few are there in power who do not much iniquity who do not either for want of better information or of a better conscience oppress grieve and afflict those that have to do with them or are subject to them God may do what he will yet will do nothing but what is right How infinitely then is God to be exalted in his truth and righteousness And thus the word of truth exalts him Deut. 32.4 2 Chr. 19.7 Rom 9.14 There is no unevenness much less aberration in any of the ways of God he never trod awry nor took a false step Who can say unto him without great iniquity thou hast wrought iniquity Hence we may infer If God works no iniquity in any of his wayes whether in his general or special providences Then All ought to sit down quietly under the workes of God Though he bring never so great judgments upon nations he doth them no wrong though he break his people in the place of dragons and cover them with the shadow of death he doth them no wrong Though he sell his own people for nought yet he doth them no wrong All which and several other grievances the Church sadly bemoans Psal 44. yet without raising the least dust concerning the justice of God or giving the least intimation of iniquity in those several sad and severe wayes Secondly We should not only sit down quietly under all the dispensations of God as having no iniquity in them but exalt the righteousness of God in all his dispensations as mingled also sprinkled with mercy Though we cannot see the righteousness of God in some of them yet we must believe he is not only so but merciful in all of them though the day be dark we cannot discern how this or that su es with the righteousnes much less with the goodness and mercy of â—od yet sit down we ought in this faith that both this and that is righteous yea that God is good to Israel in the one and in the other When the prophet was about to touch upon that string he first laid down this principle as unquestionable Jer. 12.1 Righteous art thou O Lord yet give me leave to plead with thee about thy Judgments Why doth the way of the wicked prosper Why is it thus in the world I take the boldness to put these questions O Lord yet I make no question but thou art righteous O Lord. It becomes all the sons of men to rest patiently under the darkest providences of God And let us all not only not charg God foolishly but exalt him highly and cry up both his righteousness and kindness towards all his people For who can say to God thou hast wrought iniquity Having in several other passages of this book met with this matter also I here briefly pass it over JOB Chap. 36. Vers 24 25. 24. Remember that thou magnifie his work which men behold 25. Every man may see it man may behold it afar off THese two verses contain the third advice counsel or exhortation given by Elihu to Job stirring him up to give glory to God in his providential proceedings with him There are three things considerable in these two verses First The general duty commanded which is to magnifie the work of God Secondly We have here a special reason or ground of that duty the visibility and plainness yea more than so the illustriousness of his work The work of God is not only such as some men may see but such as every 〈◊〉 â—ay see yea behold afar off Thirdly We have here an incentive to provoke to this duty in the first words of the Text Remember Vers 24. Remember that thou magnifie his work which men behold To Remember imports chiefly these two things First to call to mind what is past Mat. 26.75 Then Peter remembred the words of Christ. Secondly To remember is to keep somewhat in mind against the time to come in which sence the Law runs Exod. 20.8 Remember the rest-rest-day that is keep it in mind that when-ever it cometh or upon every return of that day 〈◊〉 may be in a fit posture and preparation for it Remember the rest or sabbath day to keep it holy To remember in this place is set I conceive in a double opposition First To forgetfulness of the duty here called for remember and do not forget it Secondly To the slight performance of the duty here called for the magnifying of the work of God Remember that thou magnifie As if he had said Be thou daily and duely affected with it do not put it off with a little or a bare remembrance the matter is weighty consider it fully As if Elihu had said to Job Thou hast much forgotten thy self and gone off from that which is thy proper work I have heard thee much complaining of the workes of God but thy work should have been to magnifie the work of God Though God hath cast thee down and laid thee low yet thy business should have been to exalt the work of God Remember it would much better become thee to act another part than this thou shouldest have acted the part of a magnifier of the work of God not the part of a complainer gainst it Remember that thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augeas extollas ejus opus non accuses ut nunc facis Merc. Magnifie The root signifieth to encrease and extol We may consider a twofold magnifying of the work of God There is an inward magnifying of the work of God and there is an outward magnifying of the work of Goâ— First There is 〈◊〉 â—â—d magnifying of the work of God when we think highly 〈◊〉 it thus did the Virgin in her song Luke 1.46 My soul doth magnifie the Lord. Her heart was raised up and stretched out in high thoughts of God Secondly There is an outward magnifying of the work of God To speak highly of his work is to magnify his work to live holily and fruitfully is to magnifie his work We cannot make any addition to the work of God there is no such magnifying of it but we must strive to give the works of God their full dimension and not lessen them at all As we must not diminish the number of his works so we must not diminish the just weight and worth of them There is such a charge of God to the Prophet about his word Jer. 26.2 Go tell the people all the words that I command thee to speak unto them diminish not a word Deliver thy message in words at length or in the full length of those words in which it was delivered unto thee We then magnifie the woâ—k of God when we diminish not a tittle As we cannot add any thing to it so we must neither abate nor conceal any thing of it To magnifie is not to make the works of God great but to declare and set forth the greatness of them that 's the magnifying here especially intended Remember
