Exposition of Job 32-24
Unless we answer home to the matter, and (as we say) hit the nail on the head, we have given no answer. We have not answered, unless we give a satisfactory answer. When the Respondent in Schools acquits himself well, The Moderator brings him off honorably, saying, Thy Answers suffice. Jobs friends had been answering long, and they made many long answers, but Elihu, the Moderator was forced to tell them, ye have not answered sufficiently.
Lastly, Elihu having heard all their answers, and finding that they did not reach a proof against Job, nor answer his reasonings and replies, he speaks himself.
Hence note.
Elihu would not do so, and the reason why he would not, is laid down in the next words.
Vers. 13. Lest ye should say, we have found out wisdom; God thrusteth him down not man.
In the former verse Elihu shown his own disappoyntment, while he waited upon others; I attended unto you (saith he to Jobs three friends) and behold, there was none of you that convinced Job, or that answered his words; Then follows, Lest ye should say, we have found out wisdom, &c. In which words Elihu proceeds with his Preface, that he might the more fairly fall into discourse with Job; for having told Jobs friends that he had waited in vain, for satisfaction from their answers or replies, they having not convinced him, either by solid reason, or by Authentic Authority and testimony, that he was so bad as they judged him to be; He adds, this I affirm.
That is, lest ye should say it boastingly, and cry victory against his afflicted man. The word is often used in Scripture to signify saying with boasting, or speaking in pride of spirit. The Baptist ( Math. 3.9.) tells the Pharisees, Think not to say within yourselves, we have Abraham to our father; his meaning is, do not speak of your pedigree boastingly nor proudly: that ye are Abraham's children will do you no good, unless ye are good, like your father Abraham, and do as he did. So here, Lest ye should (proudly) say, we have found out wisdom; we have found the mystery of the whole matter, we have found out the key, which unlocks this secret, or as M r Calvin's translater wittily as well as truly expresseth, We have found out the beane in the Cake, we say, Lest ye should say, we have found out wisdom; That is, that which will surely prove us wise men, and gain us the reputation of wisdom among all wise and knowing men. What their special resolve was, which they counted widome, follows in the close of the verse according to our reading, God thrusteth him down not man. But before I deal with that conclusion, I shall briefly note two things from those words, Lest ye should say, we have found out wisdom.
First, Man is very apt to speak boastingly, to have high thoughts, and then to utter great words of himself. Man is a proud piece of flesh, and a small matter will make him show his pride, and spread his plumes (like that naturally-painted bird) if not explicitly in words, yet his spirit will swell, and be puffed up with towering conceits of himself. The Prophet Habakkuk describes this temper ( Chap. 2.4.) He that is lifted up, his spirit is not upright in him; A proud spirit is always a false spirit. They who think highly of themselves, think themselves higher then they are. And 'tis a great argument that man is naturally very proud, because God hath given so many stops and checks to his pride, or hath made so many provisions against it. The very contrivance of the work of Redemption in that way by the hand of Jesus Christ, had this great design in it; For as the chief design in reference to man was his salvation (that was the ultimate end as to man) so there was another design in it, why God would save man that way, which the Apostle layeth down (1 Cor: 1.29.) That no flesh should glory in his sight; While God intended to give man glory, he took a course to cut off all glorying from man. God would not set up man again to work is own salvation, 〈1 page duplicate〉 〈1 page duplicate〉 lest he should be proud of his works. Though we are now called to work out our own salvation (Phil. 2.12.) yet it is wholly wrought by another; and we are there commanded to work out our own salvation with fear and trembling, not with presumption and boasting.
Again, How apt is man to boast of any good he doth? seeing he is not ashamed to boast sometimes when he doth evil, and of that which is evil, even of the lusts and lustings of his evil heart. ( Psal. 10.3.) The wicked boasteth of his hearts desire. And what good is there in the desire of a wicked man's heart? He (as such) can desire nothing, but what is worse then nothing, sin or vanity, and yet he boasts of it.
