Exposition of Job

THis Transition, or Introduction, premitted by the Writer of this Book (to v. 6.) contains three Antecedents or occasions of Elihu 's speech. Whereof the first (in this Verse) is, The blunt return Jobs three Friends made to his former long discourse, which spake so cleary to the Controversy in debate betwixt them. They return him only silence, instead of any answer; As judging him to be a man filled with a conceit of his own righteousness, and therefore no more to be dealt with, but (after their former endeavors) now to be given up, and left to himself, as a stubborn and obstinate man.

It is not to be questioned, but this supposed fault of Jobs, is an heinous evil in itself, and that it is to no purpose to deal with men who are possessed with it; yet they do mistake Job, while they charge it upon him. For however he was a righteous man, and knew, and avowed that he was such (wherein he exceeded in reflecting upon God, as Elihu tells him) yet he never pretended to be so righteous, as that he was free of all sin, but expressly confessed the contrary Chap. 7.20. and 31.33. and frequently. Nor was he so filled with a conceit of his righteousness, as they need to give over dealing with him; For he was still ready to take with any just reproof, if they had given it; As his entertainment of Elihu 's discourse does witness.

Doct. 1. For men to be righteous in their own eyes, or wedded to a conceit and estimation of themselves, their purity and perfections, is a great fault; For, so do they here suppose, and that justly. See Prov. 30.12. Luk. 16.15. and 18.9, 14. This is an evil so incident to men, by reason of their self-love, that many troubles, yea, and discoveries of their folly and weakness, will hardly drive it from them.

2. It is one evidence (amongst others) of a man wedded to a conceit of his own righteousness, that he is not easily convinced of any evil in his way; For, so is here also supposed. They held him to be such a one, because he would not be convinced by them. And albeit they wronged Job in this, who had rejected no found information they had offered him, yet the general Principle they walk by is true, That persons who will not be convinced of real truths, particularly of real faults, are righteous in their own eyes. See Prov. 26.12.

3. As there are many means and ways for putting an end to controversies and contentions; so this is one, That men having to do with obstinate and self-conceited persons, should (after due means of conviction) let them alone; For, these three men ceased to answer Job upon this account, wherein they walked by a right rule, had their cause been just. For as we are bound to answer a fool, lest he be wise in his own conceit, so we are also to take heed, lest by insisting we become like to him, Prov. 26.4, 5. Thus also God gives up with his people, when they become obstinate, Psal. 81.11, 12.

4. The dear people of God may suffer very sadly in their reputation, even by their dear Friends; As here Job suffers in this cause. For,

1. They may be accounted obstinate and self-willed (as Job was by them) when yet they are never solidly convinced to be in the wrong, nor have they indeed defended a wrong cause. These Friends could not prove their charge, v. 3. And yet they will conclude him obstinate, because he will not quit the truth, or change his opinion, without any reason given why he should do so.

2 They may have a continued trial, even when their exercise changeth; For, he hath both been spoken to formerly, and is now given over by them, with a reflection and reproach, as if he were a wicked and stubborn man. All this cometh to pass, to be a trial and exercise to honest men, when they are thus tried and tossed on the right hand and the left, and reflected upon both by speeches and silence. Only in this case, godly men should be upon their guard, lest they be provoked, by such harsh usage, so to miscarry, as will make their right a wrong, or prove them guilty before God; which was Jobs fault, as Elihu tells him.

Doct. 5. Ordinarily the darkest hour of the people of God's trial goeth before God's appearing on their behalf, and proves a fore-runner of it; For, whereas Jobs Friends had hitherto taken pains on him (which spake them not to be desperate of his case, however they judged him wicked, and were angry that he would not grant it) now they heighten his trial by their resolved silence, concluding him a man not worthy to be taken pains upon; But this cometh to pass immediately before God, sent Elihu to begin his cure, to better purpose than they had attempted it.

A second Antecedent, and more near occasion of Elihu 's speech (in this and the next Verse) is, His reflecting upon the faults he had marked upon both hands in this debate, whereby he is provoked to anger, or, just zeal and indignation, and excited to offer his judgment, for clearing of the whole matter. And so here we have his verdict of the whole preceding debate, and his thoughts of what was faulty in it; whereby (as hath been said in the entry) we are helped to understand his scope in the following discourses.

In this Verse, we have to consider,

First, A description of this Umpire, which is • aken,

1. From his Name, Elihu, which signifieth, My God is He, or, the same, that is, My God is that only excellent One to whom that Name is due.

2. From his Parentage, he was the Son of Barachel, which name signifieth, One blessed of God. And by the imposition of these names it would appear, that Elihu was descended of a pious race, whose Father had given him a name favoring of piety, as the like had been given himself before.

3. From his Progeny and Kindred, His Father was a Buzite, of the Kindred of Ram. As for Buz (from whom he is denominated a Buzite ) we find a Country bearing that name, Jer. 25.23. lying amongst those Arabians and Idumeans. It seems to have that name from Buz the Son of Nahor, Abraham's Brother, Gen. 22.20, 21. Of whom, in all probability, Elihu was descended. While it is said, that his Father and he were of the Kindred of Ram, this Ram, cannot be that Son of Judah, Judge. 4.19. for he lived after Jobs days, nor (suppose he had lived before) is it likely that he would have left his own County and Nation, to go dwell (he and his Kindred) among these Idumeans. It can with little show of probability be alleged, that Ram is to be taken appellatively, for Aram, or, Syria, and that he was of that Country. For (though it be granted, that Ram may be the same with Aram, of which afterward, yet) it cannot in propriety of speech be said, that a man is of the Kindred, or Family, of such a Country. It is with as little probability asserted, that Ram is the same with Abraham, who (they say) was first called Ram, signifying High, before he got the name of Abram, an high Father, which afterward was changed into Abraham. Therefore it is most probable, that this Ram, was some Kinsman of Elihu and Barathel, who was famous in these times and places, and therefore mention is made of him in this description. And we find mention of one Aram, (who may as well be called Ram, as Ram the Father of Amminadab, 1 Chro 2 9, 10. is called Aram, Matth. 1.3, 4) the Son of Kem • el, who was Brother to Buz, Gen. 22.21. who it may be was the person here mentioned, and a person famous in these days. Though it be more probable (and agreeable to the Scripture-way of reckoning Progenitours, in the direct line) that this was another person, of the posterity of Baz (though meant • oned nowhere else in Scripture) who was a famous man, and therefore mentioned in this description of Elihu and his Father, who (it seems) were descended of him. However, there is no necessity to determine anything positively in these circumstances, if we take up a right the reasons of this so exact a description of Elihus; which are, partly, to assure us that this is a true History (and not a Fiction or Parable) and a very ancient History; and partly, because Elihu was younger, and more obscure, than Job and his three Friends; and therefore his descent and pedigree is more fully described than theirs was, who were so eminent men in these times and places. I shall only, in the close of this description, pass in a word their groundless conjecture, who say, this Elihu was that Balaam, of whom mention is made in the Book of Numbers, and else-where in Scripture; who (say they) was a Prophet of God, and had these Revelations here reco • ded, before he came to Balak, where he made so soul Apostasy, and was cut off amongst the Midianites, Numb. 31.8. It is easy to multiply conjectures, where the Scriptures are silent, which may with the like facility be rejected. But this is not to be admitted, that a Child of God, and a Prophet also, may make so total and final a defection as he did, for anything we can find in Scripture.

Secondly, In this▪ Verse, we have to consider, Elihu 's verdict and censure of Jobs part in the debate, and of his carriage under his trouble. He is angry at Job, not, that he asserted himself to be a righteous man, or that he just • fied and vindicated himself in the cause debated betwixt him and his Friends; But that he justified himself rather than God, or, more than God; that is, He not only pleaded his righteousness and integrity before God, (which may lawfully be done, if it be gone about in a right way, Isa. 38.3. and else-where) but pleaded it even against God, expostulating with him that he should deal so severely with a righteous man, and so reflected on the righteousness of God in defending, his own righteousness; As God also telleth him, Ch • p. 40.8. And he was more careful to defend his own righteousness in his debates with his Friends, than to acknowledge and ascribe unto God the glory of his righteousness in afflicting him, by subm • tting to his Sovereign good pleasure, stooping under his hand in the sense of his own baseness and sinfulness, and by making use of his corrections, improving them to his own spiritual advantage. From all which Elihu doth justly conclude, That, however Job never said expressly, that he was more just than God, or just rather than God, neither did Job ever mean or intend any such thing, by anything be uttered in his complaints and defences; Yet, upon the matter, it was imported, and by necessary consequence it might be interred from what he said, that he • ustified himself rather than God.

Thirdly, We have to consider, Elihu 's resentment of this injury, that was offered unto God; and the measure of his displeasure and zeal against it. It is said in the beginning of the Verse, that his wrath was kindled, which is relative both to Job and his Friends; And for Job, in particular, it is again repeated, that his wrath was kindled against Job upon this account. Whereby we are not to understand, that he was over-poured with any carnal passion, but that he was filled with a large measure of zeal and indigna • ion against Job, because of this his fault.

From this Verse, Learn, 1. The grace of God is not confined to persons or places, but he can raise up to himself servants in any place, or among any people he pleaseth; For, here (beside Job and his Friends) we have another godly man amongst these Arabians, whose name (and his Parents name) do intimate, that a stamp of the fear of God had been in that family, for some Generations. Of this see on Chap. 1.1. Only, however after the Covenant made with Israel at Sinai, salvation was of that people (as is said of the Jews, when the rest of the Trib • s were gone, Joh. 4 22.) and they were the only people of God, and visible Church in communion wherewith salvation was to be expected, till by the death of Christ the wall of partition was broken down; yet before that time (and even after the promise was made to Abraham ) we have here godly men in other Countries, Abraham found a Melchizedek in Salem, and some of the fear of God in Gerar, where he little expected it, Gen. 20.10, 11. beside many other instances that may have been, which are not recorded in Scripture. During the time of that dispensation toward Israel, the grace of God was not so confined to that people only, but he found means to draw in Proselytes of divers Nations, to join with them. And now after the sound of the Gospel hath gone through the World, Grace is pleased to make a conquest where it would be little expected; So that Paul found Saints even in the household of persecuting Nero, Phil. 4 22. These instances, of the piety and abilities of this young man, and others recorded in this Book, as they do commend the riches, freedom and power of the grace of God (which speaks sadly to them, who seek not to partake of it, nor do feel the effects thereof) and will be a witness against these who come short them, though they enjoy more means than they had; So they may encourage gracious men, whose lot may fall to be in wild and barbarous places, since God can cause his grace to flourish there under all disadvantages.

2. It is an evidence of the truth of men's grace, to be on truths side, and to appear for it on all occasions, and against whatsoever opposition; As here Elihu evidenceth his honesty by his anger, and his opposition to Job and his Friends, in defense of truth, which they had wronged. Thus David witnessed his zeal by his opposition to these who were against God, Psa. 139.21. And it is a duty enjoined us, that we contend for the faith, Jude, v. 2. And God quarrels them who are not valiant for the truth, Jer 9.3. Here it is to be considered, upon the one hand, that this is but one evidence of a man's being gracious, and therefore if it be alone, it will not sufficiently clear a man's estate to him. For it is not to be doubted, but an unregenerate man may be a Professor of the truth, and a maintainer of truth by dispute against Adversaries, if not also a sufferer for it, in some degree. Yet it still remains true, that it is the duty of all be for truth, and the duty of godly men, in particular, to evidence their piety by their loye to truth, and their zeal for it; and when men do so, it is a good evidence of their good estate, if there be other evidences concurring with it. Upon the other hand, this is not so to be understood, as if everything were a truth, which good men, or even many of them, do own; For all men are liars, And truth is not to be tried by the quality of its followers, but by the rule of the Word; And if that opinion be always true, which is owned by most good men, in a time or place, then Jobs three godly Friends had carried it against Job. But the meaning is, that (as hath been said) it is the duty of honest men to be for truth; So that it is a shame for them to let others be upholding that cause (possibly against themselves) which they should be defending; And they do very much reflect upon themselves, who cry up their piety to commend their errors.

3. Truth may be so far • lost, in debates amongst godly men, that there may be errors and mistakes on both sides; and an obscure man may see further than they do (though both able and godly) in the heat of dispute: For, here it is marked in general, that his wrath was kindled, even against both parties for their errors and mistakes, as is particularly instanced in this and the next Verse. So that an obscure young man (who must be so largely described from his Parentage, that he may be taken notice of) is better able to discern and judge in this controversy, than both parties are; yea, he finds them both to be in the wrong. It is, indeed, but a poor shift for men, in times of debate, to condemn both parties, while themselves lie by (which is the way of too many, who either Atheistically under-value the truth, with Pilate and Gallio, Joh. 18.38. Act. 18.14, 15, 16, 17. Or are lukewarm in their love to the most of truths, or do politically endeavor to carry as Neutrals, that they may offend none, though ordinarily such do offend all) For it may be both parties are not wrong, though in this case it fell to to be so, at least in some degree and respects; and if it were so, men • z • all should move them vigorously to oppose what is wrong, and own what is right, on every side; As is the practice of Elihu here, far contrary to the way of such politick men. Yet this instance doth show us, how dangerous debates are, and warns disputants to be watchful, that heat and passion do not blind-fold them, and to pray that God would stir up some, who will impartially decide the controversy. Only, whoever else be employed, God himself must appear (though not in so extraordinary a way as here he did) before a controversy, once started, be fully decided.

4. For a man simply to maintain his integrity (it he be a justified man, and upright walker) though afflicted by God, and to wipe off unjust aspersions, is not a sin; but a duty commanded of God, who allows us not to bear false witness against ourselves, more than against our Neighbor; For, here Job is not challenged simply for this, that he justified himself, or, maintained that he was a godly man, and did vindicate himself against the exceptions of his Friends, but only for his miscarriage in the way of performing that duty. Thus we find Paul frequently making Apologies for himself, and David defending his own integrity and innocence. It is true, such a task, when men are necessarily put to it (and do not take it up out of vain-glory and self-seeking) should be gone about with much fear, lest they miscarry in it, and with much humility, that they should be necessitated to be at that work, especially in a time when God calls them to mourning and abasing of themselves; and who so do not manage it with this humility and fear, will readily miscarry in it: Yet it is a duty that cannot be omitted without sin, and this is a truth for which men are bound to stand, That men may be afflicted, yea, and calumniated under their afflictions by godly men, who yet are righteous and upright.

