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. XXXVI

HERE Elihu resumeth that argument again, which he had in hand, Chap 35. 2. Where he challenged Job for saying, My righteousnesse is more then Gods. Contrary to which he saith, Vers. 3. I will fetch my knowledge from afar, and I will ascribe righteousnesse to my Maker. But * 1.1 herein again, he sheweth his arrogancy, because that in way of boasting of his superbund ant knowledge, he saith thus, and Verse 2. That he hath yet more to say for God. It is the part indeed of every good Teacher to fill himself with such knowledge, to speak for God again and again, that all men may ascribe unto him the glory of most exact righteousnesse, and of all goodnesse: But herein lieth a fault, if he venteth his inostentation, [Note.] not that God may be reverenced, but that he for his eloquence and great learning may be praised.

For my words shall not be false, he that is perfect in knowledge is with thee. * 1.2 Vulger, Perfect knowledge shall be proved unto thee. But we shall not need to alter the word, but only to expound it, and this Vatablus doth well * 1.3 thus; Perfect knowledge. That is, God is with thee. Or I know, that thou accountest whatsoever cometh from God, to he spoken according to perfect wisedome and knowledge; and therefore my speeches shall be of force with thee touching Gods equity and righteousnesse in all his dealings, for so much as I shall speak nothing but his truth, and what comes from him.

Behold, God is mighty, and despiseth not any; he is mighty in strength and * 1.4 wisedome. Vulg. God casteth not away the mighty, seeing he is mighty. Hebr. Casteth not away or refuseth not the mighty strong heart. It is an argument drawn from Gods supremacy, and the soveraign power that he hath o∣ver all, to prove that he is not against the power and authority of men, if it be used as it ought to be: But if he that is in authority, abuseth it, to the elevating of his heart in pride, looking upon his subjects, as if they were not made by the same hand, or of the same mettal with themselves, and despising their counsel, he thinketh himself only wise, because he is greatest; God will pull him down and make him despicable, as he did Nebuchadnezzar: For men being all equal by nature, one is lifted up * 1.5 above others because of sin, to use his power for the suppressing of it only; otherwise being as David, who said, My eyes are not haughty, I have * 1.6 no proud looks. Taking of his power, as Gregory saith, that which helpeth, and to expel that which tempteth, to look upon himself, set up hereby as but equal yet with others, but in the zeal of revenge taking upon sin, to prefer himself before them: As Peter, who had a principality in the Church committed unto him, yet having to do with Cornelius, that car∣ried himself too lowly towards him; he said, I also am a man. Thus mak∣ing himself equal to him, but when with Ananias and Saphira, he extend∣ed his power to the striking of them down dead, for their lying to

the holy Ghost: And Paul also to the Thessalonians saith, We were as little ones amongst you, but to the Corinthians sinning: Will you that I * 1.7 come unto you in a rod, or in the spirit of meeknesse? The cheife place therefore is ruled well, when we rule rather over vices then men: The scope of Elihu in thus saying, was to prove Job wicked, and God just; because otherwise God would not have turned him out of his ample pos∣sessions, as he had done. And to these words answereth, Verse 6. He giveth not life to the wicked, but right to the poor. That is, Such as abuse their soveraign power to pride, shall come to ruine, but the humble, as in equity it is meet, shall be preserved.

He withdraweth not his eyes from the righteous, but with Kings are they * 1.8 on the Throne, &c. Here he further amplifieth that which he said of Gods righteous, dealing with mighty men, that be righteous, they are not brought down but established.

Then if they be bound in fetters, and held by cords of affliction, he will * 1.9 shew them their works. Gods eyes are not only upon the righteous reign∣ing, but also upon the wicked; so that the one being exalted, the other are pulled down: As Manasseth, who was, as is here said, bound and carried into Babilon; but then being better instructed by his chastise∣ment he came to live in prosperity again, as followeth, Verse 9. 10. 11. But if then they obey not, they shall dye by the sword, and perish without * 1.10 knowledge. That is, The sword of Gods justice cutting them off, and after death, like the foolish Virgins, go into perdition.

But the hypocrites in heart heap up wrath, they cry not when he bindeth * 1.11 them. That is, When they are bound in bonds of affliction, before spoken of, they cry not in prayer, but heap up wrath against the day of wrath: * 1.12 As Paul maketh up this saying, They dye in youth, and their life among the unclean. Vulg. Their Soul should dye in a tempest, and their life amongst the effeminate. Hebr. Either in childhood or an hard death, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and for amongst the unclean is amongst harlots. The hypocrite having born him∣self [Note.] as a pure and holy person, when he is in the bonds of misery, cri∣eth not out in confessing his sinnes and praying, because he is ashamed so to do, although he be kept under, even to the death; for he had ra∣ther dye then disclose any thing against himself, that he may be saved, for so he thinketh that his wickednesse, which alwaies before hid, will come to light to his perpetual disgrace, according to Verse 13. But here it is shewed, how they shall smart for it, by dying a tormenting death, as their life hath been lead in secret in all fleshly pleasure: For this is no∣ted to be a property of an hypocrite to be given to the flesh: Both by Peter, and by Jude in Epistle: And in all this Elihu girdeth at Job, as being * 1.13 such an one.