Yea, man is ready to boast, not only of evil done, but of his ability to do evil; They in the Prophet boasted that they were mighty to drink wine, and men of strength to mingle strong drink, (Isa. 5.22.) How do some please themselves that they are in power, only, because that gives them an advantage to oppress whom they please, or all those with whom they are displeased. David saw that spirit ruling and raging in spirefull Doeg whom he therefore checks, ( Psal. 52.1.) Why boastest thou thyself in mischief, O mighty man? The Apostle found those ( Phil. 3.19.) who gloried in their shame; That is, in sinful practices (even making their belly their God) whereof they ought to be ashamed. The Prophet spake of their like long before, ( Isa. 3.9.) They declare their sin as Sodom, they hide it not; As if it had been their ornament and their honor, their beauty and bravery to be wicked.
But especially if bad men do that which is good, they boast of it. A carnal man may for the matter do good; yea, he may have a zeal for God. Jehu said, Come see my zeal for the Lord, (2 Kings 10.16.) But Jehu desired more to have his zeal for the Lord seen, then to be zealous for the Lord. And so his was indeed zeal for himself, not for the Lord. The Pharisees did many good things, but they could not fo • bear boasting in the good they did; They do all (saith Christ, who knew not only what they did, but with what heart) to be seen of men, or to have praise with men. Yea, not only are evil men ready to boast of the good they do, but the temptation lies hard also upon godly men to do so, their hearts are often unduly transported, as with the thoughts of their gifts, parts, and graces, so with what they do through the gift of grace. Our very graces, much more our outward privileges, may be an occasion of boasting. Pride and boasting are weeds which grow up from the best and richest soil. 'It is rare to see any man rich in gifts and graces, and poor in spirit; poverty of spirit is the purest and truest riches of grace.
Secondly, As to the particular here spoken of, Lest ye should say, we have found but wisdom.
Note.
When he hath found out (though but supposed) wisdom, he cannot contain, he must cry it up. It is said of the old Mathematician, when (after long study and beating his brains) he had found out a Conclusion in Geometry, he ran about the City (as if transported) or ravished with this loud out-cry, I have found it, I have found it; and thus Jobs friends were ready to cry out, they had found, they had found out wisdom. There is indeed a very great temptation in the finding out or attaining of wisdom, to puff man up, and to make him vain-glorious. We have great cause to be humbled, that we have so little wisdom; and they that have any store (as they think) more then their neighbors, are in great danger of being proud of it. Knowledge puffeth up, (1 Cor: 8.1.) When the head is full, the heart grows high. Yet this is to be understood of literal knowledge, not of spiritual, or of knowledge when and where it is alone without grace, not of gracious knowledge. The more a gracious man knows, the more humbl • he is, because his knowledge shows him his own vileness and emptiness; but the more a carnal man knows, the more proud he is, became (while such) whatsoever or how much soever he knoweth, he knoweth not himself, nor doth he know anything as he ought to know it, as the Apostle speaks there at the second verse. And as mere natural men, so they who are but smatterers, or beginners in the ways of godliness, are also very ready to be transported with an opinion of their parts and knowledge. And therefore, the same Apostle gives it in charge to Timothy (1 Tim. 3.6.) that he who is called and received unto Office in the Church, should not be a novice; he means it not so much of one that is young in years, as of one that is young in the faith, a new plant in the Church, or one newly converted. And he gives this as a reason, Lest being puffed up (with pride he means) by being in such a function, or by having such reputation for wisdom and knowledge, as is requisite to a Go • pel Minister, he (which is a sad fall, if not a down-fall into utter ruin) fall into the condemnation of the devil. Not that the devil will condemn him for his pride, no, the more proud men are, the more the devil approves of them; nor is it the devils office to condemn, it is his office to execute; he is the executioner, not the Judge; and what ever he condemneth any man for, he will not condemn him for pride, no nor for any sin. So that when the Apostle saith, Lest he fall into the condemnation of the devil, it is as if he had said, Lest he be condemned for the same sin that the devil was condemned for, which was pride: And it was pride (for he is the right father of the Gnostics ) arising out of a high opinion, or conceit of his own wisdom, and knowledge. Zophar said ( Job 11.12.) Vain man would be wise. But is it an argument of a man's vanity that he would be wise? it is a man's duty to be wise, that's a good desire; why then doth he say, Vain man would be wise? The meaning is, Vain man would be in account for wisdom, he would be reckoned among wise men, or he desires more to be thought wise, then to be wise. A vain man, indeed, cannot desire any good, but in reference to some evil that cleaves to it; and upon that account he may desire to be wise. The first sin came into the world by an attempt to get wisdom, or by a proud thought in the hopes of attaining farther wisdom. The wisdom which our first parents sought for, was not wisdom to know God, for that is the most excellent wisdom, It is eternal life to know God; So then it was not wisdom to know God, but it was wisdom to be knowing as God which they affected, they would be high and lifted up above the rate of a creature in knowledge, and that was their ruin. And I shall show (in two things) why there is such a temptation in wisdom, or the reason why when we have found out that which hath a show of wisdom in it, we are so forward to applaud ourselves, & boast in it.