What profit shall I have if I be cleansed from my sin And although there should be no present profit or advantage though no visible no nor spiritual income as to present comfort should redound to us in this world by being cleansed from sin yet remember it is our profit and our best profit to be cleansed from sin to be emptied of sin to mortifie sin to destroy sin if we should have no profit in hand by leaving sin yet there is a profit promised that infinitely exceeds all the profits and pleasures which we can have or hope for by retaining our sin such profit and pleasure as will abundantly recompence us for all the worldly losses we are at and penitential sorrows which we pass thorow in keeping or cleansing our selves from sin The Apostle rejoyced at the sorrow of the Corinthians 2 Cor. 7.9 But is it good to rejoyce at the sorrow of others should we not mourn with those that mourn 'T is true we should yet 't is good to rejoyce in that sorrow which doth others good such was the sorrow of those Corinthians The Text is expâ—ess Now saith St Paul I rejoyce not that ye were made sorry but that ye sorrowed to repentance for ye were made sorry after a godly manner or according to God that ye might receive damage by us in nothing There is then no damage no hurt by such sorrow But comes there any good any profit by it yes much every way for as it followeth v. 10. godly sorrow worketh repentance to salvation not to be repented of that is greatly to be rejoyced in What is matter of joy if salvation be not True repentance for sin is repentance to salvation And is there not profit is there not all profit in that As there is a Fountain opened the blood of Christ for sin and for uncleanness Zech 13.1 that is for washing away the uncleanness of sin so there are abundance of blessings flowing from that Fountain to all such as by the actings of Faith and Repentance wash and are clean Thus far of Elihu's first charge and the proof of it taken from Jobs own sayings How he answers and refutes those sayings of Job will appear in opening the next words JOB Chap. 35. Vers 4 5 6 7 8. 4. I will answer thee and thy Companions with thee 5. Look unto the Heavens and see and behold the Clouds which are higher than thou 6. If thou sinnest what dost thou against him or if thy transgressions be multiplyed what dost thou unto him 7. If thou be righteous what givest thou him or what receiveth he of thine hand 8. Thy wickedness may hurt a man as thou art and thy righteousness may profit the son of man THe former Context contained the Charge which Elihu brought against Job that he should say His righteousness was more than Gods and that it would be no profit to him if he were cleansed from his sin In the Context of these five Verses Elihu gives answer to those had Job positively and purposely said or asserted them blasphemous sayings or assertions And we have here First The promise or overture of an answer at the 4th verse I I will answer thee and thy Companions with thee Secondly We have the answer it self laid down in the 5th 6th 7th and 8th verses which answer consists in three particulars First That God cannot be hurt or endammag'd by our sin at the 6th verse Secondly That God can have no benefit or advantage by our righteousness at the 7th verse Thirdly That both Job himself and other men like himselfe may yea shall certainly have hurt and dammage by their sin as also benefit or advantage by their righteousness vers 8th Thus Elihu's answer obviates Job's passionate question at the 3d verse What profit shall I have if I be cleansed from my sin As if Elihu had said I know that neither thy sins can do any hurt to God nor can thy righteousnesse do him any good but thy sins may hurt thee and thy righteousnesse advantage thy self therefore lay down such wicked and desperate thoughts as these say not What profit will redound to me if I be cleansed from my sin c. That 's his answer according to our Translation Other readings present us with other forms of answer but I shall not stay upon them Vers 4. I will answer thee and thy Companions with thee Elihu makes overture of answering before he answers and tells him he will before he doth it I will answer thee or I will return thee words Answering is the returning of woâ—ds to words yet not of empty words but of words fill'd with Reason and Authority to resolve him that is doubting or to convince him that is gain-saying I will answer thee And thy Companions with thee I will speak that which shall not only take off thy Objections but theirs also who are of thy mind or joyn in Opinion with thee I will answer thee and thy Companions with thee I will do both at once when I have answered thee they also will be answered one answer will serve thee and them Vna fidelia duos parietes dealbabo Drus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socius amicus familiaris qui simul pascitur convictor One Line will mark and measure both Walls The word which we render Companions signifies any Friends or Familiars with whom we usually converse with whom we eat or who eat bread with us 2 Sam. 13.3 Prov. 17.17 We may take it either more strictly for a special intimate bosome friend who is to a man as his own soul as Moses speaks Deut. 13.6 or for a friend at large such as is called a Neighbour Exod. 20.16 Levit. 19.18 Yet the question may be Whom doth Elihu mean by Jobs Companions when he saith I will answer thee and thy Companions with thee Some by his Companions understand those who came to visit him in his affliction and maintained that long Discourse with him those three friends of whom we read Chap. 2.11 Eliphaz the Temanite Bildad the Shuite and Zophar the Naamathite The Septuagint conclude Elihu meant them only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. for thus they render I will answer thee and thy three friends But why should Elihu joyn them with Job seeing they held Opinions contrary to Job True they did yet they were not able to make good their Arguments or convince Job they had condemned Job but not answered him they did their businesse imperfectly and to halves or impertinently and to no purpose so that all their answerings were called no answer Chap. 32.3 And therefore Elihu might see reason to undertake the satisfaction not only of Job but of his three friends who had not given Job a satisfactory answer unto that hour Others take the word Companions in a more large sence for all that were of his Opinion As if Elihu had said I challenge all the world whosoever accompanies thee or takes thy part in justifying such sayings or assertions
as happy as now he is let men do their worst and be as wicked as they can Thy wickednesse c. The word wickednesse notes sin in the highest degree at least of a high degree every wickednesse is sin but every sin is not wickednesse yet we are not to undeâ—stand Elihu's meaning as if great sins only did mischief and hurt The truth is every sin doth hurt and mischief as a little poyson and the least poyson may do hurt unless it be corrected We use to say of some things A little doth not hurt Modicum non noâ—et but we cannoâ— say a little poyson doth no hurt unlesse you do not take it or unlesse it be corrected a little poyson uncorrected will do hurt So then when Elihu saith here Thy wickednesse may hurt we are not to understand it only of great sins as whoredome murder perjury drunkenness and witchcraft c. but even of idle thoughts of vain words or undue passions these hurt as well as greater sins commonly called wickednesse Thy wickedness May hurt a man as thou art These words may hurt are not expressed in the Original Text but they are plainly intended and implyed Yet if we should leave them out of the reading the sence would be the same Thy wickedness is to hurt a man as thou art That is thy wickednesse is to the hurt or damage of a man as thou art it may hurt thee or thy brother it may hurt thy self or any like thy self Hence Note First That sin is a hurtfull thing Wheresoever sin is it doth mischief Sin is so bad in the nature of it that we have reason enough to avoid it and flye from it and sin is so dangerous in the Effects of it that we have