5. As men may many ways fail in justifying themselves, and defending their own righteousness (as, when they seek themselves in so doing; when they pretend to be what they are not; when they deny or extenuate their evils, which do contradict that testimony which they give themselves; when their holy walking doth not bear witness to that righteousness by saith, to which they claim, &c. ) So this is their great miscarriage in this undertaking, when, in defending their own righteousness, they reflect upon God's righteousness, because of cross dispensations which they meet with, being righteous, or in his way: For, herein Job failed, justifying himself (or, his Soul, which is here taken for the whole person, being that part of man which is chiefly to be noticed in this business) rather than God: And this was it which Jeremy guarded against in his complaints, Jer. 12.1. Hence all men's bitter complaints an murmurings at God's dealing, their not humbling of themselves under afflictions (even albeit they be righteous and innocent,) their not improving at them, to discover and purge out the naughtiness that is in the best of men, their not adoring and crying up of the righteousness and faithfulness of God, when their passions would rise upon them, Psa. 22.1, 2. with 3. These, and the like miscarriages of godly men in trouble, are foul reflections upon the righteousness of God.

6. When the people of God have the testimony of a good conscience in their suffering, and are overdriven by temptations, and imputations from others, they are very ready to miscarry in defending their own integrity, by not giving unto God the glory due to him; For, so did Job miscarry in this case. So frail are we, that we are ready to wrong our good cause, and to give our own good conscience a wound, and so strip ourselves of our defences and comforts, and provoke God to give us up to less cleanly trials at another time. Hence men should advert to this, that the better their cause and condition is under trouble, their trial is the greater to manage it well and soberly; And others should beware lest they put afflicted men upon such a temptation and snare.

7. God, in judging of men's carriage and way, doth not look only to what they expressly do, or say, or intend, but to what may be interpretatively, and upon the matter, gathered from their practices and speeches; For, Job did nowhere expressly say, and in terminis, that he was juster than God, or righteous rather than God, nor was this Jobs sense in h • s words; yet Elihu (and God afterward) finds all this in his expressions and carriage. For when he desired to enter the lists with God, and to plead his cause w • th him, as if he had not considered it well before, when he afflicted him; when he complains so much, that the great God had dealt so severely with him a worm; when he spake so much of his own integrity, and so little of God's righteousness; when he complained so much, that he could get no account of the reasons of God's dealing with him; when he desired to be cut off, as if he had known what was good for him, better than God did; When, I say, he did all these things, he did, upon the matter, deny the righteousness of God, however he thought no such thing. Thus men may wrong God, when they little intend it, and many things may justly be fastened upon their way, which they would scarcely own; As, that unbelief speaks blasphemy, 1 Joh 5.10. that discouragement reproacheth God, Anxiety denieth a Providence, Isa. 51.12, 13. Impatience under trouble reflects upon his righteousness, &c. This we would look unto, considering how deep our evils may draw, and that we may really be doing that which is contrary both to what we say and think.

8. Albeit sad case, and strong temptations of Saints, under trouble, do plead for pity to their weaknesses, 2 King. 4 27. Yet no trouble pressing them, nor any provocations from men tempting them to miscarry, allows them to be spared in any sin; Particularly, in any miscarriage toward God: For, albeit Job was in sore trouble, and albeit his Friends wronged both God and him (as Elihu and God himself tell them;) Yea, his trouble, and their carriage was an hot furnace, and sore temptation to him; Yet his folly is not spared, but Elihu 's wrath is kindled against Job, and afterward he takes him up sharply for his faults, as God himself also doth. This was a mercy to Job, that such pains was taken upon him, that so he might not go on in his miscarriage, but might be cured of it, and so fitted for a deliverance. Withall, this being a furnace, whereby God tried what metral was in Job, he deserved a sharp rebuke that he had not carried better, nor were his failings to be suffered upon this account, that they flowed from weakness (for even Saints infirmities must be mourned for, and their care endeavored) Particularly, seeing • e failed in mistaking and misconstructing of God, for which we find Saints have been deeply humbled, Psa. 73.11, &c. with v. 21, 22.

9. In defending of truth, particularly, in pleading for God and his honor, against the imputations and reflections of passionate men, albeit the wrath of man will not work the righteousness of God, Jam. 1.20. Yet a zeal of God, or, an holy indignation against these mistakes, is necessary; For, his wrath was even kindled against Job, in this quarrel. Thus are we earnestly to contend for the faith, Jude, v. 2. Where Truth seats itself on • y in the brain and understanding, it will be but poorly defended, and no less poorly stuck to, if a trial come; But where it gets place in the heart and affections, and is received and entertained with love, it will be zealously maintained, and the contrary errors abhorred. So that when men are not zealous against error, they evidence themselves to be in a wrong frame, and have made (at least) one step toward defect on.

In this Verse, we have Elihu 's verdict and censure of the Friends part in the debate; where he is angry at them, that they had found no answer, and yet had condemned Job. The Particle, Yet, is not in the Original, but is added to clear the sense, though the Copulative, And, may be so rendered, They found no answer, yet, or, nevertheless, they condemned Job. And the meaning of the words so translated, is not, that they had justly charged him with wickedness and hypocrisy, only they had not strongly proved their charge; For Elihu doth not undertake to prove any such charge against him. But the meaning is, They had condemned him as a wicked Hypocrite, without producing any solid Argument to prove it, and without giving any sufficient answer to those convincing evidences of his integrity, and other arguments, which he had produced for himself. And so, upon the matter, whatever flourishes of discourse they had, yet they had condemned him unjustly (in asserting him to be a wicked man) merely upon a prejudicate opinion and principle of their own; whereas he is resolved to accuse him for these things whereof he is indeed guilty, and which he can prove against him, by convincing arguments, that they are sins, and sins committed by him. The words may also be read thus, word for word from the Original, They found no answer, and they condemned Job. And so they will contain his censure of a double fault whereof they were guilty; One is, that already mentioned, That they had unjustly condemned Job▪ And the other is, That by their finding no answer to Jobs Apologies, they had quit God's cause (which he is now about to maintain against Job ) as overcome; And by their silence in what they might and should have spoken in answer to his discourses, they had condemned God, no less than they had unjustly condemned Job by what they had spoken. Though the former reading be most agreeable to the scope here, yet both may very well be joined together; For as they were faulty in condemning Job without a reason, and without answering his defences for himself; So they were no less guilty in finding no answer (such as he afterward produceth) on God's behalf, against Jobs complaints and quarrellings.

From this Verse, Learn, 1. It is an evidence of a truly sober and gracious Spirit, so to be taken up with one evil or error, as not to be blind in discerning others also, upon another hand; For, Elihu discerns exactly the errors of both parties, and on both hands, in this debate, and passeth his censure upon both; And did not as the three Friends, who, to avoid the error upon the one extreme, of impeaching the righteousness of God who had afflicted Job, do run to an error on the other extreme, and conclude Job to be wicked because afflicted. As it is too usual for men, while they are eagerly opposing one error, to rush into another on the other hand.

2. As men's light should be universally clear, in discerning errors and mistakes; So their zeal ought to be uniform, and against everyone of them: For, against his three Friends was his wrath kindled, for their error, as well as against Job, for his; Not as many, who, in their heat of opposition to one error (which it may be is their present exercise, and in so far it is commendable that their zeal is most bent against it) do look with more indifferency upon another which seems to be opposite unto it, as being upon the other extreme.

3. It is a very great, and yet a very usual fault in many, to condemn men, and bury them, and their opinions and way, under imputations and calumnies, which neither are nor can be proved and made out: For, this was their practice, and Elihu is angry because of this, that they condemned Job, when they had found no answer to his discourses proving his integrity, as he tells them, v. 12. Malice, prejudices, serving of designs, &c. as well as ignorance and error (which were the cause of their miscarriage) may drive men to take such courses, whereby they commit great cruelty, and do justly provoke the anger and zeal of godly men against them; As Elihu is hereby provoked to anger against Jobs Friends.

4. Though it be a fault, at any time, or in any case, to condemn men unjustly; yet this fault is much aggravated, and true zeal and indignation is provoked thereby, when men deal so with afflicted men, and so add to their affliction: For, this was an addition to their fault, and helped to kindle Elihu 's anger, that they had so condemned Job, who was now so sadly afflicted, as himself states the case in this very particular, Chap. 19.5, 6, &c. It is very sad, when men are so cruel, as to give a godly man a load above a burden. See Psa. 69.26.

5. Albeit a multitude of words and fine discourses may blind many, who think they have the best cause who talk most, and who are easily deceived with good words and fair speeches, Rom. 16.18. Yet that will not satisfy conscientious and rational men; For, these Friends spake enough (as themselves thought, to purpose) and seemed to plead much for God, and against impiety; and yet Elihu discerns that they found no answer, even to clear these things they intended to conclude against Job; far less did they hit upon the true answer, which should have been returned to Job. See Prov. 18.17. Men have need of solid wisdom, that they may discern what is truth or error in well-busked discourses, and they who would speak to purpose in a debate, ought to beware that unsound principles, and heat in dispute, do not blind-fold them, and so cause them miss their mark, as befell these Friends.

6. In whatever case silence be lawful, in some debates; yet it is a great fault, in any case, to desert a cause of God, when it is controverted and opposed; For, thus according to the other reading, it is a fault by itself, that they found no answer for God, as well as that they condemned Job.

The third Antecedent, and a more near occasion of Elihu 's speech, (which explains and enlargeth that Antecedent, v. 1.) is, That having patiently kept silence so long as they spake (however they spake not right) as reverencing their age, now he must break off his silence with indignation, considering that they gave over without any reply to Job which was to purpose, and particlarly, without speaking a word to his last discourses. It is said only, He had waited till Job had spoken; but it imports also, that he had waited, and hearkened to what all of them had spoken, all the while of the dispute (For when a reason is given of this his silence, they are all of them spoken of in the plural number, They were elder than he, to intimate, that he had waited on them all) Only it is here said, that he waited till Job had spoken, or, expected Job in his words, because Job spake last, and because this is spoken more particularly with a reference to that last discourse which closed that debate upon which he is now to pass a judgment; And so it importeth, That he waited patiently in hearing Jobs long discourses, and waited also after Job had spoken, to see if they would say ought in answer to him; And finding them silent, his zeal breaks forth in the following discourse.

This purpose will come to be spoken of afterward, when Elihu himself mentions it; Here, Learn,

1. True zeal is not furious, but bounded with sobriety, and drives not a man without his station; For, such is Elihu 's zeal here, who silently waits all the time they spake, however he was dis-satisfied; and lets not h • s zeal and wrath break forth, till they have all given over, whereby a call is given him to interpose. It is true, there are some heroic acts of zeal, which fall not under ordinary rules; As when Phinchas, a Priest, slew Zimri and Cazbi, Numb. 25.7, 8, 12, 13, 14. Samuel (then only a Prophet) slew Agag, whom the Magistrate had spared, 1 Sam. 15.32, 33. And Elijah slew the Prophets of Baal, 1 King. 18.40. But these are not to be imitated, and we are to take heed to wild-fire instead of true zeal. And particularly, well managed and sober zeal hath those properties which may be gathered from the Text.

1. It will nor drive men rashly, and in an headlong way, to engage in quarrels and debates which they can avoid; For, he waited long to see if these mistakes might be cleared and rectified without him. This rule is transgressed by all who do precipitantly rush and engage in debates, and particularly, by private men, when they do needlessly engage in Controversies and Church quarrels which lie out of their way. See Prov. 26 17,

2. Right and sober zeal proceeds according to knowledge (see Rom. 10.2.) and will not pass judgment upon anything, but after a fair hearing, and serious trial of the matter; For, before his anger was kindled, and brake forth, he had waited and heard them patiently, that he might take up the business well, as he professeth, v. 11. See Prov. 13.10. and 18.13. This is little observed by an any, whose wit is all in their fore-head, and their heart at their mouth; And therefore they rush upon courses before they ponder them, they are beguiled with fair masks and pretences, and they look not to the consequences of courses before they do engage in them.

3. True and sober zeal will never lead men to seek themselves, but makes them content that a good turn be done, though they be not seen in it; For, he waited upon them, as minding, if the matter were otherwise cleared, not to appear. Hence it may be concluded, That boasters of themselves, and extollers of themselves, do reflect upon their own zeal, as not found.

4. True zeal teacheth men to reverence those with whom they have to do, for their age, parts, and experience; For, he waited and heard them patiently and reverently, because they were elder than he. Of this afterward; Only, it argues passion, and not zeal, when men leave the defense of their cause, to reflect upon persons, and do behave themselves unsoberly toward them.

Doct. 2. Though true zeal ought to be managed with sobriety (as hath been said) yet it is no evidence of sobriety, or of a right temper of zeal, for men not to see the errors that are in the best of men, and not to defend truth, were it even against never so many godly men; For, Elihu marks errors in Job, and here also (and v. 3.) in his three Friends, and argues against them all.

3. It is also no kindly mark of zeal, for men to be furious at a fit, and then to cool, if they be not taken at first, but true zeal is constant in its heat and fervor; For, here, after all his long waiting, his wrath is kindled.

4. Men, and even good men, may have that opinion of themselves, and their way, which differs very far from truth; For, v. 1. they judged they had said enough, and that Job was obstinate, and yet Elihu finds, there was no answer in their mouth, as hath been fully cleared, v. 3.

5. They are justly censurable, in the judgment of all zealous men, who deserts cause of God, and (either in a neutral way, or otherwise) lie by from defending it; For, this kindles his wrath, that they had no answer to Job, especially on God's behalf.

The rest of this Chapter contains Elihu 's general Preface, directed to both parties, but chiefly to Jobs three Friends. And he insists the longer in Prefacing, Partly, because he was a young man, in which case it was necessary to clear, that he appeared not in this cause out of any arrogance or impudence, but merely out of love to truth, and to plead that it was equitable they should lay aside all extrinsic advantages (of age, experience, wit, &c. ) which they had on their side, in this debate, and that none of these should pre-judge his cause, but let naked truth carry it. Partly, that he might here, once for all, condemn and lay by the three Friends (with whom he deals no more after this Preface, but leaves them to see the error of their proceeding, by taking notice of that right way which he followed) whereby also he might insinuate into Jobs affection, and invite him to hearken more patiently to what he was to say, seeing he did not take part with his Friends against him.

In these Verses, we have the first branch of this Preface; wherein he g ••• a reason, why he had kept silence so long, and had not interposed sooner to end this difference: Namely, That the conscience of his own youth, and his respect to their age, and opinion of their wisdom, made him afraid to speak in so grave an audience, upon such a subject, v. 6. As reckoning and judging within himself (for so this phrase, I said, is to be understood here, as Gen. 20.11. where it is, said, and not, thought, in the Original) that it became such aged men, and they were only fit, to speak to such a matter, seeing their long experience should teach them more wisdom, which they might communicate to others, v 7.

In general, Learn, 1. Albeit zeal should be managed with sobriety; yet that zeal is not approved which burns only in men's breasts against an evil course, or, error, unless it break forth also, as need requires, in their station; For, he whose wrath was kindled, v. 2, 3, 5. now answered and said, &c. and spake when he was called to it. Not as many, who dislike evil courses (if men may trust their professions and discourses) and yet they never appear to do anything against them in their stations.