He delivereth the Poor in affliction, and openeth their Ears in oppression: * 1.14 Here he returneth again to the humble brought to obedience by affli∣ction, of whom he spake, Vers. 10. In the same phrase of opening their Eares.

So he would have removed thee out of the strait into a broad place, &c. To * 1.15 Job it was not so, saith he, as God would have been ready to have dealt by him, if he had not stopt his Ears against discipline, refusing to confess his sinnes, and standing upon his justification.

But he fulfilled the judgment of the wicked: That is, brought upon him∣self * 1.16 judgments to the full.

Because there is wrath, beware least he take thee away with his stroak, * 1.17 then a great ransome cannot deliver thee. Vulg. Let not Wrath therefore o∣vercome thee, that thou shouldest oppresse any man; nor the multitude of places incline thee. But in more corrected Translations it is, multitude of gifts. But all that cleave to the Originall have it as in New Tran. which is most true, so that Elihu doth not here counsel Job as he may seem according to the

Vulgar, what to do; if he should recover his former prosperous Estate, but that being beset with so great misery, declaring the wrath of God to be great against him, he should speedily repent, as not knowing how short a time he should live to do, and if hapened to dy thus, then no ransome could save him from everlasting destruction: If he should think by his riches to be ransomed, as men are out of captivity from the Enemy, he addeth V. 19. Will hee esteem thy riches, no not the gold, nor all the forces of strength: The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 first and cheifly signifieth crying, then riches; but because he * 1.18 spake before of ransome, it is best rendred riches: According to this Saint Peter saith, that we are not redeemed with corruptible things, as Gold * 1.19 and silver, &c. And if a man think by his great power yet to be delivered from death, all the strength of men cannot do it, as we may see in Pharoah and his hoast, and in Sannacherib King of Assyria.

Desire not the Night when people are cut off in their place. Vulgar, Protract * 1.20 not the night that peoples should come up for them. Expounded by Gregory thus, Being faln into temptations, cut off the darkness of sadnesse the sooner, least what high things thou hast thought in tranquility, turn in thy trouble to the coufusion of darknesse, Heb. Respect or desire not the night for the ascen∣dings of people under them: The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also sometime signifieth cutting off, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 either under them, or for or in their place: This being very obscure, divers Expositors bring divers Expositions, but the true dependeth upon the right rendring of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Anhelare, earnestly to desire, the meaning then is, think not long for an opportunity to come secretly and suddenly, as in the night upon others, to rob and spoil them of their possessi∣ons, as ambitious worldly Kings do oftentimes, thus by invading their In∣heritances, expelling them and placing their own men in their stead: As the tribe of Dan did by the men of Laish; who dwelt securely, and so in the night of their security, came upon them and expelled them out of their * 1.21 land, and took it into their possession. For Job being a King, as hath been before sayd, and by Elihu counted a Tyrant, he may well be thought in exhorting him to turn from other sinnes, that God might restore him a∣gain to his Pristine Wealth and dignity; now to come to speak against this, as a most capitall one, viz. of lying in wait, as Robbers do in the night, and such sometimes as fight to get other mens Lands and Goods from them to inlarge their own, and being thus understood, the words agree, whether they be rendred ascendings of of peoples under them; That is, being subdued thus by him a King coming suddenly upon them with his army or Ascendings of people in their stead, by force expelling them that he comes upon; and pla∣cing others in their room, as the King of Assyria, having subdued the land of * 1.22 Israel, brought others from divers places to dwell in their City Samaria: And this is a good Admonition indeed for Tyrants, but misapplyed to ob; who abhorred from such doing, as appreareth, Chapt. 30. 31.

Take heed, regard not iniquity, for this hast thou chosen rather thou affliction. vulgar. Thou hast begun to follow this after misery: Hebr. Thou hast chosen * 1.23 this from perversnesse, or pravity, or adversity first caused hereby. And the meaning is, cease from sinning, which I cannot see that thou hitherto dost, but rather increasest it; more malignity being caused in thee by that which thou hast before ill done, and more misery and sufferings therefore, rather then being made penitent, and so in way of deliverrnce: And this he spea∣keth in relating to that which he had sayd before, that Job justified himself above God; for who so doth thus, and makes no better use of his sufferings, chooseth sin, or preferreth it still, as it were, when by his chastisement he [Note.] should rather be reclaimed from it, and so is wel worthy, without any commi∣seration to be had of him to suffer still, and to perish in his sufferings: And to choose from, is better rendred After then Rather, which perplexeth the sense, but rendring it From, makes it plain, because he that doth thus is first

afflicted, and then instead of repenting, there followeth in him more sinning.

