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
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
with him but to comfort him albeit they joyned in the one yet they not only missed of the other but run a contrary course as may not only appear in the following Debates but even in their present unseasonable silence for so long a time which did minister occasion to many tentations when their behaviour spake them so much astonished and declared that they looked on his condition as desperate since they did not so much as speak one comfortable word unto him Which long silence being added to Jobs other troubles did at last over-drive him to break forth in the following bitter complaint 7. When God hath his people to try and exercise they may expect that every promising mean will disappoint them and rather augment then ease their trouble As Job found by experience in the person of dear Friends who had come so great a length to visit him CHAP. III. Hitherto we have heard of the change of Jobs outward Prosperity into a deluge of Adversity upon his Goods Servants Children and Body all which redoubled assaults he hath sustained with invincible courage and patience notwithstanding all suggestions and tentations to the contrary Now we are led a step further to see some change in that calm of his mind which being pressed and over-charged with the greatness and continuance of his affliction the unseasonable silence of his Friends and belike with some desertion also doth breath out a little of humane Infirmity and Passion Not against God but against his own being that ever he was or that now he was not taken away by death By all which not only was there an occasion presented of the future Debates betwixt him and his Friends which are so specially useful to the Church of God in all Ages But withal the Lord doth thereby make it appear that it was by grace that Job had hitherto stood it out there being no little infirmity in him if grace had not kept it at under Besides The Lord will have the experience of this eminent Saint so mixed as infirm Believers whose weaknesses are ready to break forth in times of tentation and tryal may not be discouraged For if nothing had appeared in Job all the time of his tryal but that undaunted courage and patient submission recorded in the former Chapters how might it have weakened the hands of Christs weak Lambs whose Passions and Infirmities under tentation are their humbling burthen But now when they shall find such an eminent Worthy renowned for his Patience so much foiled by his own Impatience it will encourage them not to please themselves in these Infirmities but not to cast away their confidence because of the dross which appeared in them when they are in the furnace Considering that when God appears to try his people not only the grace of God in them but their nature will appear in its own colours As appears not only in Job but in David Psal 116.11 and othâ—r Saints So that Believers may not only reap Edification by the discoveries of Gods grace in Job but even by the breakings out of his infirmities recorded in this Book The Chapter contains a very sad lamentation of an afflicted man set forth with much Eloquence and as the Learned in the Original language observe in Poesie which continues from ver 3. of this Chapter to Chap. 42.7 And it pleased the Spirit of God to cause write it in Verse as other choice Scriptures are because of the gravity and sublimity of the Subject-matter and that it might the more easily be learned by heart and retained in the memory The Lamentation and Complaint may be summed up in a threefold wish 1. That he had nâ—ver been born which being propounded ver 1. is prosecuted at large to ver 11. 2. That he had died so soon as he was born ver 11. 19. 3. That he were now dead and that now at last he might get free from his troubles by death ver 20. 26. Vers 1. After this opened Job his mouth and cursed his day IN this Verse we have a Proposition of the first Branch of Jobs Complaint Wherein Consider 1. The time of it was after this Some while after those seven days wherein his friends sate silent beside him Chap. 2.13 Now his first heat under the tryal being over and getting leisure to ruminate upon and aggravate all his grievances and his Friends from whom he expected comfort being silent he breaks forth and opened his mouth Which phrase doth here import not so much to speak with a loud voyce or upon deliberation and boldly as simply this that he now at last brake off that silence for which he had been commended Chap. 2.10 or interrupted that long silence of himself and his Friends Chap. 2.13 2. His lamentation and complaint He cursed his day or his Birth-day as the sequel cleareth though it may be extended also to the day of his present trouble wherein his troubles were continued upon him This day he cursed that is being dâ—ssatisfiâ—d that ever he was born he pronounceth that a most vile and miserable day as the word imports which fell to be his Birth day And his passion not knowing whereupon else to wreak and avenge it self pours it self forth in wishing many strange things to befal that day as he enlargeth himself in the following verses Though it must be granted that it had been no sin in Job if he had simply lamented under so sad afflictions For Nature cannot but cry out when it is over-charged Yet this language doth indeed flie very high and is unquestionably spoken in passion as being some sparks of that which was in him by nature And this complaint is not free from indirect limiting of the Wisdom and Dominion of God of unjust fretting that he being a righteous man should be so afflicted though himself afterward yield that righteous men may be afflicted and of much rashness in expression Yet as his speeches are not to be justified so they are not to be strictly examined as being the language of a Child raving in a Feaver And we are to consider 1. That Satan doth not reach his design by all this For those speeches are not directed as Satan alledged he would against God not yet simply against the day as it is Gods creature But they chiefly hold out his impatience and discontent at his present being repenting that ever he was born or died not from the womb or was yet alive All which discontents he vents to ease himself upon the day of his birth in so far as upon it he came into the world to suffer these things And so these words are to be understood as other lamentations of the like nature such as Davids cursing of the â—ountains of Gilboah 2 Sam. 1.21 and Jeremie's passionate fits Jer. 20.14 18 Now the queâ—â—ion betwixt God and Satan was not whether Job had sin or not but Whether he was an Hypocrite or not nor yet Whether Jobs frailty would appear in the furnace but
but because in the very substance of the defence I should be a contradictâ—r of God who hath concluded and delared all men to be unrighteous and under sin and even the regenerate not to be perfect or such as God cannot afflict them without injustice And if notwithstanding all this I persist in such an Apology and say still that I am perfect that should not only prove me sinful but perverse and stubborn in my sin Hence Learn 1. There is no pleading of mens righteousness by their own works or their sinlesness but God can easily improve and refute it all For If I justifie my self God hath a way to condemn me 2. Mens very pleading for their righteousness to the prejudice of Gods Righteousness is cause and evidence sufficient that they are to be condemned as wicked and naughty who dare contradict and quarrel God For if I justifie my self my own mouth in speaking to my own justification shall condemn me Such a disputer is self-condemned and refuted by his very debate for himself and the more a man esteem and prize his own Righteousness he is thereby the worse in effect and in the sight of God 3. As men are very prone to persist in their high swelling thoughts of themselves So this doth but heighten the quarrel and prove them to be not only sinners but wicked and perverse For if I say I am perfect or persist in justifying my self and say it over and over again It shall also prove me perverse Vers 21. Though I were perfect yet would I not know my soul I would despise my life The scope and meaning of this verse is rendered obscure and difficult by reason of the conciseness of the Original phrase which runs thus I perfect I know not or shall not know my soul I despise my life And so some make it an assertion beginning the second part of the Chapter as if Job had said though I be in such danger and grief that I know not or regard not my soul or my life for so it is in the latter part of the verse but do despise it and wouâ—d gladly die yet I am perfect and no hypocrite though not sinless But seeing that part of the Chapter begins clearly at the next verse where we have the express assertion which he maintains against his Friends Therefore here we are to repeat though or rather if from the beginning of v. 20. as is also done in the latter part of the same v. 20. where the words are the same in the Original that are here I perfect and yet the sense and coherence of the purpose leads us to repeat from the beginning of the verse If I say I am perfect or If I be perfect to wit in mine own eyes The Text being thus read will afford a new ground of his resolution against contending and the sense will be either 1. According to the Translation Though I were or be perfect c. as if Job had said Though I be sincere and not an hypocrite and do plead so before you yea were I never so perfect yet would I not plead the matter before and against God to the prejudice of his Righteousness But on the contrary my not regarding of my life and my despising of and yielding it up to God as a sinful man testifieth for me that I mind no such thing For my voluntary quitting and resigning up of my