First, 'It is so, because wisdom is no common Commodity, as I may say; wisdom is but in few hands, if you consider the multitude of men in the world. Now that which few have, all who have it are ready to be proud of. No man is proud of that which is every man's; no man is proud that he is a man, or proud that he hath reason, because that is common to all men; but all men are not wise, all men are not learned, all men have not an improved wisdom, reason and understanding; that hath a peculiarity in it, and therefore of that many are proud.
Secondly, Wisdom is not only rare, but very useful, and (which reacheth this point more fully) very ornamentall; and how apt are we to be proud of our ornaments? A man is not proud of his ordinary Clothes, nor a woman of her every-day dress, but when a man or woman have their ornaments and Jewels on, their Gay-clothing and rich apparel on, then they are apt to be proud and lifted up, so it is in this case; Wisdom is like Gay-clothing, it is a Jewell, an ornament, and therefore man is under a temptation when he hath anything of wisdom, especially any eminency of wisdom about him, to be lifted up and despise others: yea, to arrogate great things to himself, and to presume that he can do no small matters with his brain, or the engine of his understanding. It is a great attainment to be full of knowledge, and full of humility, high in parts, and lowly in spirit; Lest ye should say, we have found out wisdom.
The Omnipotent doth Toss him not man, saith M r . Broughton The word signifies to toss a man (as it were) in a blanket, That is, to toss him as we please far enough from his pleasure, or to toss him in open view. As if they had said, see how the omnipotent tosseth this man; The Omnipotent tosseth him not man. There are two references of these words given by Expositors.
First, Some expound them as the words of Elihu. Secondly, Others as the words of Jobs three friends.
First, Lest ye should say, we have found out wisdom. I (saith Elihu ) say, God shall thrust him down not man. That's the principle by which I will deal with Job, and so thrust him down from that opinion which he hath of himself, and humble him, (that's the sense of the words (thrust him down) according to this interpretation) God shall do it and not man. Some of the learned insist much upon this interpretation; wherein Elihu is supposed making a great discovery of his humility, as not daring to undertake Job himself, but going about it in the strength and power of God; As if he had said, 'It is a work above or too hard for man to put Job off from that opinion wherein he is settled. To do this is a work worthy of God, nor can it be done by any power, but that which is properly divine. And seeing God is graciously pleased to use the ministry of man for the bringing about such works of Grace; far be it from me that I should arrogate and assume that to myself which God is pleased to work by my word. We may parallel this speech of Elihu with two o • her places of Scripture, which will give light to it. First, ( Gen. 42.16.) And Joseph answered Pharaoh, saying, It is not in me, but God shall give Pharaoh an answer of peace. When Pharaoh proposed to him his Dreams of the seven lean kine, and of the seven thin ears of Corn, Joseph professed it was not in him to expound them, but only in God; and that God would do it he wa • confident; God shall give to Pharaoh an answer of peace. I own no wisdom in or of myself, enabling me to resolve this question, or to open this secret; If ever I do it, 'tis God who doth it, not I; unless he reveal the secret unto me, I cannot reveal it unto thee. Thus also spake Daniel, (Dan: 2.27.) When all the wise men of Babylon were foyld, and gravel'd at the Kings proposal; The secret which the King hath demanded, cannot the wise men, the Astrologers, the Magicians, and the South-sayers show unto the King. They cannot do it; it is not put by way of interrogation, cannot they do it? but they cannot, by way of negative assertion; how then can it be done? or who can do it? He answers, But there is a God in heaven that