for an answer but could not attaine it they pumpt hard but the water would not come God hid the thing from their eyes so then they had not found any answer because after all their search they could not nor should it seeme strange to us that they could not At best we know but in part here and till God by his Spirit teach us we know nothing at all So that I say it should not seeme strange to us that these wise and good men could find no answer for Job but that which follows seemes strange even to amazement that though they could not yet which how also could they answer to their owne consciences had condemned Job What condemne a man and not answer him 't is worse then to condemne a man and not heare him Possibly he that is condemned unheard may yet deserve a condemnation But if we condemne a man unanswered he certainly as to us is condemned undeservedly And therefore this course of proceeding if any is liable not only to suspition whether it be right but to condemnation as utterly unrighteous Though it may be a good mans case not to find an answer yet surely a good man will not condemne when he cannot answer But it may be demanded Did Jobs friends indeed find no answer before they condemned him we have heard of their answers all along No sooner had Job ended his former speeches but they presently answered Chap. 4.1 Then Eliphaz the Temanite answered and said Chap. 8 1. Then answered Bildad the Shuhite and said Chap. 11.1 Then answered Zophar the Naamathite and said yea they all three answered Job a second time and two of them a Third how then could Elihu justly say they found no answer and yet had condemned Job For answer to this objection I say They answered Job but they did not answer sufficiently The vulgar latine translation puts this glosse which is more then the rules of translation allow into the text rendring the originall thus Ed quòd non invenissent responsionem rationalem Vulg Because they had found no rationall answer and yet had condemned Job They did not find out nor hit upon the right answer Improper and insufficient answers how many soever of them we heape up against any mans argument are no answers they are not worthy to be called answers That only is an answer which carrieth a conviction in it which reacheth the state and strength of the question or removeth the objection In this sence Jobs three friends had found no answer and yet had condemned Job The Hebrew is they made him wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept posuerunt eum esse impium or condemned him as a wicked man So the Septuagint they had no answer for him and yet concluded him wicked we say they had condemned Job and the reason of it is because to condemne a man is to leave him under a supposal of wickednesse and to stigmatize or brand him for a wicked man All the wicked shall at last be condemned and none ought to be condemned nor are any condemned justly now but the wicked He that justifieth the wicked and he that condemneth the just even they both are an abomination to the Lord Pro. 17.15 There is a very elegant transposition of the words in the Hebrew we may render the text thus He that justifieth the wicked and wickedeth the just c. The law of Moses gave an expresse rule against this perversion of Judgement in termes quite crosse to those in Solomon Deut 25.1 If there be any controversie between men and they come unto Judgement that the Judges may Judge them then they shall justifie the righteous and condemne the wicked Which you may render thus They shall justifie the just and wickedise the wicked that is they shall declare the just man just and the wicked man to be wicked That man either really is or is accounted wicked who is cast in his cause and condemned That was a dreadfull sentence the Scripture Acts 1.20 shewes it fulfilled upon the traytor Judas when he is judged let him be condemned Psal 109.7 we put in the margen let him goe out guilty or wicked In this sence Jobs three friends when they condemned him cast him as a wicked man though they had nothing to answer the plea which he made for his owne integrity We must not conceive any such wickednesse in them Damnarunt pro impio etsi nulla in eum crimina probare possent quibus ille suam vitam contaminassent Merc that they were resolved to condemne him right or wrong yet they held their conclusion against the light and reason of all his premises and though they could prove no ill against him yet vehemently suspecting him they concluded he was an ill man and so condemned him Hence note first Some will proceed to condemne both persons and opinions though they can give no reasonable account why they condemne either We read Isa 56.10 of dumbe doggs that cannot barke that is who know not what to speake oâ— say to purpose There are many who in this sence cannot barke yet they will bite and when they have no answer they will condemne and usually dumbe doâ—gs that cannot barke have the sharpest teeth and are best at biting or they are better at condemning then at answering As some finde an answer where there is none that is when such reasons are layd before them as are unanswerable yet they will not give over answering but still seek a knott in a rush and draw the saw of contention aâ—well without end as without cause so others cannot find an answer where it is yet when they cannot answer they can censure and condemne him for wicked or perverse whom they cannot prove so 'T is much easier to say a man is faulty then to find â—â—â—ault yet they who have a mind to find faults are seldome to seeke for somewhat or other which they call so Note secondly To condemne opinions or persons when we cannot answer them is a practise justly condemnable 'T is unjust as was intimated before to condemne a man before he is heard For though possibly a man unheard may have justice when he is condemned yet all agree 't is injustice to condemne him when he is not heard Now if it be injustice to condemne a wicked man before he is heard how unjust is it to condemne a man in whom we can find no wickednesse after we have heard him Thirdly From the manner of the phrase here used Note To condemne a man is to render him wicked Condemnation as was shewed is due only to the wicked and if an innocent be condemned he is reputed wicked and receives punishment as guilty As that sentence of condemnation which proceeds out of the mouth of God against impenitent sinners and evill doers bindes the guilt of their evill deeds upon them and delivers them up to punishment so he that condemnes his brother fastneth guilt upon him and speakes him deserving