2. Zeal, in defending of a good cause, may yet suffer prejudices in men's opinions, by reason of disadvantages in the person who manageth it; As here, his youth might readily cause them mistake his zeal; and frequently we find many ready to except against, and reflect upon, the persons of men, that thereby they may render their cause suspicious. And therefore men who would find out truth, had need to try a cause impartially, abstracting from the consideration of persons who manage it.

3. Albeit real disadvantages in men's persons do not warrant them to desert a good cause; yet they should teach them to manage it with soberness and fear; As here Elihu doth, considering his youth, wherein he is imitated but by very few young men, who have anything of zeal and honesty in them.

In particular, Learn, 1. Youth, considered in itself, is attended with many weaknesses; For, so doth Elihu grant, That his youth gave him cause to fear, l • st he run into mistak • s in speaking of so weighty and grave matters, and that their age gave them many advantages which he wanted. Who so will consider the heat of young blood (which makes young men rash and precipitant, and their zeal to out-strip their knowledge and light) their youthful lusts, want of experience, &c. will easily perceive that youth is not easy to manage aright. Whereas to men of age, many of these snares are broken; Time and experience will let them see many things to be but folly and vanity, which youth will not believe that they are such; Those strong passions which do oft times master and over-power, even true grace, in younger persons, may be more subdued and cooled in them, &c. This may let us see, that it is a great mercy to be helped well through a time of youth, and to be kept from the snares of it, and the sad effects of these disadvantages which attend it.

2. One great advantage of age above youth, is, in the matter of wisdom gathered by study and experience, and in the cooling of their heat and passions, which usually represent things to men through false Perspectives; For, this is the advantage intimated here. On his own part, he was afraid, and durst not show his opinion, considering that he was young, and they old: Not only was he afraid lest he should go without the bounds of his station, in offering to speak before them; but lest, being but a young man, he should miscarry in speaking to the matter itself. And on their part, he reckoned this their advantage, That days (or, men of days) should speak, (that is, Not only is it their privilege to speak, when young men should be silent and hear; but it is expected they should be able to speak to purpose, on such weighty subjects) and that multitude of years should teach wisdom, that is, their long life should be so improved, as they may be taught much experimental knowledge, by living long in the world, which also they should teach and communicate to others. It is true, this difference betwixt age and youth doth not universally hold, as Elihu afterwards tells them; yet many times it proves true, that age out-strips youth in these things, as Rehoboam found by experience in the matter of his Counselors, 1 King. 12. And however it hold eventually, yet the characters here assigned, of youth and old age, do point out, that it is a great defect in young men, not to be well acquainted with their own precipitancy and want of experience; And that it is a great shame for aged persons, if (as they have place to speak, so) they be not wise and able to speak to purpose, and if the long time they have had, hath not so taught them, as makes them both able and willing to communicate their light to others, who, possibly, are not so able, or sensible of the good and evil of courses, as themselves are. But they themselves are no less rash and head-strong, than if they were still children.

3. It is an evidence of grace, and a great mercy to young persons, when they are made to discern and take notice of the disadvantages they lie under; For, so is Elihu sensible here of what might rationally be expected from his youth and their age. Thus Solomon is sensible of the disadvantages of his youth, 1 King. 3.7, 8, 9. When young men are not sensible of their disadvantages, they cannot but run headlong on snares, while they think themselves wise enough, and so prove, in effect but mad fools: Whereas these who are afraid l • st they do miscarry, and so are not rash to do or speak anything, they prove themselves to be most able, and do seldom miscarry.

4. When God gives young men a blessed sight of their own disadvantages, it will produce much sobriety; As here it doth in Elihu. See Tit. 2.6. And if we consider the words, we will find these evidences of sobriety in young men.

1. They who are sober, will have no conceit of themselves; For, Elihu here is free of that. And where conceit is, it is an evidence that the weaknesses of youth are not well studied.

2. Sober young men will have a good esteem of aged men and their opinions, till they find very clear cause to judge otherwise; For, he judged that such should speak and teach wisdom.

3. They will still be modest, and respect age, even when they are dis-satisfied with their opinion; As here, he waited till they had spoken out, and reckoned that days should speak, or, had place to speak before him.

4. They will be far from presumptuous boldness, and full of humble fears, in their undertakings, especially when they are called to oppose others who are elder than themselves; As here, he enters with much fear upon this undertaking.

Followeth, to v. 21. the second branch of this Preface; wherein he gives five Reasons, why he now interposeth to speak in this cause. The first Reason (in these Verses) is more general, containing this in sum; That the fountain of wisdom, not being in man himself, but from God, who giveth it to whom he pleaseth, v. 8. And who doth not always give it to great men, and men of experience, v. 9. Therefore, though he be a young man, yet, they having given over, he will hazard to speak somewhat in that cause, v. 10. Which he might well undertake, being indeed inspired by God (as he tells them, v. 18, 19. though here he speak of that inspiration only in general and abstractly, v. 8.) which might supply his want of years and experience.

For clearing of this purpose, Consider, 1. These terms, of Wisdom, understanding, and Judgment, are here to be taken promiscuously, for a gift of discerning, to judge betwixt right and wrong, and truth and error, in matters and opinions, together with a gift of prudence, or ability to speak rightly and pertinently to a cause. For these are the particulars of which Elihu is treating, which he expresseth by all these words.

2. As for that Spirit which he saith is in man, Some understand it of the reasonable Soul of man, and take up the purpose thus; That all men have a reasonable Soul, which by the special inspiration of God may be so elevated, that even young men, by that assistance, may comprehend these things which aged and experienced persons cannot know without it. Others understand it of the Soul of man, yet they take up the scope of the Verse thus; That though there be such a Spirit in man, yet it is not that, but the inspi • ation of the Almighty, which makes truly wise. But it is clearer to understand it of the Spirit of God, and so the latter part of the Verse is exeget • ke, and explains the former; That it is by that Spirit in man, even by the inspiration of the Almighty, that any attain to this understanding here spoken of.

3. As for this Spirit, or, inspiration, as it is not given to all (as Elihu here asserts, v. 9. And so it is in man, not universally, but indefinitely, even in those who have this understanding) nor in alike measure to all these to whom it is given (For Job and his Friends were not destitute of it, though they were not so right and able as he in this cause.) So it is best to take it here generally, for that inspiration and furniture, (whether ordinary or extraordinary, whether by way of common gift only, or accompanied with saving grace also) which is given unto men.

4. As for those great men, who are not always wise, v. 9. We may understand the phrase of those who are aged, or, of great years, and so the latter part of the Verse will be an explication of the first; Or it may be understood of great men in respect of birth or state, who have means and opportunities of education, to teach them wisdom; And yet neither those advantages, nor their age (as it after followeth) will make them wise, unless God by his Spirit and inspiration interpose to work it in them. In sum, however we understand it, under these two, greatness, and age, all ordinary means of attaining this wisdom are comprehended, and all declared ineffectual (however they ought not to be neglected) unless the blessing and inspiration of God concur with them.

5. Whereas Elihu speaks, v. 10. in the singular number, Hearken thou to me, (as it is in the Original) the singular number may be put for the plural, by a figure not unusual in this language, and to show that everyone of them was to hearken, as if all had been spoken to him only. Or it may be conceived, that he directs his speech particularly to Job, who was in greatest need of a seasonable word, considering his present pressures, and with whom he hath only to do after this Preface.

From v. 8. Learn, 1. As wisdom and understanding is an excellent gift; So they who do esteem and commend it, do thereby evidence, that they have it in some measure: For, Elihu 's scope in all this argument, is, to point out the excellency of Wisdom, by showing, that it is not a common g • ft conferred upon all, and by pointing out the Divine Fountain from whence it flows; And by this commendation of it, he gives proof, that he hath it in such a measure, as he may confidently speak in this cause before them, being a young man, v. 10. though as yet he hath given no particular account of his furniture and skill, which he speaks of afterward. Wisdom is indeed an excellent gift, whether we take it more generally, for Piety (which is frequently commended under the name of Wisdom, in the Book of Proverbs ) Or for that wise consideration which begets patience, Jam. 1.4, 5 Or for that Wisdom, whereby men discern right and wrong, and truth and error, and are enabled to know what to do or say, in difficult times and cases (as here, and 1 King. 3.7, 8, 9. 1 Chro. 12.32.) without which they will but run upon snares: But how excellent soever it be, none can prize or esteem of it, but they, who, in some measure, have experienced the good and advantage of it.

2. Whatever natural faculty of understanding men have (which also comes from God) yet the furniture and exercise thereof is from God, who enlightens the mind, directs the judgment, and gives counsel what to do or say: For, it is a Spirit in man, and the inspiration of the Almighty, that giveth them understanding. See Job 38.36. Prov. 2.6. Eccl. 2.26. Dan. 2.21. There is indeed a Wisdom which is not from above, Jam. 3.13, 14, 15, 16. But all true and good Wisdom is from above, Jam. 1.5. and 3.17. Hence, they who have any of this Wisdom, should acknowledge God in what they have, not glorying in it, while they want other and better things, Jer. 9.23, 24. Nor proudly boasting of it, and despising others, when yet it is God who by his free gift hath made the difference between them and others, 1 Cor. 4.7. They who want this Wisdom in that measure which others have received, should not envy them, nor should their eye be evil, because God is good; But they should rather run more diligently to the fountain, where there is enough to be had, in so far as is good for them to receive; and they should adore the Dominion and Wisdom of God, who dispenseth those gifts as he pleaseth, and doth so order the body, as every member hath its own complete furniture, in the improvement whereof it will be useful and accepted of him. And they who would attain to any of this Wisdom, ought to be jealous of their own wit and understanding, Prov. 3.5. and 28.26. not judging by what is most likely and probable to them, without employing God; And as they ought not to neglect means (particularly, the study of the Word, Psa. 119.98, 99, 100, 104.) and wait for Enthusiasmes and immediate Revelations; so in the use of means, they are to exercise much dependence upon God, who alone can bless means.

3. The Spirit of God is pleased to communicate unto men excellent common gifts, to invite them to seek better; For, this gift of wisdom and understanding, of which Elihu here speaks, is in its own nature, but a common gift of the Spirit, (whether it be communicated by extraordinary and immediate inspiration, or in the use of ordinary means only) though it be sanctified and accompanied with saving grace, in some who receive it; As it was in Elihu himself and others. Thus Bezaleel and Aho • iab had a Spirit of wisdom and understanding to make the Tabernacle, Exod 31. Daniel and his Companions had skill in all wisdom and learning, beside what Daniel himself had, in knowing visions and dreams, Dan. 1.17. And all ages afford instances of this bounty of God, in one measure or other: And yet all these are in themselves but common gifts, as this phrase is taken in contra-distinction to saving graces. And as all these instances proclaim the fullness and bounty of God; so those who partake of these gifts should beware, lest they rest upon them as marks of God's special favor: But should rather remember, that their tasting of these fruits of the Spirit, will be a dittay and witness against them, if they be not thereby invited to seek more and better things. And they who want them, should so much the rather seek to have that loss made up by saving graces, which will comfort them in the want of all those common endowments, Jer. 9.23, 24.

4. As the Spirit of God can furnish the weakest, and make them very able; So those gifts should humble men, and not suffer them to forget themselves, as they will do where they are sanctified: For, Man, here, gets the name, Enoch, or, frail man, to point out that his frailty will not hinder God to give him understanding, when he pleaseth; And to intimate, that when men have received such gifts, they should still remember their frailty, as Elihu, a godly man, here did. See Isa. 6.5.

5. It is not enough that men receive gifts from the Spirit of God, unless they receive also continual influences, to quicken and excite those gifts, and keep them fresh and in vigor; For, there must be a Spirit in man, and the inspiration (or, breathing) of the Almighty, to give understanding. See Cant. 4.16. Without this, most eminent gifts, yea, and habitual graces, will soon wither, and fall into a decay.

6. As God's bounty, in giving gifts to men, doth proclaim his All-sufficiency; So those to whom these gifts are sanctified, will have high thoughts of him, and his fullness: Therefore is he called, the Almighty, or, All-sufficient, here, to intimate, that this gift proclaims him to be such, and that he to whom it was sanctified, esteemed of him as such.

From v. 9. Learn, 1. Albeit men, generally, have a great conceit of their own Wisdom (and readily they have most conceit, who have least of wisdom) yet it is not a gift given in common to all men; For, here some have it not.

2. Albeit ordinarily God blesseth the use of means; yet in some cases it is verified, that wisdom and sound judgment doth not follow upon greatness and good education, nor is attained by age, or by men who might have had much experience: For, Great men are not always wise (or, are not wise, that is, there are great men found who are not wise) neither do the aged understand judgment. There are great men who have had much pains taken upon them in their education, and aged men who yet have not been wise men; And what wisdom they had, it did not slow principally from their greatness and age, but from the gift and inspiration of God. This point doth more particularly import,

1. When men have any wisdom, they must not sacrifice to their own net, as if they had acquired it of themselves, by the improvement of their means and time, but they should ascribe the glory of all to God.

2. Because this is much forgotten by men, and God little seen and acknowledged by them; therefore God makes it visible, that he is the Author of all they enjoy, by with-holding wisdom from great men, and men of years; which stroke is the just fruit of the want of self-denial.

3. (Which is the case in the Text) When men are indeed other-ways wise and great men (as Job and his Friends were) yet, in some things and cases they may be found destitute of wisdom, and in an error and mistake; As all of them were in this debate. This the Lord ordereth, not only that he may declare that he is tied to no condition or age of men; but that we may not take things upon trust from any men, or pin our faith upon their sleeve, but may be careful to try and examine all that men say or do, by the rule, laying aside the consideration of their persons. And as we should not reject truth, though it be offered by obscure, young and inexperienced persons; so we should not implicitly give credit to men in everything, because they are known to be wise and holy persons. For that may be our very trial, and that whereby God takes proof of our sincerity and respect to his Word, if we will call no man Rabbi. Only, in this case, men should walk in much sobriety, as hath been formerly marked. For as God is not tied to great, able, and experienced men, so neither is he tied to others. Far less are men to be cried down by their inferiors in parts and experience, upon this account, that great men are not always wise, when yet they are never able to refute them, as Elihu solidly refutes both parties here:

From v. 10. Learn, 1. When God hath given abilities to men, they should communicate their Talents to others, for their edification and clearing of mistakes; For, saith he, I also (as well as ye) will show mine opinion. As it is a sin for men to be idle, and not put forth their Talents to use, especially when there is great need of them, as here there was; So no bashfulness and modesty (which were ready to hinder him, being a young man) will warrant them to lie by from that work to which they are called.