life witnesseth that I judge my self a sinner As indeed sense of sin will make humble submitting to afflictions and stooping and submitting to Gods afflicting hand particularly in death proves a man to be sensible of sin and no pleader of his own perfection Or 2. If we read these words as in the former verse which seems most favourable If I say I am perfect c. or If I be perfect in mine own eyes I would not know my soul c. The sense will be this as if Job had said as my pleading my perfection before God were enough to condemn me and prove me perverse v. 20. So it were but my ignorance and not knowing of my own soul or condition that would make me plead so And coming before such a Majesty with that plea he might justly so terrifie me as to make me despise my very life as well as my righteousness before him and a fight of his perfect purity would make me abhor such thoughts and my self for them Thus the ground of his resolution and the Argument moving him not to contend is That he will not by contending bewray his ignorance of himself nor madly run upon his own ruine or do such things as might afterward make his life a burden to him Hence Learn 1. It is mens ignorance or their being in a sort out of their wits that makes them boast of their own worth or righteousness For If I say I am perfect I know not my soul It is an horrid crime proclaiming a mans ignorance of what he should know best even himself or his soul and his madness that he regardeth not his own soul or what become of him 2. A sight of God in his Majesty and Purity as a party to the self-justifier will soon lay him low and not only make his righteousness but his very life abominable and a burden to him For in that case saith he If I say I am perfect I would despise my life Not only would the Majesty of God crush such a proud contender and consequently such a one doth despise his life when he enters on such a course as Job himself observeth Chap. 13.14 But if a man be honest when he comes to consider in cold blood after his fit is over with what a holy God he hath contended it will make him abhor high thoughts of himself and himself because of them and make him love his righteousness the worse that he swelled so much with the conceit of it Vers 22. This is one thing therefore I said it he destroyeth the perfect and the wicked Followeth unto the end of this Chapter the second part of Job's Reply to what Bildad had spoken Wherein he proveth that notwithstanding God was righteous and not to be quarrelled yet himself was a righteous man in opposition to hypocrisie or gross wickedness nor could the afflictions that were come upon him prove the contrary And this is the very point in controversie among them In this verse we have him stating the Controversie and holding forth the Truth which he asserts and maintains This is one thing c. The meaning whereof is as if Job had said I agree with you as you may perceive from what I have already spoken in all you have said concerning Gods Righteousness and Mans Sinfulness yet this is one thing wherein I differ from you and which without any derogation to the Righteousness of God I have maintained and will maintain That my afflictions do not prove me wicked but calamities even to destruction and rooting out of the world come alike upon all
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.
thy face He would not so much have resented the pain of his body and other sorrows if this had not been as we find at first he bare his afflictions with singular moderation And since the favour of God is the godlies choice Psal 4.6 7. and their life Psal 30.5 They cannot but be most affected with the sense of the want of it And men may discern their own sincerity or unsoundness by reflecting upon what they miss most in trouble 7. As desertion is sad in it self so also in this respect that men in that condition are apt to put a sad construction upon dispensations and to look upon God as an Enemy in what he doth to them Therefore unto that Thou hidest thy face it is added and holdest me for thine Enemy As guilt so also desertion is a sad Perspective through which to look upon God and his dispensations And we should study to keep neer God lest distance and desertion breed many tentations 8. As desertion is thus sad in it self and in its effects so it is yet sadder when men are lying under such a burden and are in the dark as to the cause of it or Gods mind in it Wherefore saith he hidest thou thy face c implying beside his passion and failing of which after that if God would tell him the reason and cause of all this if would ease him much for then he would know what to do for recovering of his lost allowance whereas now being bemisted he knew not what to do but groan and lament under his pressure It is true men may pretend darkness when the cause of their trouble is legible enough yet in it self it is a great mercy to know the cause of Gods dispensations and a double mercy if we improve that knowledge As those things are found in this Discourse so Job's very mistakes and failings in thus arguing may afford us useful Cautions and Instructions As First That the righteousness of his cause and person did let him see so little of the desert of his ordinary infirmities and failings which if he had considered as the Psalmist doth Psal 130.3 143.2 he had not been so bitter in his complaints and resentments under affliction A fair warning to godly men That they let not their confidence as to the justification of their persons nor their innocence in some particulars hide the humbling sight of their infirmities or the desert thereof lest God be provoked to leave them to fall in foul miscarriages Secondly That because he was free of that gross wickedness or hypocrisie wherewith his Friends charged him therefore he is so peremptory in putting God to give a reason of his dealing with him as if no reason could be given seeing the reason they gave was false This was ill argued and did witness his distemper For 1. Gods Soveraign and absolute Dominion over Man did vindicate him from all imputations of Injustice as Elihu doth answer this same challenge Chap. 33.9 12 13. 2. God by those Rods might chasten and humble him even for his dayly failings as Elihu also tells him in his Discourses 3. God might put him by those afflictions to a tryal and proof of his honesty and graces and therefore he had greater cause to lament that he proved so weak then to quarrel that he was put into the Furnace 4. Though Job were guilty of no gross sins yet God might send those afflictions to prevent his falling into sin as well as to humble and chasten for sin already committed 5. God may inflict sad trouble even when he hath pardoned sin for vindicating of his honour and for making men more cautions in avoiding sin for the future So 2 Sam. 12.9 10 13 14. 6. God may afflict and desert his own Children that they may prize friendship more and improve it better when they recover it as was the practice of the Spouse Cant. 3.1 2 3. with 4 5. In a word The most upright men have nothing to plead against Gods afflicting and exercising of them if he please And if they can see no reason of Gods dealing it is because they are ignorant and because God is pleased to be unsearchable in his ways that the more of himself may be seen in bringing such dispensations to a good issue Thirdly Albeit it be true that God did in some measure desert him yet he did help it on and augment it by his own distemper and passion Gods Children may be deserted in their afflictions and it is a wonder if great afflictions do not draw it on Isai 57.17 And It is an evidence of their honesty to be afflicted with it Psal 30.7 But it is their weakness to augment it by their own affectionate resentments and ill management of such a tryal and to make unto themselves a spirit of Bondage when God allows them the Spirit of Adoption Rom. 8.15 Fourthly It flowed also from his weakness that because God hid his face therefore he suspects God in all his dealing to be an Enemy For frowns and desertions and afflictions also may consist with friendship Jer. 30.10 11 14. Matth. 15.22 28. yea and flow from it Rev. 3.19 Vers 25. Wilt thou break a leaf driven to and fro and wilt thou pursue the dry stubble Job's second Argument whereby he pleads against Gods dealing thus with him is taken from his weakness It is propounded in this verse in general terms and then prosecuted by parts with an express application to himself wherein he sheweth how severely God dealt with him v. 26 27. and how weak he was to endure it v. 28. The Argument in this verse may be thus taken up That he was but a weak leaf before the wind easily shaken and moved upon the Tree Isai 7.2 and easily cast off the Tree and driven to and fro and like dry stubble before the wind or fire Yea he was already parched shaken and tossed with trouble From all which he argues that he was a weak and unmeet party for God to crush and break and pursue him as he did Hence Learn 1. However man conceit of himself yet he is but a weak frail thing like a leaf driven to and fro and like the day stubble See Isai 2.22 2. Since Man by Contemplation will not be serious in studying of hâ—s own frailty God sends afflictions to give him a clear sight of himself and to abase him For it is in trouble that Job hath this impression of himself We ought not to mistake if God put us to learn such lessons though we think we know them well enough before And when they are solidly imprinted upon our hearts then trouble hath done pair of its work 3. Weakness is our advantage and a good plea when we have to do with God and are sensible of our frailty For it is his argument here Wilt thou break a leaf c Wilt thou pursue the dry stubble God will account it no honour to run down a base worm as David pleadeth with Saul
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.