hath convinced Job That is ye have not proved what ye have sayd Ye have called him an hypocrite and told him that he hath oppressed the poore and detained the right of the fatherless But ye have proved none of these evills against him Ye have not proved the matter of fact that he might sit downe penitentially confessing himselfe such an offender as ye have accused him to be Hence note We can never convince another by what we say untill we prove what we say If we reprove any man for an errour in his judgement and doe not prove it to be an errour or if we reprove a man for sin in practice and doe not prove his practice sinfull or that he hath practised that sin no conviction follows What is sayd and not proved comes to the eare only not to the conscience Therefore saith Christ John 8.46 Which of you convinceth me of sin Find a spot in my life if you can I know you are ready to slander me with but you cannot convince me of evill It is sayd of Apollos Acts 18.28 He mightily convinced the Jewes How did he convince them not by reproving them only for not receiving the Messias he did not barely tell them ye are a company of unbelievers but he reproved them by proving the necessity of their receiving Christ the Messias and the evill of rejecting him shewing by the Scriptures that Jesus was the Christ Here was proofe and so conviction followed He convinced them by authority by the testimony of the word comparing Scripture with Scripture the prophesie with the history of Christ The Apostle would have the Ministers of the Gospel mighty at this worke Tit 1.8 They must hold fast the faithfull word that they may be able by sound doctrine both to exhort and to convince the gain-sayers Not only must they be able to rebuke gain-sayers this will not doe it they must also convince them or stop their mouths James 2.9 If any of you have respect to persons ye commit sin and are convinced of the Law as transgressours How doth the Law convince Not only by reproving but by proving It shews us a rule and saith there you have departed from it here is the line and there ye have transgressed or gone over it Thus ye are convinced that ye are transgressors He is both wise and faithfull he doth his worke like a workman that needeth not be ashamed who not only gives reproofe but proofe either of error in judgement or of evill in practise For the close of this poynt I may shew you three great convincers First The holy Spirit of God This office of the Spirit Christ sets forth John 16.7 I will send the Comforter and when he is come what shall he doe He will convince the world of sin and of righteousness and of Judgement That is he will bring proofe home to the conscience to shew sinners their evill state and evill lives He will also bring home to their spirits the alsufficiency of the righteousness of Jesus Christ and so overcome their unbeliefe that they shall nor be able to refuse the offers of grace He will likewise shew them such reasons why they ought to be holy and walke in the wayes of righteousness that they shall neither have power nor will to gain-say The second great convincer is Conscience They who were so forward to accuse the woman taken in adultery John 8.9 were at last convicted by their owne Conscience and went out one by one Their conscience told them they were guilty if not for that sin yet of other sins as bad as that They were so far before from judging themselves for that they tooke no notice of their owne faults they were severe against the woman but they flattered themselves till Christ made their owne consciences their convincers And surely conscience will one time or other convince to purpose They who have refused or outstood conviction by the word yea and put by the motions of the Spirit shall at last find conscience convincing and speaking home to them The third great Convincer is Jesus Christ in person Of him in the performance of this office the Apostle speakes clearely Jude v 15. Behold the Lord cometh with ten thousand of his Saints And what comes he to doe To execute judgement upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Christ will make the greatest of ungodly ones in that great day to acknowledge that all their hard speeches which they have spoken against the Saints or godly men were spoken against him When prophane men are among their wicked companions they can jeare at the godly professors of the name of Christ even while they pretend to honour Christ But Christ will make them see that they scoâ—ned him while they scorned the least of those that feared him and believed on his name The great day will be a day not only of executing Judgement but of conviction every mouth shall be stopped and all the world of wicked men shall become guilty in their owne sight before God These are the three great Convincers The holy Spirit of God the Conscience of every man and Jesus Christ in the judgement of the great day And let those who now undertake that great worke of conviction often remember which was a little before mentioned and set downe the method to be used and observed in it First prove the matter and then reprove the man None were ever wrought to any good by bare reproofe much lesse by force Men are not to be driven into the faith by fire and sword by terrors and imprisonments conviction must doe it and that will doe it to purpose This is the first thing which Elâ—hu blamed and burdened Jobs friends with They reproved him but did not bring sufficient convincing proofe against him There was none of you that convinced Job Secondly He lays this to their charge that They had not answered his words As ye have not proved your owne allegations so ye have not refured nor infirmed his reasons But how could Elihu say They had not answered his words when to every word he spake we find their severall answers Then Eliphaz the Temanite answered and said Then Bildad the Shuhite answered and said The like is said of Zophar the Naamath te They had been answering all the while yet saith Elihu Behold there was none of you that answered his words I shall resolve this doubt by giving this note which was also given upon the 3d verse where see more Vnlesse we answer home to the matter and as we say hit the naile on the head we have given no answer We have not answered unlesse we give a satisfactory answer When the Respondent in Schooles acquits himselfe well The Moderator brings him off honorably saying Thy Answers suffice Jobs friends had been answering long and they made
AN EXPOSITION WITH Practicall Observations CONTINUED UPON The Thirty Second the Thirty Third and the Thirty Fourth Chapters of the Booke of JOB BEING The Substance of Forty-nine Lectures delivered at Magnus neare the Bridge LONDON By JOSEPH CARYL Preacher of the Gospel and Pastour of the Congregation there Pro 18.17 He that is first in his owne cause seemeth just but his neighbour cometh and searcheth him LONDON Printed for M. Simmons and are to be sold by Thomas Parkhurst at his Shop at the three Crownes against the great Conduit at the lower end of Cheap-side 1661. TO THE CHRSTIAN READER TO Those especially of this CITIE who yet continue helpfull towards this WORKE SIRS YE have had according to my poore measure the whole disputation between Job and his three friends Eliphaz Bildad and Zophar explicated in nine parts already published I now through the blessing and good hand of God with me present you with the Tenth which indeed without any designe or pre-intent of mine proves like the Tenth wave from the vast ocean of this holy Booke somewhat bigger and fuller I cannot say and 't is my reproofe having been so long conversant in this booke that I cannot say stronger and better i. e. more spirituall which alone is the strength of Scripture writings then the former but such as it is that it is such as it is I own and humbly acknowledge the goodness of God in using me to doe it such as it is I say I freely tender it to your favourable acceptance dedicate it to the glory of God the common good knowing that it is both my duty and Interest to shew the small improvement though but of one single talent rather then either through sloath or slavish modesty to hide it