshly is brought under, and the body of sin burnt, as it were, by the fire of the spirit into ashes, and so having no more strength: To expresse which Jeremiah saith, After that thou turnest me, I repented, and when thou shewedst me I smote upon my thigh. For what is it for a man to smite * 1.14 upon his thigh, but to subdue carnal concupiscence: Some take these words as spoken to prove, that God doth not deal unjustly or harshly with men, because if he would set himself thus to do, and not rule rather according to mercy, then according to his power, his might is such, as that as he gave man breath and life at the first, so he can easily withdraw it again, and when he hath done so, what is any man, but one failing and ceasing any more to be a man, yea because now very dust; as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth: According to the other exposition, these words: If he setteth his heart upon him. Are understood of man, setting his heart up∣on God, according to this; if God setteth his heart upon it, that is, upon this thing without regard of mercy as well as justice to destroy man, his breath would soon be gone and he turned to dust: And this is to be pre∣ferred, as best agreeing with the words before going.

Shall he that hateth right, govern? Wilt thou condemn him that is most just? Vulg. Can he be healed that loveth not judgment, and how dost thou so greatly * 1.15 condemne him that is just? The Hebr. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying either Dominari, or alligare, to binde up. As the Chyrurgion bindeth up a wound to heal it, and the other words are, Hating judgment, So that it may either be understood of God, and as spoken to the same effect that he spake before, or of man suffering by the stroak of God, but because the next words are: Wilt thou condemne him that is most just? Hebr. Very just. I rather take it to be spoken of God to clear him from all aspersion of injustice: And then these words serve to convince him of too great arrogancy, that dareth thus to challenge God. And this is further proved, Vers. 18. Is is fit to say to a King, Thou art wicked, &c. By an argument, A minore ad majus, and if not to a King, much lesse to God, in justifying of a mans self, but * 1.16

the Vulg. rendreth this also; Who saith to a King, an apostata. but Hebr. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not of an Interrogation, and cannot be rendred Who, but whether or no is any man so bold with a King to say, Thou art wicked. The word Hebr. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one without a yoake, Belial, or if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be taken for a particle demonstrative, denoting him that was spoken of be∣fore, it may be rendred after these words most just, he saith to the King wicked. It is he that thou censurest, for whom it is free to condemne the highest amongst men, even Kings and Princes, but for opening the mouth against him, it were extream madnesse in any man to do it, if he dareth to do it, he shall be sure to heare of it from him; and that there∣fore he is Belial, although he be a King, as thou Job hast been, if it be taken the other way, it is not true, for some men have been so bold, as to call a King so, and to tel him, Thou hast done foolishly: As Samuel did Saul, and Elijah Ahab.

How much lesse to him, that accepteth not the person of Prinees. Where * 1.17 the former words are in a smaller print, intimating that they are not in Hebr. But supplied by the Translators, to make the sense good, according to the rendring of Vers. 18. But leave we them out as the Vulg. doth, and read it, That accepteth not, &c. And then it is a reason, why he is no lesse bold to charge Kings with wickednesse, then other men, being all his creatures, as well the highest as the lowest.

In a moment they shall dye, and the people shall be troubled at midnight, * 1.18 and passe away: and the mighty shall be taken away without hand. that is, The highest are of so little strength, if God cometh to smite them, that they dye suddenly, At midnight, That is, in the darkness of ignorance and the dead sleep of sin, as it is with men commonly at midnight; so the foolish rich man in the Gospel, heard a voice saying to him; Thou fool, this night will they fetch away thy Soule from thee. And the Bridegrome cometh at * 1.19 midnight, and in Egypt the first born were slain at midnight, and the hoast * 1.20 of Sannacherib; and because the wicked are alwaies passing on in this way throughout all their lives, it is said not Transibunt, saith Gregory; That is, They shall passe, but Pertransibunt, They shall passe through, and the * 1.21 mighty shall be taken away without hand. That is, Without seeing the hand that smiteth them; which is a divine force, invisibly cutting assunder the thred of their lives in a moment, as with their wicked hands to be seen, imbrued in blood, have through their power taken away and spoyled others. If any shall think that he may ly hid and so escape this severity, it is resolved no, the blackest darknesse of midnight shall not hide * 1.22 him.