further though not more reason to avoid it and flye from it indeed we should rather and that is our spiritualnesse in avoiding of sin avoid it because of the evil that is in the Nature of it because it riseth up against the Will and breaks the holy Commands of God we have greatest reason to depart from sin because it is a departure from God because of the blacknesse and filthinesse of it yet not onely the blacknesse of this Coal but the fire the eternal fire that is in it gives us cause enough to depart from it 'T is true a truly gracious heart would not sin though he might escape all the sad effects of sin but when he hears it is as hot as fire and as deadly as poyson and as killing as the plague when he hears that it is the ruine of Persons and of Families of Churches and Nations when he hears that 't is sin which hath done all the hurt and mischief that ever was in the world he sees he hath further reason to dread it and depart from it Again Thy wickedness may hurt a man Note Sin doth mischief to man and to man especially Sin doth mischief all the world over the whole Creation groans under the mischief and vanity which sin hath brought upon it Rom. 8.22 Sin hath done damage to the whole Creation but the great damage which sin doth is to man to him that acts it to others before whom it is acted or towards whom it is acted Sin is distributed into two sorts as to its hurtfulnesse Sin either respects our selves in the hurt it doth or others and those others are either God or our Neighbour sin hurts our selves most yet sin as it is a wrong to God may be said to hurt his honour and diminish the manifestation of his glory in the world as hath been shewed before And sin is really a wrong to our Neighbour There are a number of sins committed against our selves yea every sin though committed against our Neighbour hits and hurts our selves no man can hurt his Neighbour but he hurts himself most So that although there are many sins which respect others yet all are against our selves Some sins unbelief especially and the neglect of holy duties hurt our selves only there are sins which more properly hurt others as oppression and uncharitablenesse there are several sins which at once hurt others and our selves Adultery hurts self and others too evil words hurt our selves and others too as the Apostle tells us out of a Poet 1 Cor. 15.33 Evil communication corrupteth good manners that is you corrupt the good manners of others you debauch others by unsavoury speeches our ill example hurts our selves and others Our Neighbour is hurt by our sin First By any thing that is a wrong to him as to his Estate or as to his Person or as to his Credit Secondly By the scandal of it when we do that which is evil it hardens the wicked and makes them go on more securely in their sin and keeps them off from the wayes of God it endangers good men also and discourageth them in the duties they owe both to God and man in the profession of the Gospel Thus sin may hurt our selves and our Neighbours Thy wickedness may hurt a man as thou art But why saith he a man as thou art What a man just of thy Complexion or just of thy height stature and pitch what a man of thy State and Degree a man just of thy eminency in the world certainly no but when he saith A man as thou art his meaning is any man because all men are in many things alike they are all mortal and sinful and weak and apt to receive hurt by the sins of others Thus every man is a man as thou art Hence noâ—e All men are alike Though the faces of men are very differenâ— and we know one man from another because they are unlike in face yet as to their constitution and natural condition they are alike he that is greatest is such a man as the least and the strongest is such a man as the weakest the richest as the poorest the learnedest as the most ignorant and the godliest man is as the wickedest man as to his natural composition All men are alike in these foure things First all men need that which is good Secondly all men are sensible of that which is hurtful and afflictive to them Thirdly all men are apt to take hurt and to run into danger by the sin and ill Examples of others or to receive good by their good deeds and profitable examples all men being associated in the same common nature and familiar each to other Fourthly all men are alike in this that they are not self-sufficient but stand in need of the help of one another He that is helpful to a man like himself helpeth himself and doth acknowledge that considering humane frailty he may have occasion to call for and desire the help of another and therefore say some man hath two hands two armes that he may understand himself born as much to need and receive help as to give it Thus every man is a man as thou art and upon these and many other Considerations thou mayest
ones in the Text crying in all these respects the burden was so heavy upon them that it made them cry out for the very weight of it and they cryed and called for some charitable or tender heart to come and ease them of it and deliver them from it Elihu doth not rest in speaking this once but repeats it again By reason of the multitude of oppressions they make the oppressed to cry They cry out by reason of the arme of the mighty These words poynt us expresly to the cause of their cry or out-cry it was the arme of the mighty which may be taken either properly or figuratively Properly the Arme is a well known and most usefull member of the body And because there is a great deal of strength and power in the arme therefore by a figure the arme signifieth strength might or power and to say they cry out by reason of the arme of the mighty is as much as to say they cry out by reason of the power of the mighty Severissimum dei supplicium immissione aut descensione Brachii significatur The arme is frequently in Scripture put for power the powerful wrath of â—od is called the arme of God The Prophet Isa 30.30 speaks of the lighting down of his arme When the Lord lets his arme fall oâ— light down upon a man a family or a Nation in wrath it crusheth either or all of them to pieces And as the powerful wrath so the powerful grace of God is called his arme Isa 53.1 Who hath believed our report to whom is the arme of the Lord revealed That is his mighty power working by and manifesting it self in Christ and in the ministery of the Gospel for the conviction conversion and salvation of sinners Thus also the arme of man is the power of man Dan. 11.6 She shall not retain the power of the arme neither shall he stand nor his arme That is his power shall fall or both he and she Bernire and Antiochus Theus shall fall and be powerless Psal 37.16 The arme of the wicked that is their power shall be broken but the Lord upholdeth the righteous They cry out by reason of the arme Of the mighty The same word which in the first part of the verse is translated multitude is here translated The mighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what was the mightiness of these men There is a four-fold mightiness First there is mightiness of body that is natural might and 't is properly the might of the arme Secondly there is a mightiness in valour and in Armes Thus souldiers and warriers are mighty men they who having courage in their