in a Napkin In the prefatory Epistle to the second part of this book there was an endeavour of a discovery concerning the distinct opinion of Jobs three friends as also of what himselfe held fast and insisted upon all along in distinction from theirs And now that I have done with all that was said on both sides by the disputants and am come to open the discourse of Elihu who appeared as Moderator to give a determination about the Great Question so long ventitated among them it may seeme somewhat necessary and I am much perswaded if in any competency attained it will not be unprofitable to give The Reader a briefe prospect of what Elihu aymeth at and doth in this his large and accurate discourse continued in sixe Chapters throughout and divided into besides his Generall preface which takes up the whole thirty second Chapter foure remarkeable sections Elihu is introduced by the pen-man of this booke in a great passion both with Job and his three friends and he gives us an account why he was in such a heate of passion with both chap 32.2 3. Then was kindled the wrath of Elihu against Job was his wrath kindled because he had justified himselfe rather then God Also against his three friends was his wrath kindled because they had found no answer and yet had condemned Job It remaines therefore that Elihu was the man who found an answer in this great difficulty and yet condemned not Job And indeed he condemned him not as his friends had done as a man imperfect crooked in his wayes as a man that feared not God eschewed not evill In or for these things Elihu did not condemne Job though his wrath was kindled against him he condemned him only for this because he complained so much of the severity of Gods dealings with him and so by consequence justified himselfe rather then God And in that poynt or for that fault he spared him not but reproved him as sharply and condemned him as deeply as his friends had done upon other and those most of them undue and insufficient grounds Thus we read his censure of him chap 34.35 Job hath spoken without knowledge and his words were without wisdome And againe chap 35.16 Therefore Job openeth his mouth in vaine he multiplyeth words without knowledge that is without a cleare knowledge of himselfe both as a creature and as a sinner as also of the designe and purpose of God in afflicting him Now besides those passages in the discourse of Elihu wherein he chargeth Jobs three friends with folly for condemning Job when they could not answer him those wherein he reproves Jobs ignorance or want of knowledge for wondring how such great evills should fall upon him notwithstanding his integrity likewise his boldness or penemptoriness in his own cause justifying himselfe rather then God yea and desiring to plead his cause before him I say besides these passages we at first reading might conclude that Elihu did nothing else throughout these six chapters but enlarge or paraphrase upon those things which had long before been spoken to by Eliphaz Bildad and Zophar and by Job himselfe as much as by any of if not beyond all them three But upon further consideration of the matter in the whole series and contexture of his discourse we may collect two things instanced in and insisted on by Elihu alone upon which his particular opinion and sentence is grounded in distinction from all the rest The cleare understanding of which will lead us to a faire solution or removall of those doubts which arise about the question or matter in debate The two distinct poynts produced by Elihu are First about Revelation or how God is pleased to manifest his mind and will to man Secondly about Mediation or the meanes which God hath graciously afforded man to heale those breaches which sin hath made between God and him and so either firstly or afresh to reconcile man againe to himselfe The Former of these is handled chap 33. v. 14 15 16 17. For God speaketh once yea twice though man perceiveth it not In a dream in a vision of the night when deepe sleepe falleth upon men Then he openeth the eares of men and sealeth their instruction that he may withdraw man from his purpose and hide pride from man And thus as it is said in the verse following He keepeth back his soule from the pit and his life from perishing by the sword that is these speakings of God are by the saving power and Spirit of God made effectuall for his salvation both temporall and eternal The latter is handled in the same chapter beginning at the 23d verse to the end of the 30th If there be a messenger or Angel with him an interpreter one among a thousand to shew unto man his uprightness then he is gracious unto him and saith Deliver him from going downe to the pit I have found a ransome His flesh shall be fresher then a childs he shall returne to the dayes of his youth He shall pray unto God and he will be favourable to him and he shall see his face with joy c. Hence the opinion or determination of Elihu may be thus conceived That
demonstration for his purpose from the wonderfull workes of God in nature from the raine thunder snow windes c. which he doth from the 27th verse of the 36th Chapter to the end of the 37th and with that concludes his answer The scope of Elihu in that long and learned Philosophicall Lecture was to teach and assure Job that God who causeth and disposeth those various alterations and terrible impressions in the ayre both for the humbling and benefiting of man doth much more both send and over-rule all those changes afflictions which befall the sons of men here on earth to humble them do them good And further to assure him that if man be not able to give a satisfying reason of those workes of God in nature but is often gravel'd and forced to sit downe in a silent admiration then surely man is much lesse able to fathome the depth of Gods purposes in all the workes of his providence but must in many of them only sit downe quietly and submit For as Elihu concludeth from these premises Chap 37.23 24. Touching the Almighty we cannot find him out he is Excellent in power and in Judgement and in plenty of Justice he will not afflict either causelesly or more then needs though we seldome see the causes or acknowledge the need of his afflictions men doe that is they ought therefore feare him and if any are so proud and high in their owne thoughts that they doe not at their perill be it for he respecteth not any that are wise in heart that is as the carnal wisdome of worldly men cannot be a barre so the true wisdome of godly men is no priviledge against the Soveraigne power of God in afflicting them And therefore Job though truely wise in heart must not looke for any such respect from God as to be untoucht by or priviledg'd from affliction For the close of all we may summe up the whole scope of Elihu's under-taking with Job yea of the whole Booke of Job in these six poynts or propositions First No man can stand before God in his owne personall righteousness Secondly How righteous soever any person is yet the Lord may afflict and breake him in what way and in what degree himselfe thinkes fit Thirdly God hath most wise and gracious aymes in afflicting his righteous servants Fourthly His most righteous servants may not take the liberty to complaine as if they were wrong'd or as if God were either rigorous or unrighteous in the least how much or how long soever they are afflicted