revealeth secrets, and maketh known to the King Nebuchadnezzar what shall be in the latter days. As if he had said, As thy Magicians cannot, so I will not undertake to reveal the secret, but God both can and will, He will surely do it, yea, he is now doing it; the text speaks as of a present act, He maketh known to the King, &c. Thus (according to the exposition before us) Elihu sai h here, Lest ye should say, we have found out wisdom; I tell you plainly, I will not undertake him, and I am much assured ye cannot, therefore Let God thrust him down, let God deal with him, and conquer him, not I, not you, not man, not any man. If God will use me as a poor instrument to do it, I am ready, but the whole efficacy and power must be from himself. This carrieth a profitable and a holy sense; every good man ascribes the effect of all that he speaks in persuading others for good to the power of God. God must convert the sinner, not man, not the preacher; God must humble the proud, not man, God must cast him down from his high thoughts or cast down the high thoughts that are in him, not man; God must soften and break the hard heart, not man; in a word, 'tis God who both thrusteth man down by a gracious work of repentance and self-abhorrence, and raiseth him up by a powerful work of faith and holy confidence in Jesus Christ: when man hath done his best, he can do no • hing effectually, only God can. Whatsoever good man doth, God doth it in him and by him. Hence those creature-abasing and Christ-exalting questions (1 Cor: 3.5.) Who is Paul? and who is Apollo? but Ministers by whom ye believed, even as the Lord gave to every man. Paul puts a slight upon himself, and a slight upon all instruments, that the whole power might be of God, as he concludes ( v. 7.) So then neither is he that planteth anything, neither he that watereth, but God that giveth the increase. God only thrusts man down from his vain and carnal state, God only lifts him up unto a blessed and a heavenly state. This, you see, is an improvable interpretation, as the words are supposed spoken by Elihu.
But, I rather refer them to Jobs friends, being collected or gathered up by Elihu, as the issue of their whole discourse with Job. God thrusteth him down, and not man. This is it, that you mean (saith Elihu ) this is the top of your wisdom, the flower and Creame, the sum and substance of all your arguments. All that ye have said is reducible to this one position, God thrusheth him down, not man, and therefore he is a wicked man; This is the wisdom which ye glory to have found.
Now though we take the words as the sum of what Jobs friends had spoken, collected and drawn together by Elihu, yet there is some variety in opening the sense of them; I will but touch a little at what is offered by several Interpreters, and stay upon that which I conceive most proper to the place.
First, Some conceive that in these words an account is given why Jobs friends gave over speaking, or why they stood silent, either resolving to speak no more, or presuming they had spoken all; As if they had said, We have found out and concluded among ourselves, that 'tis most advisable for us, or our wisest way to say no more; you possibly think we can say no more, but we do industriously forbear to say anymore; why should we trouble him any further; God troubleth and vexeth him enough God thrusteth him down, therefore let not man; And therefore we think it our wisdom (having said this) to forbear and give him over, for we will not add affliction any longer to the afflicted. So that as the Apostle speaks concerning the repenting Corinthian (1 Epist. Cor. 2.6, 7.) Sufficient to such a man is this punishment which was inflicted of many, so that contrariwise ye ought rather to forgive him and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow; so Jobs friends (according to this Exposition) are brought in speaking the same sense; Sufficient to him is that punishment which hath been inflicted on him by one, even by God, so that contrariwise we ought rather to comfort him, lest he should be swallowed up with evermuch sorrow.
