Baal 1 King 18.40 But these are not to be imitated and we are to take heed to wild-fire instead of true zeal And particularly well managed and sober zeal hath those properties which may be gathered from the Text. 1. It will nor drive men rashly and in an headlong way to engage in quarrels and debates which they can avoid For he waited long to see if these mistakes might be cleared and rectified without him This rule is transgressed by all who do precipitantly rush and engage in debates and particularly by private men when they do needlesly engage in Controversies and Church quarrels which lye out of their way See Prov. 26 17 2. Right and sober zeal proceeds according to knowledge see Rom. 10.2 and will not pass judgement upon any thing but after a fair hearing and serious tryal of the matter For before his anger was kindled and brake forth he had waited and heard them patiently that he might take up the business well as he professeth v. 11. See Prov. 13.10 and 18.13 This is little observed by an any whose wit is all in their fore-head and their heart at their mouth And therefore they rush upon courses before they ponder them they are beguiled with fair masks and pretences and they look not to the consequences of courses before they do engage in them 3. True and sober zeal will never lead men to seek themselves but makes them content that a good turn be done though they be not seen in it For he waited upon them as minding if the matter were otherwise cleared not to appear Hence it may be concluded That boasters of themselves and extollers of themselves do reflect upon their own zeal as not found 4. True zeal teacheth men to reverence those with whom they have to do for their age parts and experience For he waited and heard them patiently and reverently because they were elder than he Of this afterward Only it argues passion and not zeal when men leave the defence of their cause to reflect upon persons and do behave themselves unsoberly toward them Doct. 2. Though true zeal ought to be managed with sobriety as hath been said yet it is no evidence of sobriety or of a right temper of zeal for men not to see the errours that are in the best of men and not to defend truth were it even against never so many godly men For Elihu marks errours in Job and here also and v. 3. in his three Friends and argues against them all 3. It is also no kindly mark of zeal for men to be furious at a fit and then to cool if they be not taken at first but true zeal is constant in its heat and fervour For here after all his long waiting his wrath is kindled 4. Men and even good men may have that opinion of themselves and their way which differs very farr from truth For v. 1. they judged they had said enough and that Job was obstinate and yet Elihu finds there was no answer in their mouth as hath been fully cleared v. 3. 5. They are justly censurable in the judgement of all zealous men who deserts cause of God and either in a neutral way or otherwise lye by from defending it For this kindles his wrath that they had no answer to Job especially on Gods behalf Verse 6. And Elihu the Son of Barachel the Buzite answered and said I am young and ye are very old wherefore I was afraid and durst not shew you mine opinion 7. I said Dayes should speak and multitude of years should teach wisdome The rest of this Chapter contains Elihu's general Preface directed to both parties but chiefly to Jobs three Friends And he insists the longer in Prefacing Partly because he was a young man in which case it was necessary to clear that he appeared not in this cause out of any arrogance or impudence but meerly out of love to truth and to plead that it was equitable they should lay aside all extrinsick advantages of age experience wit c. which they had on their side in this debate and that none of these should pre-judge his cause but let naked truth carry it Partly that he might here once for all condemn and lay by the three Friends with whom he deals no more after this Preface but leaves them to see the errour of their proceeding by taking notice of that right way which he followed whereby also he might insinuate into Jobs affection and invite him to hearken more patiently to what he was to say seeing he did not take part with his Friends against him In these Verses we have the first branch of this Preface wherein he gâ—â—â— a reason why he had kept silence so long and had not interposed sooner to end this difference Namely That the conscience of his own youth and his respect to their age and opinion of their wisdome made him afraid to speak in so grave an audience upon such a subject v. 6. As reckoning and judging within himself for so this phrase I said is to be understood here as Gen. 20.11 where it is said and not thought in the Original that it became such aged men and they were only fit to speak to such a matter seeing their long experience should teach them more wisdome which they might communicate to others v 7. In general Learn 1. Albeit zeal should be managed with sobriety yet that zeal is not approved which burns only in mens breasts against an evil course or errour unless it break forth also as need requires in their station For he whose wrath was kindled v. 2 3 5. now answered and said c. and spake when he was called to it Not as many who dislike evil courses if men may trust their professions and discourses and yet they never appear to do any thing against them in their stations 2. Zeal in defending of a good cause may yet suffer prejudices in mens opinions by reason of disadvantages in the person who manageth it As here his youth might readily cause them mistake his zeal and frequently we find many ready to except against and reflect upon the persons of men that thereby they may render their cause suspicious And therefore men who would find out truth had need to try a cause impartially abstracting from the consideration of persons who manage it 3. Albeit real disadvantages in mens persons do not warrant them to desert a good cause yet they should teach them to manage it with soberness and fear As here Elihu doth considering his youth wherein he is imitated but by very few young men who have any thing of zeal and honesty in them In particular Learn 1. Youth considered in it self is attended with many weaknesses For so doth Elihu grant That his youth gave him cause to fear lâ—st he run into mistakâ—s in speaking of so weighty and grave matters and that their age gave them many advantages which he wanted Who so will consider the heat of young
agreed all in one opinion to condemn him and it may be the rest of the Friends gave some signs of their approbation of what any one of them spake In this Discourse he partly debates the matter in controversie with themselves to Chap. 13.20 And partly expostulates and pleads his cause with God from thence to the end of Chap. 14. The whole Discourse may be be summed up in these Heads 1. Having insinuated in his Preface that the godly may be in adversity ver 1. 5. he proves also that the wicked may prosper ver 6. 12. 2. He clears himself of the imputation of ignorance of Gods Power and Wisdom by commending thereof ver 13. 25. 3. He makes use of this Doctrine not only to prove that he was not ignorant but also that he had just cause to decline them who had wronged him and pleaded so poorly for God Chap. 13.1 12. 4. Having quit them he applies himself to make his moan to God He justifieth his own practice in it Chap. 13.13 mdash 19. And then falls about his complaint from Chap. 13.20 to the end of Chap. 14. So in this Chapter we have those particulars 1. A Preface wherein he accuseth them of an arrogant conceit of their own wisdom ver 1 2. when yet himself was their equal and the things they propounded were but obvious ver 3. And of inhumanity towards him a godly man now under affliction ver 4 5. Whereby also he contradicts them in one branch of the Controversie betwixt them concerning the prosperity of the godly which Zophar had so strongly asserted Chap. 11.13 14 15 c. as the rest before him had done 2. He prosecutes the debate further concerning the lot of the wicked asserting contrary to Zophar's doctrine Chap. 11.20 wherein the rest also had gone before him that the worst of them may prosper and that God in his Providence did order it to be so v. 6. and proves that they may prosper from what is obvious among the creatures ver 7 8. and that God doth it because nothing can be done without him ver 9 10. To which he subjoyns a conclusion that he could not receive their doctrine upon trust having so much to say against it ver 11. And that they who were men of age and gloried so much in Antiquity should be more wise then rashly to condemn him ver 12. 3. Whereas Zophar had cryed him down with a discourse of Gods Wisdom and Power Chap. 11.5 6 7 c. and had reflected upon him as if he were but a wild Asses Colt Chap. 11 12. He clears himself of that imputation of ignorance and highly commends those Attributes of God He asserts the Wisdom and Power of God ver 13. giving some instances thereof in the various dispensations of Providence in the affairs and concernments of Men and in things natural ver 14 15. And again repeats his assertion ver 16. Commending those Attributes as they shine in ordering the deceits that are among men ver 16. in overthrowing and overturning most eminent persons for power and policy ver 17. 