there intimated that the wicked man hath sins of his youth or his youth is such as draws on sad consequents and there is a fulness of the miscarriages of his youth which accompanies him See Psal 25.7 2 Tim. 2.22 2. Though men ordinarily think light of the sins of their youth and do apprehend that they should not be much noticed because they are done in youth Yet they stick with the impenitents as here we are taught 3. Sin the longer it be continued in sticks the faster and is removed with the more difficulty For in process of times his very bones and marrow are full of them Not only may the Conscience of sin in a day of trouble go through all the faculties of the soul and consume the marrow and bones And some effects of some sins cleave to some men in their bodies and bones But the guilt of every sin cleaves to all of them still the longer the faster 4. Even the dust and grave will not separate impenitent sinners and their sin and the sad effects thereof For these sins shall lie down with him in the dust Some of these sins do hasten men to their graves by consuming their bodies or bringing them under a stroke of justice And all of them go to the dust with them and do rise and appear against them in the Resurrection So that they are foolish who think that length of time can remove their sin or that they have done with it because they forget it Vers 12. Though wickedness be sweet in his mouth though he hide it under his tongue 13. Though he spare it and forsake it not but keep it still within his mouth 14. Yet his meat in his bowels is turned it is the gall of Asps within him A third Branch of the wickeds misery after his fall which contains in sum that all his pleasure in following of wicked courses and particularly oppression shall then prove deadly and bitter to him is held forth in a similitude taken from a mans eating of a sweet but poisoned morsel which therefore he must vomit up again and it proves deadly to him This is 1. Generall propounded with Relation to all his wicked courses v. 12 13 14. 2. It is applyed particulurly to his ill purchase v. 15 16. 3. This Metaphor as it relates to his sinfully acquired wealth is more particularly and in proper terms explained and instanced v. 17. 21. In these verses the allusien is plain and obvious The wicked mans following of wicked courses is compared to a mans eating of a sweet poisoned morsel or Tablet and as a man finding it sweet keeps it long in his mouth and is unwilling to chew and let it over into his stomach but being once swallowed it turns into the gall of Asps or is found to have been poisoned and so proves another thing then meat and doth change and alter his health So he delights in prosecuting wickedness but it proves bitter and deadly in the issue There may be witty allusions made upon his hiding of wickedness under his tongue as pointing at his dissembling defending palliating and excusing his sin by his fine language but it is safer to take it more generally as pointing at his complacency in sin as a man that keeps the taste of a sweet morsel so long as he can in his mouth and so the rest of the expressions in the Text expounded it Doct. 1. As to the godly it is their greatest delight and refreshment to converse with Gods Word and do his will John 4 34. with Job 23.12 So sin is to the wicked as their very meat and drink as this Metaphor imports that wickedness is as a sweet morsel to the wicked mans mouth They sleep not except they do evil Prov. 4.16 and it is their very souls delight to wallow in sin for which they have great cause to mourn 2. The wicked in the choice of their way are not led by any principle of Grace nor so much as by sound reason but only by their corrupt sense So that though the way that is sweet and delectable to flesh and blood ought therefore to be suspected seeing the right way is cross to our humours and inclinations Yet they are only affected with what seems sweet to their taste For he followeth wickedness because it is sweet in his mouth 3. It is a Character of wicked men that they find much sweetness in sin which draweth them to it as here is also imported 4. It doth further evidence their wicked disposition that they are not surprized with some fits only of delight in sin which may befal a godly man but they persist to delight and have a continued complacency in it whether in their fansies and contemplations or in acting of it For it is sweet in his mouth he hides and spares it as a man is not willing to let a sweet morsel go soon over and forsakes it not c. All which variety of words shews how hard it is to express that great delight the wicked find in sin 5. All the sweetness of sin will prove bitter in the end For his meat in his howels is turned it proves as poisoned meat which being swallowed down changes and proves to be another thing than it seemed to be in the mouth and changes the mans health into sickness and bitter pains and wringings See Rom. 6.21 6. Sin delighted in doth not only prove bitter and vexing for a time but without repentance it proves deadly and destroying also For this meat is the gall of Asps which is bitter and deadly poison within him Vers 15. He hath swallowed down riches and he shall vomit them up again God shall cast them out of his belly 16. He shall suck the poyson of Asps the Vipers tongue shall slay him In these Verses this Metaphor is particularly applied to the wicked mans ill purchase where his wealth and riches resemble a mans food or a morsel desired for its sweetness his ill shifts to purchase riches resemble the poyson that is in that morsel His actual acquiring of riches by those means resembles a mans swallowing down this morsel into his stomack Gods judgments depriving him of his purchase and destroying of himself resembles the working of a deadly poyson like that of Asps or which cometh from a Vipers tongue which causeth a man to vomit up all that he hath swallowed and takes away his life This general Doctrine omitting his mistakes teacheth 1. The world and the enjoyments thereof have a special sweetness to the wickeds taste and are a special snare drawing them wrong For what was said of wickedness in General v. 12. is here instanced in the matter of riches in particular to shew that those are a sweet morsel to a wicked man 2. It is an evidence of the wickeds inordinate affection to the things of the world that they are most eager and violent to have them not caring what or how they have so they may have them upon
no true peace of conscience to oppose to the dreadfulness thereof therefore is the wicked mans lot here called terrours which import both outward terrible dispensations and inward anguish and affrightment So that he shall have a storm both without and within 3. Judgements sent to pursue wicked men are both irresistible by any thing they can oppose thereunto For they take hold of them and overtake or reach such as think to flee and they are as irresistible as an innundation of waters which carrieth all before it and as a tempest which driveth chaff before it and they are overwhelming as an inundation of waters drowns all 4. As circumstances of trouble are sad ingredients in it so God will so circumstantiate the troubles of wicked men as may make them most bitter to them For they will be not only as a tempest but as a tempest in the night 5. Surprizals by calamities are bitter especially when men have no comforts prepared against them As here the tempest steals away the wicked man in the night when he dreams not of it and when all is dark and nothing comfortable about them From v. 21. Learn 1. Wicked men are very unwilling to consider the sad dayes which abide them therefore must this subject be so much inculcated and insisted upon 2. Wrath and violent wrath is the lot and portion of wicked men even an East-wind and storm 3. Though wicked men will not obey the word nor stoop to receive correction by lesser chastisements yet when God deals in earnest and le ts out the fury of his wrath they must succumb For if theâ— East wind carry him away he departeth 4. The violented and tossed condition of wicked men under trouble is very sad For as a storm it hurleth him It is but one word in the Original He is stormed or tempested out of his place Calmness and tranquillity of mind would be of much worth in such a condition And therefore godly men should have a care that they disturb not the peace of their own minds in tempestuous times 5. Wicked men have but a loose grip of all their contentments upon which they desire to settle nor will their settling of themselves secure them For he will be hurled out of his place where he built his nest and thought himself secure Verse 22. For God shall cast upon him and not spare he would fain flee out of his hand In this Verse these calamities of wicked men are amplified from the consideration of the Author of them who is God For though his name be not expressed in the Original yet it is to be understood and repeated from v. 13. and here it is declared that God shall cast all those calamities upon the wicked man without pity or moderation and that he shall not be able to decline or shift God's hand though gladly he would Whence Learn 1. As God hath a supreme hand in all calamities upon whomsoever they be inflicted so especially he is the wicked's party to bring calamities upon them For so is here added by way of confirmation of all that is formerly threatned See Psal 34.15 16. A wicked man will not want an enemy so long as God is all-sufficient to grapple with him Obad. v. 3 4. and some of them he reserveth for his own immediate hand and stroak and hereby teacheth his people to leave vengeance to him who will repay And hence we may conclude that they need not much be feared nor envied to whom God is a party For their very