2. Such as undertake to clear controverted truths, and, particularly, to contradict holy, able, and experienced men, themselves being young, had need to be well grounded, fitted, and called to such a work; For, this resolution to show his opinion, comes in with a Therefore, or by way of inference from what he hath said, That being inspired and excited by God (as he hints in general, v. 8.) and having noted their mistakes (as he also insinuates in general, v. 9▪) therefore he may well hazard to take his turn, having the call and assistance of God, and being able to instruct wherein they had erred. This young men had need to advert unto in debates; For however it may encourage men to stand for truth, if it be on their side, that the gifts of God are free, to bestow them upon whom he will, and in what particular exigence and controversies he pleaseth: Yet, as it is a sin to have a partial and implicit respect to the persons of great and experienced men, as hath been marked; So it is a double sin for young men to engage against them without cause, and to cry them down, and the truth which they maintain.

3. Whoever they be that speak (having a calling) to matters in controversy, they ought to be heard with attention (without stumbling through prejudices at their persons) till what they say be tried; For, even this young man, when he is speaking to old and grave men, bids them hearken unto him.

4. Then do men hear aright, when everyone doth not pass what is spoken to many together, as nothing concerning them, but is careful to apply to himself what is spoken, as if none else were present; Therefore is this exhortation directed in the singular number, as hath been explained.

5. It evidenceth wisdom in speakers, when they single out those to deal with, who stand in greatest need of help; and when they are careful to speak what may tend most to edification; On this account, also, it may be conceived, that he will not insist to deal with the three Friends, but singles out needy Job in particular, to whom it was to good purpose to speak. And this is indeed an evidence of a man who is guided by the Spirit of God in speaking, when he minds edification, and the need of Souls much.

The second Reason of Elihu 's interposing to speak (which is more special and particular) is, the insufficiency of what they had spoken to convince Job: So that, having marked all that they had said and searched out, all that long time that the dispute continued, he finds that none of them had convinced Job, or convincingly proved what they had asserted against him, that he was a wicked Hypocrite. Nor yet had they answered his words; which imports not only that they had not refused his arguments, and repelled these evidences of his integrity, which he had produced in his own defense; • ut further, that they had not made that reply to Jobs miscarriages in his discourses, which was necessary for his humiliation and casting down, as he speaks, v. 13. And so Job is declared to be Victor in the debate betwixt him and his Friends, concerning the calamities of godly men, (of which, v. 3.) And yet somewhat remained to be answered to Jobs words, which they had not hit upon.

From these two Verses, Learn, 1. When Debates are once started, they may continue very long; For, not only have there been long discourses among them, but it seems they have taken time to study this controversy, and search out words, or, what to say, whereby the debate was much lengthened. Debates may be soon begun, but they are not so easily composed again. For men's wilfullness may continue debates long; And God in his holy providence may permit them to continue, that men may be fully tried.

2. It is men's duty to search into Controversies, and to be well advised in what they speak to a weighty cause; For, in so far they did right, that they searched out what to say. Men do sin heinously when they engage in debates before they understand them, and before they consider to what they may tend.

3. When men are once engaged in Debates, if they be non plust, they are ready to bend their wits to maintain their cause, rather than they will yield and quit the plea; For, thus also they searched out what to say, when Job put them to it, but it was but words (as it is in the Original) and somewhat wherewith to flourish and make a show, that they studied or found. Thus when men are once engaged, and grown warm with passion, they will readily seek victory rather than truth.

4. It is men's duty, when Debates are started and agitated, not to be idle spectators, but diligent observers, that thereby they may be edified, and may be able to know what is truth; For, Elihu professeth, he was not sleeping, but diligently attending, all the while of the debate; and no doubt this debate did edify many Auditors, as well as him:

5. It is a duty also to let men say their minds to the full, before we judge of their Doctrine and Opinion; For, he heard them out, and did not halve their discourses, by interrupting them.

6 It is also men's duty to ponder well what is said, that they do not willfully nor negligently mistake the discourses of them who speak; For, Behold, (saith he, inviting them to consider how seriously he had proceeded) I waited, I gave ear, yea, I attended unto you.

7. It is a clear and determined case, and a truth to be much remarked and improved, That a man may be afflicted, and yet righteous; For, here the Controversy is determined in Jobs favors (who had maintained this truth constantly) against his friends, and that with a Behold. Not that every man may claim to this, that he is righteous when afflicted, if he want evidences of his integrity; For a wicked man may be plagued, as well as a godly man afflicted, in this life. Nor yet doth this warrant godly men not to be sensible of their failings, when in affliction, because their persons, or cause, are righteous: But that which it imports, is, That godly men may see love in rods, and that they are consistent with love; and, That they ought not to suffer the weight of their afflictions to light upon their state and personal reconciliation with God, to call that in question, because they are afflicted.

8. Not only may men think they have refuted their Adversary, when it is nothing so; (as they gave Job over as an obstinate man, v. 1. when yet Elihu tells them, they had neither convinced, nor answered him:) but God may, sometime, be pleased to raise up some to own them who are for a right cause, when they are over-poured with multitude of opposers, and lie under many disadvantages; As Elihu here takes part with Job, who had so many godly men against him. Let men abide by truth, though they were even left alone in that quarrel; and God will send them friends at last, when their trial is perfected

9 Men may be very able, and express great abilities in what they say, who yet do err; For, he acknowledgeth, they had reasons, or (as it is in the Original) understandings, and gave proof of their great abilities, and yet they did not convince nor answer Job.

10. So weak are men, that before they be convinced, they must not only have an assertion proved, but their objections against it answered; otherwise they will not heartily embrace a truth, how clearly soever it be proved; For, he desiderates both these in their dealing with Job, and intimates that they ought both to have convinced him, by strong arguments, and answered his words, or, objections, if they would have brought him to be of their opinion.

11. Men may prevail against men, and have the righter cause, and the better of them in debate, who yet are faulty before God, even in that cause, and deserve a reproof from him; For, here Job is assoiled and declared Victor in the debate with his Friends, and yet Elihu intimates there was an answer, which should have been given to his words, but they had not touched upon it, as he resolves afterward to do, v. 14. Men had need to look to this, that their righteous cause, and the errors and miscarriages of their Antagonists, do not blind their eyes, that they see not their own failings.

In this Verse the former Reason is amplified from the consideration of God's end and design in ordering this business, which also was his end in passing so free a censure upon their Doctrine. This is propounded in general, in the beginning of the Verse, That whatever were Jobs failings, yet God had so ordered the matter, that Job had got the victory in the debate, and they had succumbed in their undertakings against him, that they might not glory in their wisdom, nor might ascribe it to their abilities and experience, that they had found out what was sufficient to put an end to this Controversy: And he had freely told them so much, v. 12. that they might no longer entertain that good opinion of themselves. As for that which followeth, God thrusteth him down, not man, Some take them to be the very words whereby they might be ready (if not prevented) to express their thoughts of their own wisdom, to this purpose; That they by their wisdom had found out so much for convincing of Job, that they had left him nothing wherewith to defend himself, but only his willful obstinacy in persisting still to adhere to his own opinion, from which only God (and no man, by any Arguments) could drive him. And therefore as they had dealt wisely in their disputes against him, so they had dealt no less wisely in that, when they found him obstinate; they had given him over, v. 1. concluding that they had done what man could do to convince him, and what remained to be done, even the cure of his obstinacy, behooved to be performed by God himself. I do so far agree with this interpretation, as to conclude, that Job was to be indeed humbled by God (which I take to be the sense and scope of these words) though not upon the account they imagined, because he was a wicked man, and obstinately persisted in his opinion, after that he was sufficiently convinced. And therefore they ought to have been far from such an opinion of their doctrine and abilities, as the scope of the interpretation carrieth it. But most part of Interpreters do lo • k upon these words as containing their account of that principle of wisdom, in the finding out whereof they might be ready to glory, to this purpose; He had freely told them the truth concerning their Doctrine, and how God had left them to themselves to give proof of their weakness, that they might not glory of their wisdom in finding out that Maxim which they so frequently insisted upon; Namely, That it was God, and not man, who had afflicted Job, and therefore he behooved to be wicked, seeing God was righteous who had afflicted him. According to this interpretation, as in the former Verses Elihu had condemned their opinion in general; so here he repells their great (and almost only) Argument, taken from Jobs afflictions, whereby they endeavored to prove their opinion. And it is indeed a truth (as hath been frequently marked) That God's hand in afflictions doth not prove the Sufferer to be wicked, and the righteousness of God who afflicts, and the • ntegrity of the person affl • cted, are not inconsistent.

The word rendered, To thrust down, doth not contribute much to determine the Interpretation. It signifieth, To cast down, or, to drive a thing from its place, and that with violence, as the wind drives smoke or chaff, Ps. 1.4. and 68.2. And so it will very fitly express, how Job was violently hurried and tossed by his trouble. But it may also as well be applied to the casting down of Job from his passionate humor and distemper, which was done with violence and tossing enough, Elihu reproving and tossing his expressions very sharply, and God himself appearing in a Whirl-wind to abase and humble him, and affrighting him with sad challenges, and refusing at first to take his submission off his hand, till he is brought to abhor himself in dust and ashes. Therefore, when I consider, That many Supplements in the Translation are required to make out that other Interpretation from the Text, That, however God have a hand in all afflictions, and was eminently seen in Jobs trials, and many of them were inflicted by his own immediate hand; yet it cannot so universally be said, that God had thrust him down, and not man. (For the Sabaeans and Chaldeans, beside others of whom Job complains in his discourses, were eminently active in some of his afflictions:) And, That the word is in the future time (though indeed in the Original language, one time is frequently put for another) God shall thrust him down; When, I say, I consider those things, I incline rather to understand the words of Jobs being afterward humbled by God for what he had really said amiss in his discourses. Thus the whole Verse will run very smoothly, to this purpose, They had no cause to talk of their wisdom, for (as he had told them) they had mistaken all along, and had never hit the mark, or touched upon that for which Job was to be humbled: And God had ordered it so, and reserved the humbling of Job to be done by himself, that they might not boast and glory, as if their wisdom and experience had done it. And for further clearing of the words, while he saith, God thrusteth him down, not man, the meaning is not, That what himself was to say did not tend to cast him down also, but that was to be done only by God, when himself appeared, Chap. 38. For it is not certain that Elihu knew God would afterward visibly appear, when he spake this. But he speaks this because he was employed by God, and appeared in his stead, to do this work; as he tells Job, Chap. 33.6. And he ascribes all to God, partly, out of his modest and low esteem of himself, who could contribute nothing of himself to this great design; and partly, to point out the great odds that should be betwixt their doing of that work, and his being employed in it: For he was not a man of eminency, parts, and experience (as the name here given to man signifieth, ofttimes, an eminent and great man) and therefore if he were assisted to find out that which might humble Job, or, to point at his real miscarriages for which he ought to be humbled, it should clearly be seen that it was God, and not he, who had done it. Whereas if they had done the business, God would readily have been less seen, and their wisdom, abilities and experiences, more cried up, in it.

This Interpretation affords us these following Instructions (most of which, beside what is already marked in expounding the words, may also be gathered from the other Interpretation)

1. Men who are in trouble, being righteous in their person and cause, may yet expect to come off the Stage humbled, especially, if they miscarry in their trial; For, as Job had been afflicted, though righteous, so it remains yet that he be thrust down, and that with some violence and sharpness, before he be delivered, and that even albeit he defended a righteous cause against his Friends. Whatever men be, or how just soever their cause be, yet God will not wink at their miscarriages, and their dross which appears in the furnace, nor will he have any to come off the Stage of trial, but in an humble posture and lying in the dust.

2. Much wisdom is required, either in refuting of men's corrupt principles (as the Friends looked upon the business) or in humbling them for their miscarriages; For, he supposeth that wisdom was necessary for this thrusting down, and such a wisdom, as must be found out by much search, however they had not succeeded in the search they made after it, v. 11. And it is indeed a truth, whether men have to do with erroneous persons, or with persons who have miscarried through passion under trouble, That much wisdom is necessary, to discover and drive them from all their subterfuges and defences, to humble them, and yet not to crush them, and so to reprove their errors and miscarriages, as they do not thereby alienate their affections from the truth, or the wholesome counsels they give them. See 2 Tim 2.25.

3. Men are very apt to exalt themselves in any good services they do, or think they do; For, so he supposeth here, That if they had hit the mark, and thrust him down, they would have been ready to speak bigly of themselves. Men naturally hunt after glory, and do desire to be taken notice of, 2 King. 10.26. And even those who are humbled and have some self-denial, in their entering upon difficult undertakings, may yet readily be puffed up, if they have success in them.

4. Men are apt to be proud of nothing so much, as of their wisdom and parts, especially if they shine in bringing about some great enterprize; For, this was the hazard in particular, if they had succeeded, Ye would say, we have found out wisdom. Men's wisdom, or their opinion of wisdom, is their great Idol, so that to be self-denied in that matter is a rare art. See 1 Cor. 8.1. Job 11.12.

5. Men's inclination to boast of themselves doth justly obstruct their success in their undertakings; For, God thrusts him down, not man, and they had no hand in humbling Job, lest they should say, we have found out wisdom. Thus God lays men by, and blasts them in their best undertakings, that he may hide pride from them. Which ought to humble them, that they should thus render themselves unfit for service, and should obstruct their success and comfort in what they go about.

6. God's care of his people appears, not only in curing those evils into which they fall, but in preventing their falling into many evils to which they are very prone; For, here was a preventing mercy (however they discerned or improved it) that God ordered the business so as he did, lest they should say, we have found out wisdom. Though Saints may discern delivering mercies more than they can reckon, yet when they come to think of preventing mercies, they will find those a depth into which they cannot dive.

7. Men may account themselves very wise, in their actings and discourses, when yet wise discerners will perceive that it is nothing so; For, though they judged that there was great wisdom in their way, yet Elihu gives them a watch-word, that they should not say, we have found out wisdom.

8. As God may employ weak Instruments in great works, that the Instruments may not boast, but he alone may be seen in what is done; So men who are sincere and humble, will see much of God, and nothing of themselves, in all they do: For, saith he, God thrusteth him down, not man. He was not an eminent man who was employed, that so God might be seen to do it by him, and he ascribeth it entirely to God, and denieth himself in it. See Gen. 41.16. Dan. 2.30. 1 Cor. 1.27, 28, 29. and 3.5.

The third Reason of his interposing to speak (wherein also he points a little at the way and manner of his answer) is, That (as he is not engaged in the heat of mutual reflections, as they were; nor had Job given him any provocation, as they alleged he had done to them; so) he had some new matter, not yet spoken by them, which was useful to clear the Controversy; And therefore he will bring it forth, and that without all irritating reflections, which had been too much their way. And by this he insinuates upon Job, and prepares him to hearken to what he was to say; seeing he tells him he had something to inform him of, which had not been spoken before; and assures him that he will not deal with him as they had done. It hath been already cleared, in the entry to this Chapter, in what respect it is true, that he answered not Job with their speeches. In sum, Not only did he differ from them in the manner of his reply, answering with reasons, and not with passion, as they had done; but in the matter also. For he never maintained their Thesis against Job, That he was a wicked Hypocrite; nor did he own their Argument (taken from God's afflicting hand upon him) whereby they endeavored to prove it, but looked upon that as a mere Sophism. And what he repeats of their Doctrine (in so far as they had spoken truth) he makes use of it to prove another Conclusion than theirs was, and to press that upon Job which he was bound to receive and admit, notwithstanding his personal integrity, which he intends not to pre-judge by anything he saith.