hearts have also weapons in their hands and swords by their sides are the mighty Such a one was Gideon to whom the Angel said Judg. 6.12 The Lord is with thee thou mighty man of valour Thirdly there is a mightiness of Authority And thus the Magistrate is a mighty man suppose he be weak in body yet he is mighty in power and can do great things Fourthly there is a mightiness of wealth and riches Thus Boaz is called a mighty man of wealth Ruth 2.1 Riches have so much might in them that in the Hebrew one word serves to signifie both might and riches We may understand the mighty man here in any or all these four senses The oppressed cry out by reason of the arme of the mighty They who have much bodily strength often oppress the weaker and so do the mighty in Armes and so do the mighty in Authority and so the mighty in riches have often done making the poor and the oppressed cry They cry out by reason of the arme of the mighty From the former part of the verse Observe Oppression is a common sin Not only was Babylon stained with it but Jerusalem That 's an amazing passage Jer. 6.6 Thus hath the Lord of hosts said hew ye down trees and cast a Mount against Jerusalem This is the City to be visited she is wholly oppression in the midst of her Not only was Jerusalem a City but The City a City above all Cities to be visited by an oppressing enemy and whâ— even because she not only had oppressors in her but was oppression O how oppressive was that City which was oppression and that not only in some parts of her but wholly and that not in her skirts and suburbs but in the midst of her The Lord to shew that the Jewes were superlatively rebellious or most rebellious against him calleth them in the abstract rebellion as the Margin hath it Ezek. 2.7 and to shew how superlatively oppressive they were one against another He calls Jerusalem oppression Here in the Text we have a multitude of oppressions surely then there were a multitude of oppressors To heare of a multitude of sins of all sorts is very sad but when there is multitude of one sort and that one of the worst sort and such a sin as cannot go alone but draws after it a heap of almost all sorts of sin what a multitude of sins are there It cannot be denied but that oppression is a very common epidemical sin if we take and consider it in the full latitude of it For there is a two-fold oppression First there is a secret oppression To deceive defraud or go beyond another in the Apostles sense is to oppress him And thus 't is said Hos 12.7 He is a Merchant the balances of deceit are in his hand he loveth to oppress He doth not oppress by violence with a sword in his hand but by craft with balances in his hand he oppresseth while he over-reacheth in dealing and trading This sort of oppression runs up and down every where and though this kind of oppression make not a great cry yet it is a great sin a crying sin There is also a secret oppression under colour of Law many turn the very Rules of Justice into rods of oppression And this is by so much the worse by how much it hath the better cover Secondly there is an open oppression the Nimrods of the world the mighty Hunters taâ—e and vex and trouble all they can and would make all tremble before them or run from them as the Hare and Hart from their merry but merciless pursuers Now if both secret and open oppressions are so commonly practised oppression may justly beare the title of a common sin Secondly Note Oppression is a very crying sin That cannot but be a crying sin which makes so many cry Oppression then is a crying sin First as to the nature of it Secondly as to the effect of it Oppression cryeth and it makes those cry who are oppressed Solomon saith Eccles 7.7 Oppression maketh a wise man mad That which puts a man even out of his wits or besides the right use of his reason will put him much to the use of his tongue causing him to complain cry out and clamour But who are they that are most given to and deepest
serves their turn and answers their state by a common instinct of nature which man hath answerable to his state either by immediate Revelation or by means of instruction from God So then Beasts and Birds receive their peculiar qualities and abilities from God as well as their Being And God hath bestowed those qualities which are shadows of wisdome and understanding upon Beasts and Birds not only for their own preservation but for the benefit of man that they may be more useful to him and fitter for his service As God hath made both Man and Beast for himself so he hath made the Beasts of the Earth and Fowls of the Air for Man either to serve mans necessity or to procure his honest delight And that they might reach both these ends he hath furnished them accordingly A creature which hath not somwhat in it like Reason could be little made use of by the Reason of Man Thirdly Note Man is far better taught than either the Beasts of the Earth or Fowls of the Air. Man as Man hath that in him which wonderfully exceeds the Beasts of the Earth and Fowls of the Air he hath Reason in him which they have not he is a reasonable creature which they are not and so can do that which they cannot Man by the power of Reason is able first to propose to himself an end in what he doth secondly to chuse fit means for the attaining of that end neither of which Beasts can do And if any man be without wisdome to propose to himself a right end and to chuse due means loâ—ding thereunto there 's little difference between that man and a beast surely all his wisdome is but brutish Further God hath not only given Man a sense of those things which are hurtful to him as he hath to the Beasts of the Earth and Fowls of the Air but God hath given Man an Understanding by which he knowing God may worship him by which also he may see into and foresee the causes of things and likewise rightly apply known means either to prevent or remedy evils and to bring about that which is good Again as God hath bestowed that wonderful blessing of Reason upon Man above Beasts and Fowls which makes him capable of higher instructions and fruitions than either of them so God hath provided higher and better means for the instruction of Man than he hath for the instruction of Beasts He teacheth us more For First He hath given his Word to Man not to Beasts he hath not made a Bible for the Beast of the Earth and the Fowls of the Air but for Man he hath that he might both know his will and do it know his favour or good will to him and enjoy it Secondly He hath given some men his Spirit he hath not bestowed his Spirit upon any Beasts nor upon any Fowls of the Air and because his Spirit teacheth us we are said to be taught of God eminently taught of God Thirdly he hath given us his Ordinances and appointed Officers or set persons in Office to mannage and hold out those Ordinances wherein himself is both honoured and enjoyed He saith the Apostle Eph. 4.11 12. gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the Body of Christ for the bringing in and building up of souls He sheweth his Word unto Jacob his Statutes and Judgments unto Israel Psal 147.19 and as it follows in the next verse of the same Psalm He hath not dealt so with any Nation as with his Israel his Church to be sure he hath not dealt so with the