ill-willers may see cause to pity them ere all be done 2. Albeit it be safest for godly men to fall in God's own immediate hand 2 Sam. 24.14 yet as it is sad that any should make so sweet a portion their party Is 63.9 10. So it is especially sad to the wicked who live in enmity against him For then what is comfortable to the godly in trouble as that it is the Lord that they are in his hand c. is matter of terrour to them Therefore is this added as an aggravation of all the wicked mans miseries and as a reason of all the former sad things that befall him for God shall cast upon him See Heb. 10.31 1 Sam. 2.25 3. It may sadden the wickeds stroak from God yet more that it speaks God at distance from them For God casts upon him or sends upon him as men shoot arrows and darts which do not only come swiftly and suddenly but from a party at a distance Hence it is that as their stroaks flow from anger Is 57.17 so God's anger is not pacified by any stroak that comes upon them Is 9.12 Nor have they access to God in their troubles as Psal 31.7 nor which is a sad mark and evidence of this distance do they seek or draw near to God in trouble Hos 7.10 And therefore godly men should desire above all things to enjoy God and his favour in trouble Psal 109.28 Jer. 17.17 and should miss the sense of his love and grace to seek him in trouble above any thing else 4. As it is sweet to find mercy remembred in wrath Hab. 3.2 So the wicked and especially those of them who are cruel to others may expect judgement without mercy For God shall cast upon him and not spare or pity See Is 27.11 we should be humble to observe mercy in the midst of severity Ezr. 9.8 9 13. Lam. 3.22 were it but even an assurance that mercy is hid in God's heart Job 10.13 and upon this account godly men ought not to grudge or repine at their own lots Is 27.7 8. 5. To have to do with God as a party in wrath is so very dreadful that none can abide it therefore fleeing is the best shift that the stoutest of these who flee not to his mercy in a Redeemer can make See Is 10.3 1 Cor. 10.22 6. Wicked men had rather endeavour to run away from God under trouble and by that means study to be rid of trouble than run to hâ—m by repentance For he would fain flee or in fleeing he would flee out his hand that is by any means or endeavours that he can use he would flee See Is 9.13 Hos 5.13 It is a searching tryal of men under trouble whether or not they seek deliverance from trouble rather than the blessing and improvement of it and whether it drives them to God or away from him And it is to be remembred that it is the natural byass of our hearts under trouble to run away from God that so we may be upon our guard and if we find it otherwise with us we may acknowledge it as a gift from above 7. It is in vain to think to escape from God when he is pursuing a controversie For he would fain flee and that is all for it succeeds not See Amos 9.1 4. So that there is no safety but in creeping near to him whose rods are sent to drive us to his mercy Verse 23. Men shall clap
but do rush into them upon all hazards Which may be a document to us of the corrupt nature of man who will hazard upon sin though he purchase his imagined satisfaction at never so dear a rate unless the grace of God renew and restrain him Verse 13. If I did despise the cause of my man-servant or of my maid-servant when they contended with me 14. What then shall I do when God riseth up and when he visiteth what shall I answer him 15. Did not he that me in the wombe make him and did not one fashion us in the wombe The fifth Vertue whereof he maketh profession is meekness and his moderating of his power and authority in the exercise thereof He hath asserted Chap. 29. That he was just in the exercise of his Office as a Magistrate Here he asserts more particularly his justice and moderation in his carriage towards his very servants and hand-maids whereby he refutes in part that charge of injustice which was fastened upon him Chap. 22.5 6 7. The summe of his assertion v. 13. is That however servants were then bond-slaves who had no power to enter into judgement with their masters yet he would not deal as he pleased with them but did give them free liberty to plead their cause against him when at any time they thought he wronged them This is not necessary so to be understood as if Job had at any time wronged his servants or they did ever conveen him who was a supreme Magistrate before an inferior Judge But that when at any time they desired himself to hear them make their complaints of his carriage towards them though it was not required by God that he should endure their saucy gainsayings Yet he meekly heard what they had to say and did endeavour to satisfie them as justice and equity required Unto this assertion he subjoynes an account of the reasons perswading him to this meek and moderate carriage which were 1. His fear of Gods judgements to whom he and his servants were equally subject and who was more high above him than he was above his servants v. 14. He considered when God should arise to visit him whether by death and judgement following upon it or by some tryal and affliction in this life he could expect no favour from his supreme Judge if he because of his eminency should sleight these his inferiours nor could he stand in judgement if God should visit him for his neglect of duty 2. His consideration of his Original and way of conception common to him with his meanest servants v. 15. When he considered that both he and they were formed by one God in the wombe and that in one womb as the Original may read not the same individual wombe but the same for kinde When I say he considered this he durst not abuse his power to hurt them how mean soever they were From Verse 13. Learn 1. Distinction of stations and degrees as betwixt other Superiours and Inferiours so also betwixt Masters and Servants hath been in all ages of the world as here Job had man-servants and maid-servants who were subject to him and so it still continueth though the condition of servants be not so servile and low in many places as then it was And as this distinction of estates is for the good of human society and the low condition of some is a document of mans misery and matter of humiliation to all seeing God might have lay'd others low as well as those with whom he so deals So all ought to keep their stations 1 Cor. 7.20 Considering that it is in so doing they are allowed to expect a blessing that they may do service to Christ in the meanest station as well as if it were more eminent Eph. 6.5 6 7. Col. 3.22 23 24. And that every station is blessed to these who are in Christ 1 Cor. 7.21 22. 2. Even godly men when they are in eminency may expect to meet with provocations and irritations from very mean persons For it is supposed here that these his servants were ready to contend with him Not so much because he was apt through infirmity to do them wrong though godly men have need to take heed how they walk especially in their families and toward their inferiours and how they manage any power they have as because that might be his lot which is common to others that the humours of some servants may prove sharp tryals to godly Masters and Heads of Families Yea they may take the more liberty that they have to do with masters who are tender walkers Hence godly men had they never so much power must resolve not to want tryals but that some will be raised up even within their own doors if others be wanting to scowre and exercise their graces And servants should take heed how they walk that they disturb not the peace of families especially if they profess piety themselves and have to do not with froward Masters to whom notwithstanding their frowardness they owe subjection but with godly men who are unwilling to interrupt their own peace and the peace of their families by meddling with them Sâ—e 1 Pet. 2 18. 3. Grace will teach men to walk tenderly even where usually men take most liberty as in their families and retirements as considering that God especially remarks what their carriage is there For so was Job here 4. Grace will teach men to walk tenderly in their families not only by studying to have their servants acquainted with the wayes of God but by avoiding insolency in their families among their Inferiours not doing them wrong or refusing to hear their complaints because they are under their power For Job would not despise the cause of his very servants and slaves as being sensible of his own proneness to miscarry toward them And not being willing to persist in it if it were found to be so and desiring to satisfie them with reason if they complained without cause rather than to bear them down with authority A tender conscience will not suffer a man to oppress the meanest by his power and will be a strong bond upon him when no other can reach him See Gen. 42.18 Neh. 5.15 From Verse 14. Learn 1. Godly men do avoid evils upon religious accounts and motives and with an eye to God and his approbation and condemnation and are not carnal Politicians in their walk For Job here was restrained from this evil by the fear of God 2. Godly men are taught to entertain serious thoughts of being called to an account by God and of an enquiry to be made what their wayes have been either in this life or at death For Job is put to think of Gods rising up and visiting him See Eccl. 11.9 and 12.14 The consideration whereof may excite men to call themselves frequently to an account and to judge themselves that they may not be judged 1 Cor. 10.31 3. Piety also teacheth men to consider that their miscarriages unless they