From this Verse, Learn, 1. Men may bear out in a debate against others, who yet may be faulty in some things, which their Antagonists do not discern; and men may be able to prove their integrity, as to the state of their person, who yet may be guilty of many failings: In both these respects, there is cause to answer Job, but not with their speeches. For Job was indeed a righteous person, and yet he had real failings to be reproved, though his Friends discerned them not.

2. One main cause of men's mistakes in Controversies, is, the height of their passions, and their being engaged in mutual reflections; which not only takes them off the cause, but blinds their judgments, that they cannot well discern what is right or wrong: For, this (beside their unsound principles) was a great cause of their mistake; that Job had directed his words against them (or, ordered his speech so as it might sharply check them for their failings) which produced speeches on their part which were full of mistakes, and not to be imitated by any who would speak to purpose in that cause.

3. Men are bound to communicate, in their stations, what light God hath given to them, for clearing of truth, and composing of debates; For, this is an Argument why he may speak to this cause, that, even for matter, he hath an answer not according to their speeches, which may help to put an end to the Controversy.

4. As it is men's duty not to speak untruths in debates; so also not to bring passion instead of reason, or to irritate those with whom they deal; and especially the afflicted, who have been formerly wounded by others: For, he will not answer with their speeches, because they were false, and because they had, by their reflections, already grieved the afflicted man's spirit too much.

5. It is not sufficient to justify men in an ill course, that they do but imitate others therein, who, possibly, are godly and able; but these examples should rather warn them to look better to their way: For, though they had gone before him, he will not follow them, but (having observed wherein they failed) he is the more careful, not to answer him with their speeches.

6. As none are warranted to irritate others by their passionate and provoking speeches; So those, especially, would avoid that evil, who have had no provocation given them thereunto: For, this hath a special influence upon Elihu, That since Job had not directed his words against him, therefore he will not answer him with their speeches.

The fourth Reason of his interposing in this cause, is, That they, being provoked now to answer, were silent with amazment, v. 15. And therefore he (having waited on till he saw it was their fixed resolution to say no more, v. 16.) might lawfully take his turn in speaking, v. 17. It seems that in speaking this, Elihu turned from the three Friends (to whom he had been speaking last) to Job, or to all the Auditory then present, desiring them to mark how these men came off in their undertaking. And whereas he saith, They were amazed, &c. It is not necessary to conceive, that it was only at his appearing to speak in the cause they were thus amazed; and that after the admonition he had given them, in the former Verses, he waited and kept silence a while, to see if they would yet take this task off his hands; but they, being astonished at him, continued silent, which laid a necessity upon him to speak on. But the words seem rather to contain a further account, given by Elihu, of what the Writer of the History had touched upon, v. 1.5. That when they were provoked by Jobs last discourses, and ought to have made a reply to them, in defense of their own opinion; they fell a wondering, and were astonished and amazed (not so much at the strength and evidence of his defences, as at his supposed absurdity in them) and would answer no more. And therefore having waited (as it seems he had also done before, in the intervals betwixt their discourses, having been an Auditor all the while) till he found they would make no more replies, he begins to speak.

From these Verses, Learn, 1. It is no strange thing to see men, who are engaged in debates, put to many perplexities upon one account or other; For, here they are amazed, at Jobs absurdity, as they judged of it, and so perplexed, that they know not what to do next with him. And it may be expected, that many the like distempers (be they just or unjust) will attend that unpleasant task of debating and disputing.

2. It is no new thing to see men, who have truth on their side, cried down by their Antagonists, who may be ready to wonder and be astonished at them, and so much to abominate them and their way, as they will even disdain to give them an answer, or speak to them anymore; For so were they amazed at Job, they answered no more, they lest off speaking, or, they removed speeches from themselves; Not only did their passion render them unable to speak or argue, but resolvedly they removed all purposes of speaking anymore to such a man as they judged Job to be. But such a behavior is not a right way to answer men's reasons, or satisfy their consciences.

3. It is not unuseful for Spectators to take notice of men's weakness and passions in debates, for divers reasons; As here he turns him to others, in speaking of this matter, and tells them, They were amazed, &c. This he doth, not to insult over them, by pointing out their weakness unto others; But, partly, because men, while they are in a distemper or passion, are very uncapable to notice their own weakness, and therefore he must appeal to others; Partly, to convince the Auditory, that he did not rashly engage in this business, nor take their work out of their hand, so long as they would follow it; and, chiefly, that he might edify the Auditory, by leading them to study the weaknesses of good men in the heat of debates, that so they might learn to avoid these contentions which have such sad effects, or, to avoid those weaknesses, if they were necessarily called to contend.

4. Men should not be taken advantage of in their fits of passion, but they should be meekly waited upon, to see if they will cool and come to themselves; For, when he saw them thus amazed and silent, he waited on them, to see if yet they would speak.

5. Passion may be very tenacious and sticking in the best of men, especially, when they have a wrong cause, or do differ in principles from those they are angry at; For, when he had waited, they spake not, they stood still and answered no more; They persisted in their passionate humor and resolution, as judging, according to their principles, but unjustly, that he was an obstinate wicked man.

6. As men should have a clear call before they engage in a debate; So it is no presumption to appear, in their stations, when they have a call; but it is their duty not to hide their Talent, nor desert wronged truth: For, when they have given over, he finds himself obliged to answer his part, or, take his turn, and to show his opinion, as they had done.

7. Truth and a good cause will never want friends, but when some fail, or are laid by, God will cause others appear; For, when the Friends had all along failed in speaking what they ought in this debate, and were now wholly laid aside, so that it was not to be expected they would speak anything for God in this quarrel, I, saith he, will answer also my part, I also will show mine opinion.

The fifth Reason of his interposing to speak (which is connected with the former, by the Particle, For, ) is, The instinct and impulse of the Spirit, which did so fill him with matter, and so press him inwardly, that he must speak to refresh himself, and answer for God. This he illustrates from a similitude of wine in a bottle, wanting vent; Where the matter, wherewith he is furnished, is compared to wine; his mind and spirit, to a bottle containing this wine; his silence, to the stopping of the bottle, and its want of vent; his grief of mind and distemper of body by his silence, to the br •• king of the bottle, and its being bursted with the working of the wine; and his speaking, whereby he would refresh himself and profit others, to the giving of a vent to the wine in the bottle. By all which we are not to understand any vain itch in this young man to speak in so grave an audience, but a real impulse of the Spirit of God. Nor yet are we so to understand it, as if the Spirit did furiously act and over-drive him, that he was not master of himself, As the Heathens were put in the posture and condition of mad men by their Diabolical Enthusiasmes; but only that he had such abundance of useful matter, and such a fervent inclination to speak, that he could not, without grief and trouble, forbear. And while he saith, his belly is ready to burst like new bottles, he means not new bottles (for these are not so ready to burst, Mat. 9.17.) but bottles filled with new wine, which, by its working, is ready to burst the bottles wherein it is put, if they be not very strong.

From this we may not only gather, that this Doctrine of Elihu slowed from the Spirit of God, but further, Learn,

1. It must be the Spirit of God in men, furnishing them with light, and accompanying what they say, that will clear Controversies, and bring them to an happy close; For, the Spirit is given him here for that end.

2. As men may certainly know that it is the Spirit of God, and not a delusion, that acts them; So they have need to make it sure that it is so, especially in debates, wherein it is not easy for men to know of what Spirit they are: In both these respects he confidently asserts, That it is the Spirit of God, and not the fury of a rash young man, which moveth him to speak, I will answer, — v. 17. For I am full of matter, the Spirit within me constraineth me.

3. Such as have the Spirit of God, may, without vanity, assert that it is so, in the maintenance of truth, and of what is right; For, so doth Elihu assert of himself, though a young man, when he is to deal on God's behalf with so eminent parties. See 1 Cor. 7.40.

4. Albeit the Spirit of God, where he dwells, keeps men humble and empty in themselves; yet he doth not make an empty sound and noise only, but supplieth men with furniture for the work he calls them unto; For, saith he, I am full of matter, or, of words, that is, of words pertinent to the purpose, and not empty words only. And he expresseth his furniture, by being full of words, to show, that the Spirit of God did not only furnish him with pertinent matter, but with fit words whereby to express it; As he must do to all those whom he assists.

5. Though the Spirit of God do not lead men to be rash and furious; yet he fills them in whom he dwelleth with an holy fervor in the cause of God, and with an earnest desire and zeal to appear for it, especially when others have wronged it: For, this is the Spirit within him, or, the Spirit of his belly, that is, the Spirit which hath taken his seat in, and hath wakened up his zeal and affections (which in Scripture-phrase are said frequently to be seated in the belly, or, bowels) in behalf of God and his truth, so much wronged by them: And so this Spirit constrained him, that he must appear and speak, as wine in a bottle seeketh a vent. See Psa. 45.1.

6. The Spirit of God leads men to look upon the want of an opportunity to serve God as their greatest burden, and on his service, as their greatest delight and refreshment: For, so much doth this similitude import, Behold, my belly (or, affections moved and excited by the Spirit of God) is as wine that hath no vent, it is ready to burst like new bottles: I will speak that I may be refreshed, or, may breath, as the bottle gets air when it is opened. See Jer. 20.9.

7. Whatever fervor men have, yet it must not be their own case only (far less the setting out of their gifts in a way of ostentation) but edification, they should mind; Therefore, unto his own being refreshed, he adds, I will open my lips, and answer, or, speak to the cause, and on God's behalf, so as ye may be edified.

These Verses contain the third branch of this general Preface (relating chiefly to Job ) wherein he gives an account of the way he resolves to follow in managing this cause. Some do take up the words as Elihu 's wish and prayer to God, that he may be helped to manage that cause well and impartially. But it seems rather that he expresseth his resolution in a desire to Job, and to the whole Auditory, that he may have liberty and allowance to deal freely, as in a cause of God, and a cause concerning man's salvation; And that it be not expected that he should yield to any man's humors and affections, or authority, in this matter, but that he will faithfully and freely speak what he thinks, of the whole cause, or of any man concerned. Which course he resolves to take, not only because it is not his custom to flatter, nor doth he approve of it; but because he was restrained from such courses by the fear and awe of God. As for the two expressions, to accept man's person, or, face, and to give flattering titles to men, they may be taken for one and the same thing, for the one is repeated for both, v. 22. Yet it may be gathered from the same repetition, that the giving of flattering titles, is the evil he would avoid, and the accepting of man's person, is the cause or temptation which might drive him to commit that evil. And so, for clearing and applying this purpose, I shall consider four Particulars in the words.

First, Consider the evil which he declines, and is careful to avoid, he will not give flattering titles to men. The word is only used in these Verses, and Isa. 44.5. and 45.4. and it signifies, to give Titles, Epithets, a By-name, or, Sir-name, to things; And so it is translated a Sir-name, in the fore-cited places of Isaiah, where it is taken in a good sense. But here it is taken in a bad sense for flattering titles, or, designations, which he declines, not only in reference to their persons, that he will use no Rhetorical or flattering compellations or insinuations to them, by way of Preface, to conciliate their attention to what he is to say, but will fall roundly to his work: But in reference to the matter itself, he will not go about the bush (as we speak) nor mince the truth, but speak it out plainly and freely, and give things their right names, without flattery or circumlocution. And in this respect also, they are said not to be given to man, because regard to their persons did not cause him flatter them in their sin. And if he had done otherwise, he had spoken rather to their persons to please them, than to their condition, as it was in itself. Of which more will be spoken on the next word. Some Learned men do take the word to signify, the naming of a thing obscurely, as by some Enigmatical By-name, or Epithet, and not by its usual, proper, and known name. And this notion suits well to this purpose; That as he would not flatter them, so he would not give a By-name to things, nor change their names, either by calling them what they are not, or not clearly and plainly what they are. This teacheth,

1. It is not sufficient that men do right things, for the matter of them, unless also they be done in a right way and manner; So much, in general, are we taught by his example, who would not only debate for God, but he will do it in a right manner. Hence we find in the Scriptures frequently, that not only duties are prescribed and enjoined, but the qualifications of duties and performances also; That Love be without dissimulation, and flow from a pure heart with fervency; That men do give cheerfully what they bestow in charity; That Faith be unfeigned, &c. Thus the Lord distinguisheth hypocrites from others, not so much by the substance of external duties performed by either, as by the manner of doing them, and the end for which they do them, Mat. 6.1, 2, &c. Yea, saving grace is not simply necessary for the simple performing of many external duties (For they may be gone about by unrenewed men, and by the strength of common gifts; yea, their very corruptions, such as self-seeking, and the desire of applause, may fill their sails to let them on work) But to perform them in a right manner, necessarily requires saving grace. This may check them who silence their consciences with the external performance of duties only, while yet they have never employed Christ for grace to go rightly about them.

2. It is the will of God that men be ingenuous, plain, sincere, and down-right, in the matters and cause of God, and in dealing with men and their condition, when they have a calling thereunto; whereby they do indeed witness, that they respect the honor of God, and the weal of their Neighbor; For, this, in particular, was his resolution here, and is the positive assertion included in that negative, that he will not give flattering titles to man. For further clearing whereof, Consider,

1. The meaning is not, that titles of honor should not be given to those to whom they are due, or that due respects should not be paid to men, even when we reprove their faults, or that reproofs should not be dipped in love. For the contrary is enjoined, 2 Thess. 3.14, 15.

2. Nor is it the meaning, that men should not use prudent insinuations, to get in upon men with their reproofs; Such as Nathan used in reproving David, 2 Sam. 12. But,

3. The meaning is, that for the fault itself, it should be plainly and sincerely reproved, without mincing, and without flattering of the person guilty. And men need to be thus faithfully and freely dealt with, because their own interests, passions, self-love, &c. do, ofttimes, hinder them from dealing faithfully with themselves. And as it is the duty of some, by reason of their office, thus to give a certain sound; So all are obliged, by the Law of love, not to suffer sin upon their Brother, Lev. 19.17. Yea, and to rebuke them sharply (as they have a calling and opportunity) if it be needful, Tit. 1.13. See Gal. 2.11. Hence,

1. They are culpable who make no conscience of free dealing, in admonishing one another, As if (as Cain said) they were not their Brothers keepers; But do either choose to talk of men's faults behind their backs, rather than admonish themselves; or harbor prejudices and alienations from their Neighbors, and do intend them a mischief, upon the account of some faults (real or supposed) which they never labor to clear or remove by admonitions. See 2 Sam. 13.22.28. Or do reprove them, but bluntly, as Eli did his Sons, 1 Sam. 2.23, 24, 25. with 3.13. Or (which is worst of all) do flatter men in their sin, to their hurt; if not to their ruin. See Prov. 28.23. and 29.5.

