Job 33 commentary

Job had desired a judge to decide his appeal. Elihu was one according to his wish, a man like himself. If we would rightly convince men, it must be by reason, not by terror; by fair argument, not by a heavy hand.

Elihu charges Job with reflecting upon the justice and goodness of God. When we hear any thing said to God's dishonour, we ought to bear our testimony against it. Job had represented God as severe in marking what he did amiss. Elihu urges that he had spoken wrong, and that he ought to humble himself before God, and by repentance to unsay it. God is not accountable to us. It is unreasonable for weak, sinful creatures, to strive with a God of infinite wisdom, power, and goodness. He acts with perfect justice, wisdom, and goodness, where we cannot perceive it.

God speaks to us by conscience, by providences, and by ministers; of all these Elihu discourses. There was not then, that we know of, any Divine revelation in writing, though now it is our principal guide. When God designs men's good, by the convictions and dictates of their own consciences, he opens the heart, as Lydia's, and opens the ears, so that conviction finds or forces its way in. The end and design of these admonitions are to keep men from sin, particularly the sin of pride. While sinners are pursuing evil purposes, and indulging their pride, their souls are hastening to destruction. That which turns men from sin, saves them from hell. What a mercy it is to be under the restraints of an awakened conscience!

Job complained of his diseases, and judged by them that God was angry with him; his friends did so too: but Elihu shows that God often afflicts the body for good to the soul. This thought will be of great use for our getting good from sickness, in and by which God speaks to men. Pain is the fruit of sin; yet, by the grace of God, the pain of the body is often made a means of good to the soul. When afflictions have done their work, they shall be removed. A ransom or propitiation is found. Jesus Christ is the Messenger and the Ransom, so Elihu calls him, as Job had called him his Redeemer, for he is both the Purchaser and the Price, the Priest and the sacrifice. So high was the value of souls, that nothing less would redeem them; and so great the hurt done by sin, that nothing less would atone for it, than the blood of the Son of God, who gave his life a ransom for many. A blessed change follows. Recovery from sickness is a mercy indeed, when it proceeds from the remission of sin. All that truly repent of their sins, shall find mercy with God. The works of darkness are unfruitful works; all the gains of sin will come far short of the damage. We must, with a broken and contrite heart, confess our sins to God, 1Jo 1:9. We must confess the fact of sin; and not try to justify or excuse ourselves. We must confess the fault of sin; I have perverted that which was right. We must confess the folly of sin; So foolish have I been and ignorant. Is there not good reason why we should make such a confession?

Elihu shows that God's great and gracious design toward the children of men, is, to save them from being for ever miserable, and to bring them to be for ever happy. By whatever means we are kept back from the we shall bless the Lord for them at least, and should bless him for them though they be painful and distressing. Those that perish for ever are without excuse, for they would not be healed.

CHAPTER 33

Job 33:1-33. Address to Job, as (Job 32:1-22) TO THE Friends.

2. mouth--rather, "palate," whereby the taste discerns. Every man speaks with his mouth, but few, as Elihu, try their words with discrimination first, and only say what is really good (Job 6:30; 12:11).

hath spoken--rather, "proceeds to speak."

3. I will speak according to my inward conviction.

clearly--rather, "purely"; sincerely, not distorting the truth through passion, as the friends did.

4. The Spirit of God hath made me--as He did thee: latter clause of Job 33:6 (Ge 2:7). Therefore thou needest not fear me, as thou wouldest God (Job 33:7; Job 9:34). On the other hand, "the breath of the Almighty hath inspired me" (as Job 32:8); not as English Version, "given me life"; therefore "I am according to thy wish (Job 9:32, 33) in God's stead" to thee; a "daysman," umpire, or mediator, between God and thee. So Elihu was designed by the Holy Ghost to be a type of Jesus Christ (Job 33:23-26).

5. Images from a court of justice.

stand up--alluding to Job's words (Job 30:20).

6. (See on Job 33:4; Job 31:35; 13:3, 20, 21).

formed--Though acting as God's representative, I am but a creature, like thyself. Arabic, "pressed together," as a mass of clay by the potter, in forming a vessel [Umbreit]. Hebrew, "cut off," as the portion taken from the clay to form it [Maurer].

7. hand--alluding to Job's words (Job 13:21).

8. thy words--(Job 10:7; 16:17; 23:11, 12; 27:5, 6; 29:14). In Job 9:30; 13:23, Job had acknowledged sin; but the general spirit of his words was to maintain himself to be "clean," and to charge God with injustice. He went too far on the opposite side in opposing the friends' false charge of hypocrisy. Even the godly, though willing to confess themselves sinners in general, often dislike sin in particular to be brought as a charge against them. Affliction is therefore needed to bring them to feel that sin in them deserves even worse than they suffer and that God does them no injustice. Then at last humbled under God they find, affliction is for their real good, and so at last it is taken away either here, or at least at death. To teach this is Elihu's mission.

9. clean--spotless.

10. occasions--for hostility; literally, "enmities" (Job 13:24; 16:9; 19:11; 30:21).

11. (Job 13:27).

marketh--narrowly watches (Job 14:16; 7:12; 31:4).

12. in this--view of God and His government. It cannot be that God should jealously "watch" man, though "spotless," as an "enemy," or as one afraid of him as an equal. For "God is greater than man!" There must be sin in man, even though he be no hypocrite, which needs correction by suffering for the sufferer's good.

13. (Is 45:9).

his matters--ways. Our part is, not to "strive" with God, but to submit. To believe it is right because He does it, not because we see all the reasons for His doing it.

14. Translate, "Yet, man regardeth it not"; or rather, as Umbreit, "Yea, twice (He repeats the warning)--if man gives no heed" to the first warning. Elihu implies that God's reason for sending affliction is because, when God has communicated His will in various ways, man in prosperity has not heeded it; God therefore must try what affliction will effect (Joh 15:2; Psa 62:11; Is 28:10, 13).

15. slumberings--light is opposed to "deep sleep." Elihu has in view Eliphaz (Job 4:13), and also Job himself (Job 7:14). "Dreams" in sleep, and "visions" of actual apparitions, were among the ways whereby God then spake to man (Ge 20:3).

16. Literally, "sealeth (their ears) to Himself by warnings," that is, with the sureness and secrecy of a seal He reveals His warnings [Umbreit]. To seal up securely (Job 37:7).

17. purpose--Margin, "work." So Job 36:9. So "business" in a bad sense (1Sa 20:19). Elihu alludes to Job's words (Job 17:11). "Pride," an open "pit" (Job 33:18) which God hides or covers up, lest man should fall into it. Even the godly need to learn the lesson which trials teach, to "humble themselves under the mighty hand of God."

18. his soul--his life.

the pit--the grave; a symbol of hell.

perishing by the sword--that is, a violent death; in the Old Testament a symbol of the future punishment of the ungodly.

19. When man does not heed warnings of the night, he is chastened, &c. The new thought suggested by Elihu is that affliction is disciplinary (Job 36:10); for the good of the godly.

multitude--so the Margin, Hebrew (Keri). Better with the text (Chetib), "And with the perpetual (strong) contest of his bones"; the never-resting fever in his bones (Psa 38:3) [Umbreit].

20. life--that is, the appetite, which ordinarily sustains "life" (Job 38:39; Psa 107:18; Ec 12:5). The taking away of desire for food by sickness symbolizes the removal by affliction of lust, for things which foster the spiritual fever of pride.

soul--desire.

21. His flesh once prominent "can no more be seen." His bones once not seen now appear prominent.

stick out--literally, "are bare." The Margin, Hebrew (Keri) reading. The text (Chetib) reads it a noun "(are become) bareness." The Keri was no doubt an explanatory reading of transcribers.

22. destroyers--angels of death commissioned by God to end man's life (2Sa 24:16; Psa 78:49). The death pains personified may, however, be meant; so "gnawers" (see on Job 30:17).

23. Elihu refers to himself as the divinely-sent (Job 32:8; 33:6) "messenger," the "interpreter" to explain to Job and vindicate God's righteousness; such a one Eliphaz had denied that Job could look for (Job 5:1), and Job (Job 9:33) had wished for such a "daysman" or umpire between him and God. The "messenger" of good is antithetical to the "destroyers" (Job 33:23).

with him--if there be vouchsafed to the sufferer. The office of the interpreter is stated "to show unto man God's uprightness" in His dealings; or, as Umbreit, "man's upright course towards God" (Pr 14:2). The former is better; Job maintained his own "uprightness" (Job 16:17; 27:5, 6); Elihu on the contrary maintains God's, and that man's true uprightness lies in submission to God. "One among a thousand" is a man rarely to be found. So Jesus Christ (So 5:10). Elihu, the God-sent mediator of a temporal deliverance, is a type of the God-man Jesus Christ the Mediator of eternal deliverance: "the messenger of the covenant" (Mal 3:1). This is the wonderful work of the Holy Ghost, that persons and events move in their own sphere in such a way as unconsciously to shadow forth Him, whose "testimony is the Spirit of prophecy"; as the same point may be center of a small and of a vastly larger concentric circle.

24. Apodosis to Job 33:23.

he--God.

Deliver--literally, "redeem"; in it and "ransom" there is reference to the consideration, on account of which God pardons and relieves the sufferers; here it is primarily the intercession of Elihu. But the language is too strong for its full meaning to be exhausted by this. The Holy Ghost has suggested language which receives its full realization only in the "eternal redemption found" by God in the price paid by Jesus Christ for it; that is, His blood and meritorious intercession (He 9:12). "Obtained," literally, "found"; implying the earnest zeal, wisdom, and faithfulness of the finder, and the newness and joyousness of the finding. Jesus Christ could not but have found it, but still His seeking it was needed [Bengel], (Lu 15:8). God the Father, is the Finder (Psa 89:19). Jesus Christ the Redeemer, to whom He saith, Redeem (so Hebrew) him from going, &c. (2Co 5:19).

ransom--used in a general sense by Elihu, but meant by the Holy Ghost in its strict sense as applied to Jesus Christ, of a price paid for deliverance (Ex 21:30), an atonement (that is, means of selling at once, that is, reconciling "two" who are estranged), a covering, as of the ark with pitch, typical of what covers us sinners from wrath (Ge 6:14; Psa 32:1). The pit is primarily here the grave (Is 38:17), but the spiritual pit is mainly shadowed forth (Zec 9:11).

25-28. Effects of restoration to God's favor; literally, to Job a temporal revival; spiritually, an eternal regeneration. The striking words cannot be restricted to their temporal meaning, as used by Elihu (1Pe 1:11, 12).

his flesh shall be fresher than a child's--so Naaman, 2Ki 5:14, spiritually, Joh 3:3-7.

29. Margin, "twice and thrice," alluding to Job 33:14; once, by visions, Job 33:15-17; secondly, by afflictions, Job 33:19-22; now, by the "messenger," thirdly, Job 33:23.

30. Referring to Job 33:28 (Psa 50:13).

32. justify--to do thee justice; and, if I can, consistently with it, to declare thee innocent. At Job 33:33 Elihu pauses for a reply; then proceeds in Job 34:1.

My words shall be of the uprightness - As God has given me his Spirit, from that Spirit alone will I speak; therefore all my words shall be of uprightness, knowledge, and truth.

Knowledge clearly - דעת ברור daath barur, pure science. I shall lay down no false positions, and I shall have no false consequences.

The Spirit of God hath made me - Another plain allusion to the account of the creation of man, Gen 2:7, as the words נשמת nishmath, the breath or breathing of God, and תחיני techaiyeni, hath given me life, prove: "He breathed into his nostrils the breath of lives, and he became a living soul."

I am according to thy wish in God's stead: I also am formed out of the clay - Mr. Good, and before him none other that I have seen, has most probably hit the true meaning: - "Behold, I am thy fellow.

I too was formed by God out of the clay."

The word כפיך kephicha, which we translate according to thy wish, and which, if Hebrew, would mean like to thy mouth; he considers as pure Arabic, with a Hebrew postfix, (Arabic) kefoo, signifying fellow, equal, like. Taken in this way, the passage is very plain, only לאל lael, by or through God, must be added to the last clause of the verse instead of the first, as Mr. Good has properly done.

My terror shall not make thee afraid - This is an allusion to what Job had said, Job 9:34 : "Let him take his rod away from me, and let not his fear terrify me." Being thy equal, no fear can impose upon thee so far as to overawe thee; so that thou shouldst not be able to conduct thy own defense. We are on equal terms; now prepare to defend thyself.

Surely thou hast spoken - What Elihu speaks here, and in the three following verses, contains, in general, simple quotations from Job's own words, or the obvious sense of them, as the reader may see by referring to Job 13:27 (note); Job 14:16 (note), and Job 31:4 (note), and also to the notes on those passages.

He putteth my feet in the stocks - See the note on Job 13:27.

In this thou art not just - Thou hast laid charges against God's dealings, but thou hast not been able to justify those charges; and were there nothing else against thee, these irreverent speeches are so many proofs that thou art not clear in the sight of God.

Why dost thou strive against him? - Is it not useless to contend with God? Can he do any thing that is not right? As to his giving thee any account of the reasons why he deals thus and thus with thee, or any one else, thou needest not expect it; he is sovereign, and is not to be called to the bar of his creatures. It is sufficient for thee to know that "he is too wise to err, and too good to be unkind."

For God speaketh once - Though he will not be summoned to the bar of his creatures, nor condescend to detail the reasons of his conduct, which they could not comprehend, yet he so acts, in the main, that the operation of his hand and the designs of his counsel may sufficiently appear, provided men had their eyes open upon his ways, and their hearts open to receive his influence. Elihu, having made the general statement that God would not come to the bar of his creatures to give account of his conduct, shows the general means which he uses to bring men to an acquaintance with themselves and with him: he states these in the six following particulars, which may be collected from Job 33:15-24.

I. In a Dream

In a Dream - when deep sleep falleth upon men - Many, by such means, have had the most salutary warnings; and to decry all such, because there are many vain dreams, would be nearly as much wisdom as to deny the Bible, because there are many foolish books, the authors of which supposed they were under a Divine influence while composing them.

II. In a Vision

In a Vision of the night - in slumberings upon the bed - Visions or images presented in the imagination during slumber, when men are betwixt sleeping and waking, or when, awake and in bed, they are wrapt up in deep contemplation, the darkness of the night having shut out all objects from their sight, so that the mind is not diverted by images of earthly things impressed on the senses. Many warnings in this way have come from God; and the impression they made, and the good effect they produced, were the proofs of their Divine origin. To deny this would be to call into doubt the testimony of the best, wisest, and holiest men in all ages of the Church. Of one of these visions we have a remarkable account in this book, Job 4:12-21. And this vision seems to have taken place in the night season, when Eliphaz awoke from a deep sleep. There is this difference between the accidents of the dream and the vision: the former takes place when deep sleep falleth upon men; the latter, in the night, in or after slumberings upon the bed.

III. By secret Inspirations

Then he openeth the ears of men, and sealeth, etc. - A dream or a vision simply considered is likely to do no good; it is the opening of the understanding, and the pouring in of the light, that make men wise to salvation. Serious alarms, holy purposes, penitential pangs for past sins, apprehension of death and judgment, discoveries of God's justice, of Christ's love, of the world's vanity, of heaven's excellence, etc., etc., etc., are often used by the Divine Spirit to withdraw men from their evil purpose, and to hide pride from man, Job 33:17; and of all these openings of the ear of the heart, and sealing instructions upon the conscience, we have numerous examples in the history of the Church, in the experience of good men, and even in the civil and providential history of all nations.

He keepeth back his soul from the pit - By the above means, how many have been snatched from an untimely death! By taking the warning thus given, some have been prevented from perishing by the pit - some sudden accident; and others from the sword of the assassin or nocturnal murderer. It would be easy to give examples, in all these kinds; but the knowledge of the reader may save this trouble to the commentator.

IV. By Afflictions

He is chastened also with pain upon his bed, etc. - Afflictions are a fourth means which God makes use of to awaken and convert sinners. In the hand of God these were the cause of the salvation of David, as himself testifies: Before I was afflicted, I went astray, Psa 119:67, Psa 119:71, Psa 119:75.

The multitude of his bones - By such diseases, especially those of a rheumatic kind, when to the patient's apprehension every bone is diseased, broken, or out of joint.

Some render the passage, When the multitude of his bones is yet strong; meaning those sudden afflictions which fall upon men when in a state of great firmness and vigor. The original, ורוב עצמיו אתן verob atsamaiv ethan, may be translated, And the strong multitude of his bones. Even the strong multitude of his bones is chastened with pain upon his bed; the place of rest and ease affording him no peace, quiet, or comfort.

The bones may be well termed multitudinous, as there are no less than 10 in the cranium, or skull; upper jaw, 13; lower jaw, 1; teeth, 32; tongue, 1; vertebrae, or back-bone, 24; ribs, 24; sternum, or breast-bone, 3; os innominatum, 1; scapula, or shoulder-blades, 2; arms, 6; hands, 54; thigh-bones, 2; knee-bones, 2; legs, 4; feet, 54: in all, not less than 233 bones, without reckoning the ossa sethamoides; because, though often numerous, they are found only in hard laborers, or elderly persons.

His life abhorreth bread - These expressions strongly and naturally point out that general nausea, or loathing which sick persons feel in almost every species of disorder.

His flesh is consumed away - As in atrophy, marasmus, and consumptive complaints in general.

His soul draweth near unto the grave - נפש nephesh, soul, is here taken for the immortal spirit, as it is distinguished from חיה chaiyah, the animal life. The former draws near to the pit, שחת shachath, corruption; perhaps he meant dissipation, considering it merely as the breath. The latter draws near לממתים lamemithim, to the dead; i.e., to those who are already buried. Mr. Good translates it the Destinies; and supposes the same is meant among the Hebrews by the Memithim, as among the Greeks by their Μοιραι; the Latins, by their Parcae; the Goths, by their Fatal Sisters; the Scandinavians, by their goddess Hela; and the Arabians, by Azrael, or the angel of death. I think, however, the signification given above is more natural.

V. The Messengers

If there be a messenger with him, an interpreter, etc. - The Messengers of righteousness; this is a Fifth method, אם יש עליו מלאך מליץ im yesh alaiv malach melits, "If there be over him an interpreting or mediatorial angel or messenger." One among a thousand, אחד מני אלף echad minni aleph. "One from the Chief, Head, or Teacher."

To show unto man his uprightness - להגיד לאדם ישרו lehaggid leadam yoshro, "to manifest or cause to be declared to man his righteousness:" to show unto Adam - men in general, the descendants of the first man - his purity and holiness; to convince him of sin, righteousness, and judgment, that he may be prepared for the discovery of what is next to be exhibited.

Then he is gracious unto him - He exercises mercy towards fallen man, and gives command for his respite and pardon. Deliver him from going down to the pit - Let him who is thus instructed, penitent, and afflicted, and comes to me, find a pardon; for: -

VI. By an Atonement

I have found a ransom - כפר copher, an atonement. Pay a ransom for him, פדעהו pedaehu, that he may not go down to the pit - to corruption or destruction, for I have found out an atonement. It is this that gives efficacy to all the preceding means; without which they would be useless, and the salvation of man impossible. I must think that the redemption of a lost world, by Jesus Christ, is not obscurely signified in Job 33:23, Job 33:24. While the whole world lay in the wicked one, and were all hastening to the bottomless pit, God so loved the world that he gave his only-begotten Son, that whosoever believeth on him might not perish, but have everlasting life. Jesus Christ, the great sacrifice, and head of the Church, commissions his messengers - apostles and their successors - to show men the righteousness of God, and his displeasure at sin, and at the same time his infinite love, which commands them to proclaim deliverance to the captives, and that they who believe on him shall not perish, shall not go down to the pit of destruction, for he has found out an atonement; and that whoever comes to him, through Christ, shall have everlasting life, in virtue of that atonement or ransom price. Should it be objected against my interpretation of אלף aleph, that it cannot be translated chief or head, because it is without the vau shurek, אלוף alluph, which gives it this signification; I would answer, that this form of the word is not essential to the signification given above, as it occurs in several places without the vau shurek, where it most certainly signifies a chief, a leader, captain, etc., e.g., Zac 9:7; Jer 13:21, and Gen 36:30; in the first of which we translate it governor; in the second, captain; and in the third, duke. And although we translate אלוף alluph an ox or beeve, (and it most certainly has this meaning in several places), yet in this signification it is written without the vau shurek in Pro 14:4; Psa 8:7; Isa 30:24; and in Deu 7:13; Deu 28:4, Deu 28:18, Deu 28:51; which all show that this letter is not absolutely necessary to the above signification.

His flesh shall be fresher than a child's - He shall be born a new creature.

He shall return to the days of his youth - He shall be born again, and become a child of God, through faith in Christ Jesus.

He shall pray unto God - Being now adopted into the heavenly family, and become a new creature, he shall have the spirit of prayer, which is indeed the very breath and language of the new or spiritual life.

He will be favorable unto him - He shall manifest his good will to him; he shall live under the influences of Divine grace.

He shall see his face with joy - He shall know that God is reconciled to him; and this shall fill him with joy, בתרועה bithruah, with exultation: for, "being justified by faith, he has peace with God, through our Lord Jesus Christ, by whom he has received the atonement; and Rejoices in the hope of the glory of God."

He will render unto man his righteousness - So good and gracious is the Lord, that by his grace he will enable this convert to live to his glory, to bring forth all the fruits of the Spirit, and then reward him for the work, as if it were done by his own might.

He looketh upon men - אנשים anashim, wretched, fallen men. He shines into them, to convince them of sin; and if any, under this convincing light of God, say, I have sinned against heaven and before thee, and perverted the right - abused the powers, faculties, mercies, and advantages, which thou didst give me, by seeking rest and happiness in the creature, and it profited me not - it was all vanity and vexation of spirit; ולא שוה לי velo shavah li, "and it was not equal to me," did not come up to my expectation, nor supply my wants: -

He will deliver his soul - He will do that to every individual penitent sinner which he has promised in his word to do for a lost world - he will deliver his soul from going down to the pit of hell.

And his life shall see the light - He shall walk in the light, as Christ is in the light; always enjoying a clear sense of his acceptance through the blood of the Lamb. See another mode of paraphrasing these verses at the end of the chapter.

Lo, all these things worketh God - God frequently uses one, or another, or all of these means, to bring men, גבר gaber, stout-hearted men, who are far from righteousness, to holiness and heaven.