And albeit men may pretend many excuses why they should not pity such even in a just cause such as their multitude unworthiness ingratitude c. Yet it is the will of God that men who have wealth skill to advise power or authority do help them in what is right and as they need For so did Job here satisfie the desires of the poor and the expectation of the widows Men ought to consider that they are advanced not for themselves only but for the good of others also as Mordecai said to Esther Est 4.14 And as it is an evidence of the grace of God in them to be helpful to those whom God doth compassionate Ps 68.5 So the neglect thereof is a cause of Gods controversie against great men especially Is 1.23 And doth provoke him to cause themselves smart under the like difficulties Pro. 21.13 4. It is not sufficient in Gods account that men do somewhat for the poor widows or others in distress unless as the desires and expectations of the indigent are earnest and pressing so it be chearfully and speedily done For Job was so active in doing good that he caused not the eyes of the widdows to fail or did not out-weary them with expecting and looking for relief before he gave it for so this phrase signifieth in Scripture Ps 69.3 and 119.82 123. Lam. 4.17 nor did he cause them weep out their eyes with complaining of his backwardness See Pro. 3.27 28. 5. Men should walk so streightly and deal so ingenuously in the matter of their carriage as if they were to give an Oath upon it that they are what they declare themselves to be and as if they were to undergoe a present curse and judgement if it be otherwise For so much is imported in this taciâ—e Oath and Imprecation If I have with-held c. whereby he confirmeth this assertion and many others in this Chapter Which is both a tacite Oath and appeal to God that he speaks true and implyes a consenting to what God shall please to inflict if he do lye though he do forbear to express it as elsewhere he doth Mens want of seriousness and their putting of an evil day farr from them make them very loose in their walk and professions But if they would look upon Nadab and Abihu consumed by fire Lev. 10. Zimri and Cozbi cut off by Phinehas Num. 25. Jeroboams hand withering 1 King 13. Uzziah smitten with leprosie 2 Chr. 26. All of them in the very act of their sin If I say they would look upon these as beacons warning all what they deserve and for ought they know what they may meet with they might see cause to look better to their way Verse 17. Or have eaten my morsel my self alone and the fatherless hath not eaten thereof 18. For from my youth he was brought up with me as with a Father and I have guided her from my Mothers womb 19. If I have seen any perish for want of cloathing or any poor without covering 20. If his loyns have not blessed me and if he were not warmed with the fleece of my sheep The next branch of this profession of Humanity confirmed also by a tacire asseveration is That he was a liberal Communicator of his own substance to the indigent both in food and apparel As for his meat he professeth not only that he did not eat it alone but Orphans shared with him in it v. 17. But that he had been habituated from his youth to tenderness and fatherly care of Orphan boyes and had also been a Guide Conducter and Patron to Orphan maids whose weak Sex exposed them to many hazards even from his infancy v. 18. Where it is to be considered that Job speaks of persons of both Sexes of whom he had been tender and careful He was brought up and I guided her Which some understand thus That by the first are meant the fatherless spoken of v. 17. and by the second the widow of whom he had spoken v. 16. And it is not to be doubted but Job was liberal to all those and many others in distress But the words run more smoothly if we understand them of fatherless boyes and girls who were poor and that having spoken in general of the fatherless v. 17. here he points out more particularly his tenderness to every sort and sex of them It is further to be considered that while he professeth he was thus tender not only from his youth but from his mothers womb the meaning of that hyperbolick expression is only this That as the grace of God began early to work in him and which probably was a mean of that his parents began soon to instruct him in the principles of piety compassion and charity so the fruits of his tenderness appeared very early as if it had come into the world and been born with him As for his humanity and liberality in the matter of cloathing he professeth that he gave apparel to the naked and poor who were ready to perish through want v. 19 So that they had cause to bless him being warmed by the apparel that was made of the fleece of his sheep v. 20. It is said the loynes of the poor blessed him where the loynes are put for the whole body that was cloathed possibly because their garments were girded upon their loynes and the meaning is that the poor man was excited to bless him when he found his loynes or body warmed with the apparel he had given him Or whatever the poor man did the very covering of his loynes and body spake Job to be a blessed man who had done that act of compassion From Verse 17. Learn 1. It is not enough that men be liberal of their power credit and authority to do good thereby unto others unless they expend of their wealth and meat also as need requires without which neither professions of love Jam. 2.15 16. nor of piety Isa 58.5 6 7. will avail Therefore beside what is professed v. 16. Job addes this that he had not eaten his morsel alone 2. As it is the commendation of great men if they be sober in their diet So albeit men had never so little they are bound to communicate of it to others as their need requires In both these respects he calls his allowance his morsel because he was sober in his diet and because he was charitable Not onely because he was a great and rich man who might well spare somewhat to others but he was ready to have given a share even of a little Nature needs but little to maintain it and charitable men will straiten themselves much that they may be beneficial to others And if men would indeed be sober their very supersluities might relieve many who are in distress 3. As hospitality is a commanded duty Rom. 12.13 and ought to be performed to these who are really indigent not to the rich onely who are able to requite us Luâ—e 14.12 13 14. far less to sturdy vagrants
of Subjects imports a rebellion and hostile opposition against their soveraign 2 Sam. 20.21 Here it imports any malicious opposition or act oâ— threatning to strike vex or oppress them All which Job avoided even the least shadow of oppression 2. Even these who sometime have been compassionate and charitable to the poor and fatherless have need to be upon their guard that in an hour of tentation they do not crush and oppress them For Job who had been a very charitable man v. 16 17 c. doth here purge himself that he did not lift up his hand against the fatherless not onely to refute his Friends mistakes but to intimate that sometimes he had tentations to that evil if the fear of God had not restrained him as his argument v. 23. doth shew Thus Asa a godly man is sometime overtaken with an oppressing humour 2 Chr. 16.10 3. It is not unusual to see Judges swayed with partial respects to great men whose causes come before them so that they are apt to pronounce sentence in their favours against poor men or orphans even albeit their cause be not just For Job intimates that he saw his help in the gate or the Judges were ready to favour him who was a great man if he would have engaged against the poor or had already wronged them Judges ought to look upon this as a very great tentation when such causes come before them 4. Albeit power and opportunity to do evil be a a great tentation to drive men to act it Mic. 2.1 Yet grace will teach men not to make use of their power and credit to do wrong to any and it is an evidence of piety to walk so tenderly For Job would not lift up his hand against the fatherless even when he saw his help in the gate or in â—he courts of judgement which were kept in the gates of â—â—ties He was a faithfull man who would not satisfiâ— him self with the countenance and concurrâ—nce â—f men in any course which he knew the Lord did not approve 5. Whosoever employ their power to oppress others are justly crushed themselves and bear the marks of it For if Job had done so he consents to it as just that his arme fall from his shoâ—lderblade and his arme be broken from the bone Thâ—s may be understood figuratively of his Power which was already gone that if he had been an oppressour it behooved to have been taken from in justice and as a punishment which he would never grant But rather litterally that if he had lift up his hand against the fatherless it were just he lost his whole arme and that the flesh rotted from the bone or one bone of it were broken from another See Is 33.1 Jer. 50.23 6. God is a party to see oppressours crushed and the poor righted though all men else should neglect them Therefore doth Job subjoyn v. 23. That God was ready to appear in this Cause See Ps 12.5 Eccl. 5.8 7. As God is able to destroy whomsoever he is pleased to oppose Jâ—m 4.12 So oppressours of the poor and fatherless delerve not onely to be crushed in their power but utterly to be destroyed For unto what he submits to as just v. â—2 he addes that he apprehended acstruction from God as the due desert of this sin And God may suspend to bridle the power of some oppressours till he pay them home with this destruction once for all 8. Such as ponder the dreadfulness of Gods vengeance against oppressours may be terrified from it And it is not unbeseeming the piety of Saints nor inconsistent with their love to God that they study his dreadfull power to deterre them from sin For Job found destruction from God a terrour to him 9. God is super-eminently