2. They are also culpable, who cannot endure to be freely dealt with by others, but do make it a quarrel, if men freely admonish and reprove them, Gal. 4.16. It is an evidence of love to admonish where there is cause, and of grace, to admit of it, Psa. 141.5. Prov. 17.6.

Secondly, Consider the impediment to this duty, or that which might (if he d • d not avoid it) tempt him to give these flattering titles; which is, the accepting of man's person, or, face. Job complained that his Friends had thus wronged him in their pleadings for God, Chap. 13.7, 8. But Elihu is resolved against this, and intimates, That, in the debate, he will not look to their age, abilities, goodness (for they were good men) nor any other adjunct extrinsic to the cause, but would consider the matter abstractly, and in itself, and rather speak to the advantage of truth, than to please and gratify man. It may be taken up in this one Instruction, That in speaking to truth or error, right or wrong in persons, Men ought (as to pay all due respects to men's persons, and other qualities, so) to abstract from all things in the person, extrinsical to the cause, and deal with it singly and abstractly; As considering that (otherwise) men's authority, and other by respects, may be a great temptation to hinder men's faithfulness: For, here E • ihu will not accept any man's person, that he may not give flattering titles to man. Thus dealt Paul with Peter at Antioch, Gal. 2.11. &c. And did not think it inconsistent with his being (in his own esteem) less than the least of all Saints, and not worthy to be called an Apostle, to withstand such a Pillar to his face. And as truth should be dearer to us than our nearest relations, and it should be owned against whatsoever opposers; So, on the other hand, it is a character that men are declining in their love and zeal for truth, when they have men's persons in admiration, in judging of Doctrines or courses, as is fore-told, Jude, v. 16 And men may be thus swayed, in matters of Opinion or Doctrine, by their respect to persons, Either upon the account of good or evil that they may receive from persons of such an opinion and way; and so they will be on their side, and flatter them, who have power to do them good or evil; which seems to be that admiring of persons, because of advantage, Jude, v. 16. See Prov. 29.26. Or they are thus swayed out of their ignorance and simplicity; And therefore when they look upon men who are godly, and (it may be) straight in other things, they resolve to follow them implicitly in all things, and do conclude that what they do must be right, because they do it; which is in effect to put them in God's room. Thus Barnabas, and others, were carried away with Peters dissimulation, till Paul removed that undue respect that way paid to his person and eminency, Gal. 2 11, 12, 13. To clear this point a little further, Consider,

1. Wrong is wrong in any person, be who they will; yea, men's wrongs are the greater, because of these respects (of eminency, piety, experience, &c. ) which they usually doat upon who are mis • led by their example. God hath given that Prerogative to no person, great or good, that what they do must be right, because they do it.

2. God hath not given us any rule of our walk but his Word; So that we must not receive anything from the hands of any man, but as it agreeth with that rule. See Isa. 8.20.

3. As to the matter office dealing with men about their errors and miscarriages, those by-respects, if well studied, do plead rather that we should deal faithfully with them. If they be great persons, not only are they subject to God, and to these who have his call to speak to them, but their sin is the greater, and more apt to ensnare and infect others, and therefore they should be freely dealt with, for their own and others good. If they who are wrong be good and pious persons, it is their greater fault to miscarry, and their example may be apt to draw others to imitate them, if they be not reclaimed by free-dealing; And it is a great cruelty to them, not to help them out of that snare, and to bring them back to the way of God, wherein they may enjoy his favor and presence. If they be our friends and relations who are in an error, and so we dare not deal freely with them, lest we lose their friendship, or grieve them; what greater kindness, love, and friendship, can we express to them, than to be faithful to them? If they be enemies, we are to consider, that if the Lord will not suffer us to let their beast be lost, or perish in a pit, Exod. 23.4, 5. what cruelty must it be to take any advantage of their sin, and not to seek to reclaim them in our stations? From all this we may infeir,

1. That men should take heed lest anything in them (power, goodness, kindness, &c. ) be an engine to advance any evil course among others, which may make their account sad, and provoke God to blast them.

2. That faithful men, in judging of courses, should abstract from all these, and hide these temptations from themselves.

3. That all men should be careful not to be implicit in their way, nor to Idolize any man: And that they study not to be of Paul, Apollo, or, Cephas, nor to call any man Rabbi; Otherwise a jealous God may be provoked, both against the Idolizers, and the Idolized.

Thirdly, Consider the way how he expresseth this resolution; Not by insolent bragging, but by way of humble request, that with their good liking he may use this freedom. Let me not, I pray you, accept, &c. saith he, requesting them, that they would not allow of such unfaithful dealing. It teacheth,

1. Even the best of men will hardly admit of free and faithful dealing, when they are in their fits of passion, or when they have personal advantages of these who deal with them; For, here he must humbly request, even of those good men, and particularly of Job, that they will allow him to use freedom: And thus Asa, a good man, takes ill with a free message from the Prophet, 2 Chron. 16.7,-10. For (to say nothing of wicked men's arrogance in this matter, 1 King. 22.8.24.) even the best of men are, ofttimes, rather ready to look to Instruments, and visible parties, who deal with them, than to God who employs them; And their present passions and interests may cause them relish that freedom ill, which yet afterward may work upon them. And as this warns men to consider well with whom they have to do, when they come to use freedom (which may excite them to put themselves in God's hand, when they touch a sore of that kind;) So it warns godly men, when they are admonished, to remember that they have corruptions, as well as grace, to entertain free-dealing; that so they may be upon their guard also, and may reckon that, probably, they need that most which they entertain worst, and that that is the good Physic which makes them sickest.

2. Were men considerate, they would relish it very ill, if they were not freely and ingnuously dealt with; For, saith he, Let me not accept any man's person, &c. Which, though it intimate chiefly his resolution not to follow that way, yet, it imports also, that they would not suffer it, if they were well advised. It is but a poor evidence of men's prudence (to say nothing of their piety) when they can admit of flatterers, backbiters, ( Prov. 25.23.) and such as fawn upon them, and do never miss faithful freedom from their Friends.

3. The zeal of God in men ought to be tempered with much modesty, discretion, and due respect to those with whom they deal; For, he humbly intreats for this liberty at their hand. The more there be of the zeal of God, humility will abound the more, passion will be the more calmed, and love and mutual respect entertained. Which assures us, that that is bastard zeal which is furious, uncivil, and disrespective of those we deal with.

Fourthly, Consider the Arguments whereby he confirms himself in this resolution, and persuades them to admit of his freedom, v. 22. One reason is, because he knew not to give those titles, that is, it was not his custom to flatter, nor doth he approve of it, and therefore he will not begin that trade now. The other reason (which also persuaded him never to use or approve of that way, more than at this time) is, In so doing my Maker would soon take me away; that is, the apprehension of Divine vengeance, which hangs over the head of flatterers, made him afraid to hazard on such courses. Whence, Learn,

1. Men ought to do right things, not at adventure, but from serious and sound principles; For, he will deal freely, not because it is his present humor so to do, but because he knoweth not to do otherwise; he had not learned that trade, nor did he approve of it. This is a special proof of men's sincerity, when they do right things from a right principle; for many do but run with the crowd to a good work, and are like Saul among the Prophets.

2. It is commendable when men of sound principles do not condemn themselves in that which they allow; but do put their light and principles in practice; For, as he knew not to give flattering titles, so he did give none; and though he request for their approbation in not flattering, v. 21. yet he is fixed and resolved not to flatter, however they take it. Wherein he is not like many, who are soon broken and driven from their resolutions; and yet they would do well enough if others would let them alone, or if they might do it with the good liking of others.

3. Men who would be honest, and fixed in their good resolutions, should fix themselves in their principles and way, by arguments and serious considerations of the consequences thereof; For, he fixed himself in that resolution not to flatter, by looking to God and his sentence against them who shall take another way.

4. God hath a sad quarrel against them who are unfaithful to the Souls of others, which he will severely and speedily pursue, as he easily can; For, he reckons that by giving flattering titles, he should not only wrong these whom he flattered, but he should also run upon his own ruin, in so doing my Maker would take me away, or, cut me off, and he would do it soon, both speedily; without delaying to execute vengeance, and easily without any difficulty. Thus we find that Watchmens Souls are laid in pawn, to be answerable and smart for it, if they deal not faithfully, Ezek. 33 7, 8, 9. The study of this, may not only be an antidote against the slavish fear of great men, whom men may be called to deal with, (as Christ speaks in the matter of confessing the truth, Mat. 10.28.) But may persuade men to be faithful, when they consider, how much it concerns them to be so, for then, they will not dare to daily in so important a business. And others may see, that they have no cause to be offended at men for their freedom and faithfulness, when they consider their hazard if they do otherwise.

5. Though such as have a calling to speak to others, should flatter them, and gratify their • humors; yet that would tend nothing to the advantage of those who are so flattered, seeing God would not approve of what is said to them, and would witness his displeasure by punishing the flatterer: For, this is not only an argument persuading himself to deal faithfully, but persuade • ng them, also, to admit and allow of his freedom, As consider • ng how little it would avail them, that he flattered them, since God was ready to witness how ill pleased he was with them and their way, by punishing him for flattering them in it.

6. While he calls God, his Maker, in this business,

1. He points out that God, for whom he and all faithful men do speak freely, is on high 〈◊〉 the highest of men, against whom they may be called to speak; and therefore there is no cause to fear them, if men keep his way, and b • in his service.

2. He points out, how easily God can •••• h unfaithful men, who are but his own creatures, and have their being of him? So that stately wi • l • ind no shelter against him, even under the wings of the greatest of men.

3. He points out this as an Argument, why he should not be unfaithful to God, were there no more but that he had his being of him. So his being a Creator, is a motive to piety, Eccl. 12.1. And it aggravates men's faults, that they sin against their Maker, Hos. 8.14. Though the word may import more than his giving them a simple being, even that he made them his people. However, it is certain, that such as are willing and affectionate to do well, will not want arguments to pres • them to it, if they do but consider their very being which they have from God. For God having ma • e all things for himself, Prov. 16.4. Our being should not be employed against him, but in his service.

AFter the general Preface, in the former Chapter, Elihu, being to take Job to task, doth yet premit a particular Preface to him; craving (in this Verse) not only simple audience, but attention, and that not to a part only, but to all his speech, and till he had ended what he was to say: Which request he presseth by several Arguments, to v. 8. This course of prefacing Elihu insists upon, to prepare Job for what he is to say, lest, otherwise, being a great Prince, he should slight him, who was but a young man; and having to do with an afflicted man, who had been already irritated by his Friends, he deals thus warily and circumspectly, lest, otherwise, he should be suspicious also of him in the very entry.

Doct. 1. There is a godly prudence required, in managing thorny debates so as may tend most to edification; For, of this Elihu gave proof, here, in that, albeit the three Friends vented many errors in their condemning Job, yet, he will rather spend his time in rectifying Jobs mistakes, than in debating with them, because it was more for edification. And therefore he betakes himself to deal with Job here.

2. As it is a great mercy when God sends a seasonable word to needy men, especially after they have been irritated and unskilfully handled by others (as here Elihu is sent to Job ) so audience is due to such a message; For, Wherefore, Job (seeing I am sent to thee, to speak as I have promised, Chap. 32.14, 21.) hear my speeches.

3. It is not sufficient that men hear only what is said (especially if it concern them) unless also they be very attentive, and ponder what is said; Therefore he adds, Hear, and hearken to my words. As many men are not careful at all to hear, which is the fruit of their Atheistical contempt of God, or, of their proud conceit that they know already anything that can be said; So very few of those who do hear, are serious in that matter, or do close with, and feed upon, what they hear, till it leave an impression upon them.

4. As men ought always to avoid idle speeches, Matth. 12.36. and particularly, in dealing with afflicted persons, they should be careful to speak nothing but that which is to the purpose and useful; So, it is a duty to hear men out, and take what they say altogether, before a judgment be passed upon their Doctrine; For, saith he, Hearken to all my words, as being all profitable, and, when taken together, they will be found clear and pertinent. As it is men's duty (if we speak in general, and abstractly, of this matter) to hear and receive all that God speaks to them, and not what pleaseth them only; (considering that it is all alike true, and of equal authority, and that a contempt of God in anything he speaks, shakes loose that authority which binds all his Word upon them, Jam. 2.10.) So, particularly, in debates men ought to be heard till they speak out their mind; not crying them down when they speak anything we like not, how true soever (as the Jews did to Paul, Act. 22.21, 22.) nor judging of their opinion by any one unsafe expression, which the rest of their discourse may either clear, or make it appear that they have no unsound meaning in it. Thus also all the truths of God should be joined in our practice, making use of directions, encouragements, reproofs, &c. all of them in their own place and order, wherein both the secure and presumptuous, and the discouraged and crushed, do fail and mistake.

5. It is not easy to persuade, even wise and good men, to hear instruction and reproof patiently, and without slighting the messenger and message; For, he must entreat Job here, I pray thee, hear. So peevish are we, that we must be entreated to admit even of that which is necessary and good for us.

6. General resolutions, or, our allowing of things in our judgment, will not always bear us out when it comes to particulars; For, notwithstanding that general request, that he might be allowed liberty to use freedom, Chap. 32.21. he must yet renew his request to Job to hear him, when he comes to put that resolution in practice; as knowing that, however Job could not but approve of this general, that it was fit and just he should use freedom; yet, he might be ready to startle when he should touch him upon the sore. And therefore we should be jealous of ourselves, and of our good general resolutions, if ever we be put to a particular trial.

7. Men irritated by trouble, and by ill usage under it, become readily broken minded, peevish, and ill to deal with; For, so is here also supposed of Job, that he is so broken with his troubles, and his Friends miscarriages, that he must be entreated and prayed to hear.

8. Honesty and kindness will teach men, not only to be gentle and discreet in making way for their addresses; but, even to pity and follow the peevishness of men who are under trouble, that they may gain ground upon them▪ For, so doth he deal with afflicted Job, following him with entreaties that he would hear him. And it is of general verity, that as men do themselves an ill turn who harbor prejudices at them who should do them good; (for Satan begins with prejudices at Messengers, that the Word itself may at last be disrelished also) So Messengers sent by God should be careful to do nothing which may justly alienate men's minds from their message, and especially those who are in trouble. For, ofttimes, those are like sick persons, who reject even necessary Food and Physic, because they have a prejudice at the Cook or Physician.

The following purpose, to v. 8. may be reduced to two Arguments persuading Job to hearken to him.