Oftentimes - פעמים שלש paamayim shalosh, "three times over;" or as פעמים paamayim is by the points in the dual number, then it signifies twice three times, that is, again and again; very frequently. Blessed be God!

To bring back his soul from the pit - Nearly a repetition of the promise in Job 33:28.

To be enlightened with the light of the living - An echo of Psa 56:13 : "Thou hast delivered my soul from death, that I may walk before God in the light of the living;" and probably quoted from it.

Mark well, O Job - Pay the deepest attention to what I have said, and to what I shall say.

If thou hast any thing to say - If thou hast any objection to make against what I have already stated, now answer, now speak freely; for it is my desire that thou shouldst stand clear of all charges.

If not - Then I will proceed: listen carefully, keep silence, and I will teach thee what true wisdom is. Job was silent; none of his friends chose to intermeddle farther; and in the next chapter Elihu addresses both Job and them.

There are some various readings in the MSS. and versions on certain words in the concluding verses of this chapter, which it will be necessary to mention, as they, if adopted, will lead to a somewhat different paraphrase to that given, especially of Job 33:26-28. Job 33:26 For צדקתו tsidkatho, His righteousness, one MS. and the Chaldee have כצדקתו ketsidkatho, According to his righteousness. Job 33:28 For נפשו naphsho, His soul, which is the keri reading, and that which our translation has followed, נפשי My soul is the reading of many MSS., early editions, the Complutensian, Antwerp, and London Polyglots, the Jerusalem Targum, the Chaldee, the Vulgate, and Coverdale.

For חיתו chaiyatho, His life, many MSS., early editions, the Complutensian, Antwerp, and London Polyglots, the Jerusalem Targum, Chaldee, Vulgate, and Coverdale, read חיתי chaiyathi, My life. Both of these are properly the kethib or textual readings in the best editions, but are directed by the Masora to be changed for the keri readings, or those inserted in the margin.

For באור תראה baor tireh, Shall See the light, six of Kennicott's and De Rossi's MSS. have תהיה tihyeh, and twenty-one have כאור caor, thus כאור תהיה caor tihiyeh, Shall Be As the light. The whole verse, by these various readings, will stand thus: - "He will deliver My soul from going into the pit, and My life Shall Be As the light." But if, with the Septuagint, Syriac, and Arabic, we read פדה padah, in the imperative mood, then the verse will read thus: - "Deliver Thou My Soul from going down to the pit, and My life Shall Be As the light."

On the Job 33:26, Job 33:27, Job 33:28, and Job 33:29 verses, the following paraphrase has been recommended. Job 33:26 He (Jesus Christ, the head and ransom price) shall pray unto God, (shall make intercession for the transgressors, for he is the Mediator between God and man). And he (God the Father) will be favorable, (ירצהו yirtsehu, will manifest his good will towards him). And he shall see his face (פניו panaiv, his faces, God the Father, Son, and Spirit) with joy, (בתרועה bithruah, with exultation or triumph), for he will render unto man his righteousness, (ושב לאנוש צדקתי yasheb leenosh tsidkatho, "He will restore to wretched man his righteousness;" i.e., he will create the soul anew, and restore to the fallen spirit that righteousness and true holiness which it has lost, and bring it again to its original state of perfection, through the grand atonement mentioned Job 33:24).

But when is it that wretched miserable man shall be brought to this state of salvation? This is answered in Job 33:27 When God, looking upon men, seeth any of them saying, I have sinned and perverted that which is right, and it hath profited me nothing - has afforded nothing equal to my wishes, and the tribulation which I sustained in seeking happiness in forbidden things. Redeem my soul from going down to destruction, and my life shall see the light, or shall be as the light. This is the prayer of the penitent, which God has promised to hear.

This is one of the best, the deepest, the most spiritual, and most important chapters which the reader has yet met with in the Book of Job. It is every way important, and full of useful information. It is a grand exhibition of the Way of salvation as revealed to patriarchs and prophets.

My words - I will not speak passionately or partially, but from a sincere desire to do thee good. Clearly - What I speak will be plain, not hard to be understood.

Life - I am thy fellow creature, and am ready to discourse with thee upon even terms, according to thy desire.

Behold - I will plead with thee in God's name and stead, which thou hast often wished, and I am God's creature like thyself.

Clean - Not absolutely, for he often confesses himself to be a sinner, but no such transgression, as might give God just occasion to punish him so severely, as is implied, where he blames God for finding occasions against him, implying that he had given him none by his sins. And thus far Elihu's charge was just, and herein it differs from the charge of Job's three friends, who often accuse him, for asserting his own innocency; although they did it, because they thought him an hypocrite, whereas Elihu does it upon other grounds, even because Job's justification of himself was accompanied with reflections upon God.

Marketh - He narrowly prys into all my actions, that he may find matter against me.

Not just - Thou art in the wrong. Greater - Not only in power and majesty, but also in justice, and wisdom, and goodness, and therefore thou dost foolishly, in censuring his judgments, thou castest off that awe and reverence which thou shouldest constantly maintain towards thy sovereign Lord.

He - Useth not to give an account to his creatures of the grounds and reasons of his judgments or dispensations as being the supreme governor of all persons and things, in whose will it becometh all men to acquiesce.

Yet - Although he doth not give men an account of his matters, yet he doth that which is sufficient for them. Twice - When once speaking doth not awaken men, God is graciously pleased to give them another admonition: though he will not gratify men's curiosity in enquiring into his hidden judgments, yet he will acquaint them with their duty. God speaks to us by conscience, by providence, and by ministers, of all which Elihu here treats at large, to shew Job, that God was now telling him his mind, and endeavouring to do him good. He shews first, how God admonishes men by their own consciences.

Sealeth - He imprints those instructions upon their minds.

Pride - And God by this means is said to hide pride from man, because by these glorious representations of his Divine majesty to man, he takes him off from the admiration of his own excellency, and brings him to a sight of his own weakness, and to an humble and ready submission to his will.

Keepeth - By his gracious admonitions whereby he leads him to repentance.

Pain - The second way whereby God instructs men and excites them to repentance.

The destroyers - The pangs of death, here called the destroyers, are just ready to seize him.

A messenger - A prophet or teacher. To expound the providence, and point out the design of God therein. One, &c. - A person rightly qualified for this great and hard work, such as there are but very few. To shew - To direct him to the right way how he may please God, and procure that mercy which he thirsts after; which is not by quarrelling with God, but by an humble confession. and supplication for mercy through Christ the redeemer.

He - God. A ransom - Although I might justly destroy him, yet I will spare him, for I have found out a way of ransoming sinners from death, which is the death of my son, the redeemer of the world, and with respect to which I will pardon them that repent and sue for mercy. Observe how God glories in the invention! I have found, I have found a ransom; a ransom for poor, undone sinners! I, even I am he that hath done it.

Render - He will deal with him as with one reconciled to him through the mediator, and turning from sin to righteousness.

Life - His life which was endangered, shall be restored and continued. Yea, farther, God shall Deliver his soul from going into the pit of hell: and his life shall see the light, all good, in the vision and fruition of God.

Lo - All these ways God uses to convince, and save sinners.

To bring - That he may save men from being forever miserable, and make them forever happy. "Lord, what is man, that thou shouldest thus visit him? This should engage us, to comply with God's designs, to work with him for our own good, and not to counter - work him. And this will render those that perish inexcusable, that, so much was done to save them, and they would not he healed." So Mr. Henry. Excellent words! But how much did God do to save them? Did he ever do any thing to save them? Did he ever design to save them? If not, how does that which was never done, no nor designed, "render them inexcusable?"

1. WHerefore, Job, I pray thee , hear my speeches, and hearken to all my words .

Perceiving the errour of Iob's Friends, and that by their violent and opprobrious speeches they had exasperated Iob's mind, and thereby hindred the success of their discourses, he applies himself to him in milder ways, and treats him kindly, thereby to gain his attention and affection, that his words might have more acceptance with him.

Not only to what may please thee, but also to what may convince and reprove thee.

2. Behold, now I have opened my mouth , my tongue hath spoken in my mouth .

Now I have begun to speak, and intend with thy good leave to proceed in my discourse with thee.

Heb. in or with my pa [illegible: 1+ letters]ate, for both Tongue and Palate are Instruments of Speech; and that a man should speak plainly and distinctly (which he designed to do) it is necessary that his Tongue should oft-times touch the Palate or Roof of the mouth.

Marginal references: [illegible: 1 span]

3. My words shall be of the uprightness of my heart : and my lips shall utter knowledge clearly .

I shall not speak passionately or partially, as one resolved to defend what I have once said, whether true or false, but from an honest mind, or what I verily believe to be true, and from a sincere desire to do thee good.

I shall not speak my own fancies or devices, but only that which by diligent study, and divine inspiration I know to be true, and this I shall do plainly and clearly.

4. The spirit of God hath made me, and the breath of the Almighty hath given me life .

I am thy Fellow-creature, made by God's Spirit, Gen. 1. 2. and quickned by that Soul which God breathed into man, Gen. 2. 7. and therefore fit and ready to discourse with thee upon even and equal terms, according to thy desire.

5. If thou canst answer me , set thy words in order before me, stand up .

I shall allow thee all freedom of discourse, I cannot terrifie thee, as God would; I shall not reproach thee, nor cavil at thee, as thy Friends have done.

To contend with me as thine Adversary in this Cause.

Marginal references: [illegible: 1 word] ▪ 3[illegible: 1+ letters]. 14.

6. Behold, I am according to thy wish in Gods stead : I also am formed out of the clay.

I will plead with thee in God's Name and stead, and on his behalf, which thou hast oft wished that God would do upon equal terms, and laying aside his terrible Majesty, &c. Or, I am as thou art with or towards God; i. e. God's Creature like thy self, as the next words explain it.

Marginal references: [illegible: 1 word] ▪ [illegible: 1+ letters]. 35. & [illegible: 1 word].; [illegible: 1 span]; [illegible: 1 span].

7. Behold, my terrour shall not make thee afraid, neither shall my hand be heavy upon thee .

Which was the condition of that disputation which thou didst offer to undertake with God, Chap. 9. 34. & 13. 21.

Marginal references: [illegible: 1 word] 13. 21.

8. Surely thou hast spoken in mine hearing , and I have heard the voice of thy words, saying,

I shall not charge thee with hypocrisie, as thy Friends do, which God onely can discern, but with those words which I have heard from thee.

Marginal references: [illegible: 1 span].

9. I am clean without transgression, I am innocent, neither is there inquity in me .

Not simply and absolutely none, for he oft confesseth himself to be a sinner, as Chap. 9. 1, 2, &c. & 14. 4. but no such transgression or iniquity, as might give God just occasion to punish him so severely, as is implied in the next Verse, where he blameth God for finding occasions against him, implying that he had given him none by his sins. And thus far Elihu's cha[illegible: 1+ letters]ge was just and true, and herein it differs from the charge of Iob's three Friends, who oft accuse him, and that in words much like these, for asserting his own righteousness and innocency; although they did it, because they thought him a secret Sinner and an Hypocrite, whereas Elihu doth it upon other grounds, even because Iob's justification of himself was accompanied with reflections upon God as hath been said.

Marginal references: Ch. 9. 17. & [illegible: 1 word] [illegible: 1+ letters]. & 16, [illegible: 1 word] & 23. 10, [illegible: 1 word] & 27. 5. & [illegible: 1 word] ▪ [illegible: 1 word] ▪ & 31. 1.

10. Behold he findeth occasions against me , he counteth me for his enemy .

He picketh quarrels with me, and watcheth over and searcheth after all my errours and frailties, as Iob said, Chap. 10. 6. & 14. 16, 17. severely marking what is amiss in me that thence he may take occasion to punish me worse than mine iniquities deserve.

Though I have endeavoured to be his friend and faithful servant all my days, yet he treats me like an enemy. This Job said, Chap. 13. 24. & 19. 11.

Marginal references: Ch. 16. 9.

11. He putteth my feet in the stocks, he marketh all my paths .

He narrowly pries into all my actions, that he may find matter for further severities against me.

Marginal references: Ch. 13. 27. & 14. 16.

12. Behold, in this thou art not just : I will answer thee, That God is greater than man.

I do not accuse thee of hypocrisie, nor rip up the former errours of thy life; but in this thou art unjust and much to blame, that thou boastest so much of thine own integrity, and chargest God with rigorous dealing, and callest him to an account before thy Tribunal, and offerest to dispute the matter with him.

Not only in Power and Majesty, which thou acknowledgest, but also in Justice, and Wisdom, and goodness, and therefore thou doest very foolishly, and presumptuously, and wickedly in contending with him, and censuring his Judgments: thou forgettest thy distance from him, and castest off that awe and reverence which thou shouldest constantly maintain towards thy Soveraign Lord.

13. Why dost thou strive against him ? for he giveth not account of any of his matters .

Upon what grounds and for what ends? What advantage dost thou expect from it?

To wit, in a judicial way. See Chap. 13. 6.

He neither useth nor is by any Law obliged to give an account to any of his Creatures of the grounds and reasons of his Judgments or dispensations, as being the Supream and absolute Governour of all Persons and Things, in whose will and pleasure it becometh all Men to acquiesce. And therefore, O Job, thou exceedest all bounds of modesty and humility and reverence and submission which thou owest to thy Maker in that thou presumest to demand a reason for his dealings with thee, and to quarrel with him for not giving it to thee at thy desire. Or, he answereth not all his words, i. e. He doth not say, or hath not said all that he can to justifie his actions, which he can do many more ways than we can imagine, but hath revealed so much of his will and ways to Mankind, as he hath thought meet and as their narrow capacity can comprehend; as he declareth in the following Verses.

Marginal references: Heb. he answereth not.

14. For God speaketh once, yea twice , yet man perceiveth it not .

Or, Nevertheless, as this Particle is sometimes used. Although God doth not give men an account of his matters, yet he doth that for them which is much better and which is sufficient for them.

To wit, unto men by way of instruction or admonition, as appears from the following Verses.

i. e. Again and again, or oftimes, this number being sometimes put indefinitely, as below v. 29. 2 King. 6. 10. Psal. 62. 11. When one speaking doth not awaken men, God is graciously pleased to give them another admonition. So God though he will not gratifie mens curiosity in enquiring into his hidden Judgments, yet he will supply their necessity and acquaint them with their duty and interest so far as is fit, and they are concerned to know.

Which is easily and fitly understood here from the former branch of this Verse, as being the Person to whom God speaketh, as appears from the next Verse. And such supplements are not unusual in the Hebrew Language, and especially in these Poetical Books, where the Stile is very concise and short, and many things to be understood.

Through his inadvertency or negligence or dulness. Man therefore hath no reason to charge God as if he were deficient in his notices and manifestations of his will, but to accuse himself for not improving revealed things to his own advantage but desiring rather to pry into God's secret counsels, which was Job's errour.

15. In a dream , in a vision of the Night , when deep sleep falleth upon men , in slumbrings upon the bed.

This he mentions as the usual way of Gods revealing, his mind and will to men in those days before Gods word was committed to writing, as Gen. 20. 6. & 41. [illegible: 1+ letters] ▪ 28.

This is added by way of explication and limitation, to shew that he speaks not of every dream, but of those divine dreams in which God was pleased to vouchsafe some vision or representation of his will to the mind of a Man.

When mens senses are bound up and their minds free from all distracting cares and bus[illegible: 1+ letters]ness of the World and wholly at leisure to receive divine impressions.

This is added, because in this case the Man is like one that slumbereth, or between sleeping and waking, or uncertain in which sta[illegible: 1+ letters]e he is, as Paul could not tell whether he was in the Body, or out of the Body, when he was in his extasie, 2 Cor. 12. 1. 2.

16. Then he openeth the ears of men , and sealeth their instruction .

i. e. He revealeth his will to the ears and hearts of men, as this Phrase is used, Iob 36. 10. Psal. 40 6. Isa. 50. 4.

He imprinteth those instructions which he hath revealed to their ears upon their minds, that after they have heard and received them, they do not let them slip, as men commonly do most things which they hear, whether from God or men, but do retain and hold them fast, and are fully satisfied and assured of the truth and importance of them. Or, he sealeth their chastening, or correction, for so this word signifies as well as instruction, i. e. He gives them assurance of his purpose of correcting them for their sins, if they do not prevent it by a speedy repentance. Or, he sealeth it (i. e. his Word conveyed to their Ears and Minds) with chastening them, i. e. He gives them assurance of the truth and reality of his revelation by striking them with a Sacred dread and horror, as was usual in such dreams or night Visions, as we see, Iob 4. 13, 14. Which he did that they might remember it the better, and distinguish this from such vain dreams as are onely the productions of Man's fancy.

Marginal references: Heb. he reveal[illegible: 1+ letters]th, or uncovereth.

17. That he may withdraw Man from his purpose , and hide pride from Man.

i. e. God, who was expressed, v. 14. and designed by this Pronoun he both in the foregoing and following Verses.

i. e. From the execution of his purpose. Heb. from his work, i. e. from his evil work, as the Chaldee and Seventy understand it, from sin, which is truly and fitly called Man's work, because it hath its rise in and from him, and is his own proper work, and very agreeable to his Nature in his present corrupt estate, as on the contrary all the good that is in Man is God's proper and peculiar work and is generally ascribed to him in Scripture. So this is noted as the design of God's giving Man this warning to keep him from executing that evil work which possibly he had designed to do; of which see examples, Gen. 20. 5, 6, & 31. 24.

i. e. either, 1. To take it away, as God is said to hide sin, when he quite removes and forgives it, Psal. 32. 1. and sorrow is said to be hid, Job 3. 10. when it never is nor was: and understanding is said to be hid, when it perisheth, Isa. 29. 14. And Pride is here mentioned as the root of those evil purposes or works last mentioned; which for the most part proceed from haughtiness of spirit, whereby men scorn to submit themselves, and their wills and actions to God's Authority, and presume to advance themselves above God, and resolve to follow their own wills and lusts in spight of God, and with contempt of him. Or, Pride may be here put for all matter or occasion of Pride. And God by this means is said to hide Pride from Man, because by these glorious and terrible representations of his divine Majesty to a Man, he takes him off from the contemplation and admiration of his own excellency, which men are generally very prone to reflect upon, and brings him to a sight of his own nothingness and weakness, and to a sense of his dependence upon God, and to an humble and ready submission to his will and pleasure.

Marginal references: Heb. work.

18. He keepeth back his soul from the pit , and his life from perishing by the sword .

To wit, by these gracious admonitions whereby he leads them to repentance.

i. e. From the Grave, from death or destruction.

i. e. By some dreadful Judgment of God which was ready to fall upon him.

m Either the Man, who is oft expressed by this part, or, his life, as the next branch explains it.

Marginal references: Vers. 28.; Heb. from passing by the Sword.

19. He is chastned also with pain upon his bed, and the multitude of his bones with strong pain .

Or grief, with some painful and dangerous diseases, or Bodily distempers, which is the second way whereby God instructs men and excites them to repentance: which also was Iob's case.

The pain pierceth his very Bones, even all of them. Or, even the strong multitude of his Bones, i. e. his Bones which are both many and strong. Or, according to another reading, the contention of his Bones (i. e. the pain of his Bones whereby God contends with him) is strong. This also was Iob's case, Chap. 30. 17.

20. So that his life abhorred bread , and his soul dainty meat .

i. e. His Soul, as the next clause explains it: or his Appetite which is a sign and an act of life.

i e. Common and necessary food.

Such as others do, and he formerly did much desire and prize.

Marginal references: Psal. 107. 18.; Or, maketh him abhor.; Heb. meat of desire.

21. His flesh is consumed away , that it cannot be seen , and his bones that were not seen , stick out.

Through pain and pining sickness.

Because there is none left to be seen, but he who before was fat and flourishing is now become a meer Skeleton.

Formerly, because they were covered with flesh and fat. But this Clause is and may be rendred thus, and his Bones are broken and are not seen: which is to be metaphorically understood.

22. His soul draweth near unto the grave , and and his life to the destroyers .

He seems to himself and others to be lost and past all hopes of recovery. Which he adds for Iob's comfort in his desperate condition.

To the instruments of death or destruction, whether it be Angels, whom God sometimes useth in those cases▪ or [illegible: 1+ letters] vils, who have the power of Death, Heb. 2. 14. or Diseases, [illegible: 1 word] by God's appointment are ready to give the fatal blow.

Marginal references: Heb. pit.

23. If there be a messenger with him , an interpreter , one among a thousand , to shew unto man his uprightness :

Either 1. an Angel sent to him from Heaven upon this errand; for the Angels are ministring Spirits. Psalm 103. 20. Heb. 1. 14. and are, and especially in that time and state of the Church, were frequently employed by God upon Messages to men But why then should he say, one of a thousand Angels, seeing any the meanest Angel was very competent for this work? Or rather 2. a Prophet▪ or Teacher, for such are oft called by this Name; as Iudg. 2. 1. M[illegible: 1+ letters]. 2. 7. & 3. 1. Rev. 1. 20. and such persons are appointed by God for, and are most commonly imployed in, this work.

Either 1. with God to plead man's Cause, and to pray to God for man, Or rather 2. with man, who is expressed in the last clause of this Verse, and of whom this same Pronoun him is twice used in the next Verse. Nor is it strange that the Pronoun Relative is put before the Noun to which it belongs, but u[illegible: 1+ letters]ual in the Hebrew language, as Exod. 2. 6. Prov. 5. 22. & 14 33. and elsewhere.

One whose Office and work it is to declare the mind of God unto the sick-man, and wherefore God contends with him, and what God would have him to do.

A person rightly qualified for this great and hard work, such as there are but very few, searce one of [illegible: 1+ letters] thousand; which expression is used to denote the rarity [illegible: 1+ letters]nd fewness of persons, Eccles. 7▪ 28. By which words he doth covertly reflect upon Iob's three Friends, and imply that they were not such persons, though they had undertaken to perform this offce or work to Iob; and withal modestly intimates, that although he was in himself mean and inferiour to all of them (as he acknowledgeth) yet he was selected by God for this work; which he saith, not out of a desire of vain boasting of himself, but to dispose Iob to a more diligent attention unto, and a more ready entertainment of his present discourses.