21. in discovering most dark and hidden things ver 22. in increasing and destroying Nations at his pleasure ver 23. and in order to the destruction of Nations in taking away of wisdom from the Heads and Rulers of a people ver 24 25. Ver. 1. And Job answered and said 2. No doubt but ye are the people and wisdom shall die with you JOB minding to reply before he enter upon the cause he doth in the entry give them a check for their miscarriages in the debate in the prosecution whereof he insensibly falls in upon the question agitated betwixt him and them His first challenge in these verses is chiefly personal wherein he reproves them that they had an arrogant conceit of their own wisdom as if they had been the only wits in the world and as if wisdom had been born with them and would die with them so that if they were gone there would be no more wit in the world No doubt saith he ye are the people or the only people for wisdom as he after adds in the world ye are as good for that as many people or a whole Nation oâ— as the word usually signifieth when opposed to Heathen Nations without the Church ye are as able as all the Church or the select people to whom God imparts his counsels ye are ingenuous and well bred and I and such as I but slaves fools and beasts as Zophar had insinuated Chap. 11.2 12. This challenge he propounds by way of bitter taunt or Ironie No doubt but ye are the people to check them for their conceiting so of themselves that they disputed so acutely and that they cryed him down as an ignorant while it was nothing so as he clears v. 3. From this challenge we may Learn 1. Arrogancy and a conceit of being singular particularly in the matter of wisdom and knowledge is an ordinary and vile sin For Job supposeth them as indeed in part they were guilty of it and speaks to it as an abominable sin worthy to be derided Albeit it be our duty to be best acquainted with our infirmities Yet man naturally affects a singularity and to be a non such above others And there is nothing wherein this humour appears more then in a mans conceit of his own wisdom above others when he esteems too much of his own judgment notions and opinions And this his conceit doth especially appear in his insolency in maintaining of an ill cause when he hath many as they were many against Job on his side All those are implyed in the Text. And it warns men who would be kept from the snare to study more their own infirmities to see the excellencies which God hath conferred upon every member of the body that some are able for light and can say well others do well some do well but others suffer better and that they be not self-willed and such as will not be advised in their opinions nor insolent in debates 2. Mens conceit deserveth to be sharply dealt with and checked So much doth this Ironie teach us No doubt but ye are the people c. So are Idolaters taunted 1 King 18.27 the arrogantly proud Isa 14.9 10. and such as conceit of their own singular excellencies 1 Cor. 4.8 9 10. 14.36 37. God will deal with it as an intolerable sin and men ought not to cherish it in any Yet 3. Debates and contention are ordinarily attended with passion and reflections For how faulty soever they were yet Job's passion is up in this bitter reflection accounting them but fools contrary to Christs rule Matth. 5.22 It is true men who maintain a right cause may have strongest tentations to passion and reflectâ—ons when they meet with unreasonable and insolent opposition Yet they ought to be upon their guards Not only that they start not debates needlesly but when they are started and they are in the height of
their zeal for truth that thâ—y do not over dâ—ive themselves nor wrong Gods cause by mingling of their spirits and passions with zeal in managing it 4. It is arrogant folly to think that God hath granted a Monopoly of wisdom to any But as wisdom hath been bâ—fore we were so it will live after us For Job refutes such a conceit with a taunt No doubt wisdom will die with you This beside what is already marked gives ground of confidence that God can supply his Church with sit Instruments when such as have been eminent in their generation are taken away Vers 3. But I have understanding as well as you I am not inferiour to you yea who knoweth not such things as these Here Job refutes their conceit of wisdom by shewing 1. That he had wisdom as well as they and that for the measure of it he was equal to them in knowing that which they boasted of as singular and whereof they judged him ignorant Chap. 11.6 12. Nor will he yield or as it is in the Original fall beneath them in knowing and adoring the Providence of God and his Wisdom and Power shining therein For that is it wherein he doth here compare with them as appears from v. 13 c. with Chap. 13.1 2. 2. That what they propounded and boasted of a rare and singular notions were in effect but obvious and common and known to men of weakest capacities who had any sense or knowledge of God Hence Learn 1. Whatever be the seat of knowledge or understanding according to the Principles of Naturalists Yet knowledge of things divine ought to be in and make an impression upon the heart of a man For understanding here is called an heart in the Original And sanctified knowledge gets the name of an heart to point out that it must be solid and not fleeting in the brain or phancy that it must be joyned with prudence to draw it into practice and that it must be accompanied with affection warmth and tenderness 2. Albeit self-commending be ordinarily sinful and of no use or advantage 2 Cor. 10.18 Prov. 27.2 And albeit men are bound to prefer one another in love Phil. 2.3 Yet in some cases it is lawful to commend our selves and compare our selves with others As Job doth here I have understanding as well as you I am not inferiour to you See also 1 Cor. 15.10 2 Cor. 11.5 12.11 Men ought not to lift up and exalt themselves by vain boasting yet they may lawfully study to prevent that the honour of God and his Truth which they maintain do not suffer through any imputation cast upon them and they may let it be seen that Sophistry will not drive them from the Truth nor will they let Truth suffer by mens crying up of themselves and decrying of others without cause See Phil. 3.4 c. Thus albeit men ought not to cry up themselves before God but even in their thankfulness for mercies to them which is their duty they ought to beware of the Pharisees arrogance Luk. 18.11 c. Yet before men they may vindicate their integrity and wipe off imputations and reflections which might tend to the prejudice of Truth which they own Only this ought to be gone about with needful caution Not only ought men to be humble and even nothing before God Ephes 3.8 2 Cor. 12.11 But they ought to perform this task of commending themselves with a loathing of it if it could be helped and they were not put to it as Paul calls himself a fool in glorying 2 Cor. 11.11 And they should season it with modesty and humility For Job here doth not prefer but only make himself equal to his Friends and that but in obvious and common things 3. Arrogant self-conceited men are really but silly And do prove themselves to be such by their conceit For Job tells them that whereas they conceited that they were singular the things they brought forth were but common 4. As there are common Principles and plain Truths in Religion which it were a shame for any to be ignorant of Heb. 5.12 14. with 6.1 So in particular even in Job's days the knowledge of the Wisdom and Power of God shining in his works of Providence was obvious and common to them who had any Religion For saith he Who that hath any the least saving knowledge of God knoweth not such things as those which you have made so great a noise of about the Wisdom Irresistibleness and Power of God Vers 4. I am as one mâ—cked of his neighbour who calleth upon God and he answereth him the just upright man is laughed to scorn The second challenge respects chiâ—fly their carriage Wherein he accuseth them that they were very inhumane toward him And in this verse First He asserts their inhumanity I am as one or I am one mocked of his neighbour or I am he that is a scorn or laughter to his neighbour That is if ever a man was mocked by his neighbour I am he I am as much mocked as ever man was by his neighbour And in this challenge Job reflecteth upon their vilipending of all his defences and their decrying of himself and his confidence when they should have comforted him It Teacheth 1. Afflâ—ctions are sent not only to try the afflicted but their Friends Relations Neighbours c. also For so Job supposeth when he reflects upon their neglect of duty to him in his distress This warns men to look to their carriage toward others in affliction and the more nere their relation to the afflicted be by kinred acquaintance or other obligations their account will be the sadder if they fail in their duty See Psal 38.11 55.12 13 14. 88.18 2. Scorn and contempt is a sharp tryal especially when coming from friends and when trysting with other afflictions upon the party suffering For so Job regreteth it and challengeth for it I am as one mocked of his neighbour See Psal 69.20 123 4. Heb. 11.36 3. The people of God being once broken with trouble are very easily hurt and a little addition of trouble will peirce very deep For Job in his afflicted condition accounts their sleighting speeches to be a very mocking of him Secondly He amplifieth this assertion Who calleth upon God and he answereth him The relative who may be referred either to the neighbour who mocks or to him that is mocked In the first sense it relates to his Friends who though they mocked him were answered of God in the wishes of their heart as is said of the wicked Psal 73.7 and is insinuated of his Friends v. 5. or were godly men calleâ—s upon God and answered by him and yet did not pity him in his trouble This was indeed true of his Friends whatever be the meaning of this place that they were pious men and yet not tender of Job's afflicted condition because they had no experience of it themselves by reason of their prosperity And it points out 1.