glorious and high having an universal and absolute jurisdiction over all For highness doth belong to him See Is 57.15 Which calls for humility before him a low esteem of all other things in comparison of him and an endeavour to perform services in such a way as it becometh creatures to serve such a Majesty 10. Gods super-eminent excellency is no impediment to his noticing of the poor who are oppressed But because he is the high and soveraign Lord therefore he will see to the wrongs they sustain Therefore doth he mention Gods highness as concerned in in this matter See Eccles 5.8 Psal 107.41 138.6 11. Such as do study the highness of God will finde that they are not able to withstand his power and vengeance as the presumptuous do dream and so will tremble to engage against him were they never so high For saith Job by reason of his highness I could not endure that is neither durst he sin nor could he think to subsist if God plagued him for it See Exod. 18.11 Psal 75.4 5. Isaiah 2.11 12. Verse 24. If I have made gold my hope or have said to fine gold Thou art my confidence 25. If I rejoyced because my wealth was great and because mine hand had gotten much The seventh Vertue whereof he makes profession and which also he confirmeth by a tacite oath and asseveration is his contempt of wealth and that he was not covetous or an Idolizer of great possessions which he evidenceth by his not confiding nor rejoycing in his wealth Whence Learn 1. God is sometimes pleased to allow wealth upon godly men when it is for their good For Job a godly man had gold and fine gold and great wealth When it is otherwise with godly men they have oft-times too much lusting after the things of the world to blame for it Yet they are bound to believe that God knoweth what is best for them and to improve their lot to the best advantage 2. Wealth is a very great snare to mens corrupt hearts and an idol upon which they are ready to doat For Job looks upon his wealth as that which was his tryal to get well through the snares of it Which sheweth that men will not want tryals though they be not poor 3. Wealth doth then especially become a snare and men make an Idol of it when their confidence is taken off God and placed upon it So that they have an high esteem of riches and an eager desire and serious endeavour after it they are filled with anxieties if they speed nor in their endeavours and do set up their rest upon it if they prosper Luk. 12.19 For Job declined this as a snare to make Wealth his hope and confidence This is the practice of wicked men Ps 52.7 whereas godly men have not their hope in this life 1 Cor. 15.19 And the Scripture doth frequently disswade men from such a carnal confidence 1 Tim. 6.17 Ps 62.10 Not onely because it is injurious to God who should be our hope and can onely prove a refuge in a day of trouble Jer. 17.17 But because it is a great vanity and folly for men to place their confidence so low For Riches are uncertain 1 Tim. 6.17 Prov.
any thing here recorded out of any passion and heat but he spake as he was furnished and directed by the Spirit of God as he expresly asserteth Chap. 32.18 19. 3. The two former Assertions are further confirmed from this That Job who understood what he said well enough finding that he was directed by God to hit him upon the sore and to speak to purpose and not as his Friends had done doth not make any reply to him as he had done to them even though Elihu invited him to it waiting as would seem to see if he would say ought in his own defence Chap. 33.32 with 34.1 4. This also puts the matter above all controversie that God having humbled Job doth not reprove Elihu nor require him to offer a sacrifice for any fault in his speeches as he did to the rest Chap. 42.7 8. Which evinceth that he spake right and by Gods direction and not as the rest did These things being premitted the difficulty will be removed and Elihu's scope known if we consider these particulars 1. As to the State of the Controversie Elihu and the other Friends maintained different Theses or Opinions For they conclude Job to be wicked because of his great afflictions and his miscarriages under them But Elihu doth not meddle with the state of his person to question his being justified and reconciled to God Nor doth he accuse him of wickedness in the course of his life before he was afflicted Only he maintains that as the Soveraignty of God ought to be stooped unto without murmuring in his afflicting the most righteous and holy of Adams posterity So the sinfulness which Job granted to be in himself though he still maintained his integrity did not only deserve all this he had suffered and worse but this sharp usage was necessary for the cure of these remainders of sin in him and for preventing the bitter fruits that otherwise might flow there-from And that therefore he was to blame who had complained so much and had not carried meekly under the tryal And which is another branch of his quarrel and a miscarriage which highly incenseth him Chap. 32.2 however he might have vindicated his integrity against his Friends yet he ought not to have reflected upon the righteousness of God who had afflicted him as we have found he did in his several passionate complaints and expostulations In summ Elihu insists to check Job for his failings They laboured to prove him wicked He insists mainly upon his miscarriages under this trouble and in the heat of dispute not neglecting to speak of these infirmities which are incident to Saints at all times They strongly endeavour to prove that he had led a wicked life before he was afflicted and that because it was so God had sent these afflictions upon him And though they as well as Elihu took notice of his passionate miscarriages in his trouble yet it was upon different accounts they did so 1. They took notice of these only in the by and as a further confirmation of their opinion concerning him For though he had not so miscarried their principles led them to condemn him however as one who had been wicked or an Hypocrite because he was afflicted But Elihu insists upon these miscarriages as his main quarrel that so he might humble Job for them and for his walking so little humbly before God who had afflicted him 2. This being Elihu's scope and design it is not to be thought strange if in prosecuting of this challenge he make use of several things which the other Friends had spoken For as they had some false principles so they had others that were true and sound if they had been well applyed So that vision Chap. 4. was given by God to Eliphaz that thereby he might clear that dark controversie And it contained sufficient light for attaining that end had it been well understood and applyed by him as it is for the substance thereof by Elihu And beside they expressed many truths concerning the sinfulness of the best of men their unprofitableness to God c. which are repeated by Elihu and Job had granted to be truths Chap. 9.2 and else-where though still he contradicts them in their design in uttering these truths and in their inferences from them Yet it is still true that Elihu answered him not with their speeches even when he repeated and inculcated these truths because he made use of them to prove another conclusion than theirs was They made use of them to conclude him a wicked Hypocrite as to the state of his person which Job would never assent unto Elihu makes use of them to convince Job that Gods Soveraignty ought to be submitted to in afflictions and that Saints ought to be affected and humbled with the remainders of sin that are in themselves and to clear that Jobs carriage under afflictions and in the heat of dispute was faulty while instead of improving his trouble he did carp at Gods providence who had inflicted it And this Job is convinced of as appears by his silence 3. As to his citation of Jobs words and his inferences thereupon We are not to conceive that he doth cite them falsely or fasten upon him what he said not Or that he doth alledge Job was a wicked man Only he so cites his speeches as he doth not repeat all in his own very words but gives him such a summ of them as might let him see in what sense men might take them however he meant in speaking them And what hard constructions of him they might upon the matter breed in mens minds who might and that not without cause conclude when they heard him speak so rash and unsavory speeches that however his person was righteous yet in these pranks he did but too much homologate the practices of wicked men 4. His sharpness in dealing with Job much beyond what God himself used toward him doth evidence him not to be in passion or acted by his own Spirit but a man of sharp Spirit whereof God makes use to humble Job that himself might deal more mildly when he came to speak As those Considerations will help to clear Elihu's general scope so far as is necessary in the entry to his discourses So they afford us a needful caution and instruction concerning the exercises of Saints For however God do here begin to put an end to Jobs tryal from his Friends in order to his deliverance from his troubles As there will be an end of the Lord put to all the tossings of his people Yet Job who was a godly man and had the better of his Friends in the dispute is so brought off as yet he is humbled for many failings To shew That however the Lord deal with his people yet they will never find cause of glorying in themselves but even when they are justified in their persons and righteous in their cause And when God owns and delivers them as such it is still their advantage humbly to lye
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