For he will not lay upon man more then right, that he should enter into judgment with God. Vulg. For it is no more in the power of man, that he * 1.23 should come to God to judgment. Hebr. He will not put upon man any more, for it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To come into judgment with God. In expounding this, Gre∣gory is very large, by mans coming into judgment with God, understanding * 1.24 that judgment, of which the Apostle saith; If yee would judge your selves, yee should not be judged. And this is when a man keepeth court, as it * 1.25 were, in his own conscience, examining his evil doings, acknowledging them and condemning himself therefore, and suffering by extream grife and sorrow in his minde for them; For in him that judgeth himself as he should, there is nothing wanting that is in a Court of justice; for the conscience accuseth, and heapeth up all the evils that a man hath done against himself, reason condemneth him, and feare bindeth him, and greife tormenteth him: If the words be thus understood, they must be taken as a prescription of a remedy against the miseries, that they shall be in, that dye in darkness, sleeping as at midnight securely in their sinnes. That man that would not have it fall out thus unto him, must prevent that judgment, when all men shall be brought before God to judgment,

by comming into judgment with him whilst he liveth here: And then this is as if he had sayd, whereas now man hath done evil; and no evil that he doth, lyeth hid from God: This is all that God putteth upon him therefore, or requireth at his hands, that he may escape Destruction, that will otherwise suddenly come, viz. To come speedily into judgment with God, by judg∣ing himself, as hath been sayd: For further illustration whereof he saith, that this tormenting of our selves by sorrow for our sinnes, was figured out by the fire which the Preists were commanded to kindle every morning in the Tabernacle, and to keep it continually burning; for so he that would [Note.] escape Hell fire, ought first in the morning to set himself awork about judg∣ing himself for his sinnes, and so mourn dayly for them: And as Jeremy be∣ing * 1.26 in the Dungeon was bidden to put Ropes under his Arms, and old rags, that he might be lifted out and not perish there; so he that would be lifted out of the dark dungeon of sinns, must take the help of Gods Laws, binding them about him, rhat looking hereat be may be put to pain and sorrow, con∣sidering his miserable Estate through his breaking of them, which are so harsh, and so terribly threaten sinners, and be heaved up hereby out of this dungeon by having now more regard unto them, to live according to them; and that he may not be pained and peirced hereby unto desperation, look at old Examples of the Faithfull, and how many of them have faln and been judged and yet have had mercy again extended unto them, and so have been set in a salutiferous Estate: Thus Gregory by allegorizing, which because it is for mattr most true and usefull for us, I have thus largely set down. But for the literall meaning, it is, that wicked men are not to expect further warn∣ing, before that God cometh into judgment with them to cut them off; which as he sayd before, shall be done suddenly, and not after the man∣ner of men, that keep Courts of justice, apprehending, and committing and setting a day to judge Malefactors; then hearing Witnesses and pleadings, and so proceeding to judge them: And this Elihu speaketh, because Job had desired that he might come to the Throne of God, and plead his cause with him: And thus understood, we may note that now is all the time that God giveth unto man to repent; that he may escape his judgments, he will give [Note.] him no more warning by a judiciall proceeding in time: But if he expecteth this, and so delayeth; he shall be deceived, and feel his stroak to his everla∣sting destruction before he seeth it coming, and who then is so hard heart∣ed as not to be awakned hereby from his security to speedy repentance: Some will have the meaning to be, that God in judging men will lay no more to their charge then he justly can: Some that God hath not put it in∣to * 1.27 the power of man to come and bear a part with him in judging what is fit for him to do.

He shall break in peices mighty men without number, and set others in their * 1.28 stead: As at the day of judgment innumerable men shall be cast away and broaken with Gods just judgments, which shall be done openly and visibly, and others received into his Kingdome, so it is now dayly done, although we see it not so plainly; many that seem to be strong in Faith and Grace, either have it not in truth or fall away and perish, but others being before void of Grace, are converted, and so are set instead of them into the state of Grace and Salvation. As the Jews being rejected the Gentiles were taken into Gods favour in their stead, and Judas was broken in peices, but the theif upon the Crosse, was healed and saved.