Fifthly There is nothing gotten by complaining or striving under the afflicting hand of God and therefore Sixthly 'T is best for us or our wisest way when things are at worst with us to give glory to God both as just and good and possessing our soules with patience by faith to waite in hope till he giveth us a fresh experience of his goodnesse eyther by sweetning our troubles to us and supporting us under them or by bringing us out of them as he did Job in the fittest season If in perusing this discourse of Elihu we carry these generall results in our eye we shall read both the Text and Comment with more clearenesse in our understandings at all times and with more profit when at any time under them in our chastenings which that we all may is the prayer of Your affectionate Servant in this worke of Christ JOSEPH CARYL The 24th of the 3d Moneth 1661. AN EXPOSITION WITH Practicall Observations UPON The Thirty-second Thirty-third and Thirty-fourth Chapters of the Book of JOB JOB Chap. 32. Vers 1 2 3. So these three men ceased to answer Job because he was righteous in his own eyes Then was kindled the wrath of Elihu the son of Barachel the Buzite of the kindred of Rain against Job was his wrath kindled because he justified himselfe rather then God Also against his three friends was his wrath kindled because they had found no answer and yet had condemned Job THe last Chapter ended with these words The words of Job are ended the beginning of this tells us his three friends had ended theirs So these three men ceased to answer Job Thus we have had the whole dispute between Job and his three friends Now followeth the determination of it The disputants having done the moderators begin First Elihu and after him God himselfe Elihu spends six whole Chapters in delivering his mind upon this Controversie yet he makes some pauses and overtures moving or inviting Job to a reply But Job interposed not a word We may consider this whole discourse of Elâ—hu in foure distinct parts the first contained in the 32d and 33d Chapters the second in the 34th the third in the 35th and the fourth in the 36th and 37th Chapters of this Book In the first part he directeth his speech first to Jobs three friends in this 32d Chapter Secondly to Job himselfe in the 33d. In this Chapter we may consider first a rationall transition from the dispute between Job and his friends to this discourse of Elihu in the five first verses Secondly we have a very Rhetoricall or patheticall Preface wherein Elihu endeavoureth to gaine attention by giving an account or the reasons of his undertaking in which he interweaves many Apologies for himselfe in venturing upon so hard a taske respecting both his youth and the weight of the argument He amplifies and continueth upon this subject to the end of the 32d Chapter wherein he engageth himselfe by solemne promise to carry on the businesse without respect of persons without feare or flattery Yet more distinctly in this first part The transition first a reason is assigned why Jobs friends left off speaking As it is not good to begin to speak so neither to give over speaking till we see and can give a reason for it The reason here given is because Job was righteous in his own eyes v. 1. Secondly a reason is given not only why Elihu did begin to speak but why he began to speak as he did in anger first against Job which is laid downe in the second verse Because he justified himselfe rather then God Secondly against his friends ver 3. Because they had found no answer yet had condemned Job or because they censured him though they could not confute him In the 4th and 5th verses we have a discovery of the cause of Elihu's modesty in forbearing so long to speak which he further inlargeth in the following parts of the Chapter Vers 1. So these three men ceased to answer Job They who had maintained the dispute all this while ceased rested or sate downe When men speak they usually stand up or stand forth The word in the Hebrew may be rendred thus They sabbatized implying they had found it a week of hard work Verbum ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indâ—cat contentionem desat gationem disputationis praeteritae ingentem vim positam in repugnando refutando Pined and strong labour
to afflict us with evill It is our duty to accept that is to take well at Gods hand the punishment of our iniquity Lev 26.41 how much more to welcome the sorest and heaviest crosse which he is pleased to lay upon us either for the chastisement of our faylings and falls or for the tryall and exercise of our graces It is said 2 Sam 3.36 Whatsoever the king meaning David did pleased all the people There was a wonderfull consent and harmony between the peoples spirit and Davids actions Surely whatsoever God doth should please all his people what ever he dispenseth be it sweet or sowre hard or soft light or darknesse it should please all his people and please them highly and so farre as we come short of this frame of heart so farre doe we justifie our selves rather then God Secondly It is a fault not only if we are not satisfied and pleased with what God doth but if we doe not praise and glorifie God in and for what he doth and that not only in his justice that he hath done us no wrong but in his goodnesse that he hath done all for our profit That which turnes to mans profit should also turne to the praise of God But as the holy Apostle assureth us Heb 12.10 God chastneth his children for their profit and that the best and noblest profit that they might be partakers of his holiness therefore we ought to praise and glorifie him or to glorifie him with our praises while he is chastning us Truly God is good to Israel Psal 73.1 He is so not only when he gives Israel outward good things or things good to fense but when he afflicts when he writes bitter things against his Israel and shewes them only visions of sorrow and matter of amazement Till our soules are wrought up to this Justification of God in his goodnesse when things are worst with us we in some degree justifie our selves rather then God Againe for as much as Job who cannot in all things be acquitted from this charge of justifying himselfe rather then God was yet of another spirit and principle then indeed or professedly to justifie himselfe rather then God Observe We may speake amisse and wrong God when we doe not intend it nor have the least thought to doe so David prayeth for the pardon of unknowne sins Psal 19.12 13. Cleanse thou me from secret faults keepe backe thy servant also from presumptuous sins let them not have dominion over me To justifie our selves rather then God knowingly is a presumptuous sin to lay any blame upon God directly is blasphemy David prayed not only to be kept from such grosse sins but to be cleansed from secret sins that is from those sins which he did not know that he had committed them and which he never had any intent to commit We may so mis-place words and mis-guide actions when we thinke not of it that we may quickly sin against God yea and justifie our selves rather then God That which we doe or speake is to be judged by a rule whether it be good or evill not meerely by our intentions though good nor by our not intending of evill We may be judged to have done or said evill though we meant no evill in doing or in saying so Words and actions well meant may sometimes justly undergoe