expressions beside those formerly marked Tentation and tryal may discover what we would little dream of and will let us see that as it was with Hazael 2 King 8.11 12 13. we are little known till we be tryed And therefore we should not presumptuously rush or cast our selves upon tentations and when they are made our Lot we should watch and be sober and should observe those ugly sights of our selves which then may be discovered unto us 2. Albeit the people of God think little of their faults when they are in passion especially if they do but drop out now and then and some good is mixed among them Yet when they are impartially reviewed and put together they will appear ugly Therefore however the summ of what is here challenged may be gathered from Chap. 27.2 6. Yet it is Elihu's scope to gather together also the summ of Jobs speeches scattered here and there that he may look upon them all together and be convinced of the evil of them This may give even unto godly men a sad and humbling sight of their wayes and therefore they should study to avoid relapses and should call themselves frequently to an account and reckoning lest otherwise all their accounts come at once upon them Yet it will be much sadder to the wicked when all their faults shall be gathered together and laid to their charge Ps 50.21 3. It is good service to God and a kindness to godly men not to flatter them but to lay open their faults till they see them in their ugliness and when they are humbled in part to humble them yet more that they be not too soon satisfied with themselves Therefore albeit Job was silent at his former charge yet he goeth on with this new charge against him Thus when men are even pricked in their hearts there is yet need that they should repent Act. 2.37 38. 4. It is not enough that godly men mean well or have good intentions in what they do or say but even their very disorderly language or the least other defect ought to be mourned for Therefore he challengeth what Job had said or seemed to say albeit he thought not so ill Even the least defect is a blemish in good actions and unadvised language in our passion should not be lightly passed over but repented of See Ps 106.32 33. 5. Any reflection upon God and his dealing though never so indirect ought to be mourned for As here he challengeth Job that he said God had taken away his judgement or obscured his integrity and gave occasions of suspicions against him by his afflicting of him and not appearing to clear him High and right thoughts of God under trouble are not easily attained and yet the want of them is not justifiable 6. Though righteous men may lawfully maintain their integrity notwithstanding their afflictions or when it is called in question Yet ordinarily this defence is but ill managed under trouble especially when the righteousness of God is not exalted For albeit Job spake true when he said I am righteous yet he took occasion from this to complain of Gods dispensations Men have need to look how they manage the testimony of a good conscience under trouble and they have cause to suspect themselves when they are only complaining and forgetting to praise and commend God 7. As the integrity of godly men may sometime lye long under a cloud and not be cleared so this is a very sad tryal in a time of affliction though no just cause of complaint For however Job sinned in complaining of God yet this was really a sad affliction that being righteous his judgement was taken away and he lay buried under the misconstructions and censures of his Friends And therefore they are cruel who put afflicted godly men to this tryal by their uncharitable censures And those who are thus put to it ought to be upon their guard that they may bear it well and for this end they should comfort themselves in Gods testimony 8. It is indeed a sin for men to lye against their right or to deny the goodness of God to them and his grace in them or to acknowledge a wrong where there is no cause For this Question Should I lye against my right imports so much in general And many doubters raisers of quarrels and jealousies about their own condition should take heed to this 9. Saints may be right in the main cause which they defend who yet may over-act in the defence of it For though Job was right and his Friends wronged him yet this is laid to his charge as a presumptuous expression Should I lye against my right because his presumptuous and passionate defence of the right put him in the wrong And here we may observe Partly That Saints are never more ready to miscarry without discerning it than when they are right upon the matter in what they are about They will not so openly wander in wayes of open provocation and at least not see it and be sensible of it as when they are about right things and do only fail in the way of going about them As Job having a right in this debate doth not so easily discern how unhappily he expressed his defences of it Partly That irritations and injuries received from others will easily hide from us our miscarriages in seeking to vindicate and repair our selves As Job is so eager in looking to his Friends injustice in bidding him renounce his integrity and so lye against his right that he doth not heed how his passion in resenting that doth mis-lead himself 10 Boysterous willfulness is an ordinary distemper of Saints under tentation and an addition to their sin For this vehement Question Should I lye c and an addition of a new complaint My wound is incurable c. instead of retracting any thing he had formerly said argues him to be resolute and wilfull in his undertaking and Elihu chargeth him therewith as an addition to his dittay Sins are so much the more hainous as there is much of will in them and they are not free of this who have been much dealt with and yet do not amend 11. Men do heighten their own resentments at Gods dispensations by mistaking their own condition For though it was true he was wounded by Gods arrow who may pierce and wound whom and when and where he pleaseth it was true also that his wound was incurable by himself or any other creature Yet it was his errour to pronounce it simply incurable whether in respect of the power of God which he never meant or his good will as the issue proved Therefore if men would prevent much vexation and miscarriage they would study to read their condition aright remembring that a case may seem incurable which really is not so nor will prove so and that we may well see what our tryal is but we cannot tell what God will make of it as Job found in the issue 12. Were the condition of
his perfect knowledge of the matter he is to treat of Where he speaks of himself modestly in the third person and doth not claim any absolute perfection of knowledge but only asserts that he was so versed in that subject as he knew his Doctrine was free of errour Doct. 1. Whosoever crave attention or have accesse to speak to others they ought to deal truly and sincerely in Gods matters especially with the afflicted For he professeth it his duty and resolution to speak truth and that his words shall not be false if Job will hearken to him It is a great cruelty in men to be venting errours when they are allowed and welcomed to speak to others 2. It is not enough that men pretend to truth nor should their pretences be taken off their hands unlesse they do really as they pretend And it is a double sin in men to deal falsely while they pretend the contrary Therefore saith he truly my words shall not be false professing his sincere resolution to deal singly and intimating that it were a great sin to belie so grave a profession 3. Men who would speak truth especially in dark cases ought to have not a superficial but a solide knowledge of what they speak For he supposeth they should be perfect in knowledge 4. As there is no necessity that men should be Scepticks but they may attain to such a measure of knowledge as they may be assured of the truth which they own So it is no evidence of vanity in men modestly to avow their certain knowledge of the truth that thereby they may gain ground upon those with whom they deal Yea it is their duty to commend themselves to their consciences as having knowledge and as being sincere in seeking and holding out of truth Therefore doth Elihu profess He that is perfect in knowledge is with thee 5. When truth is spoken from God men are bound to hear it with attention whether it please their humours and be fitted to their interests or not For that his words shall not be false and that he speaks from perfect knowledge is an Argument perswading to attention Verse 5. Behold God is mighty and despiseth not any he is mighty in strength and wisdom Followeth to v. 22. the first part of Elihu's discourse subjoyned to this Preface Or a vindication of the righteousnesse of God in his dealing with men It may be taken up in four heads In the first whereof in this verse is contained a general proposition of this truth or the summe of this part of his discourse That God is righteous in all his dispensations and proceedings with and about man Wherein beside the note of attention Behold 1. We have the Proposition it self which he is about to clear That God despiseth not any as this word any is added to the indefinite Proposition God despiseth not or sleights them not so far as to neglect to do them right for so despising is taken Chap. 31.13 with 14. And this imports both That he doth not slight any upon the account of their low condition so as not to do them right but he giveth right to the very poor v. 6. and That he doth not despise or reject any but upon a just and relevant cause as is after cleared v. 11 12. 