Therefore he knoweth their works and overturneth them in the night, that * 1.29 they are destroyed: Because God is sayd before to break multitudes in peices, and he is most just; it appeareth, that he knoweth their most secret evill works, and when they know not or are not aware of it, he overthroweth them therefore. And here Gregory noteth, that the might setteth forth sin, and that by sinning men are blinded, one sinn being by Gods judgment, made unto them the cause of another, whereof yet they have no percei∣vance

any more, then a man can see colours in a dark night; and by being filled with all manner of sin and wickedness, they come to be overthrown in regard of grace, and so are destroyed everlastingly: As the Gentiles being darkened first by idolatry, were after given over to a reprobate sense: And this is the case of Beleivers under the Gospel, even innume∣rable * 1.30 Christians are broken in peices, according to the phrase used, Vers. 24. For even of them many be called, but few chosen, which was before by Jeremiah, saying; The daies come, that the City shall be built unto the Lord, by the Tower of Hananeel, to the gate of the corner: And the measuring * 1.31 line shal go over against it by the hil Gareb: the vul. Tr. Ʋltra normam mensu∣rae. For what is the Lords city here spoken of, but the Church, which cometh from the Tower Hananeel, signifying the grace of God, to the gate of the corner joyning two walls, together, whereby Jews and Gentiles are set forth, who together make one Church, but the measure not staying here, goeth yet a great way further, beyond the measuring line, to shew that there should be very many in the Church, who should walk by no rule, and these be the innumerable to be broken to peices.

He striketh them as wicked men in the open sight of others: Because they turned back from him, and would not consider any of his waies, &c. For these * 1.32 words, In the open sight of others. In vulg. is, In the place of the seeing. So likewise Hebr. that is, The true faithful Servants of God, who are not in darknesse but in the light, seeing and making use of these his judgments against the wicked, to feare him the more.

When he giveth quietnesse, who then can make trouble? And if he hideth his face, who can behold him? Whether it be against a Nation or a man only. * 1.33 That is, Hereby it appeareth, that great men who are Tyrants, are smit∣ten by God, as was before said, at the cries of the poor coming up unto him against them, because as when a mans waies please God, he shall have peace and prosperity, let men work against him what they can; but con∣trariwise if he for his wickednesse absenteth himself, as it were, not look∣ing now any more with a favourable eye upon him, how can that Prince, yea or if it be a Nation, that turneth wicked, behold the light of his coun∣tenance; that is, His face turned towards him, or if any were to uphold him in such a prosperous condition; or although men be wicked, and GOD beareth with them for a time, during that time, none can overthrow their quiet: But this time being out, and their sinnes being full, as it was said * 1.34 of the Amorites, they shall not now see GOD any more looking upon them in favour, but in wrath filling them with trouble.

That the hypocrite reign not, least the people be ensnared. Vulg. Who * 1.35 makes a man an hypocrite to reigning for the sinnes of the people. Hebr. From the reign of an hypocrite, from the snares of the people, or from a man an hy∣pocrite reigning. Which words have reference to Gods hiding of himself, Vers. 29. They being here named, from whom he hideth himself for their wickednesse, Viz. The King that is an hypocrite so called, because when he was thus by the consent of the people preferred, they expected all good from him, but he proveth contrary, an Oppressor, and a ring∣leader in waies of vice and errour; and The snares of the people. That is, From the people being thus ensnared and subjected by one that proveth con∣trary to their expectation, but worthily because they deserve none better: As it is said of Phocas, when he was Emperour, a certain devout man plead∣ing with the Lord, and saying, Why dost thou make such a man Empe∣rour? Had an answer thus, Because I could not finde any worse to set o∣ver you being so wicked.

Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more, &c. Proud Elihu falleth to teaching of Job again, a man * 1.36 wiser then himself, what he should have done upon his greivous suffer∣ings, and to have justified himself as unworthy hereof.