Behold God exalteth by his power, who teacheth like him? vulg. God is high in his strength, none amongst the Law-givers is like unto him. The sense be∣ing the same, but New Translat▪ better rendreth the words: Here Elihu * 1.24 labours to make Job and all men patient in affliction, and to ascribe when they are most sharply dealt with all, Justice, Equity, and Mercy to him, patiently resting in his wayes of teaching, as wherein he excelleth all other Teachers. For though he seemeth to be very harsh in laying such greivous things upon men, yet they that fear and trust in him, shall surely be delivered, when by judging them he hath wrought this good work in them, whereas other Teachers are not able to do so to them that are taught by them.

Who hath injoyned him his way, or who can say thou hast wrought iniquity? vulg. Who can search out his waies: Hebr. VVho visiteth upon him his wayes. Here Elihu after extolleth the ways whereby God teacheth men, proceedeth * 1.25 to prove the same, by this, that there are none above him to be his visitors, to reprove or allow by their authority what he doth, but he is Lord over all, so that no man can say, that what he doth is unjust, what way soever he ta∣keth with men, for he doth all things for the best of such as love him, and are chosen of his purpose.

Remember thou magnifie his work which men behold. Every one may see it, * 1.26 man may behold it afar off: For Men behold, the vulg. hath, Mensing, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth to sing, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Singer, yet it is also rendred Behold, * 1.27 the meaning is to the end, that thou mayst fear to speak against him in any thing, look up to his works of creation, the Sun, Moon, and Starrs, and hence learn of what power and wisdome he is, as Rom. 1. 19. to reverence him whatsoever he doth to thee.

Behold God is great and we know him not, neither can the number of his years be searched out. As he had by other super-excellencies extolled God before, so now he proceedeth further in the same argument, praising him from his * 1.28 immensily, of which we cannot attain to a perfect knowledge, and his Eterni∣ty being without beginning, or end of his daies, as elsewhere it is also spoken of him.

He maketh small the Rain, &c. From shewing the excellency of God in himself, now he cometh to shew it in his works, in the making the rain and * 1.29 the clouds, of which enough before, and in Psalmes, v. 29. Can any under∣stand the spreading of his clouds, or the Raies of his tabernacle? he spreadeth his light upon it, and covereth the bottome of the sea: vulg If he will extend his * 1.30 clouds as his tent, and lighten with his light from above, he shall cover the things of the sea, Heb. Yea if he shall understand, That is, can any, &c. Us in New Tr: which is to be preferred, he goeth on to his great works of Thunder, and Lightning, which also shew him to be most great and terrible; the Thunder is called the noise of his tent, or dwelling place, because it is Gods voice terribly uttered from Heaven, the Seat of his Majesty, of which see, Psal. 29. This he saith none can understand, because that although the Philoso∣pher assigneth it, (viz. The kindling of a fat vapour exhalled from the Earth into the middle Region of the Aire by the heat of the Sun peircing it: For then as an hot iron thrust into water maketh a noise, so is this terrible great noise made in the Clouds, which are sometimes sayd to be round about Gods habitation) yet no man can understand to the full, how this noise of thunder crack after thunder crack is made so strangely, striking men and o∣ther things here, and as God will, some being burnt within, no outward bur∣ning appearing upon them in a most miraculous manner: But what is meant by this, Covereth the bottom of the Sea? Hebr. The roots of the Sea, and what are these but the mountains about the Sea, from whence as Sap com∣eth from the roots of a Tree into it, so Springs of water run into the Sea and the rain falleth down by them into it. And for the Clouds covering