2. This Proposition is amplified That God is mighty and great and yet he despiseth not any that is though he be great yet he is just And this meets with Jobs complaints that God was too great a party for him and took no notice of him See Chap. 10.3 and 19.7 and 23.13 14 15 16. and 30.21 and elsewhere 3. This amplification is yet further enlarged That he is mighty in strength and wisdom or heart See Chap. 34.10 Whereby we are not only to understand That seeing God is not only mighty in power to do what he will but in wisdom also and all other perfections therefore he will not employ his power tyrannically to do wrong to any But further That though he have not only strength but wisdom also to bear him out against all the world Yet this speaks his commendation that notwithstanding these advantages he will not despise any nor do them wrong Doct. 1. It is ignorance of God that is the root of mens distempers failings and mistakes of his dealing For therefore he seeks to cure Jobs evils by curing his ignorance And we find ignorance is the root of unbelief Ps 9.10 of slavish fears Is 51.12 13. of oppression of Gods people Exod. 5.2 of pride and self conceit and risings of heart before him Is 6.5 Job 42.5 6. and of all sinfull courses and mens secure presumption in them Psal 50.21 2. Who so know God aright will take him up as mighty great potent and abounding in all perfections For God is mighty The word imports a multiplication to wit of all perfections in God and so this general is branched out both in strength and wisdom in the end of the verse Hence Great service is due to him Mal. 1.14 and particularly great praise Ps 48.1 We may expect great yea and marvellous things from him according to the tenor of his promise Joel 2.21 His people serve a great Master who will not see them wronged Is 49.24 25 26. Jer. 50.34 And he is not to be opposed nor contended with but submitted unto in every thing Job 9.4 Is 45.9 3. It is not ordinary thoughts of Gods greatness that ought to satisfie but we should think upon that subject with admiration For saith he Behold God is mighty Ordinary thoughts of this Subject do but proclaim our contempt and hence it is that Saints are so much affected when they sometime fall upon the commendation of God as may be seen Psal 145. throughout 4. God is a just God and it is an admirable conjunction that he who is great should be also just and will not do wrong to any For this is propounded as admirable Behold God is mighty and despiseth not any See Job 23.6 Ps 99.4 and 145.9 17. Is 57.15 16. The very meanest may come to him notwithstanding his greatnesse and expect justice and equity This should humble us and make us ashamed when we think otherwise of any of his dispensations His greatness should make his condescendence admirable in our eyes and that he should be kind to us when he needs us not and in whose reverence we still are and much more should this warn great men not to be insolent and unjust since the great and absolute Lord is so condescending 5. This assertion concerning the righteousness of God is not easily received and digested even by godly men in their fits of tentation For it must be asserted against Job and he must be excited to behold it And this may humble us that a little distemper will soon make us quarrel God and will obscure his praise 6. Gods power is attended with infinite perfections and particularly with wisdom to guide all well For he is mighty in
Verses he instanceth the Rain Lightning and Dew Shewing 1. How God ordereth the Deluges of Rain which accompany Lightning and Thunder v. 25. That as he finds a way through the Clouds for the Lightning which is accompanied with Thunder So as men make Canals wherein the water may run he dispenseth that Rain as it were by Pipes and Conduits and hath lower parts of the earth wherein it may run that it overflow not the whole earth 2. The place to which he directs the Rain not only to the inhabited parts of the world but even to places where there is no man v. 26. that there as well as in other places he may refresh the ground and make grass to grow v. 27. Whereby he shews his Riches and provides for the wild Beasts 3. That he is the Author of this Rain and of every drop of dew v. 28. From all which we may gather 1. We have need to be much and often put to it to stand still and consider the works of God for therefore doth he produce those Instances some of which have been mentioned before Namely Rain Thunder and Lightning 2. Gods mercy is very conspicuous in moderating and over-ruling of those things which otherwise would overflow and overwhelm us for there is not a flash of Lightning or Thunder-bolt or drop of Rain but it is in his hand to direct and order its way and he makes the Rain sometimes impetuous that we may observe his Goodness in moderating it in ordinary and in providing a Water course for it 3. That God is kind to all the Earth Mat. 5.45 To other Creatures beside man Psal 36.6 And to the very Earth when it needs doth evidence that man hath no just cause of complaint against him for this pleads for God against murmuring Job that he causeth it to rain upon the Earth even where no man is c. 4. Gods sending of more rain upon the earth than is for mans use as in the overflowing of waters and causing it rain on the Wilderness may teach That he hath more to do in his work than mens satisfaction only and that he may have more to do with some mens lot and exercise than what may concern themselves in particular as he consulted not with Job's ease and satisfaction when he made him a mirrour and pattern to all ages 5. God is not only the orderer of Lots when they come but the Author of them and we should study the Author in his works and believe that he can produce what he pleaseth For these Questions v. 28. do point him out to be the Father and Begetter of these 6. We should observe and acknowledge the hand of God in the meaneâ— as well as the greatest of his works for the drops of dew whereby we are insensibly wet are ascribed to him as well as the greater rain Verse 29. Out of whose womb came the Ice and the houry frost of heaven who hath gendred it 30. The waters are hid at with a stone and the face of the deep is frozen In the last place he produceth the hoary frost and Ice whose generation is of God v. â—9 And the effect of Ice is that it hides and freezeth or taketh as a captive the waters as if they were covered with a stone and that not only the lesser but the deepest waters v 30. See Psal 147.16 17. Those considered with an eye to the sâ—â—p may teach 1. â—old Meteors such as these are are full of warm beams and rayes of the glory of God so that even a cold day may preach somewhat of him unto us 2. The womb of Omnipotency can produce whatsoever it pleaseth not only rain and drops of dew v. 28. but Ice and hoary frost of heaven 3. God in not to be limited by our unbelief who can make the Dew or Vapours in falling turn in hoary frost and turn the liquid waters into strong and firm Ice and can cause men in some places travel upon depths and seas as upon firm stones 4. As men do not mistake the hiding of the waters by Ice nor fret at these winter storms but do with patience attend the warm Spring so men should not stumble at their present sad Lots but expect the end of the Lord. Verse 31. Canst thou bind the sweet Instuences of Pleiades or loose the bands of Orion 32. Canst thou bring forth Mazaroth in his season or canst thou guide Arcturus with his Sons 33. Knowest thou the Ordinances of heaven Canst thou set the Dominion thereof in the earth 34. Canst thou lift up thy voice to the clouds that abundance of waters may cover thee 35. Canst thou send Lightnings that they may go and say unto thee Here we are Now he ascends from these Meteors to speak of their Causes the Stars and their Influences and the Clouds Shewing that Job had neither Authority like him to command them v. 31-35 Nor wisdom to order them v. 36 37 38. In these Verses he asserts that Job had no authority to command or rule these Constellations And 1. He instanceth in these four Constellations which appear in the four seasons of the year v. 31 32. Of which see Chap. 9.9 Pleiades or the Constellation called the Seven Stars doth arise in the Spring and not to dip upon the Hebrew name hath its name in Greek from Sailing because the Grecians used to set to sea when it arose Orion riseth in the beginning of Winter and hath its name in Hebrew from Folly because of the various and inconstant weather which accompanieth it Mazzoroth which seems to be the same with those Chambers of the South Chap. 9.9 is that Constellation which ariseth in Summer and Arcturus or Bootes or the Charlewain and his Sons or the lesser Stars about it in Harvest Now Job could rule none of those either to restrain or further them and so could have no power of these alterations of the season which they influence 2. He asserts more generally v. 33. That he knoweth not the Ordinances of heaven so as to settle and order that dominion which they have over inferiour Creatures on the earth 3. He instanceth in the effects of these Constellations v. 34 35. That he can neither cause Clouds Rain nor Lightnings From all which Learn 1. God hath so ordered this world as superiour bodies have influence upon those that are inferiour and so makes them reach men for whose use they were created though they be at a distance for those Constellations have some of them sweet influences others of them bonds to draw up and gather together Vapours and all of them have their seasons and guided motions which produce effects upon the earth 2. It is commendable and useful to study and be acquainted with these Celestial bodies and their motions for God speaks in such terms as doth evidence they were Astronomers in those days though not Judiciary Astrologers or at least his mentioning of these things doth not evidence his approbation of any
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
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