Secondly, Others give their meaning thus rigidly; We think it our wisdom to say no more, but to remit or give him up to God, as a man that is obstinate and will not be convinced. Elihu told them a little before that none had convinced Job; and here they are represented, saying, we indeed have left him to God, as unconvincible by us, and therefore, God must thrust him down, not man; there is a truth in this. Some men are so obstinate in their ways, though evil, and sti • fe in their opinions, though grossest errors, that there is no more dealing with them, such as these are past man's skill to recall or reclaim, they must be left to God. As in extreme dangerous cases of travel in child-birth, the good women sigh and give over, saying, This is not woman's work, we must leave her to the man; So in dealing with some men, after long labor and no success, we must even say, This is not man's work, he must be left to God, who alone can thrust him down, man cannot.
Thirdly, That which is, I conceive, chiefly intended, take thus; I (saith Elihu ) have undertaken after long waiting and expectance to show mine opinion, Lest ye should say, we have found out wisdom; That is, an argument so strongly concluding Job a wicked man, that no wise man can object against it. But what was that irreftagable argument, by which Jobs friends hoped to conclude him, and stop his mouth forever? Surely that which followeth in this verse, God thrusteth him down, not man; That Jobs friends laid the main ground-work of their hard opinion concerning him in the dealings of God with him, is evident by what hath been shown from many passages quite through the Book; All which may be resolved into the sense, now given, of this one, God thrusteth him down, not man, and therefore he is a wicked man,
Hence observe.
Every affliction is from God, but some are more from God. As God is more visibly seen in the lifting up of some men, so in the casting down of others. Every man that is lifted up, is lifted up by the hand of God; 'It is the most High, who one way or other, setteth any man on high; but in setting up some men on high, his workings are so high, that every man may see them and say, The finger of God is there, the hand of God hath done it. 'It is thus also in thrusting men down; every affliction, every thrusting down, is from God, there is a hand of God in it; for as Eliphaz spake ( Chap. 5.6.) Affliction comes not forth of the dust, nor doth trouble spring out of the ground. Whence then are troubles? Surely they drop down from heaven; they are from the earth as to the contracting of them, but from heaven as to the contriving of them. Yet there are some troubles which fall from heaven more apparently then others do; That is, there is more of God, more of the hand of God in such a dispensation, then there is in others, though there be a hand of God in everyone: therefore say Jobs friends, God thrusts him down, and not man; this man's afflictions are mighty strokes from heaven. For though God hath raised up and used instruments against him, yet himself hath appeared most against him.
Secondly, Observe.
That was the scope of Jobs friends, This is, say they, an undeniable argument, that the man is wicked, because there is such an eminent hand of God upon him. This was the foundation upon which they built all their several censures of him, yea, their hardest sentences against him. And there is a fair probability in this way of arguing upon sour Considerations.
First, It may be urged, thus; God is just, (men indeed are often unjust and unrighteous in the evil which they bring upon others; but God is just) and therefore he would not lay his hand upon any man in this manner, unless he were a wicked man. Surely his iniquity hath found him out, whom the hand of God hath thus found out.
Secondly, God is merciful, he is gracious, ( Lament. 3.33.) He doth not afflict willingly, nor grieve the Children of men. Now, if God hath declared himself so unwilling to grieve the Children of men, surely, when we see him so willingly grieve a man, as he hath grieved this or that man, may we not say, he is a wicked man? Judgment is called God's strange work, but in judging some he acteth as if judgment were his proper work, as if he were in his Element when he is laying heavy strokes on their backs; therefore may we not conclude such among the wicked?
Thirdly, God is wise; he cannot be deceived concerning any man; therefore there is some great reason why he afflicts, and what reason can more probably be given of a great affliction, then some great sin? As God is so true that he will not deceive any man, so he is so wise that he cannot be deceived in any man. He cannot miss his mark, nor fall upon a wrong subject in his dispensations; therefore we have fair warrant to say, that a man against whom God appears so much, appears very foul to him, what ever fair appearances he may have among men.