Or, rectitude, or rig[illegible: 1+ letters] ousness. His, i. e. either 1. God's: To convince a man that God is just and right in all his dealings with him, though never so fevere; of which Iob was not yet convinced. Or rather 2. man's; to teach man his duty, or to direct him to the right way and method how he may please God, and procure that mercy and deliverance which he thirsts after; which is not by quarrelling with God▪ as Iob did, but by an humble confession, and hearty detestation and forsaking of his sins, and supplication to God for mercy in and through Christ the Redeemer, of whom Iob spoke before. Or thus, To discover to man, that although he be afflicted, yet he is an upright and righteous person, and consequently in God's favour; about which good men oft doubt, and need the help of a skilful Minister to satisfie them therein. But this seems not so well to suit Iob's case, who was sufficiently and more than enough perswaded of his own Integrity, and needed no Minister to preach that Doctrine to him.

Marginal references: [illegible: 1 word]. 43. [illegible: 1 word].

24. Then he is gracious unto him , and saith, Deliver him from going down into the pit, I have found a ransom .

In that case, or upon the sick-man's knowledge and practice of his duty.

Either 1. the Messenger or Interpreter last mentioned, who is pitiful unto the sick man, and in compassion to him doth all that he can for him, counselling and comforting him, and praying to God for his recovery in the following words, Deliver him, &c. for the sake of that ransom which thou hast revealed, and I have discovered to him. Or rather 2. God, who is oft in this Book designed by this Particle he, or him; whose property and prerogative it is to be gracious unto man; and who alone can speak the following words with power and authority.

Pardoning his sins, and delivering him from his dangerous disease, and from death, and from the Hell which attends upon it.

To the Angel or Messenger.

To wit, ministerially and declaratively; in which sense the acts of forgiving Sins, and reconciling Sinners, and saving Souls, are ascribed to God's Ministers; as Iohn 20. 23. 2 Cor. 5. 19, 20. 1 Tim. 4. 16. Declare to him that I have pardoned and will heal him.

Although I might justly destroy him, and should do it if I were severe to mark what is amiss in him, yet I will spare him, for I have found out an expedient and a way of ransoming and redeeming Sinners from Death both temporal and eternal, which they by their sins have deserved, which is by the death of my Son the Redeemer of the World, which shall be in the fulness of time, and with respect to which I will pardon this sick man▪ and others that shall repent and sue to me for mercy as he hath done.

Marginal references: Or, [illegible: 1 word] [illegible: 1 word] [illegible: 1 word].

25. His flesh shall be fresher than a childs : he shall return to the days of his youth .

i. e. More sound and tender: These joyful tidings delivered to him by God's Messenger shall revive his Spirit, and by degrees restore his former health and vigour.

i. e. To the same healthfull and strong constitution of body which he had in his youth.

Marginal references: Heb. [illegible: 1 word] [illegible: 1 word] [illegible: 1 word].

26. He shall pray unto God q: and he will be favourable unto him , and he shall see his face with joy : for he will render unto man his righteousness .

Either, 1. the Messenger or rather, 2. the sick Man.

Being engaged and encouraged to do so either by the foresaid gracious Message; or by his miraculous recovery through God's goodness.

In hearing and answering his Prayers, which before he seemed to neglect.

Either, 1. God will look upon the Man with a smiling or well-pleased countenance, whereas before he either hid his Face from him or frowned upon him. Or, 2. The Man shall then be emboldened and encouraged to look God in the Face with comfort and joy; which before he was not without cause afraid to do: but now he shall find that God is reconciled to him by the blessed effects of it, both in his Body, and in his Conscience.

i. e. According to his righteousness, or the fruit of his righteousness, as on the contrary iniquity is oft put for the punishment of iniquity. The sense is, He will deal with him as with one reconciled to him through the Mediatour, and sincerely repenting of and turning from his former sins unto the serious practice of righteousness and true holiness, and therefore must needs be favourable to him, as he hath declared and ingaged himself to be in such cases.

27. He looketh upon men , and if any say, I have sinned and perverted that which was right , and it profited me not .

Either, 1. the sick Man shall look upon and converse with Mankind, his Friends or others, as he did before, and shall say (as the following word is and may be rendred) I have sinned, &c. i. e. He shall confess to them, that God was not to be blamed, but that he by his own sin and folly did bring that evil upon himself. And then he shall acknowledge God's great goodness to him, and shall add what follows in the next Verse, He hath delivered my Soul, &c. and my life, &c. as they render it. Or rather 2. God diligently observes all Mankind and their several carriages, especially in sickness and distress.

If there be any Man that sincerely saith thus, God hears it and will pardon, and heal him, as it follows.

Either 1. I have judged perversly of the just and right ways of God, censuring his proceedings against me as too severe and rigorous, whereas in truth I only was to be blamed. Or 2. I have perverted God's righteous Law by bending it, and making it comply with my crooked ways▪ Or, I have swerved from the right and good way of God's commands: or, I have made crooked paths. So he repeats in other words what he said in the former branch of the Verse, I have sinned.

I got no good by so doing, as I vainly promised my self, but I got much hurt by it, even diseases and griefs and extreme dangers. This was the just fruit of my sins. It is a Meiosis whereby less is said and more is understood, of which we have seen many examples before.

Marginal references: [illegible: 1 span].

28. He will deliver his soul from going into the pit, and his life shall see the light .

i. e. God, whose work alone this is.

Himself, or, as it follows, his life.

See on v. 18.

i. e. Shall enjoy either 1. prosperity, which is oft called light, as darkness is put for affliction, or 2. the light of the living, as it follows v. 30. the light of this World, i. e. His life which was endangered, shall be restored and continued. This is opposed to his going down into the Pit, in the former branch.

Marginal references: [illegible: 1 span]

29. Lo, all these things worketh God oftentimes with man .

All these ways and methods doth God use to awaken and convince and save sinners.

Either severally, one way with one, and another way with another, or with the same Man, trying several means one after another, to bring him to repentance, and prepare him for deliverance.

Marginal references: [illegible: 1 span]

30. To bring back his soul from the pit, to be enlightned with the light of the living .

i. e. That he may enjoy the light of life, and continue in the Land of the Living, out of which he was going.

Marginal references: [illegible: 1 word] ▪ [illegible: 1+ letters]6. 13.

31. Mark well, O Job, hearken unto me, hold thy peace , and I will speak.

Attend to what I have further to say to thee with patience and silence.

32. If thou hast any thing to say i, answer me: speak, for I desire to justifie thee .

For thy own justification, or in answer to the charge that I have already brought against thee.

To wit, as far as may consist with Truth and Justice. I do not speak with evil design, or a bitter mind, or as one resolved to condemn thee whatsoever thou sayest, and I shall be glad to hear any thing from thee, which may make for thy just vindication.

33. If not, hearken unto me: hold thy peace, and I shall teach thee wisdom .

i. e. What thy wisdom and duty is in thy circumstances.

Job 33:1-3   1  But nevertheless, O Job, hear my speeches,

And hearken to all my words.   2  Behold now, I have opened my mouth,

My tongue speaketh in my palate.   3  Sincere as my heart are my utterances,

And knowledge that is pure my lips declare.

The issue of the impartial discussion which Elihu designs to effect, is subject to this one condition, that Job listens to it, and observes not merely this or that, but the whole of its connected contents; and in this sense ואוּלם, which is used just as in Job 1:11; Job 11:5; Job 12:7; Job 13:4; Job 14:18; Job 17:10, in the signification verumtamen, stands at the head of this new turn in his speech. Elihu addresses Job, as none of the previous speakers have done, by name. With הנּה־נא (as Job 13:18), he directs Job’s observation to that which he is about to say: he has already opened his mouth, his tongue is already in motion, - circumstantial statement, which solemnly inaugurate what follows with a consciousness of its importance. Job has felt the absence of אמרי־ישׁר, Job 6:25, in the speeches of the three; but Elihu can at the outset ensure his word being “the sincerity of his heart,” i.e., altogether heartily well meant: and - thus it would be to be translated according to the accentuation - the knowledge of my lips, they (my lips) utter purely. But “the knowledge of the lips” is a notion that seems strange with this translation, and בּרוּר is hardly intended thus adverbially. דּעת, contrary to the accentuation, is either taken as the accusative of the obj., and בּרוּר as the acc. of the predicate (masc. as Pro 2:10; Pro 14:6): knowledge my lips utter pure; or interpreted, if one is not willing to depart from the accentuation, with Seb. Schmid: scientiam labiorum meorum quod attinet (the knowledge proceeding from my lips), puram loquentur sc. labia mea. The notions of purity and choice coincide in ברור (comp. Arab. ibtarra, to separate one’s self; asfa, to prove one’s self pure, and to select). The perff., Job 33:2, describe what is begun, and so, as relatively past, extending into the present.

Job 33:4-7   4  The Spirit of God hath made me,

And the breath of the Almighty hath given me life.   5  If thou canst, answer me,

Prepare in my presence, take thy stand!   6  Behold, I am like thyself, of God,

Formed out of clay am I also.   7  Behold, my terror shall not affright thee,

And my pressure shall not be heavy upon thee.

He has both in common with Job: the spirituality as well as the earthliness of man’s nature; but by virtue of the former he does not, indeed, feel himself exalted above Job’s person, but above the present standpoint taken up by Job; and in consideration of this, Job need not fear any unequal contest, nor as before God, Job 9:34; Job 13:21, in order that he may be able to defend himself against Him, make it a stipulation that His majesty may not terrify him. It is man’s twofold origin which Elihu, Job 33:4, Job 33:6, gives utterance to in harmony with Gen 2:7 : the mode of man’s origin, which is exalted above that of all other earthly beings that have life; for the life of the animal is only the individualizing of the breath of the Divine Spirit already existing in matter. The spirit of man, on the contrary (for which the language has reserved the name נשׁמה), is an inspiration directly coming forth from God the personal being, transferred into the bodily frame, and therefore forming a person.God took a small piece of His own life - says the tradition among the Karens, a scattered tribe of Eastern India - blew into the nostrils of His son and daughter, and they became living beings, and were really human.

In the exalted consciousness of having been originated by the Spirit of God, and being endowed with life from the inbreathed breath of the Almighty, Elihu stands invincible before Job: if thou canst, refute me (השׁיב with acc. of the person, as Job 33:32); array thyself (ערכה for ערכה, according to Ges. 63, rem. 1) before me (here with the additional thought of מלחמה, as Job 23:4, in a forensic sense with משׁפּט), place thyself in position, or take thy post (imper. Hithpa. with the ah less frequent by longer forms, Ew. §228, a).

On the other side, he also, like Job, belongs to God, i.e., is dependent and conditioned. הן־אני is to be written with Segol (not Ssere); לאל is intended like לו, Job 12:16; and כּפיך signifies properly, according to thine utterance, i.e., standard, in accordance with, i.e., like thee, and is used even in the Pentateuch (e.g., Exo 16:21) in this sense pro ratione; כפי, Job 30:18, we took differently. He, Elihu, is also nipped from the clay, i.e., taken from the earth, as when the potter nips off a piece of his clay (comp. Aram. קרץ, a piece, Arab. qurs, a bread-cake, or a dung-cake, vid., supra, p. 449, from qarasa, to pinch off, take off, cogn. qarada, to gnaw off, cut off, p. 512). Thus, therefore, no terribleness in his appearing will disconcert Job, and his pressure will not be a burden upon him. By a comparison of Job 13:21, it might seem that אכפּי is equivalent to כּפּי (lxx ἡ χείρ μου), but כּבד is everywhere connected only with יד, never with כּף; and the ἁπ. γεγρ. is explained according to Pro 16:26, where אכף signifies to oppress, drive (Jer. compulit), and from the dialects differently, for in Syr. ecaf signifies to be anxious about anything (ecaf li , it causes me anxiety, curae mihi est), and in Arab. accafa, to saddle, ucâf, Talmud. אוּכּף, a saddle, so that consequently the Targ. translation of אכפּי by טוּני, my burden, and the Syr. by אוכפני, my pressing forward (Arabic version iqbâl i, my touch), are supported, since אכף signifies pressure, heavy weight, load, and burden; according to which it is also translated by Saad. (my constraint), Gecat. (my might). It is therefore not an opponent who is not on an equality with him by nature, with whom Job has to do. If he is not able to answer him, he will have to be considered as beaten.

Job 33:8-12   8  Verily thou hast said in mine ears,

And I heard the sound of thy words:   9  “I am pure, without transgression; “Spotless am I, and I have no guilt. 10  “Behold, He findeth malicious things against me, “He regardeth me as His enemy; 11  “He putteth my feet in the stocks, “He observeth all my paths.” 12  Behold, therein thou art not right, I will answer thee,

For Eloah is too exalted for man.

With אך אמרתּ Elihu establishes the undeniable fact, whether it be that אך is intended as restrictive (only thou hast said, it is not otherwise than that thou ... ), or as we have translated, according to its primary meaning, affirmative (forsooth, it is undeniable). To say anything בּאזני of another is in Hebrew equivalent to not saying it secretly, and so as to be liable to misconstruction, but aloud and distinctly. In Job 33:9, Elihu falls back on Job’s own utterances, as Job 9:21, תם אני; Job 16:17, תפלתי זכה; Job 12:4, where he calls himself צדיק תמים, comp. Job 10:7; Job 13:18, Job 13:23; Job 23:10, Job 27:5, Job 29:1, Job 31:1. The expression חף, tersus, did not occur in the mouth of Job; Geiger connects חף with the Arab. hanı̂f (vid., on Job 13:15); it is, however, the adj. of the Semitic verb חף, Arab. ḥff, to rub off, scrape off; Arab. to make smooth by scraping off the hair; Targ., Talm., Syr., to make smooth by washing and rubbing (after which Targ. שׁזיג, lotus).Vid., Nöldecke in Genfey’s Zeitschrift, 1863, S. 383. אנכי has here, as an exception, retained its accentuation of the final syllable in pause. In Job 33:10 Elihu also makes use of a word that does not occur in Job’s mouth, viz., תּנוּאות, which, according to Num 14:34, signifies “alienation,” from נוּא (הניא), to hinder, restrain, turn aside, abalienare, Num 32:7; and according to the Arab. na'a (to rise heavily),Nevertheless Zamachschari does not derive Arab. nâwâ, to treat with enmity, from Arab. n' , but from nwy, so that nâwa fulânan signifies “to have evil designs against any one, to meditate evil against one.” The phrases iluh ‛alêji nijât , he has evil intentions (wicked designs) against me, nı̂jetuh zerı̂je aleik , he has evil intentions against thee, and similar, are very common. - Wetzst.

III to lean one’s self upon, to oppose any one; it might also signify directly, “hostile risings;” but according to the Hebr. it signifies grounds and occasions for hostile aversion. Moreover, Elihu here recapitulates what Job has in reality often in meaning said, e.g., Job 10:13-17; and Job 33:10 are his own words, Job 13:24, ותחשׁבני לאויב לך; Job 19:11, ויחשׁבני לו כצריו; Job 30:21, תהפך לאכזר לי. In like manner, Job 33:11 is a verbatim quotation from Job 13:27; ישׁם is poetic contracted fut. for ישׂים rof .. It is a principal trait of Job’s speeches which Elihu here makes prominent: his maintenance of his own righteousness at the expense of the divine justice. In Job 33:12 he first of all refutes this צשּׁק נפשׁו מאלהים in general. The verb צדק does not here signify to be righteous, but to be in the right (as Job 11:2; Job 13:18) - the prevailing signification in Arabic (sadaqa, to speak the truth, be truthful). זאת (with Munach, not Dechâ) is acc. adv.: herein, in this case, comp. on Job 19:26. רבה מן is like Deu 14:24 (of the length of the way exceeding any one’s strength), but used, as nowhere else, of God’s superhuman greatness; the Arabic version has the preposition Arab. ‛an in this instance for מן. God is too exalted to enter into a defence of Himself against such vainglorying interwoven with accusations against Him. And for this reason Elihu will enter the lists for God.

Job 33:13-18 13  Why hast thou contended against Him,

That He answereth not concerning all His doings? 14  Yet no-in one way God speaketh,

And in two, only one perceiveth it not. 15  In the dream, in a vision of the night,

When deep sleep falleth upon men,

In slumberings upon the bed: 16  Then He openeth the ear of men,

And sealeth admonition for them, 17  That He may withdraw man from mischief,

And hide pride from man; 18  That He may keep back his soul from the pit,

And his life from the overthrow of the sword.

Knowing himself to be righteous, and still considering himself treated as an enemy by God, Job has frequently inquired of God, Why then does He treat him thus with enmity, Job 7:20, and why has He brought him into being to be the mark of His attack? Job 10:18. He has longed for God’s answer to these questions; and because God has veiled Himself in silence, he has fallen into complain against Him, as a ruler who governs according to His own sovereign arbitrary will. This is what Elihu has before his mind in Job 33:13. ריב (elsewhere in the book of Job with עם or the acc. of the person with whom one contends) is here, as Jer 12:1 and freq., joined with אל and conjugated as a contracted Hiph. (ריבות instead of רבתּ, Ges. §73, 1); and ענה with the acc. signifies here: to answer anything (comp. Job 32:12; Job 40:2, and especially Job 9:3); the suff. does not refer back to אנושׁ of the preceding strophe (Hirz., Hahn), but to God. דּבריו are the things, i.e., facts and circumstances of His rule; all those things which are mysterious in it He answers not, i.e., He answers concerning nothing in this respect (comp. כל לא, Job 34:27), He gives no kind of account of them (Schnurr., Ges., and others). כּי, Job 33:14, in the sense of imo, is attached to this negative thought, which has become a ground of contention for Job: yet no, God does really speak with men, although not as Job desires when challenged and in His own defence. Many expositors take באחת and בּשׁתּים after lxx, Syr., and Jer., in the signification semel, secundo (thus also Hahn, Schlottm.); but semel is אחת, whereas באחת is nowhere equivalent to בפעם אחת, for in Num 10:4 it signifies with one, viz., trumpet; Pro 28:18, on one, viz., of the many ways; Jer 10:8, in one, i.e., in like folly (not: altogether, at once, which כּאחד, Syr. bachdo, signifies); then further on it is not twice, but two different modes or means of divine attestation, viz., dreams and sicknesses, that are spoken of; wherefore it is rightly translated by the Targ. una loquela, by Pagn. uno modo, by Vatabl., Merc., una via. The form of the declaration: by one - by two, is that of the so-called number-proverbs, like Job 5:19. In diverse ways or by different means God speaks to mortal man - he does not believe it, it is his own fault if he does perceive it. לא ישׁוּרנּה, which is correctly denoted as a separate clause by Rebia mugrasch, is neither with Schlottm. to be regarded as a circumstantial clause (without one’s ... ), nor with Vatablus and Hahn as a conditional clause (if one does not attend to it), nor with Montanus and Piscator as a relative clause (to him who does not observe it), but with Tremellius as a co-ordinate second predicative clause without a particle (one might expect אך): he (mortal man) or one observes it not (שׁוּר with neut. suff. exactly like Job 35:13).

Job 33:19-22 19  He is chastened also with pain upon his bed,

And with the unceasing conflict of his limbs; 20  And his life causeth him to loathe bread,

And his soul dainty meat. 21  His flesh consumeth away to uncomeliness,

And his deranged limbs are scarcely to be seen. 22  Then his soul draweth near to the grave,

And his life to the destroyers.

Another and severer lesson which God teaches man is by painful sickness: he is chastened with pain (בּ of the means) on his bed, he and the vigorous number of his limbs, i.e., he with this hitherto vigorous (Raschi), or: while the multitude of his limbs is still vigorous (Ew). Thus is the Keri ורב to be understood, for the interpretation: and the multitude of his limbs with unceasing pain (Arnh. after Aben-Ezra), is unnatural. But the Chethib is far more commendable: and with a constant tumult of his limbs (Hirz. and others). Job 33:19 might also be taken as a substantival clause: and the tumult of his limbs is unceasing (Umbr., Welte); but that taking over of בּ from במכאוב is simpler and more pleasing. ריב (opposite of שׁלום, e.g., Psa 38:4) is an excellent description of disease which consists in a disturbance of the equilibrium of the powers, in the dissolution of their harmony, in the excitement of one against another (Psychol. S. 287). אתן for איתן belongs to the many defective forms of writing of this section. In Job 33:20 we again meet a Hebraeo-Arabic hapaxlegomenon. זהם from זהם. In Arab. zahuma signifies to stink, like the Aram. זהם (whence זוּהם, dirt and stench), zahama to thrust back, restrain, after which Abu Suleiman Daûd Alfâsi, in his Arabic Lexicon of the Hebrew, interprets: “his soul thrusts back (תזהם נפסה) food and every means of life,”Vid., Pinsker’s Likkute Kadmoniot, p. קמג. beside which the suff. of וזהמתּוּ is taken as an anticipation of the following object (vid., on Job 29:3): his life feels disgust at it, at bread, and his soul at dainty meat. The Piel has then only the intensive signification of Kal (synon. תּעב, Psa 107:18), according to which it is translated by Hahn with many before him. But if the poet had wished to be so understood, he would have made use of a less ambiguous arrangement of the words, וזהמתו לחם חיתו. We take זהם with Ew. §122, b, as causative of Kal, in which signification the Piel, it is true, occurs but rarely, yet it does sometimes, instead of Hiph.; but without translating, with Hirz., חיה by hunger and נפשׁ by appetite, which gives a confused thought. Schlottm. appropriately remarks: “It is very clearly expressed, as the proper vital power, the proper ψυχή, when it is inwardly consumed by disease, gives one a loathing for that which it otherwise likes as being a necessary condition of its own existence.” Thus it is: health produces an appetite, sickness causes nausea; the soul that is in an uninjured normal state longs for food, that which is severely weakened by sickness turns the desire for dainties into loathing and aversion.

Job 33:23-24 23  If there is an angel as mediator for him,

One of a thousand,

To declare to man what is for his profit: 24  He is gracious to him, and saith:

Deliver him, that he go not down to the pit -

I have found a ransom.