an ill construction They that heare should interpret every word in the most favorable sence but if we speake unwarily and unsafely or as Moses once unadvisedly with our lips we may thanke our selves if we fall under reproofe for what we have spoken Therefore begge of God to set a watch over your mouth and to keepe the doore of your lips let nothing passe unexamined 'T is our wisdome to read every word over and over before we speake it Many heare ill who have spoken well how much more may they who speake doubtfully or dangerously We have seene the cauâ—â— why Elihu was so angry with Job the next verse will tell us why he was so angry with Jobs three friends Vers 3. Also against his three friends was his wrath kindled because they had found no answer and yet had condemned Job We find Elihu angry on all hands angry with Job and angry with his three friends some querie upon this renewing of his anger as God did Jonah whether he did well to be thus angry or thus to appeare in passion and breake out afresh in wrath and whether the reasons of his anger will beare him out to have been angry with Reason anger prevailes most in those in whom reason prevailes least and they have usually the strongest passions who have the weakest judgements children and aged persons the sicke and pained are apt to be angry with others and hard to be pleased themselves And 't is a generall axâ—om InvaliduÌ„ omne natura querulum est The weake and impotent are naturally angry and passionate Therefore we had need looke to our passions that they grow not strong for they will soone proclaime us weake he is a wise man indeed that can be at once wise and angry Proverbs 19.11 The discretion of a man deferreth his anger and it is his glory to passe over a transgression And as there Solomon teacheth us that discretion mastereth anger so he assureth us that angry persons are more then indiscreete foolish Eccles 7.9 Anger resteth in the bosome of fooles Anger often assaults the prudent but if it abides and takes up its lodging in any bosome 't is in the bosome of a foole at least in that poynt he doth foolishly who lendeth his bosome though but one night for anger to lodge in And as at all times so then especially we should narrowly watch and severely bridle our passions when as Elihu here did we undertake to advise those who are mistaken or to reduce those that are out of the way when we give counsel to others we should be sedate and quiet our selves A Physician must not be angry with his patient nor is it proper to apply medicinall healing counsel to the mind of another with an exulcerated minde Much might be said concerning this anger of Elihu but I have spoken to that before in opening the former verse therefore I shall not stay here upon it but proceed to consider the reason why he was so Because they had found no answer and yet had condemned Job Not to find an answer may proceed First From a defect of paines and industry in seeking it An answer must be sought and digg'd for it must be studied and prayed for else it will not be found Secondly The not finding of an answer may arise from the defect of ability not of industry many labour hard but can make nothing of it 'T is probable Jobs three friends laboured much yet found no answer And then it was no defect of industry but of ability they found no answer because they could not They as we commonly speake did even beate their braines and bite their nayles
punishment for as where guilt is punishment followeth so a fault is conceived to goe before There are these three things in sin the fault the guilt and the blot or pollution of it he that fastneth guilt by condemnation fastneth the fault and blot much more how sad is it then to be deservedly under condemnation And how great is the priviledge of beleevers to whom though in themselves they deserve it there is no condemnation Rom 8.1 They who in this life are past condemnation are also passed from death to life Many are condemned who are good in the sight of God but all condemnation makes a man evill yea wicked in the sight of the world And â—â—â—ause every sentence of condemnation renders a man wicked in the eyes of worldly men therefore righteous Magistrates will not condemne hastily They will not judge as Christ did not Isa 11.3 after the sight of their eyes nor reprove after the heâ—â—â—â— of their eares To judge by the sight of the eye is to Judge according to the first appearance of things before inquisition hath been made and to reprove by the hearing of the eare is to reprove accoâ—ding to the first report which is made without examination We must not judge thus because we must judge in righteousnesse which cannot be if we judge thus How deliberate how tender should we be in condemning any man seeing condemnation doth not only impose a punishment upon but suppose a crime a wickednesse a fault in him It is grievous enough to beare punishment but to beare the burden of a crime or fault is in reality much more grievous But seeing Elihu declares his anger against Jobs three friends because they condemned Job and had found no answer Some will say did not Elihu condemne Job so too No he condemned him indeed but he first found an answer Againe Elihu condemned Job but not as his friends condemned him his friends condemned him as to his state judging him unsound at heart But Elihu condemned him only as to this or that particular act or speech He condemned him First because he spake so largely in the justification of himselfe Chap 33.8 9 10 11. Surely thou hast spoken in my hearing and I have heard the voice of thy words saying I am clean without transgression I am innocent neither is there iniquity in me And Chap. 34.5 6. For Job hath said I am righteous and God hath taken away my judgement should I lye against my right my wound is incurable without transgression Secondly he condemned him for complying with the wicked not that he thought Job acted like them but because being a godly man he in his sufferings spake sometimes and behaved himselfe like them Chap. 34.8 Which goeth in company with the workers of iniquity and walketh with wicked men Further he charged him with stubbornnesse against God Chap. 34.37 For he addeth rebellion unto his sin and which sounds strangely with an easinesse towards evill men Chap 36.17 Thou hast fulfilled the judgement of the wicked judgement and justice take hold on thee Thus Elihu condemned Job many wayes but he condemned him not without finding an answer Yea I may say Elihu is he who in this great controversie and difficulty hath found an answer and yet hath not condemned Job that is he hath not condemned him as his three friends had condemned him He condemned not Job as one perverse and crooked in his wayes he condemned him not as one that feared not God and eschewed not evill He condemned him not as an hypocrite rotten at heart and unsound in his estate Thus Elihu found an answer for Job but condemned him not no not while his wrath was kindled against him because he justified himselfe rather then God And the processe of this booke will shew that though Elihu in the sence spoken of condemned not Job yet he found an unanswerable answer such an answer as to which Job neither could nor would make any reply and that is the speciall businesse we have to looke at in prosecuting his discourse even to finde out the answer which he found for