1. Because he will speak truth sincerely and clearly to him, v. 2, 3.

2. That being his fellow-creature, v. 4. he will deal equitably, and on equal terms, with him, giving him liberty to answer for himself, v. 5. and proceeding with him according to his own desire, when he wished that he might plead his cause with God, v. 6, 7. But that I may unfold this purpose more fully, I shall speak to it more distinctly, as containing five Arguments of attention.

As for this Verse, albeit it seem to be but a transition to that which followeth, and a part of the following Argument, v. 3. (both the Verses together importing this, that being now to speak, v. 2. he will speak sincerely and clearly, v. 3.) Yet if we consider it more narrowly, it contains the first Argument pressing attention, to this purpose; That if Job will consider that he is now at last speaking, and how he entered upon it, he will find himself obliged to hear him. The strength of this Argument will better appear, if we consider the words particularly. And,

First, He points it out as remarkable that now he speaks; Behold, saith he, now I have opened, &c. He had not spoken before, till now that his time came to speak. Yea, he had not only forborne to speak till they had given him place, and he had heard all the de • ate, and so was more able to speak to purpose; but he had not spoken till he had well digested and meditated upon that which was suggested to him by the Spirit of God, Chap. 32.18. And now, after all this, he hath the confidence to speak his mind. It teacheth, That a modest man, who is not rash in his discourses, nor presumptuous in his undertakings, ought to be respected; For, Elihu, carrying so, craves that Job will hear him upon that account.

Secondly, He was now begun to speak, Chap. 32. and was willing to proceed if he would hear him; yea, now, after that general Preface, he is coming to the very matter which particularly concerned Job; and he had already assured him what course he would follow in dealing with him, Chap, 32 21. And therefore he desired audience. It teacheth.

1. The opportunity of having one fitted to speak to our condition is not to be slighted; For, he, being now to speak, as the Spirit inspired him, ought to be heard. A Messenger, one of a thousand, is not always ready it hand; and therefore it will be sad if men let such an opportunity slip.

2. Men, who are known to be modest, ought to be trusted upon their word, and to have credit, so long as they have given no evidence of falsehood; For, having modestly entered upon this debate, and having promised to deal faithfully, he presseth that he may be credited and heard. As men ought to walk so uprightly, as their word may be credited; so it is a fault to be jealous of men who have given proof that they are such.

Thirdly, To open the mouth, in Scripture-language, doth frequently import to speak like a wise man, and gravely, to a purpose. So it seems to be taken, Chap 32, 20. See also Judge. 11.3 • . Psal. 78.2. Prov. 24.7. and 31.8, 9, 26. Matth. 5. • . A fools mouth is always open, but a wise man shuts his mouth, and only opens it when there is just occasion to speak. It teacheth,

1. Men who would prevent alienation of mind in the afflicted, ought to deal very seriously and gravely, in handling and speaking to their condition As here Elihu resolveth to do that he may persuade Job to be attentive: Whereas they who do but tr • flee in dealing with such, do justly breed alienations, and bring themselves in contempt.

2. The more seriously men deal with others about their condition, their guilt will be the greater if they slight them; For, Elihu 's Argument conclude, this, that since he was to speak so seriously, Job could not in reason, nor without guilt, decline to hear and hearken attentively.

Fourthly, We are also to remark how he doubleth his expressions, and in the end of the Verse repeats the same thing in other words, My tongue hath spoken in my mouth, where he describes his speech from the Instruments employed therein, his tongue, and his mouth, or, palate. This repetition, or diversifying of expressions, is made use of, not only to make up the Verse (for this Book is written in Poesie) as we see Poets usually do; or to show Job that he is even now upon the very act of speaking, and his tongue moving to bring forth what doth concern him; and consequently, that he should be careful not to lose the tide and opportunity, through his own inadvertency. But further, he would show Job, how considerate he was in this enterprize; His doubled expressions serve to assure him that he had thought again and again upon it that he was now going to speak, and to loose the tongue, that unruly member, in a weighty and important cause; and therefore would be sure to speak advisedly, and only that which he had tried well, as the tongue and palate taste meats, before they let them down to the stomach. It teacheth, That wise men will not think it an easy task to order their speech well, especially to afflicted persons, and in weighty causes; (as here, Elihu is again and again upon it.) And when we find men circumspect, and humbled in such an undertaking upon the account of its difficulty, we may hear them with the greater confidence: As Elihu presseth this as one Argument of attention.

The next Argument of attention (in this Verse) is taken from his purpose to deal faithfully with him, as he had resolved, Chap. 32.21. He promiseth that he shall deal sincerely in speaking to him, without passion or partiality; and that he will speak truth clearly, or without any dross or chaff (as the word may import) like metal that is purified, or corn that is winnowed; that is, He will deal plainly and clearly with him, without dissembling, or going about the bush; and will not speak upon conjectures and surmises, but will speak demonstrative clear truths, and things whereof he had certain knowledge. It seems that, in making this promise, he reflects upon the three Friends, who had dealt with Job out of passion and prejudice, and made use of general, ambiguous and parabolick sentences, in their reflections upon him, and took surmises and false reports from others, and charged them upon him, as if he had been guilty of them.

Doct. 1. It is men's duty to deal sincerely and uprightly with others, especially in speaking of matters which concern their Soul, wherein it is great cruelty not to speak truly and uprightly to them; For, saith he, My words (upon this subject) shall be of the uprightness of my heart, or, shall be the uprightness, &c. that is, I shall speak sincerely my very heart in this business.

2. Men have need of an upright heart who would speak sincerely and rightly to the condition of Souls; and they should be careful that they be not biased with prejudices, or with fear to offend them with whom they have to do: For, he professeth uprightness of heart, as the principle of his speaking right to him. If many did examine themselves, they would find that their hearts do not go along with what they say. They do not believe and then speak, 2 Cor. 4.13. If they speak truth, it is but from a false heart, or coldly, and not from the heart. And their biases and prejudices, rather than their solid convictions, make them speak what they speak.

3. It is not sufficient that men be of upright hearts, in what they say, unless there be sound Doctrine and knowledge in what they say; For, saith he, My lips shall utter knowledge. See 2 Tim. 4.2.

4. Men should also speak clearly in what they say, and make the truth plain and clear, not leaving people in the dark, or publishing surmises instead of verities; For, saith he, My lips shall utter knowledge clearly.

5. Men ought to examine well what they are to speak, and ought to refine it in their own minds (without taking everything upon trust, and without trial) that so their Doctrine may be pure and free of mistakes; For, thus also will he utter pure and refined knowledge, as the Metaphor imports.

6. Such as speak truth freely, clearly and uprightly, ought to be heard and attended unto; For, this is an Argument pressing attention upon Job. If even good men consider that they may err, and need admonition, they will allow of freedom, and will account it an act of love and kindness not to let them go away with their faults. And they are cruel to themselves, who cannot endure to be freely dealt with, but would still be prescribing how others should teach and admonish them.

This Verse, abstracting from what followeth, may contain a third Argument of attention, That, being sensible that he is a Creature formed and quickened by the Spirit of God, as the first man was, he will be faithful to God, his Maker, and to him, his fellow-creature; and therefore should be heard.

Doct. 1. The Holy Spirit is a Worker, with the Father, and the Son, in the creating and forming of man; For, as all the persons of the blessed Trinity concurred at the making of the first man, and in breathing into his nostrils the breath of life, Gen. 1.26. and 2.7. So Elihu here acknowledgeth, The Spirit of God hath made me, (which seems to be understood especially of his Body) and the breath of the Almighty hath given me life, or, a reasonable Soul. This is a work of God wherein much of him is to be seen, Psal. 139.14.

2. A man sensible of his own infirmity, when he goeth about a work of God, is like to prosper, and ought to be attended unto; it being an evidence he will not despise them with whom he hath to do, and that he will not provoke God: For, he propounds that he is sensible he is but a weak creature, as an Argument why Job should hear him.

3. Such as consider their obligations to God, were it but upon the account of their being made by him, will be faithful in their serving of him; For, this is his motive, and an Argument that he will be faithful in publishing the truth of God; as he professeth, Chap. 36.3. that he will ascribe righteousness to his Maker.

4. Such as do consider how easily God makes man, will from thence also gather, how easily God can enable him, and endow him with gifts, if he please; For, this also is an Argument why Job should not despise him, because of his youth, seeing he was God's workmanship as well as himself, and the Spirit, who made him, and gave him life, could as easily furnish him with abilities.

The fourth Argument of attention (and a consequent of the former) is, That, being sensible they were fellow-creatures, he would not take advantage of his afflictions, nor quarrel at what he should say in his own defense, so as to interrupt him (as it seems his other Friends did) but if he had anything to say, he will allow him to stand up and answer, or, to take courage, and stand to it, and reply if he can. This his frank offer doth neither proceed from insolency, nor from any doubt he had of the truth of his own cause, but serveth to testify his patience and meek condescendence to Job, that thereby he may engage him to hearken more attentively.

Doct. 1. It is an evidence of honesty, when men desire not to prevail in their cause, unless it be just and right; For, here he desires not Job to be of his opinion, unless he can convince him by reason in a fair dispute.

2. Equity ought to be observed in all Disputes; and whatever respect be otherwise due to men's eminency or gifts, yet in Disputes Parties are Peers, as in Games all are Equals: Therefore he desires, here, that reason may only carry it, and that neither Jobs advantages over him, in respect of eminency in dignity or piety, nor his advantages in having to do with an afflicted man, might bear any sway.

3. It doth evidence a sound and sober Spirit, when men, how clear soever their own light be, are content to hear the judgment and light of others; For, though he doubted not of the truth of what he was to speak, yet, saith he, If thou canst answer me, set thy words in order before me, or, order them the best thou can, to defend thyself against my accusations.

4. A man that hath a good cause, and an answer to return to what is objected against him, may stand to it, and take courage; For, saith he, Stand up, or, be courageous and resolute, intimating that he had cause so to do, if he had truth on his side.

Some read the first part of v. 6. thus, I am, as thou, of God, the same in substance with what followeth in the Verse, and an intimation that he is his fellow-creature. But our Translation rendereth it better, and so it is the last Argument pressing attention, and an amplification of the two preceding Arguments, That Job could not now decline to hear him, and plead his cause with him, if he had anything to say, seeing, in his appearing, God had granted him that which he had so often desired. For he had often desired to plead his cause with God himself, provided that he would not appear terrible to him, nor bear him down with his great power, and sad afflictions. See Chap. 9.32, — 35. and Chap. 13.18, — 22. And now he had his desire; For he is ready to appear as a Champion for God, and in his stead (having his Commission for that effect, from an impulse of the Spirit upon him) and being of the same metal and mould with himself (being formed out of the clay, in the creation of the first man, as well as he) he needed not fear his terror, nor would he crush him with his power.

Doct. 1. Men may obtain many of their passionate desires, and yet be much humbled when they are granted; For, here Job gets his will, Behold, I am according to thy wish (or, mouth, that which thou spake and desiredst with thy mouth) in God's stead; and yet when all this is granted, he loseth his cause, as to anything he had to plead against God, and is humbled for his miscarriages, however he prevailed in his cause against his Friends.

2. God needs not (except he please) appear in terrible Majesty, to put passionate men to silence; seeing he can make a weak man, like themselves, beat them; For, however Job thought he might hazard to debate, even with God, and might expect to prevail; yet, Elihu, a man like himself, offers to put him to silence in God's stead; as indeed he did, however God thought fit to appear himself at last, that he might put the cap-stone upon what Elihu had begun to do.

3. It is man's great mercy, that, seeing he could not endure that God should appear in glorious Majesty, to speak to him, ( Exod. 20.18, 19.) nor the more glorious ministry of Angels; God is pleased to employ weak men in his stead; For, saith Elihu, as a Messenger sent of God upon this business, Behold, I am in God's stead. Which should both teach these Messengers to deal with those with whom they have to do, as in God's stead, 2 Cor. 4.17. and 5.20. And should teach others to reverence them as the Ambassadors of Christ, 1 Cor. 4.1. Gal. 4.14. And not to despise them, because they are men of like passions; considering that God, in employing such, condescends to the weakness of men, who cannot admit of other Messengers.

4. Those who are employed in that eminent trust, of speaking in God's stead, ought to be well balanced with humility, lest, being puffed up, they fall into the condemnation of the Devil, 1 Tim. 3.6. For, so is Elihu sensible what he is, even formed out of the clay, when he is thus employed in God's stead.

5. Men will be helped to humility, by considering their base and vile Original, common to them with all men; and that (however God put some luster and beauty upon all men, and more eminently upon some, by conferring special gifts and employments upon them, yet) men are nothing else but (as it were) so many bitts and parcels of that clay of which Adam 's body was formed, and a parcel of that breath which was breathed into him; For, (saith he, pointing at a special motive of humility) I also (as well as thou and others) am formed, or, cut, out of the clay, as v. 4. he had spoken of his Soul and Life in terms taken from the creation of the first man.

6. Such as study their base Original well, will not abuse their eminency in any Office, to deal untenderly with persons, or to be terrible to those who are of the same Original with themselves; Therefore he subjoins, Behold, my terror shall not make thee afraid; whereby, as he intimates that Job would get satisfaction to his desire, when he wished to plead with God; So, he gives an account of his own resolution to manage his employment equitably and tenderly.

7. It is the will of God, that no greatness, power or dreadfulness, of one party in a debate, do prejudge truth, or the freedom of the other party in managing their defences; For, so much is intimated (beside his reflection on Jobs proposals when he desired to plead with God) in this promise, My terror shall not make thee afraid, neither shall mine hand be heavy upon thee.

Followeth, to v. 31. the Second part of the Chapter, or, the Speech itself, to which Elihu hath prepared the way by the preceding Preface. And in these Verses we have the first part of the Speech, containing an accusation of Job, or, a rehearsal of some of his discourses which he is to refute. Where (if we speak of his accusation negatively, what it is not) he declines to quarrel the state of his person, or to accuse him of any gross faults before his afflictions, as his other Friends had done; Nor doth he censure him for anything he had said of the greatness of his afflictions, or to the commendation of God; Only he censures him for some unsavory expressions, of his own integrity, and God's dispensations toward him. And (having told him that he is to accuse him of those expressions which himself had distinctly heard, v. 8.) he propounds the sum of Jobs words, which he is to refute, in an excellent method. For,

1. He propounds how Job had asserted his own integrity, both negatively and positively, That he was clean and innocent, and free of transgression or wickedness, v. 9.

2. He adds how Job complained, that, notwithstanding he was thus righteous and innocent, yet, God sought and took all occasions and advantages against him, to deal with him as an enemy, or in an hostile way, v. 10. The word rendered, Occasions, signifieth also, Breaches, or breakings off, and it imports. That God picked quarrels at him, and took advantages of any breach or failing he could find in him, to break off his friendship and wonted favor, and that he might deal with him as an enemy. He alludes to the practice of uncharitable men, who, contrary to the Law of Love, do seek all occasions and advantages against others, that they may ruin them. See Gen. 43.18. 2 King. 5.7. Dan. 6.5.