The former case, Job 33:15, was the easier; there a strengthening of the testimony of man’s conscience by a divine warning, given under remarkable circumstances, suffices. This second case, which the lxx correctly distinguishes from the former (it translates Job 33:19, πάλιν δὲ ἤλεγξεν αὐτὸν ἐν μαλακίᾳ ἐπὶ κοίτης), is the more difficult: it treats not merely of a warning against sin and its wages of death, but of a deliverance from the death itself, to which the man is almost abandoned in consequence of sin. This deliverance, as Elihu says, requires a mediator. This course of thought does not admit of our understanding the מלאך of a human messenger of God, such as Job has before him in Elihu (Schult., Schnurr., Boullier, Eichh., Rosenm., Welte), an “interpreter of the divine will, such as one finds one man among a thousand to be, a God-commissioned speaker, in one word: a prophet” (von Hofmann in Schriftbew. i. 335f.). The מלך appears not merely as a declarer of the conditions of the deliverance, but as a mediator of this deliverance itself. And if the ממתים, Job 33:22, are angels by whom the man is threatened with the execution of death, the מלאך who comes forward here for him who is upon the brink of the abyss cannot be a man. We must therefore understand מלאך not as in Job 1:14, but as in Job 4:18; and the more surely so, since we are within the extra-Israelitish circle of a patriarchal history. In the extra-Israelitish world a far more developed doctrine of angels and demons is everywhere found than in Israel, which is to be understood not only subjectively, but also objectively; and within the patriarchal history after Gen 16, that (אלהים) מלאך יהוה appears, who is instrumental in effecting the progress of the history of redemption, and has so much the appearance of the God of revelation, that He even calls himself God, and is called God. He it is whom Jacob means, when (Gen 48:15.), blessing Joseph, he distinguishes God the Invisible, God the Shepherd, i.e., Leader and Ruler, and “the Angel who delivered (הגּאל) me from all evil;” it is the Angel who, according to Psa 34:8, encampeth round about them that fear God, and delivereth them; ”the Angel of the presence” whom Isaiah in the Thephilla, ch. lxiii. 7ff., places beside Jehovah and His Holy Spirit as a third hypostasis. Taking up this perception, Elihu demands for the deliverance of man from the death which he has incurred by his sins, a superhuman angelic mediator. The “Angel of Jehovah” of primeval history is the oldest prefigurement in the history of redemption of the future incarnation, without which the Old Testament history would be a confused quodlibet of premises and radii, without a conclusion and a centre; and the angelic form is accordingly the oldest form which gives the hope of a deliverer, and to which it recurs, in conformity to the law of the circular connection between the beginning and end, in Mal 3:1.

The strophe begins without any indication of connection with the preceding: one would expect ואם or אז אם, as we felt the absence of אך fo e in Job 33:14, and לכן in Job 32:17. We might take מלאך מליץ together as substantive and epitheton; the accentuation, however, which marks both מלאך and מליץ with Rebia magnum (in which case, according to Bär’s Psalterium, p. xiv., the second distinctive has somewhat less value than the first), takes מלאך as subj., and מליץ as predicate: If there is then for him (עליו, pro eo, Ew. §217, 9) an angel as מליץ, i.e., mediator; for מליץ signifies elsewhere an interpreter, Gen 42:23; a negotiator, 2Ch 32:31; a God-commissioned speaker, i.e., prophet, Isa 43:27; - everywhere (if it is not used as in Job 16:20, in malam parte) the shades of the notion of this word are summarized under the general notion of internuncius, and therefore of mediator (as the Jewish name of the mediating angel מטטרון, probably equivalent to mediator, not μετάθρονος, which is no usable Greek word). The Targ. translates by פרקליטא, παράκλητος (opp. קטיגור, κατήγορος, κατήγωρ). Therefore: if an angel undertakes the mediatorial office for the man, and indeed one of a thousand, i.e., not any one whatever of the thousands of the angels (Deu 33:2; Psa 68:18; Dan 7:10, comp. Tobit 12:15, εἶς ἐκ τῶν ἑπτὰ), but one who soars above the thousands, and has not his equal among them (as Ecc 7:28). Hirz. and Hahn altogether falsely combine: one of the thousands, whose business it is to announce ... . The accentuation is correct, and that forced mode of connection is without reason or occasion. It is the function of the מלאך itself as מליץ, which the clause which expresses the purpose affirms: if an angel appears for the good of the man as a mediator, to declare to him ישׁרו, his uprightness, i.e., the right, straight way (comp. Pro 14:2), in one word: the way of salvation, which he has to take to get free of sin and death, viz., the way of repentance and of faith (trust in God): God takes pity on the man ... . Here the conclusion begins; Rosenm. and others erroneously continue the antecedent here, so that what follows is the intercession of the angel; the angel, however, is just as a mediator who brings about the favour of God, and therefore not the חנן himself. He renders pardon possible, and brings the man into the state for receiving it.

Therefore: then God pardons, and says to His angel: Deliver him from the descent to the pit, I have found a ransom. Instead of פּדעהוּ, it would be admissible to read פּרעהוּ, let him free (from פרע, Arab. frg), if the angel to whom the command is given were the angel of death. פּדע is a cognate form, perhaps dialectic, with hdfp@f, root פד (as יפע, יפה, Arab. wf‛ , wfy , from the common root יף, וף).Wetzstein is inclined to regard פדע as a metathesis of דפע, Arab. df‛: thrust (tear, hold) him back from the gave. A proper name, fed‛ân , which often occurs among the Beduins, is of uncertain signification; perhaps it would serve as an explanation of פדעהו.

The verb מצא (מטא) signifies to come at, Job 11:7, to attain something, and has its first signification here, starting from which it signifies the finding on the part of the seeker, and then when weakened finding without seeking. One is here reminded of Heb 9:12, αἰωνίαν λύτρωσιν εὑράμενος. כּפר (on this word, vid., Hebräerbrief, S. 385, 740), according to its primary notion, is not a covering = making good, more readily a covering = cancelling (from כּפר, Talmud. to wipe out, away), but, as the usual combination with על shows, a covering of sin and guilt before wrath, punishment, or execution on account of guilt, and in this sense λύτρον, a means of getting free, ransom-money. The connection is satisfied if the repentance of the chastened one (thus e.g., also von Hofm.) is understood by this ransom, or better, his affliction, inasmuch as it has brought him to repentance. But wherefore should the mediatorship of the angel be excluded from the notion of the כּפר. Just this mediatorship is meant, inasmuch as it puts to right him who by his sins had worked death, i.e., places him in a condition in which no further hindrance stands in the way of the divine pardon. If we connect the mediating angel, like the angel of Jehovah of the primeval history, with God Himself, as then the logos of this mediating angel to man can be God’s own logos communicated by him, and he therefore as מליץ, God’s speaker (if we consider Elihu’s disclosure in the light of the New Testament), can be the divine Logos himself, we shall here readily recognise a presage of the mystery which is unveiled in the New Testament: “God was in Christ, and reconciled the world unto Himself.” A presage of this mystery, flashing through the darkness, we have already read in Job 17:3 (comp. Job 16:21; and, on the other hand, in order to see how this anticipation is kindled by the thought of the opposite, Job 9:33). The presage which meets us here is like another in Ps 107 - - a psalm which has many points of coincidence with the book of Job - where in Job 33:20 we find, “He sent His word, and healed them.”In his introduction, p. 76, Schlottmann says: “The conceptions of Wisdom and of the Revealing Angel were already united in that of the Eternal Word in the ante-Christian, Jewish theology. Therein the fact of the divine revelation in Christ found the forms in which it could accommodate itself to the understanding, and stimulate succeeding ages to further thought and penetration.” Thus it is: between the Chokma of the canonical books and the post-biblical development of the philosophy of religion (dogmatism) which culminates in Philo, there is an historical connection, and, indeed, one that has to do with the development of redemption. Vid., Luth. Zeitschrift, 1863, S. 219ff.

At any rate, Elihu expresses it as a postulate, that the deliverance of man can only be effected by a superhuman being, as it is in reality accomplished by the man who is at the same time God, and from all eternity the Lord of the angels of light.

The following strophe (Job 33:25) now describes the results of the favour wrought out for man by the מלאך מליץ.

Job 33:25-28 25  His flesh swelleth with the freshness of youth,

He returneth to the days of his youth. 26  If he prayeth to Eloah, He showeth him favour,

So that he seeth His face with joy,

And thus He recompenseth to man his uprightness. 27  He singeth to men and saith: “I had sinned and perverted what was straight, “And it was not recompensed to me. 28  “He hath delivered my soul from going down into the pit, “And my life rejoiceth in the light.”

Misled by the change of the perf. and fut. in Job 33:25, Jer. translates Job 33:25 : consumta est caro ejus a suppliciis; Targ.: His flesh had been weakened (אתחלישׁ), or made thin (אתקלישׁ), more than the flesh of a child; Raschi: it had become burst (French אשקושא, in connection with which only פשׁ appears to have been in his mind, in the sense of springing up, prendre son escousse) from the shaking (of disease). All these interpretations are worthless; נער, peculiar to the Elihu section in the book of Job (here and Job 36:14), does not signify shaking, but is equivalent to נערים (Job 13:26; Job 31:18); and רטפשׁ is in the perf. only because the passive quadriliteral would not so easily accommodate itself to inflexion (by which all those asserted significations, which suit only the perf. sense, fall to the ground). The Chateph instead of the simple Sehevâ is only in order to give greater importance to the passive u. But as to the origin of the quadriliteral (on the four modes of the origin of roots of more than three radicals, vid., Jesurun, pp. 160-166), there is no reason for regarding it as a mixed form derived from two different verbs: it is formed just like פּרשׁז (from פּרשׁ, by Arabizing = פּרשׂ) with a sibilant termination from רטף = רטב, and therefore signifies to be (to have been made) over moist or juicy. However, there is yet another almost more commendable explanation possible. In Arab. ṭrfš signifies to recover, prop. to grow green, become fresh (perhaps from tarufa, as in the signification to blink, from tarafa). From this Arab. tarfasha, or even from a Hebr. טרפּשׁ,The Talmud. טרפשׁא דליבא (Chullin, 49 b) signifies, according to the customary rendering, the pericardium, and טרפשׁא דכבדא (ib. 46 a) the diaphragm, or rather the little net (omentum minus). Originally, however, the former signified the cushion of fat under the pericardium on which the heart rests, especially in the crossing of the furrows; the latter the accumulation of fat on the porta (πύλη) and between the laminae of the little net. For טרפשׁ is correctly explained by שׁומן, fat. It has nothing to do with τράπεζα (an old name for a part of the liver), with which Ges. after Buxtorf connects it.pinguefacere (which may with Fürst be regarded as springing from טפשׁ, to be fleshy, like כּרבּל, כּרסם), רטפשׁ might have sprung by transposition. In a remarkable manner one and the same idea is attained by all these ways: whether we regard וטפשׁ as a mixed form from רטב and טפשׁ, or as an extended root-form from one or other of these verbs, it is always according to the idea: a superabundance of fresh healthfulness. The מן or מנּער is chiefly regarded as comparative: more than youth, i.e., leaving this behind, or exceeding it, Ew. §221, a; but Job 33:25, according to which he who was hitherto sick unto death actually renews his youth, makes it more natural to take the מן as causal: it swells from youth or youthfulness. In this description of the renovation which the man experiences, it is everywhere assumed that he has taken the right way announced to him by the mediating angel. Accordingly, Job 33:26 is not intended of prayer that is heard, which resulted in pardon, but of prayer that may be heard continually, which results from the pardon: if he prays to Eloah (fut. hypotheticum as Job 22:27, vid., on Job 29:24), He receives him favourably (רצה, Arab. raḍiya, with ב, Arab. b, to have pleasure in any one, with the acc. eum gratum vel acceptum habere), and he (whose state of favour is now established anew) sees God’s countenance (which has been hitherto veiled from him, Job 34:29) with rejoicing (as Psa 33:3 and freq.), and He (God) recompenses to the man his uprightness (in his prolonged course of life), or prop., since it is not ויּשׁלּם, but ויּשׁב, He restores on His part his relation in accordance with the order of redemption, for that is the idea of צדקה; the word has either a legal or a so-to-speak evangelical meaning, in which latter, used of God (as so frequently in Isaiah II), it describes His rule in accordance with His counsel and order of redemption; the primary notion is strict observance of a given rule.

In Job 33:27 the favoured one is again the subj. This change of person, without any indication of the same, belongs to the peculiarities of the Hebrew, and, in general, of the Oriental style, described in the Geschichte der jüd. Poesie, S. 189 [History of Jewish Poetry;] the reference of ויּרא, as Hiph., to God, which is preferred by most expositors, is consequently unnecessary. Moreover, the interpretation: He causes his (the favoured one’s) countenance to behold joy (Umbr., Ew.), is improbable as regards the phrase (נראה) ראה פני ה, and also syntactically lame; and the interpretation: He causes (him, the favoured one) to behold His (the divine) countenance with joy (Hirz., Hahn, Schlottm., and others), halts in like manner, since this would be expressed by ויּראהוּ (ויּראנּוּ). By the reference to psalmody which follows in Job 33:27 (comp. Job 36:24), it becomes natural that we should understand Job 33:26 according to such passages in the Psalms as Psa 90:2; Psa 67:2; Psa 17:15. ישׂר is a poetically contracted fut. after the manner of a jussive, for ישׁוּר; and perhaps it is a dialectic form, for the Kal שׁוּר = שׁיר occurs only besides in 1Sa 18:6 as Chethîb. With על (comp. Pro 25:20) it signifies to address a song to any one, to sing to him. Now follows the psalm of the favoured one in outline; Job 33:28 also belongs to it, where the Keri (Targ. Jer.), without any evident reason whatever, gets rid of the 1 pers. (lxx, Syr.). I had sinned - he says, as he looks back ashamed and thankful - and perverted what was straight (comp. the confession of the penitent, Psa 106:6), ולא שׁוה לי, et non aequale factum s. non aequatum est mihi,In Arabic swy (sawa) is the most general expression for “to be worth, to cost,” usually with the acc. of price, but also with li, e.g., in the proverb hal ka‛ke mâ tiswe li - hal da‛ke , this (wretched) bite of bread (of subsistence) is not worth this (excessive) pressure after it. Accordingly ולא שׁוה לי would signify: it (what I suffered) came not equal to me (did not balance me), which at any rate is equivalent to ”it did not cost my life” (Wetzst.), but would be indistinctly expressed. i.e., it has not been recompensed to me according to my deserts, favour instead of right is come upon me. שׁוה (Arab. sawâ) is intended neutrally, not so that God would be the subj. (lxx καὶ οὐκ ἄξια ἤτασέ με ὧν ἥμαρτον). Now follows, Job 33:28, the positive expression of the favour experienced. The phrase עבר בשׁחת, after the analogy of עבר בשׁלח above, and also חיּה for חיּים, are characteristic of the Elihu section. Beautiful is the close of this psalm in nuce: “and my life refreshes itself (ראה בּ as Job 20:17 and freq.) in the light,” viz., in the light of the divine countenance, which has again risen upon me, i.e., in the gracious presence of God, which I am again become fully conscious of.

Job 33:29-33 29  Behold, God doeth all

Twice, thrice with man, 30  To bring back his soul from the pit,

That it may become light in the light of life. 31  Listen, O Job, hearken to me;

Be silent and let me speak on. 32  Yet if thou hast words, answer me;

Speak, for I desire thy justification. 33  If not, hearken thou to me;

Be silent and I will teach thee wisdom.

After having described two prominent modes of divine interposition for the moral restoration and welfare of man, he adds, Job 33:29, that God undertakes (observe the want of parallelism in the distich, Job 33:29) everything with a man twice or thrice (asyndeton, as e.g., Isa 17:6, in the sense of bis terve) in order to bring back his soul from the pit (שׁחת, here for the fifth time in this speech, without being anywhere interchanged with שׁאול or another synonym, which is remarkable), that it, having hitherto been encompassed by the darkness of death, may be, or become, light (לאור, inf. Niph., syncopated from להאור, Ew. §244, b) in the light of life (as it were bask in the new and restored light of life) - it does not always happen, for these are experiences of no ordinary kind, which interrupt the daily course of life; and it is not even repeated again and again constantly, for if it is without effect the first time, it is repeated a second or third time, but it has an end if the man trifles constantly with the disciplinary work of grace which designs his good. Finally, Elihu calls upon Job quietly to ponder this, that he may proceed; nevertheless, if he has words, i.e., if he thinks he is able to advance any appropriate objections, he is continually to answer him (השׁיב with acc. of the person, as Job 33:5), for he (Elihu) would willingly justify him, i.e., he would gladly be in the position to be able to acknowledge Job to be right, and to have the accusation dispensed with. Hirz. and others render falsely: I wish thy justification, i.e., thou shouldst justify thyself; in this case נפשׁך ought to be supplied, which is unnecessary: חפץ, without a change of subject, has the inf. constr. here without ל, as it has the inf. absol. in Job 13:3, and צדּק signifies to vindicate (as Job 32:2), or acknowledge to be in the right (as the Piel of צדק, Job 33:12), both of which are blended here. The lxx, which translates θέλω γὰρ δικαιωθῆναί σε, has probably read צדקך (Psa 35:27). If it is not so (אם־אין as Gen 30:1), viz., that he does not intend to defend himself with reference to his expostulation with God on account of the affliction decreed for him, he shall on his part (אתּה) listen, shall be silent and be further taught wisdom.Quasi hac ratione Heliu sanctum Iob convicerit! exclaims Beda, after a complete exposition of this speech. He regards Elihu as the type of the false wisdom of the heathen, which fails to recognise and persecutes the servant of God: Sunt alii extra ecclesiam, qui Christo ejusque ecclesiae similiter adversantur, quorum imaginem praetulit Balaam ille ariolus, qui et Elieu sicut patrum traditio habet (Balaam and Elihu, one person - a worthless conceit repeated in the Talmud and Midrash), qui contra ipsum sanctum Iob multa improbe et injuriose locutus est, in tantum ut etiam displiceret in una ejus et indisciplinata loquacitas.Bedae Opp. ed. Basil. iii. col. 602f. 786. The commentary also bears the false name of Jerome Hieronymus, and as a writing attributed to him is contained in tom. v. Opp. ed. Vallarsi.

Gregory the Great, in his Moralia, expresses himself no less unfavourably at the conclusion of this speech:Opp. ed. Prais, i. col. 777.Magna Eliu ac valde fortia protulit, sed hoc unusquisque arrogans habere proprium solet, quod dum vera ac mystica loquitur subito per tumorem cordis quaedam inania et superba permiscet. He also regards Elihu as an emblem of confident arrogance, yet not as a type of a heathen philosopher, but of a believing yet vain and arrogant teacher. This tone in judging of Elihu, first started by Jerome, has spread somewhat extensively in the Western Church. In the age of the Reformation, e.g., Victorin Strigel takes this side: Elihu is regarded by him as exemplum ambitiosi oratoris qui plenus sit ostentatione et audacia inusitate sine mente. Also in the Greek Eastern Church such views are not wanting. Elihu says much that is good, and excels the friends in this, that he does not condemn Job; Olympiodorus adds, πλὴν οὐκ ἐνόησε τοῦ δικαίου τῆν διάνοιαν, but he has not understood the true idea of the servant of God!Catena in Job. Londin. p. 484, where it is further said, Ὅθεν λογιζόμεθα καὶ τόν θεὸν μήτε ἐπαινέσαι τὸν Ελιοὺς, ἐπειδὴ μὴ νενόηκε τοῦ Ἰὼβ τοὺς λόγους, μήτε μὴν καταδικάσαι, ἐπειδὴ μὴ ἀσεβείας αὐτὸν κατέκρινε.

In modern times, Herder entertains the same judgment. Elihu’s speech, in comparison with the short, majestic, solemn language of the Creator, he calls “the weak rambling speech of a boy.” “Elihu, a young prophet” - he says further on his Geist der Ebr. Poesie, where he expounds the book of Job as a composition - “arrogant, bold, alone wise, draws fine pictures without end or aim; hence no one answers him, and he stands there merely as a shadow.”Edition 1805, S. 101, 142.

Among the latest expositors, Umbreit (Edition 2, 1832) consider’s Elihu’s appearance as “an uncalled-for stumbling in of a conceited young philosopher into the conflict that is already properly ended; the silent contempt with which one allows him to speak is the merited reward of a babbler.” In later years Umbreit gave up this depreciation of Elihu.Vid., Riehm, Blätter der Erinnerung an F. W. C. Umbreit (1862), S. 58.

Nevertheless Hahn, in his Comm. zu Iob (1850), has sought anew to prove that Elihu’s speeches are meant indeed to furnish a solution, but do not really do so: on the contrary, the poet intentionally represents the character of Elihu as that “of a most conceited and arrogant young man, boastful and officious in his undeniable knowingness.” The unfavourable judgments have been carried still further, inasmuch as an attempt has even been made to regard Elihu as a disguise for Satan in the organism of the drama;Thus the writer of a treatise in the 3rd vol. of Bernstein’s Analekten, entitled: Der Satan als Irrgeist und Engel des Lichts. but it may be more suitable to break off this unpleasant subject than to continue it.

In fact this dogmatic criticism of Elihu’s character and speeches produces a painful impression. For, granted that it might be otherwise, and the poet really had designed to bring forward in these speeches of Elihu respecting God’s own appearing an incontrovertible apology for His holy love, as a love which is at work even in such dispensations of affliction as that of Job: what offence against the deep earnestness of this portion of Holy Scripture would there be in this degradation of Elihu to an absurd character, in that depreciation of him to a babbler promising much and performing little! But that the poet is really in earnest in everything he puts into Elihu’s mouth, is at once shown by the description, Job 33:13-30, which forms the kernel of the contents of the first speech. This description of the manifold ways of the divine communication to man, upon a contrite attention to which his rescue from destruction depends, belongs to the most comprehensive passages of the Old Testament; and I know instances of the powerful effect which it can produce in arousing from the sleep of security and awakening penitence. If one, further, casts a glance at the historical introduction of Elihu, Job 32:1-5, the poet there gives no indication that he intends in Elihu to bring the odd character of a young poltroon before us. The motive and aim of his coming forward, as they are there given, are fully authorized. If one considers, further, that the poet makes Job keep silence at the speeches of Elihu, it may also be inferred therefrom that he believes he has put answers into Elihu’s mouth by which he must feel himself most deeply smitten; such truths as Job 32:13-22, drawn from the depths of moral experience, could not have been put forth if Job’s silence were intended to be the punishment of contempt.