that will be as the key of the worke to open the whole matter to us and to shew us wherein Job had either fayled or exceeded either in bearing the crosses layd upon him by God or in managing this controversie with his friends JOB Chap. 32. Vers 4 5 6 7. Now Elihu had waited till Job had spoken because they were elder then he When Elihu saw that there was no answer in the mouth of these three men then his wrath was kindled 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 I said Dayes should speak and multitude of yeares should teach wisdome THis context assignes the reason First why Elihu forbare so long to speake namely because he was young that reason you have in the 4th verse as also in the 6th and 7th Secondly why he began at last to speake namely because his elders those grave ancient men would or could speake no more This he layes downe in the 5th verse When Elihu saw that there was no answer in the mouth of these three men then c. Vers 4. Now Elihu had waited till Job had spoken The Hebrew is He expected Job in words Job was long in words or he spake long in many words and all that while Elihu waited he kept silent but when Job had spoken out and Elihu had stayd some time after to see whether either himselfe or his friends would speak againe then he began Mr. Broughton translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pationtem expectationem sonat qua duramus in malis nos rebus melioribus servantes Bold yet Elihu waited to speak with Job The word notes the most patient expectation a waiting with much long-sufferance a waiting also in much confidence as reserving our selves till better times or for a more favourable dispensation So the word is used Dan. 12.12 Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty dayes that is Blessed is he that waiteth out those dayes of the Prophecy there specified he hath a stretched out patience that waiteth to the very last day and to the last of that day The word is used againe Habak 2.3 If the vision that is the mercy or deliverance revealed and promised tarry waite for it that is if it tarry beyond the time supposed by man it never tarries beyond the time appointed by God waite patiently for it that is for the accomplishment of it yea the word implyeth a waiting as it were with open mouth or gaping to receive that good which is assured by prophecy or in the promise Such an expectation is here ascribed to Elihu he waited for the issue of that great and long debate between Job and his three friends or he gaped for such a solid answer as might satisfie him and
10.21 The lips of the righteous feed many Fourthly To strengthen the weake Fifthly To confirme the doubtfull Sixthly To comfort the sorrowfull Seventhly To encourage the fearefull Eightly To quicken the sloathfull in the wayes and worke of God Lastly And above all That God may be glorified by the use of the talent that he hath given 1 Pet. 4.10 As every man hath received the gift even so minister the same one to another as good Stewards of the manifold grace of God Stewards must not set up their owne but their Masters Interest We should minister by every gift as Stewards of the manifold grace of God I will shew mine opinion saith Elihu But what haste Elihu it seemeth foresaw some ready to object Why doe you a young man take upon you to speake in a cause wherein so many of your Elders and Betters have not prevailed why are you so busie 'T is much boldnes for you or such as you to declare your opinion in this controversie wherein such wise learned godly men have without successe ingaged already To this objection Elihu makes a preventing answer rendring this account of his undertaking As if he had said I have attentively observed all the passages and traverses of this dispute I have heard all that Jobs friends have offered whether for vindication of the justice and righteousness of God in laying that great affliction upon him or for the conviction of Job to make him see his sin and sit downe humbled I have heard all this saith Elihu and upon the whole matter I find Job is yet unanswered or that there is need of a further answer to stop his mouth to silence his complaints and humble him under the hand and soveraigne power of God This is the scope and summe of these two verses following Vers 11. Behold I waited for your words I gave care to your reasons whilest you searched out what to say Vers 12. Yea I attended unto you and behold there is none of you that convinced Job or that answered his words You have the generall sence of the text I shall yet proceed to a more particular explication of it Behold I waited for your words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moratus est praestolatus est expectavit The word which we translate to waite imports three things in Scripture First an act of hope or to be carried towards any thing desirable with a wonderfull desire to enjoy it Hope causeth the soule to breath after fruition Secondly the word implyeth that griefe or trouble which possesseth the mind upon a long stay or detainment of that good which we desire and hope to attaine Thirdly it notes the soules patient waiting though grieved and burdened with present delayes for future enjoyment In all or any of these sences Elihu might say Behold I waited for your words I earnestly desired to heare you speake to satisfaction and I am grieved that you did not and I would if need were patiently waite still did I not perceive you had done and quitted your hands of this worke Behold I waited for your words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mr Broughton renders Behold I waited through your speech or into your words I stood still but I have not been asleep I have long expected you would say what is right and I have seriously considered what you sayd I waited for your words I gave eare to your reasons Attendi usque ad sensa vestra Iun i. e. Accuratissimè quam pentissime sensa animi vestri exploravi Id That is to find what convincing reason was couched in your arguments The Hebrew is I gave eare to your understanding That is I attended to find out your apprehensions or to gather up your sence in this matter that I might not mistake your meaning nor answer at randome The vulgar translation reads it I have heard your wisdome That is what wisdome there was in your words The truth or reason that is in words Audivi prudentiam vestram Vulg Diligentissimè auscultavi rationes vestras quas ex pro intelligentia vestra attulisti quas doctas esse purestis et ad rem aptas Merc is the wisdome of them So that when Elihu saith I gave eare to your reasons or to your understanding it intimates that he tooke the exactest heed he possibly could to find out the utmost tendency and purpose of their discourse As if he had said I have weighed every tittle that ye have spoken and tryed it by mine eare to find whether it were solid yea or no. There is one clause further to be opened in this verse I gave eare to your reasons While you searched out what to say This implyeth that Jobs friends did ever and anon take time to consider either each man with himselfe or that they consulted one with another what answer to shape and make to Job Whilest ye searched out The word which we translate to search out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scrutatus perscrutatus est remota obstrusa notes the strictest search after that which is