with God and his service as Isai 33.14 2. From this it followeth That they prove themselves honest men who in the height of trouble will abide by it and go to God and keep his way and will not cast away confidence and dependance come what will For this is Job's proof of his honesty that he will come before God which an Hypocrite will not do Thus honesty is proved in troubles by waiting and desires Isai 26.8 by cleaving to Gods way Psal 44.17 c. by persevering in Prayer Psal 88.13 14 15. and by confidence in these Prayers expecting wonders to be shewed to the dead ere the honest seeker of God be utterly forsaken Psal 88.10 11. In a word when Saints blush and are ashamed to come to God Ezra 9.6 when they are affrighted with trouble or whatever their disadvantages be yet to come to God and cleave to him is good and a proof of honesty Vers 17. Hear diligently my speech and my declaration with your ears 18. Behold now I have ordered my cause I know that I shall be justified Unto all these commendations of his confidence and evidences of his sincerity Job subjoyns an inference and conclusion wherein he wisheth they would diligently attend to what he was to say to God both by way of declaration of his sorrow to plead for pity and especially by way of pleading his own integrity being confident as one who had considered and examined his own cause exactly that God would justifie and absolve him not approving every escape in him especially in the way of managing the debate but declaring him a righteous man in a Mediatour and that he had better cause in this debate betwixt him and them Hence Learn 1. Men in trouble should have much liberty and allowance to speak their mind and what they say should be well attended to as not being rashly spoken but from real pressure of mind For saith he hear diligently my speech and my declaration either of my sorrows or integrity or both with your ears This he presseth that so they might see what Truth is in what he said and what his case was that made him speak as he did Men get pressures to teach them to speak solidly and not at random and what such speak should not be sleighted but albeit all they say cannot be justified yet their pressures should plead for much allowance and compassion as in another case 2 King 4.27 2. Even good men when themselves are unconcerned are ordinarily but little sensible of the condition of others and do little regard their complaints Therefore he must double Exhortation that they would hear and hear diligently and with their 〈◊〉 The neglect of this duty is an ordinary presage â—f trouble to come upon our selves as Reuben observed Gen. 42.21 22. And the Disciples who were little tender of the multitude who crowded after Christ to enjoy his company which themselves had without interruption are sent away to Sea without him that they might learn to pity others who could not at all times be with him Matth. 14.15 22 c. 3. Saints may attain to assurance of Gods approbation As here Job knoweth he shall be justified This assurance hath been attained even in sad distresses Rom. 8.35 38. And for godly men to doubt of it is their sin though every doubting be not inconsistent with faith nor even with some degree of assurance And therefore such ought not to habituate themselves to unbelief and doubtings which may have sad fruits But they should study to attain assurance that they may manage their approaches to God with hope and confidence 4. Such as would maintain their confidence assurance and integrity ought to try and examine their own estate well For saith he Behold now I have ordered my causes or taken notice of all I have to say for my self Not only is a delusion in the main matter dangerous but even in every particular evidence of our sincerity and ground of confidence For if we build upon any unsure Principle the discovery of that may readily cast all loose when yet there is no cause why we should do so seeing one may be truly honest who yet may be mistaken of some evidences of it And therefore we ought to be very exact and cautious 5. Albeit men having searched themselves never so exactly cannot conclude that they can abide Gods search and judgment as he is a severe Judge nor yet that they are perfect according to the tenour of the Covenant of Works which is the meaning of Paul's words 1 Cor. 4.4 Yet it is of Gods great mercy that upon mens impartial search of themselves and finding things right they may believe God will absolve them and approve them as sincere according to the tenour of the Covenant of Grace For so Job having ordered his cause knows that he shall be justified If our hearts do condemn us upon just grounds and not upon a mistake the thoughts of Gods Omniscience may indeed affright us 1 Joh. 3.20 But if our hearts upon solid grounds condemn us not thoughts of his Al-seeing eye need not weaken our confidence 1 Joh. 3.21 Vers 19. Who is he that will plead with me for now if I hold my tongue I shall give up the ghost In this verse Job concludes his first Argument upon which he hath so long insisted taken from his confidence professing that since he know of such a Judge as God was and had so studied his cause he would gladly know his party being ready to enter the lists with any of them in this quarrel Unto whâ—h 〈◊〉 subjoyns the Second Argument confirming and 〈◊〉 his resolution to plead his câ—use with 〈…〉 is taken â—rom his great pressure and dis◠〈◊〉 He dâ—clares that as his assurance to be 〈…〉 of which he hath already spoken is not â—mall so his pâ—nt pressure to speak was not little 〈◊〉 if he should hold his peace as they judged was his duty it would cost him his life Not only was he to dâ—e shortly hâ—ng in such a weaâ— condition and so if he spake not in time he would leave his integrity unclear'd under all the bloâ—s they had cast upon him and Gods severe dispensations seemed to charge him with But unless he got a vent to his grief by speaking and complaining it would crush him and hasten his death And this Argument is so pressing upon Job's own spirit that having once named it without more ado he betakes himself to God and begins his address to him in the following verses Doct. 1. Saints must resolve that they will not always get their assurance held up in confident assertions not contradicted by any person or thing but must lay their account to have it questioned with pleadings and fightings As Job here supposeth 2. They must not resolve to cast away their assurance when it is ooposed not only by temptations from within but by misconstructers from without But they ought valiantly and resolutely engage against whatsoever
and how unable he was to abide that For if the most fixed and solid things cannot endure continual assaults especially from the hand of God how much more easily can he over-turn mans hopes ver 18 19. and get a complete Victory over him especially by cutting him off ver 20. and in the mean time so exercise him with his own afflictions that he cannot be affected with the good or ill condition of his nearest relations ver 21 22. Vers 1. Man that is born of a woman is of few dayes and full of trouble JOb's first Argument v. 1 2 3. whereby he pleads against Gods severe dealing toward him is taken from the condition and misery of all Men by Nature Wherein he propounds that they have but a short life and that obnoxious to many troubles and all their enjoyments are but transient and passing And from thence inferrs as to his own particular that seeing he would certainly die and had trouble enough otherwise though God dealt not thus extraordinarily with him he could not but wonder that God should notice him as if he were a fit party to be thus afflicted and exercised by him In this verse we have Job's Proposition of Mans misery wherein he evidenceth himself to be well versed by reason of his own trouble in the knowledge of mans vanity and misery which he describes First in its Universality It is common to Man or to all that are come of Adam which is the name here given to Man He speaks thus of men in general though with an eye to his own condition as appears from his inference v. 3 Because this is Mans common condition which is after mentioned And it Teacheth That whatever may be the particular and various dispensations of God toward men yet to be miserable by Nature is common to Adam and all his Posterity who come of him Aâ—l the sons of men are attended with some of thâ— common miseries of mankind and though some want the peculiar cross-lots of others yet they may have some of another kind no less sad and all of them whatever their condition be yet if their eyes be opened will find themselves but in a state of misery This teacheth men not to weary of their particular lots and tryals For did they shift never so oft they will find that they are still Man whom misery attends It Teacheth also That we have no cause to complain so long as our tryal is but common 1 Cor. 10.13 and our selfe-love should not get place to perswade us to aggravate our sorrows that we may have some pretence to complain of their singularity as Job oft-times doth for they will still be proportioned to what our case requires and to what strength God will give his own people Secondly Mans misery is described from its â—ise which is insinuated in mans Original that he is born of a woman This he mentions rather then that he is begotten of a man 1. Because the Woman was first in the transgression 1. Tim. 2.14 whence is the rise of all sin and of a defiled issue which produceth trouble So Job 15.14 2. Because the Woman is the weaker vessel 1 Pet. 3.7 And 3. Because a peculiar threatening and sâ—ntence is past against her in the matter of Conception and Birth Gen. 3 16. and so her issue must be weak and wretched like her self Hence Learn A sight