These counter-considerations also really affect another possible and milder apprehension of the young speaker, inasmuch as, with von Hofmann, the gravitating point of the book of Job is transferred to the fact of the Theophany as the only satisfactory practical solution of the mystery of affliction: it is solved by God Himself coming down and acknowledging Job as His servant. Elihu - thus one can say from this point of view - is not one of Job’s friends, whose duty it was to comfort him; but the moral judgment of man’s perception of God is made known by this teacher, but without any other effect than that Job is silent. There is one duty towards Job which he has not violated, for he has not to fulfil the duty of friendship: The only art of correct theorizing is to put an opponent to silence, and to have spoken to the wind is the one punishment appropriate to it. This milder rendering also does not satisfy; for, in the idea of the poet, Elihu’s speeches are not only a thus negative, but the positive preparation for Jehovah’s appearing. In the idea of the poet, Job is silent because he does not know how to answer Elihu, and therefore feels himself overcome.The preparation is negative only so far as Elihu causes Job to be silent and to cease to murmur; but Jehovah drawn from him a confession of penitence on account of his murmuring. This positive relation of the appearing of Jehovah to that for which Elihu negatively prepares the way, is rightly emphasized by Schlottm., Räbiger (De l. Iobi sententia primaria, 1860, 4), and others, as favourable to the authenticity.

And, in fact, what answer should he give to this first speech? Elihu wishes to dispute Job’s self-justification, which places God’s justice in the shade, but not indeed in the friends’ judging, condemnatory manner: he wishes to dispute Job’s notion that his affliction proceeds from a hostile purpose on the part of God, and sets himself here, as there, a perfectly correct task, which he seeks to accomplish by directing Job to regard his affliction, not indeed as a punishment from the angry God, but as a chastisement of the God who desires his highest good, as disciplinary affliction which is intended to secure him against hurtful temptation to sin, especially to pride, by salutary humiliation, and will have a glorious issue, as soon as it has in itself accomplished that at which it aims.

It is true one must listen very closely to discover the difference between the tone which Elihu takes and the tone in which Eliphaz began his first speech. But there is a difference notwithstanding: both designate Job’s affliction as a chastisement (מוסר), which will end gloriously, if he receives it without murmuring; but Eliphaz at once demands of him humiliation under the mighty hand of God; Elihu, on the contrary, makes this humiliation lighter to him, by setting over against his longing for God to answer him, the pleasing teaching that his affliction in itself is already the speech of God to him, - a speech designed to educate him, and to bring about his spiritual well-being. What objection could Job, who has hitherto maintained his own righteousness in opposition to affliction as a hostile decree, now raise, when it is represented to him as a wholesome medicine reached forth to him by the holy God of love? What objection could Job now raise, without, in common, offensive self-righteousness, falling into contradiction with his own confession that he is a sinful man, Job 14:4, comp. Job 13:26? Therefore Elihu has not spoken to the wind, and it cannot have been the design of the poet to represent the feebleness of theory and rhetoric in contrast with the convincing power which there is in the fact of Jehovah’s appearing.

But would it be possible, that from the earliest times one could form such a condemnatory, depreciating judgment concerning Elihu’s speeches, if it had not been a matter of certainty with them? If of two such enlightened men as Augustine and Jerome, the former can say of Elihu: ut primas partes modestiae habuit, ita et sapientiae, while the latter, and after his example Bede, can consider him as a type of a heathen philosophy hostile to the faith, or of a selfishly perverted spirit of prophecy: they must surely have two sides which make it possible to form directly opposite opinions concerning them. Thus is it also in reality. On the one side, they express great, earnest, humiliating truths, which even the holiest man in his affliction must suffer himself to be told, especially if he has fallen into such vainglorying and such murmuring against God as Job did; on the other side, they do not give such sharply-defined expression to that which is intended characteristically to distinguish them from the speeches of the friends, viz., that they regard Job not as רשׁע, and his affliction not as just retribution, but as a wholesome means of discipline, that all misunderstanding would be excluded, as all the expositors who acknowledge themselves unable to perceive an essential difference between Elihu’s standpoint and the original standpoint of the friends, show. But the most surprising thing is, that the peculiar, true aim of Job’s affliction, viz., his being proved as God’s servant, is by no means thoroughly clear in them. From the prologue we know that Job’s affliction is designed to show that there is a piety which also retains its hold on God amid the loss of all earthly goods, and even in the face of death in the midst of the darkest night of affliction; that it is designed to justify God’s choice before Satan, and bring the latter to ruin; that it is a part of the conflict with the serpent, whose head cannot be crushed without its sting being felt in the heel of the conqueror; in fine, expressed in New Testament language, that it falls under the point of view of the cross (σταυρός), which has its ground not so much in the sinfulness of the sufferer, as in the share which is assigned to him in the conflict of good with evil that exists in the world. It cannot be supposed that the poet would, in the speeches of Elihu, set another design in opposition to the design of Job’s affliction expressed in the prologue; on the contrary, he started from the assumption that the one design does not exclude the other, and in connection with the imperfectness of the righteousness even of the holiest man, the one is easily added to the other; but it was not in his power to give expression to both grounds of explanation of Job’s affliction side by side, and thus to make this intermediate section “the beating heart”Vid., Hengstenberg, Lecture on the Book of Job. of the whole. The aspect of the affliction as a chastisement so greatly preponderates, that the other, viz., as a trial or proving, is as it were swallowed up by it. One of the old writersJacob Hoffmann (of St. Gallen), Gedult Iobs, Basel, 1663 (a rare little book which I became acquainted with in the town library of St. Gallen). says, “Elihu proves that it can indeed be that a man may fear and honour God from the heart, and consequently be in favour with God, and still be heavily visited by God, either for a trial of faith, hope, and patience, or for the revelation and improvement of the sinful blemishes which now and then are also hidden from the pious.” According to this, both aspects are found united in Elihu’s speeches; but in this first speech, at least, we cannot find it.

There is another poet, whose charisma does not come up to that of the older poet, who in this speech pursues the well-authorized purpose not only of moderating what is extreme in Job’s speeches, but also of bringing out what is true in the speeches of the friends.On this subject see my Art. Hiob in Herzog’s Real-Encyklopädie, vi. 116-119, and comp. Kahnis, Dogmatik, i. 306-309, and my Für und wider Kahnis (1863), S. 19-21.

While the book of Job, apart from these speeches, presents in the Old Testament way the great truth which Paul, Rom 8:1, expresses in the words, οὐδέν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ, this other poet has given expression at the same time, in the connection of the drama, to the great truth, 1Co 11:32, κρινόμενοι ὑπὸ τοῦ δυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. That it is another poet, is already manifest from his inferior, or if it is preferred, different, poetic gift. True, A. B. Davidson has again recently asserted, that by supporting it by such observations, the critical question is made “a question of subjective taste.” But if these speeches and the other parts of the book are said to have been written by one poet, there is an end to all critical judgment in such questions generally. One cannot avoid the impression of the distance between them; and if it be suppressed for a time, it will nevertheless make itself constantly felt. But do the prophecies of Malachi stand lower in the scale of the historical development of revelation, because the Salomonic glory of prophetic speech which we admire in Isaiah is wanting in them? Just as little do we depreciate the spiritual glory of these speeches, when we find the outward glory of the rest of the book wanting in them. They occupy a position of the highest worth in the historical development of revelation and redemption. They are a perfecting part of the canonical Scriptures. In their origin, also, they are not much later;Seinecke (Der Grundgedanke des B. Hiob, 1863) places it, with Ewald, 100-200 years later; and, moreover, asserts that the book of Job has no foundation whatever in oral tradition - Job is the Israel of the exile, Uz is Judaea, etc. indeed, I venture to assert that they are by a contemporary member even of the Chokma-fellowship from which the book of Job has its rise. For they stand in like intimate relation with the rest of the book to the two Ezrahite Psalms, 88, 89; they have, as to their doctrinal contents, the fundamental features of the Israelitish Chokma in common; they speak another and still similar Aramaizing and Arabizing language (hebraicum arabicumque sermonem et interdum syrum, as Jerome expresses it in his Praef. in l. Iobi); in fact, we shall further on meet with linguistic signs that the poet who wrote this addition has lived together with the poet of the book of Job in one spot beyond the Holy Land, and speaks a Hebrew bearing traces of a like dialectic influence.

The Address of Elihu. (b. c. 1520.)

1 Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words. 2 Behold, now I have opened my mouth, my tongue hath spoken in my mouth. 3 My words shall be of the uprightness of my heart: and my lips shall utter knowledge clearly. 4 The Spirit of God hath made me, and the breath of the Almighty hath given me life. 5 If thou canst answer me, set thy words in order before me, stand up. 6 Behold, I am according to thy wish in God's stead: I also am formed out of the clay. 7 Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee.

Several arguments Elihu here uses to persuade Job not only to give him a patient hearing, but to believe that he designed him a good office, and to take it kindly, and be willing to receive the instructions he was now about to give him. Let Job consider, 1. That Elihu does not join with his three friends against him. He has, in the foregoing chapter, declared his dislike of their proceedings, disclaimed their hypothesis, and quite set aside the method they took of healing Job. "Wherefore, Job, I pray thee, hear my speech, v. 1. They were all in the same song, all spoke in the same strain; but I am trying a new say, therefore hearken to all my words, and not to some of them only;" for we cannot judge of a discourse unless we take it entire and hearken to it all. 2. That he intended to make a solemn business of it, not to put in a word by the by, or give a short repartee, to show his wit: after long silence he opened his mouth (v. 2), with deliberation and design. Upon mature consideration he had already begun to speak, and was prepared to go on if Job would encourage him by his attention. 3. That he was resolved to speak as he thought and not otherwise (v. 3): "My words shall be of the uprightness of my heart, the genuine product of my convictions and sentiments." There was reason to suspect that Job's three friends did not think, in their consciences, that Job was so bad a man as they had in their discourses, merely for the support of their hypothesis, represented him to be; and that was not fair. It is a base thing to condemn those with our tongues, to serve a turn, whom at the same time we cannot but in our consciences think well of. Elihu is an honest man, and scorns to do so. 4. That what he said should be easy, and not dark and hard to be understood: My lips shall utterly knowledge clearly. Job shall readily comprehend his meaning, and perceive what he aims at. Those that speak of the things of God should carefully avoid all obscurity and perplexedness both of notion and expression, and speak as plainly and clearly as they can; for by that it will appear that they do themselves understand what they speak of, that they mean honestly, and design the edification of those they speak to. 5. That he would, in his discourse, make the best use he could of the reason and understanding God had given him, that life, that rational soul which he received from the Spirit of God and the breath of the Almighty, v. 4. He owns himself unfit to enter into the lists with his seniors, yet he desires they will not despise his youth, for that he is God's workmanship as well as they, made by the same hand, endued with the same noble powers and faculties, and designed for the same great end; and therefore why may not the God that made him make use of his as an instrument of good to Job? With this consideration also we should quicken ourselves (and perhaps Elihu made that use of it) to do good in our places according to our capacity. God has made us, and given us life, and therefore we should study to use our life to some good purpose, to spend it in glorifying God and serving our generation according to his will, that we may answer the end of our creation and it may not be said that we were made in vain. 6. That he would be very willing to hear what Job could object against what he had to say (v. 5): "If thou canst, answer me. If thou hast so much strength and spirit left thee, and art not quite spent with the distemper and the dispute, set thy words in order, and they shall have their due consideration." Those that can speak reason will hear reason. 7. That he had often wished for one that would appear for God, with whom he might freely expostulate, and to whom, as arbitrator, he might refer the matter, and such a one Elihu would be (v. 6): I am, according to thy wish, in God's stead. How pathetically had Job wished (ch. xvi. 21), O that one might plead for a man with God! and (ch. xxii. 3), O that I knew where I might find him! Only he would make it his bargain that his dread should not make him afraid, ch. xiii. 21. "Now," says Elihu, "look upon me, for this once, as in God's stead. I will undertake to plead his cause with thee and to show thee wherein thou hast affronted him and what he has against thee; and what appeals or complaints thou hast to make to God make them to me." 8. That he was not an unequal match for him: "I also am formed out of the clay. I also, as well as the first man (Gen. ii. 7), I also as well as thou." Job had urged this with God as a reason why he should not bear hard upon him (ch. x. 9), Remember that thou hast made me as the clay. "I," says Elihu, "am formed out of the clay as well as thou," formed of the same clay, so some read it. It is good for us all to consider that we are formed out of the clay; and well for us it is that those who are to us in God's stead are so, that he speaks to us by men like ourselves, according to Israel's wish upon a full trial, Deut. v. 24. God has wisely deposited the treasure in earthen vessels like ourselves, 2 Cor. iv. 7. 9. That he would have no reason to be frightened at the assault he made upon him (v. 7): "My terror shall not make thee afraid," (1.) "As thy friends have done with their arguings. I will not reproach thee as they have done, nor draw up such a heavy charge against thee, Nor," (2.) "As God would do if he should appear to reason with thee. I stand upon the same level with thee, and am made of the same mould, and therefore cannot impose that terror upon thee which thou mayest justly dread from the appearance of the divine Majesty." If we would rightly convince men, it must be by reason, not by terror, by fair arguing, not by a heavy hand.

8 Surely thou hast spoken in mine hearing, and I have heard the voice of thy words, saying, 9 I am clean without transgression, I am innocent; neither is there iniquity in me. 10 Behold, he findeth occasions against me, he counteth me for his enemy, 11 He putteth my feet in the stocks, he marketh all my paths. 12 Behold, in this thou art not just: I will answer thee, that God is greater than man. 13 Why dost thou strive against him? for he giveth not account of any of his matters.

In these verses,

I. Elihu particularly charges Job with some indecent expressions that had dropped from him, reflecting upon the justice and goodness of God in his dealings with him. He does not ground the charge upon report, but was himself an ear-witness of what he here reproves him for (v. 8): "Thou hast spoken it in my hearing, and in the hearing of all this company." He had it not at second hand; if so, he would have hoped it was not so bad as it was represented. He did not hear it from Job in private conversation, for then he would not have been so ill-bred as to repeat it thus publicly; but Job had said it openly, and therefore it was fit he should be openly reproved for it. Those that sin before all rebuke before all. When we hear any thing said that tends to God's dishonour we ought publicly to bear our testimony against it. What is said amiss in our hearing we are concerned to reprove; for you are my witnesses, saith the Lord, to confront the accuser. 1. Job had represented himself as innocent (v. 9): Thou hast said, I am clean without transgression. Job had not said this totidem verbis—in so many words; nay, he had owned himself to have sinned and to be impure before God; but he had indeed said, Thou knowest that I am not wicked, my righteousness I hold fast, and the like, on which Elihu might ground this charge. It was true that Job was a perfect and an upright man and not such a one as his friends had represented him; but he ought not to have insisted so much upon it, as if God had therefore done him wrong in afflicting him. Yet, it should seem, Elihu did not deal fairly in charging Job with saying that he was clean and innocent from all transgression, when he only pleaded that he was upright and innocent from the great transgression. But those that speak passionately and unwarily must thank themselves if they be misunderstood; they should have taken more care. 2. He had represented God as severe in marking what he did amiss and taking all advantages against him (v. 10, 11), as if he sought opportunity to pick quarrels with him. He findeth occasions against me, which supposes seeking them. To this purport Job had spoken, ch. xiv. 16, 17, Dost thou not watch over my sin? He counteth me for his enemy; so he had expressly said, ch. xiii. 24; xix. 11. "He putteth my feet in the stocks, that, as I cannot contend with him, so I may not be able to flee from him;" this he had said, ch. xiii. 27. He marketh all my paths; so he had said, ch. xiii. 27.

II. He endeavours to convince him that he had spoken amiss in speaking thus, and that he ought to humble himself before God for it, and by repentance to unsay it (v. 12): Behold, in this thou art not just. Here thou art not in the right, so some read it. See; the difference between the charge which Elihu exhibited against Job and that which was preferred against him by his other friends; they would not own that he was just at all, but Elihu only says, "In this, in saying this, thou art not just." 1. "Thou dost not deal justly with God." To be just is to render to all their due; now we do not render to God his due, nor are we just to him, if we do not acknowledge his equity and kindness in all his dispensations of his providence towards us, that he is righteous in all his ways, and that, however it be, yet he is good. 2. "Thou dost not speak the language of a righteous man. I do not deny but thou art such a one, but in this thou dost not make it to appear." Many that are just yet, in some particular instances, do not speak and act like themselves; and as, on the one hand, we must not fail to tell even a good man wherein he mistakes and does amiss, nor flatter him in his errors and passions, for in that we are not kind, so on the other hand we must not draw men's characters, nor pass a judgment on them, from one instance, or some few misplaced words, for in that we are not just. In many things we all offend, and therefore must be candid in our censures. Two things Elihu proposes to Job's consideration, to convince him that he had said amiss:—(1.) That God is infinitely above us, and therefore it is madness to contend with him; for if he plead against us with his great power we cannot stand before him. I will answer thee, says Elihu, in one word, which carries its own evidence along with it, That God is greater than man; no doubt he is, infinitely greater. Between God and man there is no proportion. Job had himself said a great deal, and admirably well, concerning the greatness of God, his irresistible power and incontestable sovereignty, his terrible majesty and unsearchable immensity. "Now," said Elihu, "do but consider what thou thyself hast said concerning the greatness of God, and apply it to thyself; if he is greater than man, he is greater than thou, and thou wilt see reason enough to repent of these ill-natures, ill-favoured, reflections upon him, and to blush at thy folly, and tremble to think of thy own presumption." Note, There is enough in this one plain unquestionable truth, That God is greater than man, if duly improved, for ever to put to silence and to shame all our complaints of his providence and our exceptions against his dealings with us. He is not only more wise and powerful than we are, and therefore it is to no purpose to contend with him who will be too hard for us, but more holy, just, and good, for these are the transcendent glories and excellencies of the divine nature; in these God is greater than man, and therefore it is absurd and unreasonable to find fault with him, for he is certainly in the right. (2.) That God is not accountable to us (v. 13): Why dost thou strive against him? Those that complain of God strive against him, implead him, impeach him, bring an action against him. And why do they do so? For what cause? To what purpose? Note, It is an unreasonable thing for us, weak, foolish, sinful, creatures, to strive with a God of infinite wisdom, power, and goodness. Woe to the clay that strives with the potter; for he gives no account of any of his matters. He is under no obligation to show us a reason for what he does, neither to tell us what he designs to do (in what method, at what time, by what instruments) nor to tell us why he deals thus with us. He is not bound either to justify his own proceedings or to satisfy our demands and enquiries; his judgments will certainly justify themselves. If we do not satisfy ourselves in them, it is our own fault. It is therefore daring impiety for us to arraign God at our bar, or challenge him to show cause for what he doeth, to say unto him, What doest thou? or, Why doest thou so? He gives not account of all his matters (so some read it); he reveals as much as it is fit for us to know, as follows here (v. 14), but still there are secret things, which belong not to us, which it is not for us to pry into.

14 For God speaketh once, yea twice, yet man perceiveth it not. 15 In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; 16 Then he openeth the ears of men, and sealeth their instruction, 17 That he may withdraw man from his purpose, and hide pride from man. 18 He keepeth back his soul from the pit, and his life from perishing by the sword.

Job had complained that God kept him wholly in the dark concerning the meaning of his dealings with him, and therefore concluded he dealt with him as his enemy. "No," says Elihu, "he speaks to you, but you do not perceive him; so that the fault is yours, not his; and he is designing your real good even in those dispensations which you put this harsh construction upon." Observe in general, 1. What a friend God is to our welfare: He speaketh to us once, yea, twice, v. 14. It is a token of his favour that, notwithstanding the distance and quarrel between us and him, yet he is pleased to speak to us. It is an evidence of his gracious design that he is pleased to speak to us of our own concerns, to show us what is our duty and what our interest, what he requires of us and what we may expect from him, to tell us of our faults and warn us of our danger, to show us the way and to lead us in it. This he does once, yea, twice, that is, again and again; when one warning is neglected he gives another, not willing that any should perish. Precept must be upon precept, and line upon line; it is so, that sinners may be left inexcusable. 2. What enemies we are to our own welfare: Man perceives it not, that is, he does not heed it or regard it, does not discern or understand it, is not aware that it is the voice of God, nor does he receive the things revealed, for they are foolishness to him; he stops his ear, stands in his own light, rejects the counsel of God against himself, and so is never the wiser, no not for the dictates of wisdom itself. God speaks to us by conscience, by providences, and by ministers, of all which Elihu here discourses at large, to show Job that God was both telling him his mind and doing him a kindness, even now that he seemed to keep him in the dark and so treat him as a stranger, and to keep him in distress and so treat him as an enemy. There was not then, that we know of, any divine revelation in writing, and therefore that is not here mentioned among the ways by which God speaks to men, though now it is the principal way.

In these verses he shows how God teaches and admonishes the children of men by their own consciences. Observe,

I. The proper season and opportunity for these admonitions (v. 15): In a dream, in slumberings upon the bed, when men are retired from the world and the business and conversation of it. It is a good time for them to retire into their own hearts, and commune with them, when they are upon their beds, solitary and still, Ps. iv. 4. It is the time God takes for dealing personally with men. 1. When he sent angels, extraordinary messengers, on his errands, he commonly chose that time for the delivery of their messages, when by deep sleep falling on men the bodily senses were all locked up and the mind more free to receive the immediate communications of divine light. Thus he made his mind known to the prophets by visions and dreams (Num. xii. 6); thus he warned Abimelech (Gen. xx. 3), Laban (Gen. xxxi. 24), Joseph (Matt. i. 20); thus he made known to Pharaoh and Nebuchadnezzar things that should come to pass hereafter. 2. When he stirred up conscience, that ordinary deputy of his, in the soul, to do its office, he took that opportunity, either when deep sleep fell on men (for, though dreams mostly come from fancy, some may come from conscience) or in slumberings, when men are between sleeping and waking, reflecting at night upon the business of the foregoing day or projecting in the morning the business of the ensuing day; then is a proper time for their hearts to reproach them for what they have done ill and to admonish them what they should do. See Isa. xxx. 21.

II. The power and force with which those admonitions come, v. 16. When God designs men's good by the convictions and dictates of their own consciences, 1. He gives them admission, and makes them to be heeded: Then he opens the ears of men, which were before shut against the voice of this charmer, Ps. lviii. 5. He opens the heart, as he opened Lydia's, and so opens the ears. He takes away that which stopped the ear, so that the conviction finds or forces its way; nay, he works in the soul a submission to the regimen of conscience and a compliance with its rules, for that follows upon God's opening the ear, Isa. l. 5. God has opened my ear, and I was not rebellious. 2. He gives them a lodgment in the heart and makes them to abide: He sealeth their instruction, that is, the instruction that is designed for them and is suited to them; this he makes their souls to receive the deep and lasting impression of, as the wax of the seal. When the heart is delivered into divine instructions, as into a mould, then the work is done.