Beasts of the Earth nor with the Fowls of the Air as was shewed also in opening the Text. Further as to the matter in question about the Providences and dealings of God with man God hath taught Man much more than Beasts As First That all things which befall us come from and are ordered by himself Secondly That we ought to receive the Rule and take instruction from God how to behave our selves under his various dealings Thirdly He hath taught us at all times and in all turns of Providence to stay our selves in waiting upon him Psal 37.7 Fourthly He hath taught us in times of trouble and affliction to cry to him and call upon him as his children in faith not barely to complain much less to be impatiently outragious like Beastâ— Now if God hath taught us more than the Beasts then we should not live by sense nor pursue sensible things as Beasts do but aspire to and seek after union and communion with God whom the beasts of the earth know not How greatly will this aggravate the sin of man if having been taught more than beasts any man should be found to have learned less than beasts as will appear yet more in the next observation but one Fourthly Elihu at least intimates this Note Men sometimes act but as or indeed below the very beasts of the earth and the fowls of the air For saith he they say not Where is God our maker who gives us songs in the night who teacheth us better or more than the beasts of the earth As if he had said In extremam stultitiae meam incidimus si sapientiores nos eo putemuâ— qui sapientes nos facit The beasts of the earth answer the instinct of nature which is all the cost God bestows in teaching them better than men do those costly teachings and instructions which God bestows upon them by his Word by his Spirit by his Ministers by his Ordinances and by his Providences for all these wayes doth the Lord teach and instruct men from day to day yet men often act not only beside and below but quite contrary to all these teachings The beasts of the earth keep up to the instruction which they have received the instinct of nature they move according to that but man who hath an understanding doth not alwayes move suitably to his understanding man hath reason yet he doth not alwayes regulate his motions by reason but is hurried by passion or led by sense as a beast Psal 49.20 Man that is in honour and understandeth not is like the beasts that perish that is though his state and spheare be higher than a beast yet he moves by as low a principle as a beast even by sense or sensual appetite either irrascible or concupiscible as a beast doth By the man in honour that understandeth not the Psalmist intends not a fool that hath no understanding nor an Idiot that hath no use of reason but he is said not to understand because he doth not use his understanding as he in the Parable that did not use his Talent is said to have none Mat. 25.29 Understanding is a Talent and a great one a choyce one too A man that hath the greatest natural understanding and reason yea possibly the greatest learning and experience
10.22 Do we provoke the Lord to jealousie Are we stronger than he As if he had said What do ye mean he speaks to those that would venture to go to the Table of Devils that is who cared not how they mingled themselves and held Communion in the things of God with those who worshipped Devil-gods or as all Idolaters do Devils rather than God what mean you saith he to these consider your selves Will you provoke the Lord are you stronger than he are you his match are you able to graple with him not so well as a Child with a mighty Giant or a Lamb with a Lion The mightiness of the Lord his Almightiness should make sinners tremble and fear to provoke him he can crush them as a Moth and break them in pieces like a Potters Vessel As 't is the Joy of all true Believers that God hath laid help for them as 't is said Psal 89.19 upon one that is mighty that is Christ of whom David was but a shadow and as 't is the comfort of the Fatherless how weak soever that their Redeemer is mighty Prov. 23.11 So it may fill the faces of the wicked and presumptuous with confusion and their hearts with despairing sorrow to hear that God who is ready to take vengeance on them is mighty Behold God is mighty that 's a glorious sight and yet behold a sight more glorious if more glorious may be And despiseth not any What a temperament is here God is so mighty that he feareth none no not the mightiest yet so meek that he despiseth not any no not the meanest Elihu having asserted the mightiness of God amplifieth it First by his gracious condescension and moderation in the use of his mightiness he is mighty yet he doth not exercise his might in a proud vaunting or contemning way he despiseth not any that 's the first thing in which he amplifies the excellency of God in his mightiness Secondly As God is thus mighty and moderate in the exercise of his might not despising any so behold another excellency of this might of God He is mighty not only in strength of Arm and Authority but as the last words of the verse set him forth In strength and wisdome Or he is as wise as he is strong Some men have a great deal of might and they presently swell proudly this spoyls all others have a great deal of might but not a bit of wit or wisdome or understanding how to dispose or make the best of it But what a mighty God have we to do with who is mighty and despiseth no man who hath not only might of strength but might of wisdome too Thus we see how Elihu in this latter part of the verse advanceth or extolleth the mightiness of God in these two things the infinite Moderation and Wisdome that go along with it and act it I shall a little open both First his wonderful Moderation in the exercise of his mightiness He is mighty And despiseth not any To despise is an act of Pride Pride is a bad Moâ—her of many bad Children these three especially First boasting of our selves Secondly contending with others Thirdly despising of others The word here used signifies to despise with abhorrence or loathing as the Stomack doth meat which is offensive to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ill savoured meat is loathsome and any thing which the mind nauseates is an abhorrence to us The Lord despiseth not he doth not nauseate any The word any is not exprest in the Original Text that saith only The Lord is Mighty and despiseth not we put that supplement in our Translation any He is Mighty and despiseth not any Others render more strictly thus Behold God is Mighty and despiseth not his own people The Chaldee Paraphrase speaks exegetically The Lord is mighty and despiseth not the righteous man The Greek Version hath a fourth supplement to the same purpose God is mighty and despiseth not the innocent person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Innocentem simplicem integrum Sept. Etsi â—â—gaâ—â—r â—usti tamen non ideo quia justi Merc. the man free from evill or wickedness a man of integrity a man of simplicity the Lord will not despise such are often afflicted but never despised especially not as such Lastly thus God is mighty and despiseth not the mean the afflâ—cted the poor or those of low estate Psal 22.24 He hath not despised nor abhorred the affliction of the afflicted