of Mans original may humble him and make him see his misery when he considers what a sinful womb he comes from how ugly he comes out of it and how he begins his life with crying and weeping This is a lesson should stick by us as a document of our misery in all our mirth and jollity Thirdly This common misery of mankind is described in its parts That man is of short days and those full of trouble as Jacob also professeth Gen. 47.9 Doct. 1. Mans life is but short and it is a part of his misery that it is so For Job brings this as a proof of mans misery that he is of few days or short of days his time is but short That mans life is but short is evident from Scripture and from daily experience And it is to be accounted short especially now and â—ven in Job's time also though then they lived much longer then men do now both in respect of eternity and in respect of the continuance of Mans life if he had not sinned and even in respect of the age untill which men lived of old For as men now live but short while in comparison of the times about which Job lived so in those days their age was far short of the Patriarchs before the Floud And as mans days are thus few so for the misery that is in this shortness of his life though it be true that it is a mercy to the Godly that their days being ill are few and shortened see Math. 24.22 and that thereby they are hastened to glory Yet the shortness of mans life is in many respects a misery 1. If we consider it in the root and rise of it Mortality is the fruit of sin and therefore whatever beauty God put upon it yet in it self it is bitter and a misery 2. If we look upon it and consider what it is to natural men it must be concluded a great misery For whatever be their portion within time yet they must die and being dead sink into the pit eternally And in the mean time their life is so short and uncertain that it can hardly be measured even by days and they are exposed to so many hazards that they know not at what turn death may take hold of them and hurry them away 3. There is a misery in our few days in regard of the ill improvement of them We are for a while in the state of infancy before we know what it is to live After that many spend along time of youth before they settle and before they know how to number their days even as Rational Men And when we come to be more composed business sickness and distractions do impede and interrupt us and old age disables us to spend our time to any purpose In those inconveniences even the Godly do so much and frequently share that in that respect their short time is a misery 4. There is this misery also incident to us in our short time that both godly men and others are pulled away by death before they see many of those things which they desire accomplished So did Job apprehend to be hurried away in a cloud such also was David's exercise Psal 39.13 And this made Jacob complain of his days that they were few and evil Gen. 47.9 The study of this Point affords many useful Lessons That we do not doat on long life or an Eternity here as Luk. 12.19 20. for we will be disappointed and sin will help to shorten our dayes Psal 55.23 Prov. 10 27. And that we make not that use of the shortness of our
Loquacity and that he would never make an end of words or of his discourses which were but words and no more It is indeed true that Job spake much and more then they and belike Bildad did interrupt Job's Discourse which he was about to have continued if he had not broken in thus upon him as a talkative man Yet it was only out of the aboundance of his distress and in his own necessary defence against their unjust censures and imputations that he spake so much Whereas themselves rather were guilty of this fault who vexed him with so many Tautologies to no purpose still repeating what he had so often refuted The second fault charged upon him v. 2. is Inadvertency and that his arrogance and passion made him so little heed or ponder what they said that all they had hitherto spoken was fruitless as to him And therefore Bildad adviseth Job now to consider and take heed that he may repeat what he thinks may convince him Yet this was not Job's fault more then the former For he had attended and marked their discourses and found them empty Chap. 16.2 But it was rather their own fault who being nettled with a supposed reproach as it is v. 3. Chap. 20.3 did not heed his discourses but would obtrude their dictates upon him It is also to be marked that in this and the following verse Bildad speaks to Job in the plural number as if he had others with him either because he had indeed some present who assented to what he said in this debate as seems also to be hinted Ch. 34 4. or rather by this way of speaking he would reflect upon Job as an arrogant man who esteemed of himself as if he were as good and able as many put together and himself alone to be preferred in the matter of his Judgment and Opinion to all of them who opposed him From these verses Learn 1. Controversies and Debates once started are not soon ended But mens Interests Reputation and Passions will hold them on and obstruct the clear discovery of Truth on the one hand at least For hence it is that this debate continueth so long and after all that hath been said Bildad answered and engaged again This serves to discover their guilt who rashly open this sluce of Contention Prov. 17.14 and to warn them who are engaged in such unpleasant exercises to walk with much caution fear and trembling 2. Gods Children must resolve to be tossed on all hands till their tryal be perfected For Job hath here three Friends one of whom when the rest are weary doth assault him continually 3 Debates will readily raise passions and beget personal prejudices and reflections and other mistakes For in all their discourses ere they enter upon the main Controversie they have still a fling of passion at him upon the account of his way which they mistook and Bildad observes that same method here 4. Men ought to consider not only what they are doing but to what purpose they do it For Bildad challengeth Job that though he seemed to be very busie yet he was really idle speaking many words and but words as he judged Wherein though he was mistaken yet the General Doctrine is found 5. To triffle away precious time especially when men have opportunity to imploy it better is an hainous sin For so much also may be gathered in general from this challenge wherein Bildad supposeth it to be Job's fault and by making a question of it implieth Job could not justifie it as it could not have been justified had it been true that he was so long wasting time with words when he should have been about another work and hearkening to them while they propounded grounds for his humiliation 6. Such as would judge aright of the actions of others ought also seriously to consider what their condition is and what puts them upon these actions For herein Bildad failed in looking only how much Job spake not minding his distress which drave him to it See 2 Kings 4.27 7. Self-love will readily so blind men especially while they are in heat and passion that they may impute faults to others whereof themselves are really guilty For he chargeth Job with Loquacity when himself and the rest were only guilty of it in speaking so much and nothing to the afflicted mans case 8. Inadvertency and not attending to what is spoken is a great evil as being the cause of fruitless bearing and rendering mens pains and diligence in Doctrine useless For so much may be gathered in general from that Exhortation Mark and afterward we will speak which implies that it is to no purpose to speak unless they who hear do mark or consider and understand as the word is 9. It is a very great fault to judge of men and their proficiency by their acquiescing in our judgments For in Particular this Errour is supposed in this Exhortation that Bildad judged Job to be still arrogant and inadvertent so long as he heard not so as to become of their opinion Vers 3. Wherefore are we counted as beasts and reputed vile in your sight The third fault which he challengeth in Job's discourse and way is his proud and arrogant contempt and sleighting of them as if they had been Beasts and vile things in his eyes Job had indeed sent some of them to the Beasts to be taught Chap. 12.7 and had called them all liars and Physicians of no value Chap. 13.4 and told them that they were not wise Chap. 17.4 10 But all this was spoken in the necessary defence of his cause and of the truth it self Neither doth he reflect upon their persons nor their Piety nor yet doth he simply and absolutely call them erroneous and unwise but only in this particular cause wherein they were indeed faulty and defective And yet Bildad cannot endure it but doth resent it as a notable injury From all which Learn 1. As mens Credit and Reputation ought not unjustly to be blasted nor they irritated thereby Matth. 5.22 So Reputation is so great an Idol to the most of men that it may not be touched upon any terms and whatsoever is said of their real faults they look upon it as reflecting upon their Reputation Thus doth Bildad here judge of what Job spake of their Errours and challengeth him by way of question witnessing his indignation Such spirits may look for many rubs 2. Proud men look upon what others do to them through a multiplying and false glass which represents their way worse then it is and sometime what it is not at all For when Job abases them in his own defence that he might discover their Errour and humble them Bildad says they are affronted and when he speaks sharply to them of their ignorance he makes it worse then it is as if he called them beasts and esteemed them to be vile and polluted persons whereas all he said was that they were mistaken in their Doctrine and ignorant of truth