III. The end and design of these admonitions that are sent. 1. To keep men from sin, and particularly the sin of pride (v. 17). That he may withdraw man from his purpose, that is, from his evil purposes, may change the temper of his mind and the course of his life, his disposition and inclination, or prevent some particular sin he is in danger of falling into, that he may withdraw man from his work, may make him leave off man's work, which is working for the world and the flesh, and may set him to work the work of God. Many a man has been stopped in the full career of a sinful pursuit by the seasonable checks of his own conscience, saying, Do not this abominable thing which the Lord hates. Particularly, God does, by this means, hide pride from man, that is, hide those things from him which are the matter of his pride, and take his mind off from dwelling upon them, by setting before him what reason he has to be humble. That he may take away pride from man (so some read it), that he may pluck up that root of bitterness which is the cause of so much sin. All those whom God has mercy in store for he will humble and hide pride from. Pride makes people eager and resolute in the prosecution of their purposes; they will have their way, therefore God withdraws them from their purposes, by mortifying their pride. 2. To keep men from ruin, v. 18. While sinners are pursuing their evil purposes, and indulging their pride, their souls are hastening apace to the pit, to the sword, to destruction, both in this world and that to come; but when God, by the admonitions of conscience, withdraws them from sin, he thereby keeps back their souls from the pit, from the bottomless pit, and saves them from perishing by the sword of divine vengeance, so iniquity shall not be their ruin. That which turns men from sin saves them from hell, saves a soul from death, James v. 20. See what a mercy it is to be under the restraints of an awakened conscience. Faithful are the wounds, and kind are the bonds, of that friend, for by them the soul is kept from perishing eternally.

19 He is chastened also with pain upon his bed, and the multitude of his bones with strong pain: 20 So that his life abhorreth bread, and his soul dainty meat. 21 His flesh is consumed away, that it cannot be seen; and his bones that were not seen stick out. 22 Yea, his soul draweth near unto the grave, and his life to the destroyers. 23 If there be a messenger with him, an interpreter, one among a thousand, to show unto man his uprightness: 24 Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom. 25 His flesh shall be fresher than a child's: he shall return to the days of his youth: 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. 27 He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; 28 He will deliver his soul from going into the pit, and his life shall see the light.

God has spoken once to sinners by their own consciences, to keep them from the paths of the destroyer, but they perceive it not; they are not aware that the checks their own hearts give them in a sinful way are from God, but they are imputed to melancholy or the preciseness of their education; and therefore God speaks twice; he speaks a second time, and tries another way to convince and reclaim sinners, and that is by providences, afflictive and merciful (in which he speaks twice), and by the seasonable instructions of good ministers setting in with them. Job complained much of his diseases and judged by them that God was angry with him; his friends did so too: but Elihu shows that they were all mistaken, for God often afflicts the body in love, and with gracious designs of good to the soul, as appears in the issue. This part of Elihu's discourse will be of great use to us for the due improvement of sickness, in and by which God speaks to men. Here is,

I. The patient described in his extremity. See what work sickness makes (v. 19, &c.) when God sends it with commission. Do this, and doeth it. 1. The sick man is full of pain all over him (v. 19): He is chastened with pain upon his bed, such pain as confines him to his bed, or so extreme the pain is that he can get no ease, no, not on his bed, where he would repose himself. Pain and sickness will turn a bed of down into a bed of thorns, on which he that used to sleep now tosses to and fro till the dawning of the day. The case, as here put, is very bad. Pain is borne with more difficulty than sickness, and with that the patient here is chastened, not a dull heavy pain, but strong and acute; and frequently the stronger the patient the stronger the pain, for the more sanguine the complexion is the more violent, commonly, the disease is. It is not the smarting of the flesh that is complained of, but the aching of the bones. It is an inward rooted pain; and not only the bones of one limb, but the multitude of the bones, are thus chastened. See what frail, what vile bodies we have, which, though receiving no external hurt, may be thus pained from causes within themselves. See what work sin makes, what mischief it does. Pain is the fruit of sin; yet, by the grace of God, the pain of the body is often made a means of good to the soul. 2. He has quite lost his appetite, the common effect of sickness (v. 20): His life abhorreth bread, the most necessary food, and dainty meat, which he most delighted in, and formerly relished with a great deal of pleasure. This is a good reason why we should not be desirous of dainties, because they are deceitful meat, Prov. xxiii. 3. We may be soon made as sick of them as we are now fond of them; and those who live in luxury when they are well, if ever they come, by reason of sickness, to loathe dainty meat, may, with grief and shame, read their sin in their punishment. Let us not inordinately love the taste of meat, for the time may come when we may even loathe the sight of meat, Ps. cvii. 18. 3. He has become a perfect skeleton, nothing but skin and bones, v. 21. By sickness, perhaps a few days' sickness, his flesh, which was fat, and fair, is consumed away, that it cannot be seen; it is strangely wasted and gone: and his bones, which were buried in flesh, now stick out; you may count his ribs, may tell all his bones. The soul that is well nourished with the bread of life sickness will not make lean, but it soon makes a change in the body. "He who, before, had such a beauteous air, And, pampered with the ease, seemed plump and fair Doth all his friends (amazing change!) surprise With pale lean cheeks and ghastly hollow eyes; His bones (a horrid sight) start through his skin, Which lay before, in flesh and fat, unseen." Sir R. Blackmore . 4. He is given up for gone, and his life despaired of (v. 22): His soul draws near to the grave, that is, he has all the symptoms of death upon him, and in the apprehension of all about him, as well as in his own, he is a dying man. The pangs of death, here called the destroyers, are just ready to seize him; they compass him about, Ps. cxvi. 3. Perhaps it intimates the very dreadful apprehensions which those have of death as a destroying thing, when it stares them in the face, who, when it was at a distance, made light of it. All agree when it comes to the point, whatever they thought of it before, that it is a serious thing to die.

II. The provision made for his instruction, in order to a sanctified use of his affliction, that, when God in that way speaks to man, he may be heard and understood, and not speak in vain, v. 23. He is happy if there be a messenger with him to attend him in his sickness, to convince, counsel, and comfort him, an interpreter to expound the providence and give him to understand the meaning of it, a man of wisdom that knows the voice of the rod and its interpretation; for, when God speaks by afflictions, we are frequently so unversed in the language, that we have need of an interpreter, and it is well if we have such a one. The advice and help of a good minister are as needful and seasonable, and should be as acceptable, in sickness, as of a good physician, especially if he be well skilled in the art of explaining and improving providences; he is then one of a thousand, and to be valued accordingly. His business at such a time is to show unto man his uprightness, that is, God's uprightness, that in faithfulness he afflicts him and does him no wrong, which it is necessary to be convinced of in order to our making a due improvement of the affliction: or, rather, it may mean man's uprightness, or rectitude. 1. The uprightness that is. If it appear that the sick person is truly pious, the interpreter will not do as Job's friends had done, make it his business to prove him a hypocrite because he is afflicted, but on the contrary will show him his uprightness, notwithstanding his afflictions, that he may take the comfort of it, and be easy, whatever the event is. 2. The uprightness, the reformation, that should be, in order to life and peace. When men are made to see the way of uprightness to be the only way, and a sure way to salvation, and to choose it, and walk in it accordingly, the work is done.

III. God's gracious acceptance of him, upon his repentance, v. 24. When he sees that the sick person is indeed convinced that sincere repentance, and that uprightness which is gospel perfection, are his interest as well as his duty, then he that waits to be gracious, and shows mercy upon the first indication of true repentance, is gracious unto him, and takes him into his favour and thoughts for good. Wherever God finds a gracious heart he will be found a gracious God; and, 1. He will give a gracious order for his discharge. He says, Deliver him (that is, let him be delivered) from going down to the pit, from that death which is the wages of sin. When afflictions have done their work they shall be removed. When we return to God in a way of duty he will return to us in a way of mercy. Those shall be delivered from going down to the pit who receive God's messengers, and rightly understand his interpreters, so as to subscribe to his uprightness. 2. He will give a gracious reason for this order: I have found a ransom, or propitiation; Jesus Christ is that ransom, so Elihu calls him, as Job had called him his Redeemer, for he is both the purchaser and the price, the priest and the sacrifice; so high was the value put upon souls that nothing less would redeem them, and so great the injury done by sin that nothing less would atone for it than the blood of the Son of God, who gave his life a ransom for many. This is a ransom of God's finding, a contrivance of Infinite Wisdom; we could never have found it ourselves, and the angels themselves could never have found it. It is the wisdom of God in a mystery, the hidden wisdom, and such an invention as is and will be the everlasting wonder of those principalities and powers that desire to look into it. Observe how God glories in the invention here, heureka, heureka—"I have found, I have found, the ransom; I, even I, am he that has done it."

IV. The recovery of the sick man hereupon. Take away the cause and the effect will cease. When the patient becomes a penitent see what a blessed change follows. 1. His body recovers its health, v. 25. This is not always the consequence of a sick man's repentance and return to God, but sometimes it is; and recovery from sickness is a mercy indeed when it arises from the remission of sin; then it is in love to the soul that the body is delivered from the pit of corruption when God casts our sins behind his back, Isa. xxxviii. 17. That is the method of a blessed recovery. Son, be of good cheer, thy sins be forgiven thee; and then, Rise, take up thy bed, and walk, Matt. ix. 2, 6. So here, interest him in the ransom, and then his flesh shall be fresher than a child's and there shall be no remains of his distemper, but he shall return to the days of his youth, to the beauty and strength which he had then. When the distemper that oppressed nature is removed how strangely does nature help itself, in which the power and goodness of the God of nature must be thankfully acknowledged! By such merciful providences as these, which afflictions give occasion for, God speaketh once, yea, twice, to the children of men, letting them know (if they would but perceive it) their dependence upon him and his tender compassion of them. 2. His soul recovers it peace, v. 26. (1.) The patient, being a penitent, is a supplicant, and has learned to pray. He knows God will be sought unto for his favours, and therefore he shall pray unto God, pray for pardon, pray for health. Is any afflicted, and sick? Let him pray. When he finds himself recovering he shall not then think that prayer is no longer necessary, for we need the grace of God as much for the sanctifying of a mercy as for the sanctifying of an affliction. (2.) His prayers are accepted. God will be favourable to him, and be well pleased with him; his anger shall be turned away from him, and the light of God's countenance shall shine upon his soul; and then it follows, (3.) That he has the comfort of communion with God. He shall now see the face of God, which before was hid from him, and he shall see it with joy, for what sight can be more reviving? See Gen. xxxiii. 10, As though I had seen the face of God. All true penitents rejoice more in the returns of God's favour than in any instance whatsoever of prosperity or pleasure, Ps. iv. 6, 7. (4.) He has a blessed tranquility of mind, arising from the sense of his justification before God, who will render unto this man his righteousness. He shall receive the atonement, that is, the comfort of it, Rom. v. 11. Righteousness shall be imputed to him, and peace thereupon spoken, the joy and gladness of which he shall then be made to hear though he could not hear them in the day of his affliction. God will now deal with him as a righteous man, with whom it shall be well. He shall receive the blessing from the Lord, even righteousness, Ps. xxiv. 5. God shall give him grace to go and sin no more. Perhaps this may denote the reformation of his life after his recovery. As he shall pray unto God, whom before he had slighted, so he shall render to man his righteousness, whom before he had wronged, shall make restitution, and for the future do justly.

V. The general rule which God will go by in dealing with the children of men inferred from this instance, v. 27, 28. As sick people, upon their submission, are restored, so all others that truly repent of their sins shall find mercy with God. See here, 1. What sin is, and what reason we have not to sin. Would we know the nature of sin and the malignity of it? It is the perverting of that which is right; it is a most unjust unreasonable thing; it is the rebellion of the creature against the Creator, the usurped dominion of the flesh over the spirit, and a contradiction to the eternal rules and reasons of good and evil. It is perverting the right ways of the Lord (Acts xiii. 10), and therefore the ways of sin are called crooked ways, Ps. cxxv. 5. Would we know what is to be got by sin? It profiteth us not. The works of darkness are unfruitful works. When profit and loss come to be balanced all the gains of sin, put them all together, will come far short of countervailing the damage. All true penitents are ready to own this, and it is a mortifying consideration. Rom. vi. 21, What fruit had you then in those things whereof you are now ashamed? 2. See what repentance is, and what reason we have to repent. Would we approve ourselves true penitents? We must then, with a broken and contrite heart, confess our sins to God, 1 John i. 9. We must confess the fact of sin (I have sinned) and not deny the charge, or stand upon our own justification; we must confess the fault of sin, the iniquity, the dishonesty of it ( have perverted that which was right); we must confess the folly of sin—"so foolish have I been and ignorant, for it profited me not; and therefore what have I to do any more with it?" Is there not good reason why we should make such a penitent confession as this? For, (1.) God expect it. He looks upon men, when they have sinned, to see what they will do next, whether they will go on in it or whether they will bethink themselves and return. He hearkens and hears whether any say, What have I done? Jer. viii. 6. He looks upon sinners with an eye of compassion, desiring to hear this from them; for he has no pleasure in their ruin. He looks upon them, and, as soon as he perceives these workings of repentance in them, he encourages them and is ready to accept them (Ps. xxxii. 5, 6), as the father went forth to meet the returning prodigal. (2.) It will turn to our unspeakable advantage. The promise is general. If any humble himself thus, whoever he be, [1.] He shall not come into condemnation, but be saved from the wrath to come: He shall deliver his soul from going into the pit, the pit of hell; iniquity shall not be his ruin. [2.] He shall be happy in everlasting life and joy: His life shall see the light, that is, all good, in the vision and fruition of God. To obtain this bliss, if the prophet had bidden us do some great thing, would we not have done it? How much more when he only says unto us, Wash and be clean, confess and be pardoned, repent and be saved?

29 Lo, all these things worketh God oftentimes with man, 30 To bring back his soul from the pit, to be enlightened with the light of the living. 31 Mark well, O Job, hearken unto me: hold thy peace, and I will speak. 32 If thou hast any thing to say, answer me: speak, for I desire to justify thee. 33 If not, hearken unto me: hold thy peace, and I shall teach thee wisdom.

We have here the conclusion of this first part of Elihu's discourse, in which, 1. He briefly sums up what he had said, showing that God's great and gracious design, in all the dispensations of his providence towards the children of men, is to save them from being for ever miserable and bring them to be for ever happy, v. 29, 30. All these things God is working with the children of men. He deals with them by conscience, by providences, by ministers, by mercies, by afflictions. He makes them sick, and makes them well again. All these are his operations; he has set the one over the other (Eccl. vii. 14), but his hand is in all; it is he that performs all the things for us. All providences are to be looked upon as God's workings with man, his strivings with him. He uses a variety of methods to do men good; if one affliction do not do the work, he will try another; if neither do, he will try a mercy; and he will send a messenger to interpret both. He often works such things as these twice, thrice; so it is in the original, referring to v. 14. He speaks once, yea, twice; if that prevail not, he works twice, yea, thrice; he changes his method (we have piped, we have mourned) returns again to the same method, repeats the same applications. Why does he take all this pains with man? It is to bring back his soul from the pit, v. 30. If God did not take more care of us than we do of ourselves, we should be miserable; we would destroy ourselves, but he would have us saved, and devises means, by his grace, to undo that by which we were undoing ourselves. The former method, by dream and vision, was to keep back the soul from the pit (v. 18), that is, to prevent sin, that we might not fall into it. This, by sickness and the word, is to bring back the soul, to recover those that have fallen into sin, that they may not lie still and perish in it. With respect to all that by repentance are brought back from the pit, it is that they may be enlightened with the light of the living, that they may have present comfort and everlasting happiness. Whom God saves from sin and hell, which are darkness, he will bring to heaven, the inheritance of the saints in light; and this he aims at in all his institutions and all his dispensations. Lord, what is man, that thou shouldst thus visit him! This should engage us to comply with God's designs, to work with him for our own good, and not to counter-work him. This will render those that perish for ever inexcusable, that so much was done to save them and they would not be healed. 2. He bespeaks Job's acceptance of what he had offered and begs of him to mark it well, v. 31. What is intended for our good challenges our regard. If Job will observe what is said, (1.) He is welcome to make what objections he can against it (v. 32): "If thou hast any thing to say for thyself, in thy own vindication, answer me; though I am fresh, and thou art spent, I will not run thee down with words: Speak, for I, desire to justify thee, and am not as thy other friends that desired to condemn thee." Elihu contends for truth, not, as they did, for victory. Note, Those we reprove we should desire to justify, and be glad to see them clear themselves from the imputations they lie under, and therefore give them all possible advantage and encouragement to do so. (2.) If he has nothing to say against what is said, Elihu lets him know that he has something more to say, which he desires him patiently to attend to (v. 33): Hold thy peace, and I will teach thee wisdom. Those that would both show wisdom and learn wisdom must hearken and keep silence, be swift to hear and slow to speak. Job was wise and good; but those that are so may yet be wiser and better, and must therefore set themselves to improve by the means of wisdom and grace.

CHAP. XXXIII. Verſe 1. Wherefore Job, I pray thee, hear my ſpeeches.

PLain Job, for flattering Titles Elihu would give one, chap. 32.22. only in prefacing to his Diſcourſes he is very large, witneſſe the whole former chapter, which may well ſtand for a common exordium to all the five following; and the ſeven firſt verſes of this; wherein he both calleth upon Job for audience, and uſeth Arguments for that purpoſe. An Orator he ſheweth himſelf all along: for in his Introduction, he hath [non-Latin text not transcribed], milder affections, which ſuit beſt to inſinuate; and toward the concluſion he hath [non-Latin text not transcribed], pathetical expreſſions, that may leave an impreſſion in his Hearers.

And hearken to all my words] And not to ſome of them only, picking and chuſing what pleaſeth you, and turning a deaf eare to the reſt, as he in Tacitus did, who ſaid, Tulingua, ego aureum dominus; You may ſay what you pleaſe, but I will hear no more then I like, and lift. This is an evil ear, and muſt be healed (as the Orator told his Country-men) ere any good can be done. The good ſoul lyeth low at Gods feet and ſaith, Speak Lord, for thy ſervant heareth. All that the Lord our God ſhall ſpeak unto us, that will we hear and do, Deut. 5.27. Now therefore we are all here preſent before God, to hear all things that are commanded thee of God, Act. 10.33. It is ſign of an honeſt heart to take the Precepts; together with the Promiſes, and to tremble at the threatnings, as well as to reach after the comforts of Gods holy Word, which laſt every hypocrite will be catching at, as children do at Sweet-meats, paſſing by the better proviſion.

Verſe [illegible: 1 word]. Behold now, I have opened my mouth] I have taken upon me to be a Speaker, an Arbitratour in this Controverſie, which is uſually a thankleſſe Office; for he who interpoſeth in buſineſſes of this nature, if he had two friends before, is likely enough to loſe one of them. I muſt of neceſſity blame both parties, however I come off with them. Thy three friends have had their ſhare in the former Chapter, and now comes thine which ſhall be found though ſharp, of matters weighty and important, as Pſal. 78.2. Habebis ſermonem ſerium, & de re gravi: for ſo much the Hebrewes intend by this expreſſion of opening the mouth. In the Revelation, whereever we read that heaven opened, ſome great matter followed: ſo when ſuch open their mouthes as have the Law of God in their hearts, Pſalm [non-Latin text not transcribed], à Lucian[illegible: 1 letter] & Ariſtophane dicun[illegible: 1 letter]ur. 37.32. Prov. 31.26. Fools indeed have their mouthes ever open, bluſtring out whatſoever lies uppermoſt, raſhly and without conſideration. But a wiſe man weigheth his words before he uttereth them; and ſpeaketh not, but for ſome good purpoſe.

My tongue hath ſpoken in my mouth] Heb. In my palat, or under my palat, which are two chief of thoſe mine I[illegible: 1 letter]ſtruments of ſpeech, none of which can well be wanting Let God be glorified for, and with that peculiar facultie; and let our praiſes proceed, not from the palate only, or roof of the mouth, but from the root of the heart. The voice which is made in the mouth is nothing ſo ſweet, as that which cometh from the bottom of the breſt. One Interpreter ſaith, That by theſe words, My tongue hath ſpoken in my mouth, Elihu meaneth, that he would not ſpeak clamorouſly, but as it were, whiſperingly, to his eare, in ſecret.

Verſe 3. My words ſhall be of the uprightneſs of my heart] i.e. Out of the uprightneſſe of my heart, I will deal fairely and faithfully with thee; I will carve thee a piece of my heart, without doubling or diſſembling; and why ſhould not downright truth pleaſe thee, better then a ſmooth ſupparaſitation? Bees paſſe by Roſes and Violets, and ſit upon Time: ſo ſhould men rather heed ſound rebukes, though hot and biting, [non-Latin text not transcribed] then flattering diſcourſes, which Solomon fitly calleth, The ſong of fools, Eccleſ. 7.5. a Syrens Song. And another calleth a flatterer, a courteous murderer, that killeth in kindneſſe, kiſſeth and killeth. Cavete vobis ab oſculo hoc Iſcariotic[illegible: 1 letter]; Beware of this ſweet poyſon, and covet rather thoſe faithful wounds of a friend, Prov. 27.6. as David did Pſal. 141 5. And as Veſpaſian, who carrieth this commendation, that he was Patientiſſimus veri, and as Alphonſus King of Arragon, who complained of this that whereas of every thing elſe he had enough, of truth he was very much ſcanted, there being few about him that would deal candidly and faithfully without flattery or partiality.

And my lips ſhall utter knowledg clearly.] i e Simply and ſincerely, plainly and perſpicouſly I will ſhew my meaning, without either gall or guile; My Diſcourſe ſhall be clear and pure from all droſſe of deceit, as the Original word ſignifieth. This is a praiſe proper to Gods holy Word, Pſal. 9, 9 10 11. Prov. 30.5 And they that handle it, (Tophſhe Torah, Jer. 2.8.) may here learn not to obtrude their own conceits or conjectures for doctrinal truths; but to utter demonſtrative things, not to hu[illegible: 1 letter]kſter the Word of God, or corrupt it with their own mixtures, as Vintners do their Wines; but as of ſincerity; but as of God in the ſight of God, &c. 2 Cor. 2.17. Let them not preach one thing, and practiſe another, ſed animentur moribus praecepta; leſt ſome Hillary complain as once, That there were many heavenly Doctrines in the peoples eares, that never yet had beene in the Preachers heart.