the Mountaines, Pliny noteth, that sometime a vapour is upon a Moun∣taine as thick as a cloud, which is a sign of some t••rrible tempest to come: Gregory of all this makes this allegorical exposition, The Apostles are as * 1.31 the rain in their heavenly Doctrine, for which as hath been shewed up∣on other places, they are often thus compared in their teaching, they also are as clouds, but false Teachers as clouds without water, and they thundered and lightened, when joyning miracles to their teaching, they struck such feare into rude and barbarous men, that when as by wars they could not be terrified and made quiet, hereby they were; and that, as he hath it following, the Vulg. Covering the hinges of the Sea; that is, The extream parts of the World: And whereas as followeth, Verse 31. By them he judgeth the people, and giveth meat in abundance. Here∣by * 1.32 is set forth how Preachers are by God made as Judges over the people, to absolve from sin, and to binde up in sin; and the same, that are as thun∣der and lightning terrible to all parts of the World, which shineth suddenly from one end of the Earth to the other, minister also meat to the Soule; as the clouds, out of which both rain and thunder come, cause Corn to grow, and Grass, which are meat for Man and Beast: For the literal sense, he judgeth the people by them, when being provoked by sin, he turneth Rain and Thunder into judgment, many being by it coming inordinately impoverished, famished, destroyed, and some burnt and made terribly to perish; but others upon whom the rain falleth as a blessing, are comforted and inriched, and the thunder is made a meanes of safeguard unto them, their enemies being hereby destroyed, as in the daies of Samuel, he praying, God thundered upon the Philistims, and * 1.33 slew them: And in the time of Aurelianus an Emperour, the Christian band that was in his Army, prayed in the want of water, and there came thunder and rain, whereby his Army was refreshed, and the tempest smiting upon the face of the enemy, advantage was given to the Army, to the overthrowing of them, whence for the perpetual remembrance hereof, it was called Cohors fulminea.

With clouds he covereth the light, and comanded it not to shine, by the * 1.34 cloud that cometh betwixt. The noyse thereof sheweth concerning it, and the Cattel also concerning the vapour. Vulgar, He hath hidden the light in his hands, and commanded it to return again; he telleth his friend thereof, that it is his possession, and that he may ascend unto it. Hebrew, Above his hands or clouds. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either, He hath hid the light, and commandeth concerning it, in that which accurreth, or in the returning commandeth concerning it, Which is all one with the Vulgar in sense; He commandeth the light of the Sun, when it hath been for a time hid∣den by the clouds, which are his hands, as it were, held under it, to shew it self and shine again: It is an explication of that which went be∣fore, Verse 31. Shewing, how by the clouds dropping down rain, and the light of Heaven; that is, The Sun after this shining, and so having inter∣course one with another, he judgeth people, as there was said, and giveth them meat: For this causing of the Sun to lye long hidden, and rain and cold to abound extraordinarily, is a judgment; but coming by in∣tercourse, a blessing: And so the sense of these words is plain, only he passeth herein from one light of lightening to another of the Sun shining, as he might well do, although he mentioned not it before particularly; because the Sun is the light, causing that light, as hath been already shew∣ed: But for the words of Verse 33. It is harder to finde out the true mean∣ing, to finde which yet we shall have recourse to the Hebrew Text, which is this; He shall shew his friend concerning it a possession above ascending, or upon an ascent. The meaning whereof is, As he judgeth the people in this World, as is aforesaid, by faire weather and foule; so if any man be his friend, as it is said of Abraham, that he was, he will shew to him

concerning his wayes wherein he goeth towards man; a far greater mat∣ter concerning them, whereby he shall have more comfort, Viz. The heavenly Inheritance which is above, which he shall see by faith here, and to the Possession whereof he shall come hereafter: Many other ex∣positions there be, but I will neither trouble my self, nor the Reader in mentioning them; for this is the right meaning, as will easily appeare to the Judicious, if he looketh well to the signification of the words in the Hebrew Text, and so greater comfort is here spoken to those that love God, and are his friends, then this World can afford; as before comfort was spoken to all such, in respect of Worldly blessings; although for the present, they be in great misery.

Notes

• * 1.1

  Vers. 3.
• * 1.2

  Vers. 4.
• * 1.3

  Fatabl.
• * 1.4

  Vers. 5.
• * 1.5

  Isa. 14.
• * 1.6

  Psal. 141. Gregory.
• * 1.7

  1 Thes. 2.
• * 1.8

  Vers. 7.
• * 1.9

  Vers. 8.
• * 1.10

  Vers. 12.
• * 1.11

  Vers. 13.
• * 1.12

  Rom. 2. 4. Vers. 14.
• * 1.13

  2 Pet. 2.
• * 1.14

  Vers. 15.
• * 1.15

  Vers. 16.
• * 1.16

  Ver. 17.
• * 1.17

  Vers. 18.
• * 1.18

  Vers. 19.
• * 1.19

  1 Pet. 1. 18.
• * 1.20

  Vers. 20. Gregor.
• * 1.21

  Iudg. 18.
• * 1.22

  2 King. 17.
• * 1.23

  Vers. 21.
• * 1.24

  Vers. 22.
• * 1.25

  Vers. 23.
• * 1.26

  Rom. 8. 28.
• * 1.27

  Vers. 24.
• * 1.28

  Vers. 26.
• * 1.29

  Vers. 27.
• * 1.30

  Vers. 29.
• * 1.31

  The Alle∣gory.
• * 1.32

  Vers. 31.
• * 1.33

  Sam. 7.
• * 1.34

  Vers. 32.