3. He subjoins how Job, to prove this his complaint, had produced evidences, taken from God's arresting of him by painful and disgraceful afflictions (like as a Malefactour is put in the Stocks) and his marking of all his paths, to punish him for what should be found amiss in him, v 11.

For further clearing of this purpose, Consider,

1. This is but a part of his accusation, and of that which he hath to lay to Jobs charge; for afterward he produceth more and sharper accusations against him. Yea, his desire to argue his cause with God himself, (which Job joined with these his complaints, here mentioned) is here also to be understood, as afterward we will find. And so, under those expressions, here recorded, all other the like expressions are to be understood as comprehended.

2. We are not to conceive, that Elihu cites these expressions of Job, concerning his purity and integrity, v. 9. as minding to charge Job that he looked upon himself as sinless, and meant so by these expressions. For Job had professed the contrary, both of himself, Chap. 7.20, and of all men, Chap. 9.2. and 14.4. And we will not find that Elihu did charge anything falsely upon Job. He only cites those as the words whereby he had expressed and maintained his integrity; which (albeit it was a truth that he was righteous, yet these expressions) being joined with the following complaints, did sound too high of perfection, as if he had not so much sin in him as might silence all his complaints of God's severe dealing.

3. In these citations, Elihu doth not stick close to Jobs words, or repeat all those very same expressions which Job had used; He only repeats the sum and sense of them. And (which is to be well marked) whatever was Jobs meaning in them; yet, he repeats them so, and in that sense, which an ordinary hearer might put upon them. Thus an ordinary hearer (hearing Job speak so much of his righteousness, and against God who afflicted him) might be ready to interpret his words so, as if he had said he was sinless. And albeit Jobs meaning was good, yet his expressions were unhappy, both in his asserting his integrity, and in his complaints subjoined; whereof Job himself is convinced, and therefore doth not quarrel Elihu for mis-citing his words, or mistaking his meaning in them.

4. As for those Speeches which he citeth, they will be found, for the substance of them, in Jobs discourses. We find that Elihu, v. 6, 7. alludes to a proposal of Jobs, Chap. 13.20, 21, 22. Where in the complaint immediately subjoined, v. 23, — 27. we will find the substance of what is here repeated. His avowing of his purity, here repeated, v. 9. is there propounded by way of question, v. 23. His complaint against God, here produced, v. 10. is there deduced at large, v. 24, 25, 26. And his resentment (in confirmation of his complaint) here challenged, v. 11. is there set down, v. 27. And beside, we will find those, or the equivalent expressions, scattered throughout his other discourses. For what is here charged upon him, v. 9. See Chap. 9.17. and 10.7. and 13.18. and 16.17. and 19.7. and 29.14. and 27.5, 6. In all which (and divers other) passages, he asserts his integrity and purity, to aggravate his complaint against God, who had dealt so severely with him. For what is here challenged, v. 10. See Chap. 16.12, 14. and 19.11, 12. And for that, v. 11. See (beside what is already marked from Chap. 13.) Chap. 14.16, 17.

5. It is also to be remembered, that however Jobs three Friends did challenge him for all those speeches, and, particularly, for his pretending to purity (So Zophar, Chap. 11.14. Eliphaz, Chap. 15.14. and Bildad, Chap. 25.4 reprehend him for it;) Yet, they went the wrong way to work as judging either that Job meant he was sinless, which he had often denied; or, that Job could not pretend, even to integrity, being afflicted by God;) and therefore they could not prevail to convince him, as Elihu did by charging those upon him only as rash and unfitting expressions, and expressions which others might be apt to mistake, however himself understood them.

Having already spoken, in the proper places, to this purpose as it is Jobs complaint and resentment of the hard measure he had received; and his faults and failings therein coming afterward to be marked from Elihu 's refutation; I shall here speak more generally to those words, in a twofold respect and consideration.

First, We have here a pattern of a right way of reproving others, to be gathered from Elihu 's practice, who professeth, that he will speak to what he hath heard, v. 8. and citeth Jobs expressions in the way already spoken of, v. 9, 10, 11. And so this purpose teacheth,

1. It is most safe not to meddle with the state of a man's person (whether he be regenerate or not) or to decry all that is good in him, upon the account of some faults; For, Elihu doth not here meddle with his person, nor rejects all his discourses, but only singles out the faulty expressions in them. So doth Christ also deal with the Churches to whom he writes, Rev. 2, and 3. commending what is good in them, as well as reprehending their faults. It is true, Elihu doth not expressly commend Jobs state, or, assert him to be a regenerate and justified man (his scope being only to humble him for his faults, which required not that he should tell him so much, seeing himself knew it well enough already, and, in some respect, but too well.) But his very restricting of himself to the quarrelling of Jobs faults only, (and that after the former Dispute of his Friends against his integrity, which he declines to own or approve of) is a commendation of Job in that matter controverted betwixt him and his Friends. The study of this may be of use, both in reference to ourselves, and to others with whom we may have to do. As for ourselves, Albeit men can warrantably take no comfort in their regenerate state, while they please themselves in any fault; Yet, it is not good, upon conviction of faults, to quarrel the truth of our grace, seeing the assurance and comfort that we have a seed remaining in us, should encourage and help us to amend our faults. And for others, As it is very hard to judge of men's estates, seeing there may be true grace where there are many faults; So God hath not made us Judges of their estates (though many are ready to account them graceless who do not please them in everything) but of their visible faults; and we should cherish any good that is in them, so far as prudence requireth, that reproofs for faults may be the better taken off our hands.

2. It is also commendable, that, in dealing with others, we be distinct, plain and clear, in our reproofs and challenges; For, here he condescends and tells out the faults wherewith he is displeased. It is a very great fault when men keep their quarrels at others in a cloud; so that, though they know they are offended, yet, they cannot know for what. This will rather contribute to the breeding of alienations, than to the amending of faults. And albeit it be to no purpose to use freedom with some, (where there is no hope to prevail, and men have exonered themselves, and given up with them as incorrigible) yet, generally, faithful freedom is good.

3. It is, also, a point of great wisdom, to deal tenderly with afflicted and crushed men, when we have their faults to reprove; and, in prudence, not to fall upon all their faults at once, nor on the worst first; but so to manage reproof, as may both prevent further irritation and crushing, and yet may reach the end: For, Elihu in this first speech, toucheth only upon a part of those discourses of Job which he is to refute, and that not the worst and grossest part. Such Patients need (as we say) a Ladies hand to touch their sores, and a spiritual man to restore them, Gal. 6.1. for others may very readily make the wound worse than they found it.

4. It is not only a point of wisdom (if we would have men convinced and reformed) but even an act of justice, to beware of quarrelling men upon jealousies, rumors and hear-says; For, Elihu will not meddle with Jobs supposed faults before his afflictions, which his Friends took upon trust from others, but were real untruths; He only reproves and refutes what was spoken in his hearing, and those words whereof he had heard the voice; it being safest, and most effectual for convincing of Job, to walk upon so sure a ground. Even zeal against the greatest of faults should be guided with certainty, Deut. 13.13, 14, 15. And it is a sin, lightly to take up a reproach against our Neighbor, Psal. 15.3. Whereas too many make others suffer merely upon hear-says, while they take every report they hear for current coin.

5. Albeit it be hard to burden men with consequences, and with that they expressly say not, as if it were really their meaning; Yet, it is not enough that men's sense and meaning be good, if their expressions and way be apt to be mistaken by others, and to found such consequences: Therefore doth Elihu manage the debate thus, He holds him by Jobs words indeed, yet so as he doth not repeat them all in terminis, but in equivalent expressions, and draws consequences from them, as if he were thereby reflecting upon the Sovereignty of God, as is after subjoined, and propounds them so as others might be apt to interpret them. By which way of procedure,

1. He showeth, That he will not be censorious in judging of his meaning, if he will not own these consequences; As charity to men, in the matter of their intentions and meaning, is very good, where it hath any ground to go upon.

2. He showeth, That it is but folly to jangle about words (whether it should be Jobs expressions or his) if the matter be kept in both expressions. See 1 Tim. 6.3, 4.

3. He teacheth, especially, That whatever men's meaning be, yet, they should guard against what may be mistaken in their very way of expressing their mind.

Secondly, We may look upon these words as pointing out Jobs faults to be refuted, and as they do let us see him to be a weak man, though his honesty appear in the midst of his weakness. And so the words do further teach,

1. However it be hard to judge of the state of men's persons; yet, best men may have foul faults, in their language, or other carriage, which ought not to be palliated or passed over, because the men are good; For, here he finds faults even in holy Job. So that it is the duty, even of good men, to be frequent in the study of their infirmities.

2. Men ordinarily do not easily discern their faults, nor are they easily convinced of them; For, Job had vindicated those expressions against the exceptions of his three Friends, and yet Elihu finds him faulty in them. Men of able parts, meeting with an unskillful Reprover, may soon acquit themselves of what he can say, whereby they do but ensnare themselves in an opinion that they are right. And therefore, in judging of our way, it is good to eye God and Conscience much, which would put an end to many debates.

3. However men carry in ordinary, yet, sore trouble and sharp trials may discover weaknesses in the best; For, it is in the time of Jobs trial that those faults are found. Trouble is a Furnace which will discover dross; and they who are not upon their guard then, will find the snare the greater. And as it is good to watch and mark our failings then; so we must be careful not to reject all as Reprobates whose weaknesses break forth at such a time: Only, whatever pity God have for the weakness of his Children under temptation; Yet, no humble man will give himself a dispensation to miscarry or prove weak.

4. Godly men do then most readily miscarry under trouble, when they look only to their own integrity who are afflicted, For, albeit men may lawfully maintain their integrity, yet Elihu, by citing Jobs expressions about it, v. 9. would intimate to him, that he had managed that cause ill, when he looked not more to God's Sovereignty, and to the remainders of sin in himself. It is needful that men under trouble have an eye upon their guilt and sin, even albeit God be but exercising their faith, and other graces; and where there is much sincerity, the sight of sin must not be lost, as Elihu tells him afterward. And when it is not so, men get sinful crosses, because they do not manage more cleanly trials well, Psal. 51.4.

5. Men do then manage their integrity ill, when, because they are sincere, they will not submit meekly to needful exercise and trial; For, herein did Job miscarry, while, looking upon his integrity, v. 9. he takes it not well that God exercised him as he did, v. 10, 11. Upright men should have no more to say against God's exercising of them, than if they had not such a testimony of their integrity; but they should rather bless God that they have that testimony to support them. A querulous and murmuring good Conscience, is, in so far, not good.

6. Men under trouble are apt to have hard thoughts of God, and his dealing; For, Elihu, by citing his words, v. 10, 11. doth intimate that he quarrels him for his complaints, as an injury done to God. It is not easy to keep up right thoughts of God in times of trial; and therefore men should be upon their guard as to that evil, and if they be kept free from it, they ought to acknowledge that they are preserved from a great snare.

7. Godly men cannot but be sadly affected when they find God opposite unto them, and watching over them, to mark their faults, and take all advantages against them; For, this his complaint (though he bitter in it, yet) testifieth his honesty, that he resents that as his great affliction. Men ought to try what affects them most in trouble, for thereby they may get a proof of their sincerity or unsoundness.

8. It is a very great mistake to suspect God of cruelty and severity towards his Children, under never so sad trouble; For, he quarrels Job that he should say, God sound occasions, and counted him for his enemy; For if it were so, it would have produced sadder effects than any he had yet felt. Godly men should mourn when they commit so horrid injustice against God, and should be convinced that they are in the wrong, when they hearken to such temptations, See Psal. 77.7, 8, 9, 10. And it is the greatest hast to bring us first to mourn for these miscarriages, before we be delivered out of trouble.

9. Though God's sharp dealing be a lesson ill to read, yet, it will not warrant men's quarreling of him, more than if they complained without the least probable cause; For, all those evidences, which he produceth; v. 11. are no proof, nor give him warrant to say, that God counted him for an enemy, v. 10. For even the saddest of dispensations will not prove his enmity against Saints, but they may consist with, and slow from, his love to them.

Followeth, to v. 31. the second part of Elihu 's Speech, or, his refutation of these assertions of Job; concluding this in sum, That there is no cause why a godly man should complain, or querulously seek a reason of such dispensations; Seeng God is not only Sovereign and absolute, v. 12, 13. but doth clearly speak more to men, by those lots, than they do well perceive or mark, v. 14, — 30.

In this Verse, we have, 1. Elihu 's general censure of Jobs speeches, intimating, That, whatever he was as to the state of his person, or in other things; Yet, in this he cannot but account him unjust, that (as was marked, Chap. 32.2.) he should so justify himself, as to complain of God's dealing toward him a righteous man; and that he should not only desire to argue with God (as is insinuated, v. 13.) upon that matter, but because he saw not a reason of God's dealing, therefore he will presumptuously conclude that there was no reason, nor could God give any reason for it; all which may be gathered from the following dispute.

2. We have the first Argument (whereby he refutes Job (propounded in general; Namely, That God is greater than man. Which is to be understood, not only in respect of his being, power, authority, &c. but also in respect of his holiness, wisdom, and every other Attribute. And albeit Jobs Friends made ill use of this Argument, to prove Job wicked; Yet, it proves Elihu 's conclusion strongly; Namely, That the best of men should be more humble than Job was, before, and under the hand of, so great a God, and in their pleading with him; and should defer more to his wisdom and holiness, than to their own. For whereas Job talked so much of his righteousness, and complained that he was afflicted, being such a man; Elihu answers, That God, who had afflicted him, was infinitely above him in the matter of righteousness, and every way greater than he; and therefore he should have been more sober in his discourses

From this Verse, Learn, 1. In clearing of marches betwixt right and wrong, or truth and error, men should not only make use of clear light and Arguments, but they should set affection on work also, and strive to put conscience to it, which would help much in debates; Therefore, before Elihu produce his Arguments, he begins with a sharp censure of Jobs injustice in this matter; Partly, that he may testify his own detestation of, and that he is not dallying with, such a fault; and partly, that he may rouse up Jobs conscience to go along with him in hearing his reasons, without which they would not readily take deep enough impression; For if men's eminent parts and abilities only be yoked together in dispute, they may debate a Controversy endlessly.

2. Great meekness, prudence and wariness, ought to be observed, in judging of men and their carriage; that as their goodness should not shelter their faults, so their faults may not unjustly bring their real goodness in question: Therefore doth Elihu here qualify his censure, In this (whatever thou art in other things) thou art not just; Intimating, that, as his being righteous could not justify or assoyl him in this his unrighteous carriage; So, he would not urge this accusation to invalidate the righteousness of his person. Of this, and other Rules to be observed in reproofs, see more on the preceding Verses.