Verſe 4 The Spirit of God hath made me] That is, I am Gods Creature no leſſe then thou art made and maintained by the Word of his power, by the breath of his mouth; why then may not I utter pure and holy Doctrine? ſith I alſo am a rational Creature; and if the Holy Spirit pleaſe to blow upon me, I can turne about like the mill; if to tune and touch me, I can move to make Muſick; if to infuſe good notions, I can utter them? Hear me therefore.

And the breath of the Almighty hath given me life] This ſome will have to be a Metaphor taken from the blowing of glaſſes into this or that ſhape. It hath been before noted,Plat de Iſid. & Oſitid. That the Egyptians worſhipped a god whom they knew not, under the ſhape of a man blowing an egg out of his mouth, to ſignifie that he made the round world by his Word. By the Word of the Lord were the heavens made and all the Hoſt of them by the breath of his mouth. Pſal. 33.6. Where ſome well note the myſtery of the Trinity; as others do, not ſo well, out of this text: by God underſtanding the firſt perſon; by Almighty, the ſecond; and by the breath of the Almighty, the third: Sed [illegible: 1 word] ſubtilius, ſaith Mercer.

Verſe 5. If thou canſt anſwer me] Or, If thou canſt, do thou anſwer me. This bold challenge, and the like confident expreſſions, (not unlike in appearance to that of Campian, with his ten unanſwerable Reaſons, (as he accounted them,) or that of Sanders, with his forty not probable Reaſons,De viſib. Monarch. lib. i 8. but moſt ſolid demonſtrations (if men would believe him) to prove, That the Pope is not Antichriſt) hath cauſed one Interpreter, following Gregory, to cenſure Elihu, for a palpable Bragadochian, full of pride, and vain-glory. This is an hard ſaying, and at the beſt, reverenter gloſſanda, as he ſaid of the Potifician Lawes. I think this good man is hereby no leſs miſtaken and wronged, than John Baptiſt was by Tertullian, who falls foule upon him in three ſeveral places, for that harmleſs queſtion of his ſent to our Saviour by two of his Diſciples (whom he ſought to ſettle) Art thou he that ſhould come, &c. Matt. 11.3. as if himſelf had doubted of the perſon of the Meſſiah.

S[illegible: 2 letters] thy words in order before me ſtand up] A metaphor from Military matters; muſter up and marſhal thine Arguments in good array, and then ſtand to it: make good thy ground like a valiant ſouldier who will rather die for it than ſtir an inch. An expreſſion, not unlike this, is that of David, Pſal 5. 3. In the [illegible: 1 letter]urning wi[illegible: 1 letter]l I direct (or marſhal up) my prayers, and then look u[illegible: 1 letter]; be as a Spy upon a watchtower, to ſee what ſpeed, and whether I get the day: Military terms they are both.

Verſe 6. Behold, I am according to thy wiſh] Heb. according to thy mouth. If the Saints do but open their mouths wide, God will fill them: he will give them not only the deſires of their hearts, but the requeſt of their lips, Pſal 21.2. fulfil all their counſel, Pſal. 20.4. in that very way, by that very means they wiſhed it: he fitteth his mercy ad cardinem deſia[illegible: 1 letter]rii: and lets it be to his, even as they will. Was it not ſo with Jo[illegible: 1 letter] here?

In Gods ſtead] Heb For God, to act and plead for him, and to ſhew how thou haſt dealt with him. So Miniſters are ſaid to be in Chriſts ſtead, 2 Cor. 5.20. A great mercy, that he will treat with us by men like our ſelves.

I alſo am formed out [illegible: 1 letter]f the clay] Et non ex meliore Into[illegible: 1 letter]ffictus, of the ſame make and matter with thy ſelf, cut out of the ſame lump dig'd out of the ſame pit. He alludeth to Gen. 2.7. the wonderful formation of thoſe Protoplaſt, as a Potter moldeth his Pots, cutting them out of the lump. And the like God doth for men ſtill, by that, viz. [non-Latin text not transcribed] that is in the ſeed, making it prolifical, and generative

Verſe 7. Behold, my terrour ſhall not make thee afraid] This, Job had earneſtly deſired of God, chap 9 24. & 13.21. and Elihu as a cunning Diſputant, preſſeth him with his own words: I am not, ſaith he, neither is it fit any mortal man ſhould by his terrour and power raviſh another of his right Religion,Giants are called Emim, Formidable, and Nephilim, becauſe men fell before them through fear. as ſome Zanzummims do the meaner ſort of people by their belluine greatneſs: as the Pope and his Janizaries do the Hereticks, as they call thoſe of the reformed Religion, that will not reneague it: not once hearing what they can ſay for themſelves. Either you muſt turn, or burn, ſay they: This is monſtrous immanity.

Neither ſhall my hand be heavy upon thee] Brentius rendreth this verſe thus; Ecce frons mea non terreat te, & inclinatio mea ſuper te non gravet: Behold, my forehead cannot fright thee: neither can my bowing down upon thee, ſurcharge thee. I ſhall neither brow-beat thee, nor quell thee with my weight, that thou ſhouldeſt refuſe to reaſon the caſe with me. Periculoſum eſt contra cum ſcribere, qui poreſt proſcribere; & illi contradicere, qui p[illegible: 3 letters]ſt aqua & igni interdicere. Its ill meddling with thoſe that are armed with great power, and can as eaſily undo a man as bid it be done. I muſt needs acknowledge you the better ſcholer (ſaid Phavorinus the Philoſopher to Adrian the Emperour) qui triginta hab[illegible: 1 letter]s legiones, Aelius Spart. who haſt thirty Legions at command. But here was no ſuch diſparity, or cauſe of fear in Job, from his compere, Elihu.

Verſe 8. Surely thou haſt ſpoken in my hearing] Here beginneth the Charge,Pro Plancis. and it is for words; Quae levitèr volant, non levitèr violant. Nihil tàm volucre quàm maledictum, nihil faciliùs emittitur, ſaith Cicero; Nothing is ſo ſwift as an evil word, nothing is more eaſily uttered. But ſhould a man ſet his mouth againſt heaven, and utter errour againſt the Lord, Iſa. 32.6? Should he toſs that reverend Name of God to and fro, with ſuch impiety and prophaneneſs, as if his ſpeech could have no grace, but in his diſgrace? as if Auguſtus Caeſar were dealing with ſome god Neptune. Lonicer. theatr. hiſtoric. or the three ſons trying their Archery at their fathers heart, to ſee who can ſhoot nigheſt? Surely, as God is the avenger of all ſuch; ſo an Elihu cannot hear it, and not be kindled. Good blood will not bely it ſelf, Pſal. 139.20, 21. They ſpeak againſt thee wickedly, and thine enemies take thy name in vain: Do not I hate them, O Lord, that hate thee; I hate them with a perfect hatred &c. The very Turks have the Chriſtians blaſpheming of Chriſt in execration: and puniſh it in their Priſoners, when through impatiency or deſperateneſs they break out in this kind: What a ſhame is it then, that our Kanters (that laſt brood of Beelzebub) ſhould, till alate, be ſuffered to affirm, That Chriſt is a carnal or fleſhly thing: and to contemne him by the notion of The man dying as Jeruſalem, &c? Can we hear theſe helliſh blaſphemies without ears tingling, hearts trembling. &c? When Servetus condemned Zuinglius for his harſhneſs, he anſwereth, In aliis manſuetus ero, in blaſphemiis in Chriſtum, non ita; In other things I can bear as much as another, but when I hear Chriſt blaſphemed, I am altogether impatient: for why? in this caſe patience would be blockiſhneſs, moderation mopiſhneſs, toleration cowardiſe. Madneſs here is better than meekneſs, &c.

Verſe 9. I am clean without tranſgreſſion] Clear as the picked glaſs, without defection. Nitidus ego, [non-Latin text not transcribed] à Syriaca voce [non-Latin text not transcribed] pectere.

I am innocent] Heb. Neat and compt, not a hair out of order: as it was objected to Pompey the great.

Neither is there iniquity in me] Nothing crooked or obtort. But had Elihu ever heard Job ſaying thus? Or did not he rather miſinterpret his words? Some proud Monk hath been heard to ſay, Non haheo, Domine, quod mihi ignoſcas; I have not done any thing, Lord, that needeth thy pardon. The reporter of Bellarmines life and death, telleth us, that when the Prieſt came to abſolve him, he could not remember any particular ſin he had to confeſs; till he went back in his thoughts as far as his youth. But good Job had no ſuch conceit of himſelf, as may appear by many paſſages of his: as chap. 9.2 and verſe 20, 21. chap. 14.4. &c. Only out of the greatneſs of his grief, and the unkind uſuage of his friends, (who ſpared not without all reaſon to revile him as a moſt wicked and ungodly liver) he did eſtſoones caſt out ſome raſh and harſh words againſt God, (ſee chap. 10.7. & 16.17. & 23.10, 11. & 27.5) and hence this Accuſation here laid againſt him as a Perfectiſt, or ſelfjuſtitiary.

Verſe 10. Behold, he findeth occaſions againſt me] Or, Breaches: he picks quarrels with me, and would fain find out ſomewhat in my carriage, wherefore to break friendſhip with me, and to break me in pieces. But did Job ever ſay in this ſort? Not expreſly ſo; but by conſequence, and to the ſame purpoſe, chap. 9.17. & 13.24. & 14.17. & 16.9. & 19.11.

He counteth me for his enemy] This indeed he had ſaid, and ſomewhat more, chap. 13.24. & 16.9. & 30.21. as if God of his meer pleaſure, had made cruel wars upon him, and exerciſed all kind of hoſtility againſt him, as a vanquiſhed enemy. See the Note on chap. 13.24. & 19.11.

Verſe 11. He putteth my feet in the ſtocks, &c.] See chap. 13.27. & 14.16. with the Notes.

Verſe 12. Behold, in this thou art not juſt] In this thy Expoſtulation with God, as if he had dealt unjuſtly with thee, (think the ſame of thy poſtulation, or unreaſonable requeſt, that God ſhould give thee a reaſon why he ſo grievouſly afflicteth thee, verſe 13.) thou art nothing leſs then what thou holdeſt thy ſelf to be, viz. juſt, pure, innocent. Sorex ſuo perit indicio, the Mole betrayes himſelf by caſting up the mould: and ſo doſt thou, good Job, by throwing forth words without wiſdom, as God himſelf will once tell thee, chap. 38.2. Canſt thou be juſt, whoſe words are thus unjuſt? Never think it. Thus Elihu is as nimble with Job (but far more ingenuous) as that Jeſuite was with Druſius: whom when he had called Heretick, and Druſius in his own defence alledged that Hereſie muſt be in fundamentis fidei; the Jeſuite replyed, That even that Aſſertion of his was Hereſie.

I will anſwer thee, that God is greater than men] Longè ſuperat fri[illegible: 1 letter]olum hominem, ſay the Tigurines, is far above ſorry man; the diſtance and diſproportion is infinite. But how is this an anſwer to Jobs juſtifying himſelf, and complaining of God, as over-rigid? Gods greatneſs here is not to be underſtood of his power only, (which yet ſhould over-awe us when ready to riſe up againſt him) but alſo of his truth, wiſdome, juſtice, goodneſs, &c. all which Job, by his complaints, ſeemed to queſtion, and quarrel with; and is therefore fitly minded of this Attribute of Almighty God, who is glorious in holineſs, fearful in praiſes, doing wonders. Great he is without quantity; good, without quality; everlaſting, without time; omnipreſent, without place; containing all things, without extent.Exod. 15.11. He is not only great, Pſal. 77.13. but greater, as here; greateſt, Pſal. 95.3. greatneſs it ſelf, Pſal. 145.3. So he is not only good, Pſal. 106.1. but better, Pſal. 108.9. beſt of all, Phil. 1.23. goodneſs it ſelf, Matth. 19.17. The leaſt glimpſe of this knowledge, is worth all the gleames of humane wiſdome. And albeit this is a truth commonly known and acknowledged, yet very few are affected with it aright, as appears by their croſſecarriages toward this great God, and malapert miſdemeanours, as if he were ſuch another as themſelves, Pſal. 50.21. Certainly, if we were throughly perſwaded of Gods infinite greatneſs, ſo as it is ſet forth, Deut, 10.17. and elſewhere, we would much more fear to offend him, and care to pleaſe him, then we do. The truth is, all the exorbitances in mens lives proceed from the weakneſs of this ſpring: and were they but well aſſured that God is Almighty, they would walk before him, and be upright, Gen. 17.1. But to this none can attain, but by the help of ſupernatural Grace.

Verſe 13. Why doſt thou ſtrive againſt him?] Why doſt thou cample and reaſon it thus unreverently with God, whoſe will alone is the ſupreme reaſon, nec recta ſclùm, ſed & ipſaregula; and not only right, but the very rule of right? He may better ſay than any Conſtantine, that Arrian Emperour, Quod ego volo, pro Canons ſit, Let my will be your ſoveraign rule; ſith things are therefore right becauſe I will them; I will them not, becauſe they are right. Who then art thou, O man, that replieſt againſt God, ſaith St. Paul; that chatteſt and wordeſt it with him, that anſwereſt again, and thinkeſt to hold him to't, and be hard enough for him? Rom. 9.20. Woe unto him that ſtriveth with his Maker: let the potſherd ſtrive with the potſherds of the earth, Iſai. 49.9. Let men learn to meddle with their match, and not to contend with God, who is much mightier then they, Eccleſ. 6.10. and hath aſſured them that with the froward he will wreſtle, Pſal. 18.26. Jeremy, who in his diſtemper, would needs reaſon the caſe with God concerning his judgements (which are ſometimes ſecret, but alwayes juſt) did well and wiſely to preface thus; Righteous art thou, O Lord, when I plead with thee, Jer. 12.1.

For be giveth not account of any of his matters] Heb. Of all his matters; for he is [non-Latin text not transcribed], the moſt Highest; and therefore not to be reckoned with by any for ought he doth. If he ſo far abaſe himſelf; as to give account of any of his proceedings for our ſatisfaction, it is dignatio ſtupenda, a wonderful condeſcenſion. Vatablus rendreth the text thus, Non tuim [illegible: 1 letter]mni[illegible: 1 letter] verba ſua loquitur; for he uttereth nor all his words: that is, he revealeth not all his ſecrets, q.d. he doth all for our good, though we, for preſent, underſtand it not. He oft anſwereth us as the Eccho doth the voice, cutting off the one half of it: but ſtand a while, and ſee the ſalvation of the Lord, he is uſually better to his people than their conceits: and delighteth to help thoſe that are forſaken of their hopes.

Verſe 14. For God ſpeaketh once, yea twice] He loveth to fore ſignifie: and although not bound to it, yet he uſually gives warning; as not willing that any ſhould periſh, but that all ſhould come to repentance, 2 Pet. 3.9 For which purpoſe, God, ſaith Elihu here, uſeth two wayes to nurture his Children; the one more milde, to keep them from falling into ſin, verſe 15.16, 17, 18. the other more rigorous, when they have committed wickedneſs, to bring them to amendment of life, verſe 19, 20, 21, &c.

Yet man perceiveth it not] Pra craſſitis, & ſupinitate (ut ita dicam) ſua; through his forlorn dulneſs and heedleſneſs, his ſingular oſcitancy and inadvertency. Though God ſay as once, O generation, ſee ye the Word of the Lord, Jer. 2.31. Hear ye the rod, and who hath appointed it, Mic. 6.9. yet man is not only naturally averſe, but adverſe, to liſten, or lay to heart any thing, till it light on his hide, to believe till he feeleth, yea, to his natural dulneſs, he ſoon addeth an habitual hardneſs to his ſinewes of iron, brows of braſs, Iſai. 48.4. this is fearful, Act. 28.27. and yet common to all, whoſe hard hearts God is not pleaſed to ſoften with the oyle of his Grace, and to ſoak in the blood of his Son, that they may be ſupple and ſoluble.

Verſe 15. In a dream, in a viſion of the night, &c.] At ſundry times, and in divers manners. God delivered his mind to men of old by dreams in the night, by viſions in the day-time, imprinting upon their minds what by them he would have underſtood, or uttered to others. This he did eſpecially before the Law written, whereof therefore here is made no mention: See Numb. 12.6. Indeed with Moſes, by a ſpecialty of his favour, he ſpake mouth to mouth; even apparantly (as a man doth to his friend) and not in dark ſpeeches: the ſimilitude of the Lord did he behold, ſed non abſque aliquo Majeſtatis ejus involuero, but not without ſome over-ſhadowing of his Majeſty, which none can ſee and live, Exod. 33.20. he muſt needs be oppreſſed and ſwallowed up of it, as the ſight of the eye is dazled with the Sun, or a cryſtal-glaſs broken with the fire.

When deep ſleep falleth upon men, in ſlumbrings upon the bed] When men plunged in ſleep, are neither in the number of the living, nor the dead. Then many times the reaſonable ſoul cometh into the ſhop of Phantaſie, and there doth ſtrange works, which are vented in our dreams. And ſomtimes God by an Angel, or otherwiſe, cauſeth men to dream, and thereby admoniſheth them of weighty matters: as he did Abimelech, Gen. 20. Jacob, Gen. 28. Joſeph, Gen. 40. the other Joſeph, Matth 1. & 2. the Wiſe-men, Matth. 2. Pilates wife, Mat. 27. which though ſome think it came from the Devil to hinder mans Redemption; yet others think it came from God, for the clearing of Chriſts innocency: and, as Theophylact holdeth, for the ſalvation of this womans ſoul. [non-Latin text not transcribed] Of the ſeveral ſorts of dreams natural, divine, and diabolical: ſee the Annotations on Gen. 20.3.

Verſe 16. Then he opene[illegible: 1 letter]h the ears of men] He maketh the bore bigger as it were, that good counſel may enter; he calleth up the eares of the ſoul to the eares of the body, that one ſound may peirce both: he ſaith, as to him in the Goſpel, Epphata; and together with his word there goeth forth a power, as Luke 4.32. See chap. 36.10, 15.

And ſealeth their inſtruction] Or, Their correction, for they go together, Pſal. 94.12. Prov. 3.12, 13. & 6.23. and God ſe[illegible: 1 letter]leth, or ſetteth on the one by the other: as when a School-maſter would have a leſſon learned indeed, he ſets it on with a whipping. Luther ſaith, that many of St Pauls Epiſtles could not be underſtood, but by the croſſe, Vexatio dat intellectum. Another grave Divine giveth this good advice; To find out the ſin that God afflicteth for, conſider what truths have been preſſed upon your hearts, before the affliction: for afflictions uſe to come as ſeals to inſtruction: before they did not come with power to your hearts; now God ſeals them: Thus he Bernard ſaith concerning his brother, when he gave him many good inſtructions; and he, being a ſouldier, minded them not: he put his finger to his ſides, and ſaid, One day a ſpear ſhall make way to this heart of thine for inſtructions and admonitions to enter. The Tigurine tranſlation is full and elegant, Tunc aurem hominibus velli[illegible: 1 letter], & diſciplinam corum velut impreſſo ſigillo conſignat. Then he pulleth men by the eare, and conſigneth their inſtruction, as with a ſeal ſet unto it.

Verſe 17. That he may withdraw man from his purpoſe] Or, rather, practiſe; Heb. Work, that is, evil work, called a mans own work, Heb 4.10. for when we do evil, we work de noſtro, & ſecundum hominem, 1 Cor. 3.3. as when the Devil ſpeaketh a lye, he ſpeaketh of his own, Joh. 8.44. Now from ſuch bad work God taketh men off, by dreams ſometimes, as he did Abimelech, Gen. 20.3. and Laban, Gen. 31.24. but more frequently by corrections of inſtruction, which are the way of life, Prov. 6.23. Chriſtianorum Theologia, as Luther calleth it, Virtutum officina, as [illegible: 1 word]; Bonorum omnium theſ[illegible: 2 letters]rus, as Bre[illegible: 2 letters]ius upon this text.

And hide pride from [illegible: 1 word] ] Which elſe, as a Maſter-pock, will break out in his forehead, and teſtifie to his face. By Pride we may underſtand all other ſins, which God both covereth and [illegible: 1 word] in his penitent people: but pride i[illegible: 1 letter] fitly inſtanced, becauſe it was one of the firſt ſins, and is ſtill the root and ſource of all other ſins. God therefore humbleth all his under his mighty hand, and preſerveth them from the perilous pinacle of ſelf exaltation: as he dealt with Paul, both when he met him on the way to Damaſcus, and unhorſt him; as alſo when by that thorn in the fleſh, he let out the impoſthumated matter of pride out of his heart, which might elſe have broken forth into odious and lothſome practices.

Verſe 18. He keepeth back his ſoul from the pit] Or, That he may keep back his ſoul, that is, his body, as Pſal. 16.10. Lev. 21.1. from the pit; i.e. from the grave, or from the pit-fals made for him by his enemies. A penitent perſon redeemeth his own ſorrows, and provideth for his own ſafety, Pſal. 91. and accordingly ſome read it, He ſhall keep back his own ſoul, &c.

And his life from periſhing by the ſword] Whether by the ſword of God or man, he ſhall be extra jactum, out of the gunſhot or danger of any death, whether corporal or eternal. The univerſal Antidote for all the judgements of God, is, our humble repentance. Aaron eſcaped by it, when Miriam was ſmitten with Leproſie. Per miſerere mei, tollitur ira Dei. This is the Rain-bow, which if God ſee ſhining in our hearts, he will never drowne our ſouls. Jehoſaphat by this eſcaped the edge of the ſword. David and his poor ſheep the ſtroak of the puniſhing Angel; all the crowned Saints now in heaven the damnation of hell, &c.

Verſe 19 He is chaſtened alſo with pain upon his bed] He is chaſtened or chidden; for all diſeaſes are vocal: they are real reprehenſions.Coarguitur dolore. As God is ſaid to hold his peace, when he puniſheth not, Pſal. 50.21. Iſai. 42.14. ſo to preach and reprove when he doth, Iſai. 26.9. and 28.19. Thus God by chaſtening David, inſtructed him every morning, Pſal. 73.14. His reines alſo taught him in the night ſeaſon. Sickneſſe (ſaith one) is the ſhop of vertue. It is morum diſciplina, felicit at is meditatorium, voluntatis Dei Schola; ſaith another. King Alfred found it ſo, and therefore beſought God, to ſend him ever and anon ſome fit of ſickneſſe; for that (ſaith he) I ever find my ſelf beſt when worſt, beſt in ſoul, when worſt in body, the ſickneſs of this is a medicine to that.