hidden remote and secret 'T is applyed Deut 13.14 to that care which Judges ought to take in finding out the truth of an accusation brought against enticers to Idolatry The strictness of the Originoll is While ye searched out words As if he had said I am perswaded you have strained your selves to the utmost to find out what to say you did not speake what came next but searched for your answers We may learne a good lesson from the practice of Elihu we see he was no idle hearer yea in him we have the description or character of an active hearer I waited for your words I gave eare to your reasonings while ye searched out what to say Hence note We must diligently heare and give eare weigh and consider what is spoken before we give answer No man is well prepared to answer but he that hath been an attentive hearer And as no man can be a fit answerer in poynts under disputation so no man can be a fruitfull practiser in poynts of instruction but he that hath been a diligent hearer 'T is our duty when the word is preacht to waite not for a sound of words not for fine words or words dressed up with affected eloquence but for sound savory words for words that have weight and light in them for words that have strength and authority in them to prevaile upon the heart and conquer us to obedience These are the only words worth the waiting for and for these we ought to waite Secondly Before Elihu comes to give his opinion he tells Jobs friends that he had diligently heard the matter out even all their reasonings and searchings Hence note We must not make a judgement from any one part of a discourse we must take all together We must compare the first and last the Alpha and Omega the beginning and ending of what is sayd We must looke quite through 'T is not
shoulders to them Secondly passionateness of spirit and of speech must be avoyded That which hinders reason had need be shut out while we are reasoning What a contradiction in the adjunct is it to heare of an angry moderator or to see a man set himselfe to compose differences between others with a discomposed spirit of his owne Thirdly partiality in speaking or the favouring of a party must be layd aside for as Elihu did not spare to tell Jobs friends their owne so neither did he spare to tell Job his owne he was not partiall on either side What can be imagin'd more uncomely then that he who stands between two should leane to any one or that he who comes to be an umpire or a Judge should make himselfe a party or an Advocate Fourthly he must avoyd timorousnesse and not be daunted with what man shall say or can doe against him while he is doing his duty The feare of man is a snare saith Solomon That man had not need be in a snare himselfe whose business it is to bring others out of the snares of error whether in opinion or in practise Fifthly he must beware of an easiness to be drawne aside either by the perswasions or applauses of men A Judge between others must keepe his owne standing Thus farre concerning these two verses wherein Elihu is still carrying on his Preface to prepare Job to receive attentively what he had to say In the next place Elihu turning to the standers by signifies to them in what condition he found Jobs friends JOB Chap. 32. Vers 15 16 17 18 19 20. They were amazed they answered no more they left off speaking When I had waited for they spake not but stood still and answered no more I said I will answer also my part I also will shew mine opinion For I am full of matter the spirit within me constraineth me Behold my belly is as wine which hath no vent it is ready to burst like new bottles I will speak that I may be refreshed I will open my lips and answer ELihu had spoken of his friends silence before and here he returns to it againe with a further addition and aggravation Vers 15. They were amazed they answered no more they left off speaking c. There are two opinions concerning the person who spake these words First Some referre them to the writer or penman of this Book but I rather take them as the words of Elihu himselfe They were amazed The root signifies to be affected with a very passionate and strong feare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum pavorem affert quo affici solent qui ab hoste potentissimo superantur even such a feare as they are arrested with who flee or fall before their Enemies in battel So the word is used Jer 50.26 A sword is upon her mighty men and they shall be dismayed Dismay or amazement is the displacing at least the disturbing of reason it selfe Elihu shews how unable and unfit Jobs friends were to argue with him any further seeing upon the matter they had lost the use of their reason and were as men crack-brain'd or broken in their understanding They were amazed They answered no more they left off speaking or Speech was departed from them there is a two-fold Exposition of that speech they left off speaking Some understand it passively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d ab illis ablata sunt verba like that Luke 12.20 This night shall thy soule be required or taken from thee thou shalt not freely deliver it up but it shall be snatcht from thee So here their speech was taken from them or by an unanswerable conviction silence was imposed upon them Mr Broughton renders They doe speake no more speeches be departed from them How can they speake from whom speech is departed We translate actively they left off speaking as implying a voluntary act they gave a stop to themselves either they were not able or it was not fit for them to say any more The Hebrew is They removed speech from themselves and so became as silent as if they could not speake at all They were as mure as fishes The following verse being of the same sence I shall open that before I give the observations from this Vers 16. When I had waited for they spake not but stood still and answered no more Job waited hoping they would speak somewhat worthy of themselves worthy of that opinion and reputation which they had in the world for wisdome Stare pro tacere but they deceived his expectation He could not have nor heare a word more from them This Elihu puts into a parenthesis for they spake not but stood still and answered no more He useth many words to the same purpose to shew that there was somewhat extraordinary in their silence They spake not their tongues stood still As speech is the image of the mind and from the aboundance of the heart so it is by the motion of the tongue If the tongue stand still discourse is stayd Their mouths were stopt as being either unable or ashamed to urge their accusations and arguments any further They stood still and answered no more It is said of those forward accusers of the women taken in adultery John 8.9 That being Convicted by their owne Conscience they went away one by one they shrunke away having not a word to reply And so did Jobs friends who while they stood still carried it as men unwilling to be heard or seene any more upon the place They were amazed c. First Hence note Amazement unfits us for argument Where wondering begins disputing ends They were amazed they answered no more Secondly Note The same men are sometimes so changed that they can scarcely be knowne to be the same men Eliphaz sayd Chap 4.2 Who can withhold himselfe from speaking He was so forward that he could not be kept from words but now he had not a word in his keeping speech was withheld or departed Thirdly Note False grounds or positions cannot be alwayes maintain'd God will supply both matter and forme arguments and words to confirme his owne truth they who are in the right shall not want reason to back it but they who are in the wrong may quickly find a stop and have no more to say The Apostles were weake because unwilling in a bad cause 2 Cor 13.8 We can doe nothing against the truth but for the truth and they who are willing to be against the truth shall be weake and not able long to doe any thing against it They spake no more As God gives a banner that is outward power to them that feare him that it may be displayed because of the truth Psal 60.4 So he gives wisdome and understanding that is inward power for the maintaining of the truth In thy majesty ride prosperously because of the truth Psal 45.4 As Christ who is truth and the giver forth of truth so they who are undertakers for