them in the dark when they have most to do 4. It is a plague upon the wicked that as they soar very high in their prosperity so their estate in trouble is very disconsolate For their light goeth out to the very spark of a fire and their light is dark and their candle put out Whereas to the godly light ariseth in darkness Psal 112.4 the Lord is their light in darkness Mic. 7.8 and it is impossible their light should be quite extinguished 5. The judgments and plagues of the wicked do justly reach their posterity and families as well as themselves For the light shall be dark in his Tabernacle and his Candle shall be put out with him or his glory and splendour shall die with himself Albeit God punish no man eternally but for his own sins yet he may smite the Parents in their Children as a part of themselves in these external enjoyments which they transmit to their Children Vers 7. The steps of his strength shall be straitened and his own counsel shall cast him down 8. For he is cast into a net by his own feet and he walketh upon a snare 9. The grin shall take him by the heel and the robber shall prevail against him 10. The snare is laid for him in the ground and a trap for him in the way The second Similitude pointing out the miserable estate of the wicked is taken from wild Beasts or Birds who are taken in snares or nets As they having snares nets and traps laid for them by Hunters and Fowlers do with their own feet or wings rush into them from which they cannot expede themselves but are prevailed over by the Huntsman or Fowler So the wicked in Gods Providence are taken into the snares of trouble where all their violence and fury shall not avail them but the hand of God shall reach them and they shall be intangled in inextricable miseries Bildad here records this in a retrograde order ascending from the Effects to the Causes And 1. The wickeds misery when involved in trouble is set down in terms borrowed from a Bird or rather a strong Beast taken in a net or snare v. 7. The steps of his strength shall be straitened That is as a strong Bird or Beast rangeth whither it pleaseth when it is at liberty and being taken in a net laboureth by strength to break through it but in vain it being the faster held the more it struggleth So insolent wicked men will be tamed and held by trouble so that they shall not be able to extricate themselves 2. The immediate causes and means of the wickeds being thus intangled are set down partly in proper terms v. 7. and partly in borrowed expressions v. 8 9. Namely that as a Bird or Beast doth it self run into the snare v. 8. and being in it is held fast there and prevailed over by the Huntsman or Fowler v. 9. So the wicked by their own counsels bring themselves into inextricable ruine v. 7. 3. Unto this is subjoyned the supreme and chief cause of his misery v. 10. Namely that as Birds or Beasts are thus taken because there are traps and snares laid for them by Hunters or Fowlers So the wicked are taken in this evil hour because the Supreme Lord doth rain snares upon them This Doctrine is not so to be understood as if even godly men might not fall into a snare of outward trouble and be cut off by it though the Lord sometime be pleased to break the snare Psal 124.7 However it points out several Instructions concerning the disposition properties and deservings of the wicked which I shall point at not as they lie in the Text but in the natural order of the purpose And 1. Wicked men are by nature wild and untamed never submitting to a yoke of God till some grievous yoke of Providential dispensations bring them at under Therefore are they compared to wild Beasts or Birds who must be taken by grins nets and snares See 2 Pet. 2.12 Jer. 2.24 And as this corruption is predominant in the wicked so the godly have some remainders of it to be watched over Psal 32.9 2. As the wicked are wild and untamed so they live in a contempt of God and of his threatened judgements as having steps of strength v. 7. whereby they think to break through all impediments in their way or wings whereby they may mount high above snares below them See Psal 10.5 6. Thus did the men of Sodom mock at warnings Gen. 19.14 and ordinarily the wicked are most insolent when judgments are nearest 3. Let wicked men carry never so high yet God hath variety and abundance of means and wayes whereby to reach them So much is imported in the various expressions here used of nets snares grins and traps God is too hard for wicked men and can every where and in every condition find a plague for them though he should create it out of nothing 4. The judgments attending the wicked ordinarily come upon them unexpectedly and when they are most secure and dream least of them For they are as Beasts or Birds taken in a snare that is hidden as it is in the Original v. 10 See 1 Thes 5.3 5. The wicked have little cause to be secure considering that they walk continually upon snares For so is asserted v. 8. he walketh upon a snare as Birds or Beasts do who have snares laid for them in all the places where they are known to haunt Thus the wickeds very Table is a snare and that wherein they expect to be well and happy is a trap Psal 69.22 Whereever they turn them they are but ensnaring themselves and by their guilt ripening and rendering themselves obnoxious to Gods wrath and judgments And it speaks Gods long-suffering if in every step of their life they meet not with a Plague For God can make it so with them and they have no assurance but it may be so since they are not in Gods way 6. Though the wicked may escape many snares and hazards yet at last a judgment shall overtake them which will quite master and over-power them For as he walketh upon a snare so however he escape for a time yet the grin shall take him by the heel as the Bird or Beast is taken in some one or other of the grins that are laid by the Huntsman or Fowler See Isai 24.17 18. 7. Were there no other mean to bring wicked men under the lash of vengeane their own wit projects and counsels will serve the turn For his own counsel shall cast him down and he is cast into a net by his own feet as Beasts or Birds enter into the snare with their own feet or wings 8 It is a Plague upon wicked men that when Providential dispensations cross them their unsubdued corruptions meeting with the Cross do torture them For they have steps of strength which vex them when they are in the snare as Birds or Beasts imploy their strength to toil
had been so largely enumerated in the former Chapter Nor doth he regard Job's ample confession of his faith Chap. 19.25 c. Nor the intimation of the hazard of wrath which he had made unto them Chap. 19.29 But the more Job spake of those things he falls the more fiercely upon him Whence Learn 1. It is not easie to change learned and witty mens Opinions when once they are engaged in dispute For Job's Friends have still somewhat to say and answer And therefore God should be much imployed in such cases who ends this Controversie by his Word Chap. 42. and without whose presence and operation disputes will not put a close to Controversies 2. Afflicted Saints ought not to build upon most rational and likely means for ending of their tryals till God come and interpose For albeit Job had said so much for himself as might make men in reason think it were a thousand pities to use him harshly any longer yet all this is but Oyl cast into the flame with his Opponents who deal the more harshly that he pleads pitifully and yet confidently under his pitiful case And herein 1. Men ought to look to God who hath the inflicting continuance and ending of tryals in his hand and will permit none to sacrifice to their ownner in this business But in the use of all means will have them submit intirely to his will and will have them see that he may justly continue that tryal which they can shew just reasons why men that are his Instruments should not continue it 2. Men ought also to look on this as a great part of their tryal if they will continue to hold fast by their Grounds and Principles after they have asserted them and yet God permits men to continue unjustly in opposition to them For every new Reply of Job after these unjust assaults of his Friends is a further tryal and proof his constancy and integrity and a mirrour wherein his patience and faith do shine for the Edification of others in all ages 3. Men should look what God may have to say in the unjust continuance of their tryals from men For in all this long debate though Job had the better cause and the better of them in the dispute yet he failed much toward God And therefore an exercise of one kind or other never left him till he took with these and was humbled for them 4. Men should also read in this instance how far passion kindled through the heat of contention especially when joyned with ill Principles may mislead them For Zophar's unsound Principles and his Passion did necessarily ingage him to condemn Job let him say for himself what he would Which should warn men to take good heed to their Principles what they are and to the frame of their spirits Observe 2. In the next place we are to consider the manner and way of his going about to answer My thoughts saith he cause me to answer or cause me to return and bring me back into the lists again and make me interrupt my resolved silence and I make haste or my haste it in me The word here rendered thoughts doth properly signifie the branch of a Tree and is figuratively applyed to signifie the clefts of Rocks and mens cogitations or thoughts And so it may import high unsettled and turbulent thoughts like branches tossed with the wind as accordingly we find it made use of to signifie unsettled