Should it be according to thy minde, he will recompence it, whether thou refuse or choose, and not I, therefore speak what thou knowest. The vulg. * 1.37 Hath God required it, Eam, of thee, because it displeased thee; for thou begannest to speak, not I, and if thou knowest any better speak. Hebr. Shall it come from thee what he shall recompence, because thou hast refused, be∣cause thou hast chosen and not I, and what thou knowest speak. Gregory following the Vulg. saith, By these words, Hath God required it of thee, * 1.38 &c. He meaneth, if I have spoken otherwise, then I ought to do, thou shalt not answer for it, neither is it his will, that thou shouldst judge me therefore, though thou beest offended at it, but God shall judge me; and for thee thou hast no cause, for not I but thou begannest to speak: But herein I can see no such good sense, as to rest in it: And o∣thers following divers Translations, satisfie not in any sense given by them; but keep we close to the Hebrew, and this will appear to be the meaning: Having in the former words shewed him, what he should say in all hu∣mility, now to presse him to it, he putteth it to his own conscience, to say, whether he thinketh that God will be directed by him, how to deal with him, because he seemed in his speeches beforegoing, to refuse his deal∣ings, by patiently bearing his sufferings; and to choose some other way of being dealt withall; which Elihu saith, that he would never do, nei∣ther thought he it lawful: contrary to which if Job knew any thing, he willeth them to speak out, as Junius rendreth it.

Let a man of understanding tell me, and a man of wisedome hearken to me. Job hath spoken without knowledge, &c. Here insolency breaketh * 1.39 out again in Elihu against Job, after many things spoken by him very divinely, and all the arrogant likewise, although sometimes they speak very well, yet they soon shew themselves what they are, and the pride that is in them.

My desire is, that Job may be tried to the end, because of his answers * 1.40 for wicked men: For he addeth rebellion to his sin, &c. The vulg. My Father, let Job be tried to the end, cease not from a man of iniquity, The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either, My Father or my will. But I rather take it, that Elihu now turneth himself to God, seeing that all which he or the other three had said, was but lost labour towards the making of Job to humble himself, and confesse his sinnes, he would not take of his pu∣nishments, but still hold him under, as he was well worthy: For the next words they are Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For the returns in men of wick∣ednesse. That is, His answers returned, which are common in wicked men: For although Job said nothing, it seemeth by Vers. 37. That he shewed signes of derision and disdain, at all that had been spoken, which made Elihu to rage now against him, and say, He addeth rebellion to his sinnes, and clapeth his hands, &c.

Notes

• * 1.1

  Vers. 3.
• * 1.2

  Vers. 4.
• * 1.3

  Vers. 5. 6.
• * 1.4

  Vers. 7. 8.
• * 1.5

  1 Cor. 1.
• * 1.6

  Ver. 9.
• * 1.7

  Vers. 10.
• * 1.8

  Eccle. 8.
• * 1.9

  Gregor.
• * 1.10

  Vers. 12.
• * 1.11

  Prov. 3. 12.
• * 1.12

  Vers. 13.
• * 1.13

  Vers. 14. Vers. 15. Gregor.
• * 1.14

  Ier. 31.
• * 1.15

  Vers. 17.
• * 1.16

  Vers. 18.
• * 1.17

  Vers. 19.
• * 1.18

  Vers. 20.
• * 1.19

  Luk. 12.
• * 1.20

  Math. 25.
• * 1.21

  Gregor.
• * 1.22

  Vers. 21. 22.
• * 1.23

  Vers. 23.
• * 1.24

  Gregory.
• * 1.25

  1 Cor 11. 33.
• * 1.26

  Ier. 8.
• * 1.27

  Isidor. Tigur. Vatabl.
• * 1.28

  Vers. 24. Gregory.
• * 1.29

  Vers. 25.
• * 1.30

  Rom. 1. 19.
• * 1.31

  Ier. 31. 38. 39.
• * 1.32

  Vers. 26. 27.
• * 1.33

  Vers. 29.
• * 1.34

  Gen. 15.
• * 1.35

  Vers. 30.
• * 1.36

  Vers. 31.
• * 1.37

  Vers. 33.
• * 1.38

  Gregor.
• * 1.39

  Vers. 34. 35.
• * 1.40

  Vers. 36. Vers. 37.