Christ to declare to man this righteousness for his uprightness And that hence it is as Elihu proceeds in the next verse to assure the sick man that God is and will be gracious to him Vers 24. Then he is gracious unto him and saith Deliver him from going downe into the pit I have found a ransome These words hold out the generall issue and fruit of the labours and good counsell of that messenger or Interpreter dealing with the sick man and shewing him his uprightness There are three distinct interpretations which run quite through this verse and they arise from a different apprehension about the antecedent in this pronoune He then he is gracious unto him He who is that All the Popish interpreters refer it to the Guardian-Angel sent to attend on this sick man Then he the Angel will be gracious and he will say deliver him But as I then layd by that opinion that the messenger was an Angel properly taken so I shall not stay upon that which is a consequent of it here Secondly Severall of our Protestant interpreters referre this he to the Messenger or Interpreter to the Prophet or any spiritually wise and holy man sent of God to assist and help the sick man in his distresse Some are so positive in this opinion that they deny the text any other reference Hoc de nuncio dicitur non de deo aptè enim tribuitur nuncio etinterpreti voluntatis dei ut miscreatur hominis in summo vitae discrimine constituti Merl Et de gratia eum alloquutus dixerit redime cum nec desceÌ„dat in soveam expiatione quam inveni Jun Summa orationis quae apud deum pro afflictis habenda est Jun This is to be understood of the Messenger saith one and not of God And I grant 't is sutable to the business of the messenger who comes to comfort and instruct the sick man that he should pitty and compassionate him in that disconsolate condition and likewise pray for him according to the tenour of these words in the text or to the same effect O Lord God be gracious to him and deliver him let him not goe downe to the pit for the ransome sake which I have found As if Elihu had sayd When that faithfull messenger shall have declared the benefits and grace of God to the afflicted man then pittying his afflicted soule he shall pray for him O God deliver him from death and condemnation from the pit and from destruction for I have found and shewed him a ransome by which his soule may be delivered and his sins pardoned In the 19th Chapter of this Booke at the 27th verse Job useth this word in his application to his friends for their pitty to him and more favourable dealing with him Have pitty upon me have pitty upon me O my friends for the hand of God hath touched me As if he had sayd The hand of God presseth me sore O let not your hand be heavie upon me too This exposition carrieth a great truth in it and is not at all inconsistent with the letter of the text yet I shall not insist upon it but adhere rather to a third which makes the antecedent to this He to be God himselfe Then he is gracious That is when the messenger hath dealt with the sick man when he hath opened his condition to him and shewed him his uprightness or how he may stand upright before God or what his righteousnesse is before God and hath brought his heart to an unfeigned sorrow for his sin and to the actings of faith upon the promise then God is gracious and then he gives out the word for his restoring and orders it to be presently dispatcht away to him saying deliver him unloose him unbind him let him not goe downe into the pit I have found a ransome Taking this for the generall sence of the Text I shall proceed to open the particulars Then he will be gracious or then he will have mercy upon him as Mr Broughton translates Then and not before till then the Lord lets his bones ake and his heart tremble till then he suffers him to be brought so low that he is reckoned among the dead but then though not before he sheweth himself gracious unto him When a poor man is reduced to the utmost extreamity then is Gods opportunity then is the season of mercy and the Lord therefore lets us be at the lowest that we may be the more sencible of his goodness in raising and lifting us up The Lord suffers many as Paul spake of himself 2 Cor. 1.9 to have the sentence of death in themselves that they may learn not to trust in themselves but in him who raiseth the dead We seldome give God either the glory of his power by trusting him or of his goodnesse by thanking him for our deliverances till we are brought to the last cast as we say or to such an exigent as leaves no visible meanes in probabillity no nor of possibility to escape And when 't is thus with us then he is gracious Secondly Then he is gracious that is when the man is doubly humbled when the mans heart is graciously broken when the man is growne into an abhorrence of himself and of his sin or loathes himself for his sin as much as he loathed his meat as 't is said in the former verse when his heart is thus taken quire off from all that is below in the world and gathered up beleevingly to Jesus Christ in the word of promise Then he is gracious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misertus gratificatus gratia prosecutus fuit ex gratia donavit benesecit The Originall word hath many comfortable significations in it yet all resolvable into this one he is gracious It signifies to pity to have compassion tenderly to regard to bestow grace to doe good there is enough in the bowells of this word to bear up the spirit of the sickest body or of the most troubled soul It is said Gen. 6.8 Noah found grace or favour in the eyes of the Lord. Noah was the only man that held out the grace of God in that age him only did God find perfect or upright in his Generations Gen. 6.9 and Noah only was the man that found grace or favour in the eyes of the Lord in that generation Gen. 6.8 God was gracious to him and his when the whole world periâ—hed by water That proper name John is derived from this word when God gave Zachary and Elizabeth a Son in their old age he also directed how he would have him called ye shall call his name John which name as we may well conceive was assigned him either because God did very graciously and favourably bestow that gift upon his Parents in their old age and so shewed them much favour a child at any time is a great favour from God especially in old age or secondly because John was to open the Kingdome of Grace to preach the