neither hath he hid his face from him but when he cryed unto him he heard And this seems most proper to the scope and meaning of Elihu here God is mighty and despiseth not those who have no might Thus the words reflect chiefly upon Job who at least seemed to charge God that he did not consider him in his affliction or in his low estate when he complained and cryed to him We have two Texts in this Book of Job which might very well move Elihu to speak thus unto him though God be mighty yet he despiseth not the afflicted or the poor Job said Chap. 10.3 Is it good to thee that thou shouldst oppress that thou shouldst despise the work of thy hands and shine upon the Counsell of the wicked As if he had said to God Thou seemest to despise me the work of thy hand now that I am poor low and reduced as it were to dust Again Chap. 19.7 we have neer the same â—â—nguage Behold I cry out of wrong but I am not heard I cry a loud but there is no Judgment As much as to say I am despised and neglected I am not regarded when I cry This Elihu takes off in the present Text Behold God is mighty and despiseth not any he despiseth not the afflicted not the poor when they cry unâ—o and call upon him and therefore in this O Job thou hast misbehaved thy self or spoken amiss But which-soever of these supplements we take the sense is good and the Proposition true he despiseth not what will he not despise we say not any a second his own a third the Just a sourth the Innocent a fifth the afflicted there is a sixth which I shall offer before I part with these words All these are true God despiseth not Hence Note First Though the Lord be infinitely more mighty than the mightiest of men yet he doth not despise any man He doth not despise man in general who is the work of his hand yea Job said once Chap. 14.15 Thou wilt have a desire to the work of thy hand The Lord doth not despise any of his works as they are his works or as they come out of his hand and therefore when Jonah seemed to set so low a rate upon the Ninivites who were the work of his hand his Creatures the Lord reproved him for it by the Gourd which when the Lord smote Jonah was angry but said the Lord Dost thou well to be angry for thy Gourd Hast thou mercy upon a Gourd and should
express the abomination of that sort of sinners by a word proper to them the Scripture by an Euphemisme calls them holy we translate the Scripture sense and call them unholy or unclean Their life is among the unclean among Sodâ—mites Thus as the death of the hypocrite here is fully expressed in the former words He shall die with the youth that is like those sinful Sodomitish youths like those youths who live in the heat of abominable lusts though he seemed to have an heat of holiness so their life heâ—eafter is fully expressed in these latter words Their life is with the unclean This clearly sets forth hypocrites they are spiritual adulterers they pretend love to Christ as their husband but their hearts go a whoting after the world And therefore as their life was really in this world though they pretended otherwise so it shall be visible in the world to come among the unclean Hence Note First They who are like the unclean in this life shall be wrapped up with them in the next life after death or in the second death They who live like the wicked shall dy like the wicked and live with them if theirs may be called a life for evermore The hypocrite with all his varnish and fair colours shall not die like a godly man nor live with him after death though he hath lived the life of a godly man as to appearance yet he shal not die so nor live so when the dead rise he shal die and live like and among his own company the unclean He was secretly unclean in his life and he shall openly live among the unclean when he dyes Balaam a Sorcerer a Witch a false Prophet how did he beg that he might die the death of the righteous and that his last end might be like his Num. 23.14 The hypocrite would sain die like those whom he hath imitated and made a shew of all the dayes of his life But did Balaam dy like the righteous no he dyed as he lived like one that had loved the wages of unrighteousness Though hypocrites have lived in reputation with godly and good men yea have been reputed godly and good men yet when they die they shal go down among the unclean even among the debauched and filthy Sodomites they shal go to their own place and to their own company It is said of Judas when he hanged himself Acts. 1.25 He went to his own place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his proper place All things naturally tend to that which is congeniall or like to them heavy things downward light things upward What place is congenial to what place is the center of wicked men Surely Hell the bottomless pit is their own place and that 's the meaning of the text there Judas was a great while among the Apostles in an high place in a very excellent place he went like an Apostle or for an Apostle but that was not his owne place he was an hypocrite and when he dyed then he went to his owne place to thâ—t place which was proper to him In this life good and bad are mingled together in the same place the hypocrites and the sincere may be in one House in one Cong egation in one Church in the purest Church on eaâ—th there may be hypocrites in heart as well as sincere but when hypocrites die they shall be divided from all those with whom they were never truly or in heart united If it were possible all the godly or sincere should be in one place as to spirituals here that 's most comely and desirable though not attainable yet we cannot make the separation perfect in this life but at death it will be done perfectly death will not leave one hypocrite among the sincere not a weed among the herbs nor a chaff in the floor death will make perfect separation after death all the holy shall be gathered together into one society and all the unholy into another society by themselves It is said of Abraham he was gathered to his people Gen. 25.8 Not only to his kindred in the flesh but to all those that were of his faith Death will gather all to their proper place and company Godly Josiah was gathered to his fathers 2 Chron. 34.28 and the wicked are said Psal 49.19 to go to the generation of their fathers where they shall never see light Death will send every one to his owne The hypocrite shall no more shuffle himself among the righteous nor Satan himself nor any of his Sons among the Sons of God every man shall be for ever among his like Further note The smoothest-faced and closest hypocrite in the world shall fare as bad or no better then the foulest and deboystest sinner They shall die with the vile and be taken away among the unclean The fairest hypocrite shall have no more esteem with God then the foulest Sodomite that ever was in the world Christ saith if any refuse to receive the Gospel it shall be worse with them then with Sodom the cry of whose sins went up to heaven nor shall it be any whit better but rather worse with them who â—eceive the Gospel of Christ only in shew their hearts not being right with him How woful is their present condition who daily heap up wrath who in the sense opened die in or with youth and whose life after death is among the unclean JOB Chap. 36. Vers 15 16 17. 