Opinions 1 Kings 18.21 thoughts and fancies in a mans sleep Job 4.13 and ill and vain thoughts Psal 119.113 But It is not to be conceived that Zophar makes use of this word to express any bad opinion of his own thoughts conceptions but only that they were his thoughts issuing from his heart as branches from a tree This is certain that by those words he intimates that his thoughts were burning within him he was in so great haste to get a vent to his conceptions that he had no patience to hear Job any longer And albeit his design in all this haste and perturbation of mind was to vindicate the Righteousness and Justice of God and to reclaim Job whom he supposed to have miscarried grossly in this matter yet the sequel cleareth that he was wrong in this which he is so hasty to see about It teacheth 1. Mens spirits when they suffer themselves to be over-driven with haste and perturbation do readily miscarry For Zophar in this his haste is found to be in an Errour Thus David's expressions in his haste prove to be unsound and such as he finds cause to retract them in cold blood And ordinarily mens haste and passion which is but a short madness furnisheth them with matter enough of sorrow and repentance when they seriously reflect upon it And therefore in all actings mens first and chief care would be ever their own spirits which are their chief opposites in doing duty and particularly in managing Controversies as they ought 2. Men even when their designs and intentions are good may yet miscarry in the prosecution of them through haste and passion For Zophar had a good design in this his hastie undertaking to reclaim a man whom he judged to be in an Errour and yet his haste made him to miss his mark so that he was not able to discern what was right or wrong in Job nor to hit upon his real miscarriages in this Controversie Even a good Cause may be marred by mens managing of it with passion and haste and therefore much less are men to make use of a pretence of zeal or good intentions to break out in passion for who so give way to that distemper of spirit cannot readily but go wrong Observe 3. As for the General account of his Reasons moving him to answer and to make haste in it Therefore my thoughts cause me to answer and for this I make haste Though this therefore and for this may be looked on only as a General which is particularly expressed and instanced in the next verse Yet if we consider more narrowly there may be more found in it For in the former Chapter Job had closed his discourse with a threatning of Judgments against them because of their miscarriages towards him And Zophar begins and possibly interrupts Job with this Therefore I answer and for this I make haste as if he had said The fear of that same wrath wherewith thou threatenest us for speaking as we do causeth me speak yet more to the same purpose lest by my silence and suffering thee to go in in thy course I should indeed draw on that wrath upon me It teacheth 1. Men should be well advised and maturely ponder the grounds upon which they speak and particularly upon which they either engage or persist in a debate they should first think well and then speak For so much doth his pretending to this ground and reason of speaking teach in general though he â—â—red in the particular Therefore do I answer c. 2.
word for word from the Original They found no answer and they condemned Job And so they will contain his censure of a double fault whereof they were guilty One is that already mentioned That they had unjustly condemned Job And the other is That by their finding no answer to Jobs Apologies they had quit Gods cause which he is now about to maintain against Job as overcome And by their silence in what they might and should have spoken in answer to his discourses they had condemned God no less than they had unjustly condemned Job by what they had spoken Though the former reading be most agreeable to the scope here yet both may very well be joyned together For as they were faulty in condemning Job without a reason and without answering his defences for himself So they were no less guilty in finding no answer such as he afterward produceth on Gods behalf against Jobs complaints and quarrellings From this Verse Learn 1. It is an evidence of a truly sober and gracious Spirit so to be taken up with one evil or errour as not to be blind in discerning others also upon another hand For Elihu discerns exactly the errours of both parties and on both hands in this debate and passeth his censure upon both And did not as the three Friends who to avoid the errour upon the one extreme of impeaching the righteousness of God who had afflicted Job do run to an errour on the other extreme and conclude Job to be wicked because afflicted As it is too usual for men while they are eagerly opposing one errour to rush into another on the other hand 2. As mens light should be universally clear in discerning errours and mistakes So their zeal ought to be uniform and against every one of them For against his three Friends was his wrath kindled for their errour as well as against Job for his Not as many who in their heat of opposition to one errour which it may be is their present exercise and in so farr it is commendable that their zeal is most bent against it do look with more indifferency upon another which seems to be opposite unto it as being upon the other extreme 3. It is a very great and yet a very usual fault in many to condemn men and bury them and their opinions and way under imputations and calumnies which neither are nor can be proved and made out For this was their practice and Elihu is angry because of this that they condemned Job when they had found no answer to his discourses proving his integrity as he tells them v. 12. Malice prejudices serving of designes c. as well as ignorance and errour which were the cause of their miscarriage may drive men to take such courses whereby they commit great cruelty and do justly provoke the anger and zeal of godly men against them As Elihu is hereby provoked to anger against Jobs Friends 4. Though it be a fault at any time or in any case to condemn men unjustly yet this fault is much aggravated and true zeal and indignation is provoked thereby when men deal so with afflicted men and so add to their affliction For this was an addition to their fault and helped to kindle Elihu's anger that they had so condemned Job who was now so sadly afflicted as himself states the case in this very particular Chap. 19.5 6 c. It is very sad when men are so cruel as to give a godly man a load above a burden See Psa 69.26 5. Albeit a multitude of words and fine discourses may blind many who think they have the best cause who talk most and who are easily deceived with good words and fair speeches Rom. 16.18 Yet that will not satisfie consciencious and rational men For these Friends spake enough as themselves thought to purpose and seemed to plead much for God and against impiety and yet Elihu discerns that they found no answer even to clear these things they intended to conclude against Job farr less did they hit upon the true answer which should have been returned to Job See Prov. 18.17 Men have need of solid wisdome that they may discern what is truth or errour in well-busked discourses and they who would speak to purpose in a debate ought to beware that unsound principles and heat in dispute do not blind-fold them and so cause them miss their mark as befell these Friends 6. In whatever case silence be lawful in some debates yet it is a great fault in any case to desert a cause of God when it is controverted and opposed For thus according to the other reading it is a fault by it self that they found no answer for God as well as that they condemned Job Verse 4. Now Elihu had waited till Job had spoken because they were elder than he 5. When Elihu saw that there was no answer in the mouth of these three men then his wrath was kindled The third Antecedent and a more near occasion of Elihu's speech which explains and enlargeth that Antecedent v. 1. is That having patiently kept silence so long as they spake however they spake not right as reverencing their age now he must break off his silence with indignation considering that they gave over without any reply to Job which was to purpose and particlarly without speaking a word to his last discourses It is said only He had waited till Job had spoken but it imports also that he had waited and hearkned to what all of them had spoken all the while of the dispute For when a reason is given of this his silence they are all of them spoken of in the plural number They were elder than he to intimate that he had waited on them all Only it is here said that he waited till Job had spoken or expected Job in his words because Job spake last and because this is spoken more particularly with a reference to that last discourse which closed that debate upon which he is now to pass a judgement And so it importeth That he waited patiently in hearing Jobs long discourses and waited also after Job had spoken to see if they would say ought in answer to him And finding them silent his zeal breaks forth in the following discourse This purpose will come to be spoken of afterward when Elihu himself mentions it Here Learn 1. True zeal is not furious but bounded with sobriety and drives not a man without his station For such is Elihu's zeal here who silently waits all the time they spake however he was dis-satisfied and le ts not hâ—s zeal and wrath break forth till they have all given over whereby a call is given him to interpose It is true there are some heroick acts of zeal which fall not under ordinary rules As when Phinchas a Priest slew Zimri and Cazbi Numb 25.7 8 12 13 14. Samuel then only a Prophet slew Agag whom the Magistrate had spared 1 Sam. 15.32 33. And Elijah slew the Prophets of