And the multitude of his bones with ſtrong pain] Some read it, Et lis eſt [illegible: 1 letter]ſſium ejus vehemens, his bones rattle in his skin, as we ſay. Confer Pſal. 38.4. He is all over ſo ill at eaſe, that live he would not, dye he cannot; his pain piercing even to his very bones, and drinking up his marrow, as Jobs did: all this Diſcouſe being exemplified in him, ſave that we finde not that he kept his bed.

Verſe 20. So that his life abhorreth bread] Which is the ſtaffe of mans life, and by the Latines called Panis, of the Greek [non-Latin text not transcribed], as if it were all in all. This the ſick man v[illegible: 1 letter]lut ſordidum abominatur, abhorreth as ſome filthy thing (ſo the Original word here ſignifieth,) he nauſeateth, and cannot away with it, though made of the Kidneyes of wheat, as Mòſes phraſeth it; he brooks it no better then if it were made of ſaw duſt, or mixt with gravel, or made with mans dung, as that in Ezekiel.

And his ſoul dainty meats] Heb. Meats of deſire: Thoſe Dainties which he once ſought ſo paſſionately, and fed upon ſo eagerly, he finds no more reliſh in, then in the white of an egge or a dry chip; yea, they are no leſſe horrid to him then rank poiſon. See a like deſcription of a ſick perſon, Pſal. 107.18. which ſeemeth to be taken from hence.

Verſe 21. His fleſh is conſumed away that it cannot be ſeen] He that was habilior paulo, corpulent and well lined within, as we ſay, is ſo pined with long ſickneſs, that you can hardly know him for the ſame man, and he may well cry out with the Prophet, My leanneſſé, my leanneſſe! Of Chriſt it is ſaid, (though not through ſickneſs) that he had no form nor comlineſſe, (and yet he was the faireſt amongſt men, Pſal. 45.2.) through grief and ſufferances, neither was there any beauty left that we ſhould deſire him, for his outſide, Iſai. 53.2. And of Mr. Fox the Martyrologue, it is reported, that having with infinite paines finiſhed that elaborate Work of his, the Acts and Monuments of the Church, in eleven years ſpace, never uſing the help of any other man,Mr Clark in his Life. he grew thereupon ſo leane and withered, that his friends know him not. Now if ſorrow and hard ſtudy will ſo macerate a man, what marvel if long and ſharp ſickneſſe, and thereby extreme ſtomackleſneſſe cauſe leanneſs and deformity?

And his bones that were not ſeen] But could hardly be felt for fleſh and fat; now they ſtick out as in an Anatomy, ſo that you may count them, as alſo the veines and ſinewes; his body is become a very bag of bones, a skin-bottle in the ſmoak, as David hath it.

Verſe 22 Yea his ſoul draweth neer unto the grave] His ſoul, that is, His body, as ver. 18. for Elihu was no Mortalliſt, neither dreamt he of a Pſychopannychia. He is in the very confines of death, and no wayes likely to recover, he is free among the dead as the Pſalmiſt hath it.

And his life to the deſtroyers] Lethalibus malis, to deadly evils, ſaith Tr[illegible: 1 letter]mellius. Mortiferis; i.e. Morbis, to thoſe meſſengers of death, deadly Diſeaſes, ſaith Vatablus. To thoſe that kill; viz.Gentiles multa de Parcis fabulati ſunt. to the Angels, by whom God ſometimes deſtroyeth men, as 2 Sam. 24.16, 17. ſaith Piſcator. To enemies, ſay other. Pollinctoribus to the Bier-carryers, ſay the Tigurines, and ſo Beza paraphraſeth: ſo that hee ſtands not in need of any remedy or help of any thing more, then of thoſe who ſhould carry his carcaſs unto the grave.

Verſe 23. If there be a meſſenger with him] An Angel ſay ſome: but one man may be an Angel to another, as Bradford was to Dr. Taylor Martyr, who uſually called him. That Angel of God John Bradford. If ſome Prophet or Teacher ſent of God (See Judg. 2.1. Mal. 3.1. Rev. 1.20) to the ſick man, who ſeeth his face as the face of an Angel, and receiveth him as an Angel, yea as Chriſt himſelf, Gal. 4. in whoſe ſtead he is, 2 Cor. 5.20. bringing the Embaſſage of reconciliation, ibid. then which what can be more acceptable?

An Interpreter] ſcil Of Gods holy Will, who may aſſure the ſick party that it is God who viſiteth him in very faithfulneſſe, that he may be true to his ſoul; that he doth it in mercy and in meaſure, not to ruine him, but to reduce him by repentance from dead works, and by faith in Chriſt Jeſus, &c. who may alſo ſet him in a courſe, and pray for him, as James 5.16. Dr. Ʋſher tells us, that even in the times of Popery, amongſt our forefathers, the ordinary inſtruction appointed to be given to men upon their death-beds was, that they ſhould look to come to glory, not by their own merits, but by the vertue and merit of the Paſſion of our Lord Jeſus Chriſt; that they ſhould place their whole confidence in his death only, and in no other thing: and that they ſhould interpoſe his death betwixt God and their ſinnes, betwixt them and Gods anger.Serm. on Eph. 4.13. This was right, and conſidering the times, admirable. This was better then that blaſphemous direction they give elſewhere to dying men to ſay, Conjunge D[illegible: 1 letter]mine, &c Conjoyn, O Lord, mine obedience to all thoſe things which Chriſt ſuffered for me, &c.

One among a thouſand] Ʋnus è millibus, not Ʋnus è ſimilibus; as the Vulgar Latine hath it by a groſs miſtake, ſuch as that Tranſlation hath many. One among a thouſand, he is ſaid to be, for the ſcarcity of ſuch as can time a word, comfort the afflicted conſcience, and ſpeak to the heart of a poor diſtreſſed Creature, who laboureth under the ſenſe of ſin, and fear of wrath. O quam hoc non eſt omnium; This very few can skill of. Luther, who was excellent at it himſelf, telleth us, That it is a work every whit as hard, as to raiſe the dead to life again. Go ye rather to them that ſell (ſaid the wiſe to the fooliſh Virgins) and thoſe are rare; ſcil▪ ſuch faithful and wiſe diſtributers of Gods grace,Iſaiah 50.4 as having the tongue of the Learned, and being inſtructed for that purpoſe to the Kingdome of heaven, can comfort the feeble minded, ſhore up and ſupport the weak, &c. ſuch a choice man is worth his weight in gold; and O how beautiful are his feet, Angelicall his face!

To declare [illegible: 1 letter]n o man his uprightneſſe] Or, His Righteouſneſſe, that is, Either the righteouſneſſe of Chriſt who is his peace; or His, that is, the righteouſneſſe of his own experience, how he hath been raiſed and received to mercy. Or, His, to clear up to him his ſpiritual eſtate, and ſhew his evangelical righteouſneſs, conſiſting more in purpoſe then in practice; in confeſſion of our imperfection, then in any perfection we can attain unto. It is not ſo much our inherent righteouſneſſe, in regard of the worth, dignity and excellency of it, much leſſe purity and perfection in it, but as it is a fruit of Gods love and token of his favour, a ſigne of our Adoption and Juſtification, and a pledge of our glorification, that yeeldeth comfort. And this it will do, when skilfully made out to a poor ſoul by a godly Miniſter, and ſet on by the hand of that holy Spirit, whereby the Saints are ſealed to the day of Redemption, Eph. 4.30. and 1.13.

Verſe 24. Then is he gracious unto him, and ſaith] If the ſick man, thus counſelled and comforted, repent and believe the Goſpel, delivering himſelf up to God, and to that his Meſſenger by the will of God, Mercy and Truth ſhall be with him, he ſhall be cured on both ſides, as that Palſie man was, Matth. 9.2. the Lord ſhall raiſe him up, if it may ſtand with his eternal welfare. But howſoever, if he have committed ſinnes, it ſhall be forgiven him, James 5.15. Both the guilt and filth of them ſhall be taken away, ſo that he ſhall be able to look death in the face with everlaſting comfort, as being made to him [illegible: 1 letter]anua vitae, porta coeli; a poſtern to let out temporal, but a ſtreet door to let in eternal life.

Deliver him from going down to the pit] Tel him from me, that he ſhall not dye, but live, and declare the works of the Lord, as Pſal. 118.17. Nay, ſay to this righteous man, tell him ſo from me, that it ſhall be well with him, and very well, Iſai. 3.10. Redeem him from going down to the infernal pit: that is, declare that Redemption to him wrought for him by Chriſt, and apply it to his conſcience, powre the oyle of grace into his broken veſſel, and aſſure him in mine name, and by mine Authority, that I am his ſalvation. Whoſe ſinnes ſoever ye, my faithful Miniſters remit, they are remitted unto them; and whatſoever ye looſe on earth, ſhall be looſed in heaven, Matth. 18.[illegible: 1 letter]8 Joh. 20.23. But all this miniſterially and declaratively, not abſolutely and out of a full liberty and power, as Popiſh Prieſts arrogate.Mr. Ley his Pattern of Piety. 145. I have known one (ſaith a very grave Divine) who neither by education or affection was diſpoſed to Popery, who having the ill hap (when his conſcience was perplext) to fall into the hands of a Popiſh Prieſt, upon this reaſon, (becauſe (as the Prieſt ſuggeſted) that Religion afforded more comfort, becauſe it had, and exerciſed, a power to pardon ſin, which our Miniſters neither did, or durſt aſſume unto themſelves) he became a Papiſt. But it is honour enough to Miniſters (and may be comfort enough to their hearers,) that God gives them commiſſion to deliver a penitent man from hell; not as the Meanes (for that is Chriſt alone) but as Inſtruments, 1. To apply Chriſt crucified, or rather riſen again unto him. 2. To pronounce his ſafety and ſalvation upon the due uſe of that means. And this is the greateſt honour that ever was done to any mere creature. Angels never had ſuch a Commiſſion. They indeed are Miniſters for the good of thoſe that ſhall be heirs of ſalvation, Heb. 1.14. But Miniſters are called Saviours, Obad. 21. 1 Tim. 4.16. Jam. 3.20.

I have found a ranſom] Or, An attonement; a cover for his ſin; as a thing is covered with plaiſter; or as under the Law, the Ark covered the Decalogue, the Mercy Seat upon it, and over them two Cherubims covering one another; all which ſhewed Chriſt covering the Curſes of the Law, and expiating the ſins of his people, which things the Angels deſire to pry into, as into the patterns of Gods deep wiſdom, who hath found out ſuch a ranſom, which he now profeſſeth to accept for this penitent man, 1 Tim. 2.6. Pſal. 32.1.

Verſe 25 His fleſh ſhall be freſher then a childs] Tender and ſmooth, full of good blood and freſh ſpirits, he ſhall be battle and blith like a ſuckling. See a like Hyperbole concerning Naaman the Syrian reſtored to health, 2 Kings 5.24. implying, that his diſeaſe was throughly cured, and his fleſh in better caſe then ever. There is a memorable ſtory in the Acts and Monuments of the Church, which here may not unfitly be inſerted, to ſhew the ſweet fruits of remiſſion of ſins by the free mercy of God. In the dungeon with P[illegible: 1 letter]trus Bergerius at Lions in France, was a certain thief and Malefactor, who had lain in the dungeon the ſpace of ſeven or eight months. This thief for pain and torment cryed out of God, and curſt his Parents that begat him, being almoſt eaten up with lice, miſerably handled; and fed with ſuch bread as dogs and horſes had refuſed to eat. So it pleaſed the goodneſs of the Almighty, that through the teaching and prayer of this Bergerius, he was brought to repentance and the knowledge of God, learning much comfort and patience by the word of the Goſpel preached unto him. Touching his converſion, himſelf wrote a ſweet Letter to ſome friends, declaring therein that the next day after he had taken hold of the Goſpel and framed himſelf to patience according to the ſame,Act. & Mon[illegible: 1 letter]f. 828. his lice (which he could pluck out before by twenty at once betwixt his fingers) now were ſo gone from him, that he had not once; his rotten fleſh (the Vulgar tranſlateth this Text thus, Conſumpta eſt ejus caro à ſuppliciis) was recruited, and the Almes of good people ſo extended toward him, that he was fed with white bred, and that which was very good. His name was John Chambone.

He ſhall return to the dayes of his youth] Rejuveneſcet, He ſhall grow young again, and renew his youth, like the Eagles, Pſal. 103.4. He ſhall be vigorous and active, as Iſai. 40 31.

Verſe 26. He ſhall pray unto God, and he will be favourable unto him] All former unkindneſſes notwithſtanding. God will caſt his ſins into the bottom of the ſea, and be as propitious to the poor ſinner now reconciled, recovered, and making requeſt, as if he had never been offended by him. Amongſt men, Reconciliationes ſunt vulpinae amicitiae, Reconciliations are for the moſt part Fox-like friendſhips; and theres little truſt to them. Not ſo betwixt God and men: witneſſe Peter, of whom Chriſt thought no whit the worſe for his threefold denyal of him, when once he wept bitterly, and prayed for pardon.Mark 16. James 2.5 Go tel the Diſciples, and Peter, that I am riſen. If any man want wiſdom, or any other good thing elſe, let him ask it of God, who giveth unto all men liberally, and hitteth no man in the teeth, either with his preſent weakneſſes, or by-paſt wickedneſſes.Ambroſ. in Pſa. Imò plus eſt propemodum à vitiis ſe revocaſſe, quam vitia ipſa neſciviſſe, ſaith a Father. Penitence is (in a manner) as good as Innocence.

He ſhall ſee his face with joy] Or,Oſtendet ei faciem ſuam in jubilo. God ſhall make him to ſee his face with joy, even with joyful acclamation, when he ſhall find himſelf poſſeſt of Gods Kingdome, which conſiſteth in Righteouſneſs and peace, and joy in the holy Ghoſt; which Chryſoſtom[illegible: 1 letter] rightly calleth [non-Latin text not transcribed], heaven afore hand.

For he will render unto man his righteouſneſſe] Which he had loſt by falling into ſin, as Ezek. 18.24. Underſtand it of degrees and meaſures: for true grace cannot wholly be loſt.Rurſus eum in album juſtorum & piorum referet. Lav. Or he will render unto him now in Chriſt, that righteouſneſſe he loſt in Adam, he will fully and freely juſtifie him, and ſweetly ſeale him up to the day of Redemption; the former falling out ſhall be but a renewing of love; as it was betwixt Chriſt and his Spouſe, Cant. 5 and 6.

Verſe 27. He looketh upon men] He looketh to ſee when any wil repent and return unto him. Now Chriſts looks are often operative, and cauſe that which he looks after. A ſtroke from guilt broke Judas heart into deſpair; but a look from Chriſt, broke Peters heart into tears.

And if any ſay, I have ſinned] so he ſay it penitently, as David and the Prodigal; and not fainedly, as Saul; or forcedly, as Pharaoh; or deſperately, as Judas. In mens Courts, ſaith Quintillian, its beſt to ſay, Non feci, to plead, Not guilty: but in Gods Court its better to ſay, Ego feci, Guilty, Lord; Mercy Lord; and not to put God to his proofs, as they did, Jer. 2.35. ſith he that hideth his ſins ſhall not proſper, but he that confeſſeth and forſaketh them ſhall find mercy, Prov. 28.13.

And perverted that which was right] Thus the true penitentiary layeth load upon himſelf, and aggravateth his ſinnes, whereof (ſaith Merlin) we have here a definition anſwerable to that of St. John, 1 Epiſt. 3 4. Sin is the tranſgreſſion of the Law. I have writhed from the rights, ſaith He in the Text. I have turned aſide to crooked wayes, and ſo have deſerved to be led forth with the workers of iniquity, Pſal. 125.5. As Cattle are to the ſlaughter, or malefactors to execution.

And it profited me not] Sin is an ill Pay-maſter, and ſends home all her ſervants by weeping croſſe. The beſt that can come of it, is ſhame, Rom. 6.21. and godly ſorrow working repentance, 2 Cor. 7.10. but uſually the end of theſe things is death: this is the juſt hire of the leaſt ſin, Rom. 6.23. It not only profiteth not (what ever it promiſeth) but prejudiceth and proves pernicious. This penitent man thanks his ſin for his late ſickneſſe, and yet thinks he hath eſcaped fair too: for ſo ſome render the Text,Non aquale fuit Nec poenas condiguas dedi, My puniſhment hath been leſſe then men offence. See Ezra 9.13. with the Note there.

Ver. 28. He wil deliver his ſoul from going, &c.] God wil heal him, and lengthen out his life. Or the ſick man will, by his unfained repentance, procure his own reprieve and deliverance from deadly danger. Some make theſe words to be the ſick mans thankful confeſſion, He hath redeemed my ſoul, &c. not unlike that of David, Pſal. 116.8. and that of Hezekiah, Iſai. 38.17.

And his life ſhall ſee the light] He ſhall not only live, but live happily and comfortably: a joyleſſe life is no life.

Verſe 29. Lo all theſe things worketh God oftentimes] Heb. Twice, thrice, ſuch is his patience, that he tryeth all concluſions, as it were, and beateth long with mens evil manners: one while caſting them down, and making them believe he will pitch them into hell; and another while raiſing them up again, and reſtoring them, that if nothing will do he may pay them all at once for the new and the old, as he did ha[illegible: 1 letter], and Pharaoh, and Nineveh, becauſe they deſpiſed the riches of his goodneſs; and forbearance, and long-ſuffering, not knowing, or not weighing, that the goodneſs of God ſhould have led them to repentance. Rom. 2.4, 5. Wo be to him, that will not be warned at the firſt, ſecond or third time. See Am. 1.3. and 2.1. &c. with the Notes. R. Solomon would thence infer, That God pardoneth a man only thrice, and then if he take not warning, to hell he muſt: and this he thinketh to be Elihu's meaning [illegible: 1 letter]here. But this is to limit the Holy One of Iſrael, who [illegible: 2 letters]ltiplyeth pardo[illegible: 1 letter], as we multiply ſinne, Iſai. 55.7. and further addeth, for our comfort, verſ. 8. That his thoughts are not our thoughts, nor his wayes our wayes; but as the heavens are higher then the earth, &c. We are apt to meaſure God by our models, to caſt him into a diſhonourable [illegible: 2 letters]ould, and to think him like our ſelves in Mercy, Power, and other of his Attri [illegible: 2 letters]tes. Xen[illegible: 1 letter]phanes was wont to ſay, that if the creatures were put to paint the Creator, they would ſurely conceit him to be like themſelves, becauſe a creature cannot think of any thing higher then a creature. So deal[illegible: 1 letter] we for the moſt part with Almighty God. But he is God and not man: he is Jehovah that changeth not, neither is there any God like unto him for pardoning iniquity, not once but often, Micah 7.8 9. See the Note there. He who commandeth us to forgive an offending brother ſeventy times ſeven times in a day, if he ſay, It repenteth me; What will not himſelf do in ſuch a caſe?

Verſe 30 To bring back his ſoul from the pit] i. e. That he may ſave him from temporal and eternal deſtruction, which is the moſt excellent fruit of affliction ſanctified. We are judged of the Lord, that we may not be condemned with the world. So that a Saint may ſay, Periiſſem niſi periiſſem, I had been undone, had I not been undone.

Ferre minora volo, ne graviora ferans.

To be inlightned with the light of the living] To live comfortably,Conſ[illegible: 1 letter]icu[illegible: 1 letter]s ſit inter homines. Mercer. and to be famous among the Saints; who had they not been reduced by affliction, would have periſhed infamous and obſcure, wrapt up in the ſheet of ſhame, and going out in a ſnuff.

Verſe 31. Mark well, O Job, hearken unto me] For I ſpeak from God, and for God. It was a good ſpeech of Auſtin to Manicheus, conteſting with him for audience. Hear me, hear me, ſaid Manicheus. Nay, ſaith Auſtin, Nec ego te, nec tu me, ſed ambo audiamus Apoſtolum, dicentem, Peccatum non cognovi, &c. Neither will I hear thee, nor do thou hear me, but let us both hear the Apoſtle, ſaying, I had not known luſt, &c.

Verſe 32. If thou haſt any thing to ſay, anſwer me] Heb. If thou haſt words, yet not empty words, but ſuch as may bear weight, and make for thy defence. [non-Latin text not transcribed] Verba habet [illegible: 1 word] rebus Eraſmus▪ Some mens diſcourſes are nothing elſe but words. Hermodorus of old was ſaid to [illegible: 1 letter]ell words for want of better Commodities. Eraſmus was noted for a very wordy man. Turrian for a great Trifler; Corniculas citius in Africa, quam res ration[illegible: 1 letter]ſque ſolidas in ejus ſcriptis reperias, ſaith one. Elihu would have no ſuch words, nor any wiſe man elſe; for they are very irkſome, yea vexatious

Speak, for I deſire to juſtifie thee] Not to condemne thee, as theſe three have done: but to hear thee and clear thee as much as may be. This was fair dealing. Some are ſo eriſtical and teaſty, that they will not hear the adverſe party or bear with any that diſſent: as the Jeſuits, many fierce Lutherans, yea Luther himſelfe, as appeareth by his bitter invectives againſt Caroloſtaeaius, Zuinglius, all the Helvetian Churches, that would not receive the Doctrine of Conſubſtantiation. —Tantane animis coeleſtibus irae? He would not once hear the contrary party, nor read their Books, but called them Arch Divels, and all that ever was naught, as he doth in his Epiſtle to the Senate of Frankford.

Verſe 33. If not, hearken unto me] Elihu is much in calling for attention: ſo are all the Prophets, and Chriſt the Arch Prophet, as Matth. 13.9. where, although it might ſeem ſuperfluous to ſtir up ſuch to hear, as had come from all parts for that purpoſe, and now hung upon his holy lips, as the babe doth on the breſt, Luke 12. ult. yet he well knowing our heedleſneſſe and fickleneſſe, doth it once and again, leaving all Miniſters an example to do likewiſe.

Hold thy peace] Viz. Whiles I am ſpeaking, interrupt me not, but have patience. Some men, as they have fel in aure, gall in their eares (as ſome Creatures are ſaid to have) ſo they have fire in their tongues, which they preſently ſpit at all that offend them in the leaſt.

And I ſhall teach thee wiſdom] A good inducement to thee to hear: I will not trouble thee with trifles, nor detain thee with endleſs and needleſs diſcourſes; but ſet before thee Gods wiſe procedings, and bring thee to ſuch a ſight of thine own folly, as ſhall render thee reſtleſs till ſet right for heaven.