15. He delivereth the poor in his affliction and openeth their ear in oppression 16. Even so would he have removed thee out of the strait into a broad place where there is no straitness and that which should be set on thy table should be full of fatness 17. But thou hast fulfilled the judgement of the wicked judgement and justice take hold on thee ELihu having shewed how terrible God will be how dreadfully he will deal with subtile hypocrites The hypocrites in heart heap up wrath proceeds in this context to do two things further First that he might raise some hope in Job if he did it last humble himself he repeats the gracious dealings of God with humble and upright-hearted ones at the 15th verse I say he repeats it because he had spoken of it before vers 6 7. and this is a very useful and profitable repetition by which Job is doubly admonished to raise himself from his despair of a better condition forasmuch as God doth not afflict with a purpose to destroy but that he may heal and help the afflicted The greatest design of God in chastening us should be alwayes remembred that he intends only our good especially to make us thereby better or more partakers of his holiness Secondly he makes application of the whole doctrine to Job and that two wayes First by way of consolation assuring him he had been delivered in case he had humbled himself duly deeply before the Lord v. 16. Even so would he have removed thee out of the strait into a large place
vel retardabit aliquis fulmen vel fulgur cum deus emittere petit Scult Neque differt illa cum audienda est vox ejus Jun i. e. fulgetra tonitruum praenuncia exhibet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non differt i. e. praemittit Jun Some understand the raine and showers which usually follow upon or after a great thunder and we commonly call them thunder showers Others understand the Lightning and the Thunder as if he had said When Gods purpose is declared that there shall be lightning and thunder he will not stay them or take them by the heele as the word properly signifieth whence Jacob had his name because when Esau was coming into the world Jacob took him by the heele as if he would have stayed or stopped his birth at least have got into the world before him and therefore Esau said Gen. 27.36 Is he nâ—t rightly called Jacob for he hath supplanted me these two times Which some render according to the letter of the Text My brother may well be called an Heeler for he hath heeled me these two times In this sense the Lord will not stay the birth and breaking forth of these terrible twins Thunder and Lightning Lastly learned Junius referrs them to the Lightnings only rendring He doth not defer them when his voyce is to be heard which he thus expounds He sends lightning before foretelling thunder will follow But I conceive the former exposition more cleare which refers this not staying or he will not stay both to thunder and lightning in consort or together Hence note When once God speaks the word and is resolved upon the doing of a thing there is no stopping of him nor will he stay his work He will not take thunder and lightning by the heele when he hath bid them go We have a parallel sense to this câ—ncerning the thunder and lightning of divine Judgements Zeph. 2.1 2. Gather your selves together O gather your selves together before the decree bring forth As if he had said If once the decree bring forth if once God declare that wrath shall come there is no recalling of it He will not stay it when his voyce is heard for then Isa 43.13 The Lord will work and nâ—ne shall let him he will not stop it himself and none else can Thunder and lightning shall come whosoever stand in their way must down And as none can lett God by power so none shall lett him by prayer if once he be resolved ahd hath sent forth his decree therefore do not provoke the Lord to give out the word for then your case is desperate There 's no opposing the work of God or God in his working He will not stay them when his voyce is heard Vers 5. God thundreth marveilously with his voyce great things doth he that we cannot comprehend Consider how often this word is repeated He roareth with his voice He thundereth with the voice of his excellency and here He thundereth marveilously This may teach us First which hath been noted before that the works of God in nature are to be heeded Secondly that we are very backward to heed them Thirdly this is so often ascribed to God least we should think that thunder is only a work of nature God thundereth marveilously Tonat mirabilia Hebr Numerus pluralis indicat ingentem admirationem stuporem mortalium ad vocem tonitrui Pined The words may be read God thundereth marvels 't is in the plural number We render well God thundereth marveilously but there is a greater Emphasis taking it in the plural number God thundereth marvels Consider thunder and lightning in a proper or in a metaphorical sense there are many marvels or wonders in them Naturalists observe many marvels in natural thunder and lightnings these sometimes melt the sword without hurt to the scabbard dissolve the mettal not consuming the purse break the bones and not the flesh these spoyl the Wine without staving or breaking the cask kill or stifle the child in the womb and not the mother God thunders marveilously in these things Again how many marveilous Judgments hath God wrought by thunder how often hath he destroyed the enemies of his people and the blasphemers of his great Name by thunder and lightning from Heaven Anastatius the Emperour an Eutichian persecutor of the Orthodox Christians was slaine by thunder The History of the Church speaks of a Christian Legion or Brigade of Christians in the Army of Aurelius the Emperour who earnestly prayed the whole Army being in a great strait that God would appear for their help and the defeating of the enemy whereupon the Loâ—d sent raine for their reliefe as also thunder and lightning by which the enemy was discomfited and destroyed whereupon that Legion was called The thundering Legion When Julian the Apostate meerly to despite the prophesie of Christ Mat. 24. who had said of the Temple at Jerusalem there should not be left one stone upon another Julian I say in despite of this prophesie yea to despite it gave command for the building of the Temple at Jerusalem and upon his command there was a great quantity of materialls brought together for that purpose but the Lord seeing the pride of this enemy sent a marveilous thunder with an Earthquake which not only amazed the workmen but scattered those materials put a stop to the work Now as there are many marvels wrought by natural thunder and lightning so also by that which is spiritual Nor will it be unuseful for us to consider them upon occasion of what is said of natural thunder in this Scripture God thundereth marveilously in the dispensation of his Word or in his dealings with the souls of sinners to bring them home to himself and to turn them from their sins We may not excluding the proper sense profitably expound the whole 29th Psalm in this spiritual sense wherein the Lord under the Allegory of a terrible thunder-tempest seems to give a prophetical description of his mighty power in propagating the Gospel to the ends of the earth which goeth not out as an empty sound beating the aire but with wonderful efficacy convincing the world of sin and of their need of Christ to save them from their sins And to shew that this is the scope of the Psalm David begins it with a strong exhortation v. 1 2. Give unto the Lord O ye mighty give ye unto the Lord glory and strength Give unto the Lord the glory due unto his Name worship the Lord in the beauty of holiness As if David had said O ye the mighty Princes and Potentates of the world who in most places and times have contemned God and his holy worship and being your selves either irreligious or engaged in a false religion have used your power against and hindered the progress of the Gospel and the advancement of true religion I advise and admonish you to lay down that spirit to embrace thâ— Gospel to love the power of godliness to propagate