blood which makes young men rash and precipitant and their zeal to out-strip their knowledge and light their youthful lusts want of experience c. will easily perceive that youth is not easie to manage aright Whereas to men of age many of these snares are broken Time and experience will let them see many things to be but folly and vanity which youth will not believe that they are such Those strong passions which do oft times master and over-power even true grace in younger persons may be more subdued and cooled in them c. This may let us see that it is a great mercy to be helped well through a time of youth and to be kept from the snares of it and the sad effects of these disadvantages which attend it 2. One great advantage of age above youth is in the matter of wisdome gathered by study and experience and in the cooling of their heat and passions which usually represent things to men through false Perspectives For this is the advantage intimated here On his own part he was afraid and durst not shew his opinion considering that he was young and they old Not only was he afraid lest he should goe without the bounds of his station in offering to speak before them but lest being but a young man he should miscarry in speaking to the matter it self And on their part he reckoned this their advantage That dayes or men of dayes should speak that is Not only is it their priviledge to speak when young men should be silent and hear but it is expected they should be able to speak to purpose on such weighty subjects and that multitude of years should teach wisdome that is their long life should be so improved as they may be taught much experimental knowledge by living long in the world which also they should teach and communicate to others It is true this difference betwixt age and youth doth not universally hold as Elihu afterwards tells them yet many times it proves true that age out-strips youth in these things as Rehoboam found by experience in the matter of his Counsellours 1 King 12. And however it hold eventually yet the characters here assigned of youth and old age do point out that it is a great defect in young men not to be well acquainted with their own precipitancy and want of experience And that it is a great shame for aged persons if as they have place to speak so they be not wise and able to speak to purpose and if the long time they have had hath not so taught them as makes them both able and willing to communicate their light to others who possibly are not so able or sensible of the good and evil of courses as themselves are But they themselves are no less rash and head-strong than if they were still children 3. It is an evidence of grace and a great mercy to young persons when they are made to discern and take notice of the disadvantages they lye under For so is Elihu sensible here of what might rationally be expected from his youth and their age Thus Solomon is sensible of the disadvantages of his youth 1 King 3.7 8 9. When young men are not sensible of their disadvantages they cannot but run headlong on snares while they think themselves wise enough and so prove in effect but mad fools Whereas these who are afraid lâ—st they do miscarry and so are not rash to do or speak any thing they prove themselves to be most able and do seldome miscarry 4. When God gives young men a blessed sight of their own disadvantages it will produce much sobriety As here it doth in Elihu See Tit. 2.6 And if we consider the words we will find these evidences of sobriety in young men 1. They who are sober will have no conceit of themselves For Elihu here is free of that And where conceit is it is an evidence that the weaknesses of youth are not well studied 2. Sober young men will have a good esteem of aged men and their opinions till they find very clear cause to judge otherwise For he judged that such should speak and teach wisdome 3. They will still be modest and respect age even when they are dis-satisfied with their opinion As here he waited till they had spoken out and reckoned that dayes should speak or had place to speak before him 4. They will be farr from presumptuous boldness and full of humble fears in their undertakings especially when they are called to oppose others who are elder than themselves As here he enters with much fear upon this undertaking Verse 8. But there is a Spirit in man and the inspiration of the Almighty giveth them understanding 9. Great men are not alwayes wise neither do the aged understand judgement 10. Therefore I said Hearken to me I also will shew mine opinion Followeth to v. 21. the second branch of this Preface wherein he gives five Reasons why he now interposeth to speak in this cause The first Reason in these Verses is more general containing this in summ That the fountain of wisdome not being in man himself but from God who giveth it to whom he pleaseth v. 8. And who doth not always give it to great men and men of experience v. 9. Therefore though he be a young man yet they having given over he will hazard to speak somewhat in that cause v. 10. Which he might well undertake being indeed inspired by God as he tells them v. 18 19. though here he speak of that inspiration only in general and abstractly v. 8. which might supply his want of years and experience For clearing of this purpose Consider 1. These tearms of Wisdome understanding and Judgement are here to be taken promiscuously for a gift of discerning to judge betwixt right and wrong and truth and errour in matters and opinions together with a gift of prudence or ability to speak rightly and pertinently to a cause For these are the particulars of which Elihu is treating which he expresseth by all these words 2. As for that Spirit which he saith is in man Some understand it of the reasonable Soul of man and take up the purpose thus That all men have a reasonable Soul which by the special inspiration of God may be so elevated that even young men by that assistance may comprehend these things which aged and experienced persons cannot know without it Others understand it of the Soul of man yet they take up the scope of the Verse thus That though there be such a Spirit in man yet it is not that but the inspiâ—ation of the Almighty which makes truly wise But it is clearer to understand it of the Spirit of God and so the latter part of the Verse is exegetâ—ke and explains the former That it is by that Spirit in man even by the inspiration of the Almighty that any attain to this understanding here spoken of 3. As for this Spirit or inspiration as it is not
matter and such a fervent inclination to speak that he could not without grief and trouble forbear And while he saith his belly is ready to burst like new bottles he means not new bottles for these are not so ready to burst Mat. 9.17 but bottles filled with new wine which by its working is ready to burst the bottles wherein it is put if they be not very strong From this we may not only gather that this Doctrine of Elihu slowed from the Spirit of God but further Learn 1. It must be the Spirit of God in men furnishing them with light and accompanying what they say that will clear Controversies and bring them to an happy close For the Spirit is given him here for that end 2. As men may certainly know that it is the Spirit of God and not a delusion that acts them So they have need to make it sure that it is so especially in debates wherein it is not easie for men to know of what Spirit they are In both these respects he confidently asserts That it is the Spirit of God and not the fury of a rash young man which moveth him to speak I will answer v. 17. For I am full of matter the Spirit within me constraineth me 3. Such as have the Spirit of God may without vanity assert that it is so in the maintenance of truth and of what is right For so doth Elihu assert of himself though a young man when he is to deal on Gods behalf with so eminent parties See 1 Cor. 7.40 4. Albeit the Spirit of God where he dwells keeps men humble and empty in themselves yet he doth not make an empty sound and noise only but supplyeth men with furniture for the work he calls them unto For saith he I am full of matter or of words that is of words pertinent to the purpose and not empty words only And he expresseth his furniture by being full of words to shew that the Spirit of God did not only furnish him with pertinent matter but with fit words whereby to express it As he must do to all those whom he assists 5. Though the Spirit of God do not lead men to be rash and furious yet he fills them in whom he dwelleth with an holy fervour in the cause of God and with an earnest desire and zeal to appear for it especially when others have wronged it For this is the Spirit within him or the Spirit of his belly that is the Spirit which hath taken his seat in and hath wakened up his zeal and affections which in Scripture-phrase are said frequently to be seated in the belly or bowels in behalf of God and his truth so much wronged by them And so this Spirit constrained him that he must appear and speak as wine in a bottle seeketh a vent See Psa 45.1 6. The Spirit of God leads men to look upon the want of an opportunity to serve God as their greatest burden and on his service as their greatest delight and refreshment For so much doth this similitude import Behold my belly or affections moved and excited by the Spirit of God is as wine that hath no vent it is ready to burst like new bottles I will speak that I may be refreshed or may breath as the bottle gets air when it is opened See Jer. 20.9 7. Whatever fervour men have yet it must not be their own case only farr less the setting out of their gifts in a way of ostentation