19 20. 19. Teach us what we shall say unto him for we cannot order our speech by reason of darkness 20. Shall it be told him that I speak if a man speak surely he shall be swallowed up ELihu having in the former part of the Chapter rehearsed many of the wonderful woâ—ks of God in natural things beyond his reach bids Job reach them if he could or he invites Job if he could to give â—im some diâ—ection what account to give unto God about them p ofessing that he himself knew not could not tell what to say telling him alsâ— that he was much assured no man else could If a man speak s rely he shall be swallowed up As if Elihu had said Now thou hast heard the work of God thus at large discoursed I appeal to thee if any man know how to d spute or fault his doings as for our partâ— we cannot tell what to alledge or reply against theâ— because we cannot see the depth of â—is wâ—sdom nor reach the bâ—ttom of his administrations And so the whole context may contain an aâ—gument from the less to the gâ—eateâ— If we are ignoâ—ant of or can hardly apprehend these natural things how much more must we be ignorant of and unable to search into the secrets and reserved cases of divine Providence We know little of our selves how much less of God! That 's the generall scope and intendment of these two verses Vers 19. Teach us what we shall say for we cannot order our speech by reason of darkness There is a twofold interpretation of the former part of this 19th verse some expounding it as a serious motion or a motion in good eaâ—nâ—st made by Elihu in his own name oâ— in the name of those about him that Job would give them counsel in that matter Teach us shew us what we shall say unto him as for our pa t s we are compassed about with so much darkness that we know not what to say fuâ—ther or more than we have al eady about â—hese matters from whence he would infer or intimate that much less did he or they about him know what to say more of Jobs matters or of the dealings of God with him Thus according to this interpretation Elihu seemeth to prosecute what he â—pake formerly I desire to justifie thee I would gladly undeâ—take the patronage of thy cause or find out a way how to acquit thee of all those rash speeches and impaâ—ient complaints that proceeded fâ—om thee but as yet for my part I see not how to do it and therefore if thou dost pray shew me Irrisoriè subdit dicens ostende nobis c. Aquin. Secondly And that more generally these words are expounded as if in them Elihu had put a kind of slight or scorn upon Job triumphing and inâ—ulting over him as his inferiour in disputation As if he had said Go to now O Job seeing thou thinkest thy self so wise and just that thou art able to plead and debate thy cause with God himself teach us who are nothing to thee and who ingeniously confess our selves ignorant how to resolve those questions lately proposed to thy consideration We are overwhelmed with deep darkness and have no hope to dispel it or get out of it unless thou canst give us light Thus I say the words are generally expounded as spoken with a kind of stomack or carrying in them the sense of a secret subsannation as if Job were moâ—â—ole to see than they all that were about him as if they 〈◊〉 and blind Age magistrum and he alone had the wit Now you that are so g eat a Master and so ready a Teacher come shew us play the Masteâ— and act the Tutors part teach us what we shall say to him But I rather adhere to the former exposition takâ—ng the words as a plain motion though not altogether without a mixture of reproof Teach us what we shall say If thou wouldest have us say anything in thy cause give us instruction An Advocate when his Clyant comes for counsel tells him if you would have me plead your cause give me instructions open your case to me that I may plead it for you thus here teach us shew us what we shall say give us directions if thou art able Job had said Chap 23.4 He would order his cause before God and fill his mouth with arguments pray saith Elihu give us some of those arguments now as for me and those that are with me we are utterly unprovided what arguments to use how to argue how to plead any thing for the justification of thy speeches and behaviour in thy affliction Therefore teach us what we shall say unto him The text is make us to know Teaching makes men knowing he that teacheth another endeavours to conveigh knowledge into him and therefore the same word may very well signifie to teach and make to know forasmuch as the tendency of teaching is for the beginning or for the encreasing of knowledge Teach us What we shall say unto him That is to the Almighty God is the Anâ—ecedent to this Relative he what shall we say to God in thy defence we would do our best our utmost if we knew how There are two soâ—ts of persons who call for teaching First Usually they desire others to teach them who are convinced or sensible of their own ignorance and would be deliveâ—ed from oâ— brought out of it Thus David prayed that God would teach him that he would teach him his Statutes Psal 119.33 66. The sick man in the 34th Chapter of this Book is represented humbly craving this favour vers 32. That which I see not teach thou me Here 's the true genius and desire of a leaâ—ner he would be taughâ— he is convinced that he wants knowledge very much or is very ignorant and therefore he would be taught But Secondly Some call upon others to teach them meerly to convince them of their ignorance and inability to teach them or to shew that it is a great presumption in them to pretend to the knowledge of such things as they call upon them to teach In this latter sense we are to understand this desire oâ— motion of Elihu saying to Job Teach us what we shall say unto him 〈◊〉 is what defence we shall make for thee or what foâ— our selves if â—e were in thy case or had such a mind to plead with God as thou hast exprest more than once Elihu moves Job to teach them knowing that he was not able to teach them or to let him know that he had not knowledge enough to teach them in that matter Teach us what we shall say unto him For we cannot order our speech by reason of darkness A faâ—ie tenebrarum Heb. In this latter part of the verse Elihu gives Job a reason why he and his fellows would though they knew he could not teach them be taught by him As if he had said we plainly and cleaâ—ly acknowledge that we are