but edification they should mind Therefore unto his own being refreshed he adds I will open my lips and answer or speak to the cause and on Gods behalf so as ye may be edified Verse 21. Let me not I pray you accept any mans person neither let me give flattering titles unto man 22. For I know not to give flattering titles in so doing my Maker would soon take me away These Verses contain the third branch of this general Preface relating chiefly to Job wherein he gives an account of the way he resolves to follow in managing this cause Some do take up the words as Elihu's wish and prayer to God that he may be helped to manage that cause well and impartially But it seems rather that he expresseth his resolution in a desire to Job and to the whole Auditory that he may have liberty and allowance to deal freely as in a cause of God and a cause concerning mans salvation And that it be not expected that he should yield to any mans humours and affections or authority in this matter but that he will faithfully and freely speak what he thinks of the whole cause or of any man concerned Which course he resolves to take not only because it is not his custome to flatter nor doth he approve of it but because he was restrained from such courses by the fear and awe of God As for the two expressions to accept mans person or face and to give flattering titles to men they may be taken for one and the same thing for the one is repeated for both v. 22. Yet it may be gathered from the same repetition that the giving of flattering titles is the evil he would avoid and the accepting of mans person is the cause or tentation which might drive him to commit that evil And so for clearing and applying this purpose I shall consider four Particulars in the words First Consider the evil which he declines and is careful to avoid he will not give flattering titles to men The word is only used in these Verses and Isa 44.5 and 45.4 and it signifies to give Titles Epithetes a By-name or Sir-name to things And so it is translated a Sir-name in the fore-cited places of Isaiah where it is taken in a good sense But here it is taken in a bad sense for flattering titles or designations which he declines not only in reference to their persons that he will use no Rhetorical or flattering compellations or insinuations to them by way of Preface to conciliate their attention to what he is to say but will fall roundly to his work But in reference to the matter it self he will not goe about the bush as we speak nor mince the truth but speak it out plainly and freely and give things their right names without flattery or circumlocution And in this respect also they are said not to be given to man because regard to their persons did not cause him flatter them in their sin And if he had done otherwise he had spoken rather to their persons to please them than to their condition as it was in it self Of which more will be spoken on the next word Some Learned men do take the word to signifie the naming of a thing obscurely as by some Enigmatical By-name or Epithete and not by its usual proper and known name And this notion suits well to this purpose That as he would not flatter them so he would not give a By-name to things nor change their names either by
the tryal of his faith and other graces but only that his folly and miscarriage under the rod for which also God humbleth him though he employ Elihu first to handle him more sharply did draw on fatherly displeasure From v. 16. Learn 1. General truths will not avail nor prove usefull particularly to persons in affliction till they be applyed Therefore doth he subjoyn this particular Application to the former general Doctrine 2. There is no general promise recorded in Gods Word but it will be forth-coming to every one of his people as they have need Therefore that promise v. 11. is applyed to Job as that he had right unto if he had been in a right frame Yea the promise made to Joshua a great and eminent man Josh 1.5 is repeated Heb. 13.5 as belonging to every particular distressed Hebrew in the general scope of it abstracting from what was personal and relative to his special employment in it 3. The Children of God for their exercise or because of their folly may be brought under great distress As here is supposed in the contrary promises For the promise to remove them out of the mouth of straitness as it is in the Original imports That they may be under pressures which are ready to devour and swallow them up like a beast of prey And the promise of a fat table imports That they may be exercised with penury and want And the conjunction of those two promises imports That their penury and other sad pressures may goe together 4. It may encourage men to stoop to God and to receive instruction under the rod That there is no condition so sad but repentance and turning to God will amend it As here these promises import And albeit he will not take off all our pressures within time nor yet alwayes deliver his penitent people yet our being near to God takes away the bitterness of pressures and affords sweetness in every lot and may assure us that God will care for our table and will have an eye upon our pressures And though godly men before they repent may complain that possibly the promise will never be performed yet let rhem once repent and be near God and that will silence all their complaints 5. It may be matter of sad thoughts to godly men under trouble when they consider how much better their condition might have been were it not for their own folly As here he lets them see Even so would he have removed thee c. if thou had not thus miscarried See Psal 81.13 14. Isa 48.18 19. From v. 17. Learn 1. It is not unusual to see godly men fail in an hour of tryal and so to run away from their own mercy As here he lets him see that his case was farr otherwise than it might have been 2. As it is a kindness to tell Friends their condition freely so they have need to have it told them by others they being ready sometime to take it up too sadly and at other times to look too easily and partially upon it Therefore doth he so freely tell Job his condition here 3. As godly men in their fits of distemper may homologate too much the principles and wayes of the wicked so it is their great fault so to do For here he chargeth him with fulfilling the judgement of the wicked Of many pranks of the godly in trouble it may be said What will they leave to the wicked to do when they do so 4. The longer these courses be persisted in it is the greater sin For it aggravates his fault that he fulfilled this judgement of the wicked or confirmed them in their way by the length that he proceeded in it 5. Sin would appear more formidable if it were looked upon as inseparably attended with judgement As here the wickeds way is called their judgement not only because it is their judgement and determined sentence and fixed principle to follow it but because it is the cause of a sentence of judgement from God 6. Whatever others do find of judgements attending sin the godly may lay their account not to escape For this sinful course is proved to be judgement or sentenced by God because judgement and justice take hold on thee 7. As godly men may come under fatherly displeasure and this will be sad to them when they discern it So it is yet sadder that their own folly should change the nature of their cleanly tryals and mix anger with them As here he lets Job see that his cleanly tryals were turned into judgement and justice though with moderation as Chap. 35.15 8. Whatever Saints may dream of yet Gods fatherly chastisements will not only reach them when they miscarry but will hold them fast till they quit their folly For they take hold on thee The word also signifieth and is else-where rendered to support or sustain but here as also Prov. 5.22 it signifieth to apprehend or hold fast and includeth the person of whom hold is taken as is supplyed in the Translation Verse 18. Because there is wrath beware lest he take thee away with his stroak Then a great ransome cannot deliver thee 19. Will he esteem thy riches No not gold nor all the forces of strength Elihu having stated Jobs case doth now give him his counsel relative to his case as it stands And though the counsel be but one in substance that he would amend his faults yet I shall take it up as it lyeth in the words in three branches which will clear wherein Elihu thought Job had fulfilled the counsel of the wicked The first whereof in these words is That heing now under wrath he should be afraid to provoke God by his miscarriages when he was under his hand to cut him off without remedy For then no ransome or wealth or power could rescue him Whence Learn 1. It is no proof of true friendship only to reprove men for their faults without giving them counsel how to rectifie what is amiss For here Elihu subjoynes advices to his former reprehensions hereby witnessing that he was a Friend indeed who was not seeking nor taking advantage of him in reprehending his faults 2. It is a special part of our duty especially under trouble to examine and try our condition how it stands and it is a proof of real friendship to help us in this tryal As here Elihu points out unto Job how it is with him and tells him there is wrath 3. It is the great and concerning Question of Saints to try how God is pleased with them and to try what wrath or displeasure may be in their cuâ— when they are afflicted Therefore doth he give Job an account of that especially 4. As Saints may be under wrath or fatherly displeasure as he told Job in the former Verse and here again repeats it So when they are in such a case they ought especially to take heed to their walk that they do not rage and free against God For because there is