Fourthly, Take this Consideration also, when men afflict their brethren, they often do it either out of resolved malice, or in heat of revenge; but God cannot do it with such a spirit, nor from such principles; The highest acts of revenge in God, are but the awards of Justice. Again, Men will afflict others out of envy, or to ease themselves; as the Apostle speaks of parents chastening their children ( Heb: 12.9, 10.) We have had fathers of our flesh, which have corrected us, and we gave them reverence, shall we not much more be in subjection to the father of spirits and live? For they verily for a few days chastened us after their own pleasure, or (as that text may more clearly be rendered out of the original Greek) as it seemed good to them, or as they thought good; As if he had said, They will do it upon their natural prerogative, or the right of paternity, without giving any account; Yea, a father will afflict and chasten his child sometimes (in another sense) for his pleasure; That is, to vent his passion, and ease himself: but God never chasteneth us in passion, no • ever purely upon prerogative, but with a respect also to our spiritual (which is the best) profit, and for our good. Now among the good things which God aimeth at in afflicting any man, this is nor the least, the purging out of his evils. And therefore when we cannot ascribe the chastisement of man to man, but to God alone, 'tis a witness against him, at least, it draws a suspicion upon him of some great sinfulness lodged in him, or sinful ways walked in by him.
Thirdly, Observe.
'It is one principal scope intended by Elihu in this discourse, to show that there were other causes & reasons of God's afflicting Job, or any man else besides him. And that we should not make Conclusions, that the greatest sufferers, are the greatest sinners. For first, though indeed God threateneth to punish the wicked, who willfully transgress his Law, yet he afflicts many, without respect to wickedness. Secondly, though God threatens the wicked only or chiefly at least, yet he reserves a liberty to try the innocent; yea, as Job saith in the 9 th Chapter, He laughs at the trial of the innocent; And therefore the most innocent are most tried. I have had occasion more then once to show why they are most or so much tried. First, for the exercise of their faith; Secondly, for the improvement of their patience; thirdly, to humble them; Fourthly, sometimes to set them up for examples to others; as the Apostle James speaks ( Chap. 5.10.) Take my Brethren, the Prophets, who have spoken in the name of the Lord, for an example of suffering affliction and of patience. The Prophets have suffered affliction, and God hath let them suffer, that they might be patterns of suffering; and 'tis so in many other instances; Fifthly, God doth it to mortify their corruptions; Sixthly, to prevent future transgressions, he hedgeth up their way with thorns; Seventhly, to discover or gain a testimony of their sincerity. They serve Christ to purpose, who can suffer while they serve, and bleed under his cross, while they sweat under his yoke. Surely then, there is no concluding against any man that he is a son of Belial, or hath cast off the yoke of Christ, because Christ burdeneth him with his cross. Yet this was the great Maxim, which Jobs friends insisted upon, He must needs be a wicked man, because the Lord had thrust him down, not man.
But when we see good men thrust down by the hand of God, there is a better use to be made of it, then to judge them, and that is to be watchful over ourselves, lest we put a rod into the hand of God to chasten us, or a sword into his hand to wound us. For as Christ spake ( Luke 23.33.) If it be thus done to the green tree, what shall be done to the dry? If Christ suffered so much, who was a green flourishing fruit-bearing tree, what may we who are dry and barren trees? Or take the mere sons of men, some of them comparatively to others, are as green trees flourishing in grace and holiness, who yet are under sore affliction; and if this be done to a green tree, what shall be done to those who are but dry barren fruitless trees, yea, trees that bring forth evil fruit. The Apostle (1 Pet. 4.17.) gives a suitable caution; If Judgment begin at the house of God (he does not say at the Temple of Idols, But if it begin at the house of God) what will the end be of those that obey not the Gospel! Let others look to it when they see God afflicting his people, when they see God bringing such troubles into his own house, what troubles may they expect, who are indeed but a den of thieves, and whose houses are, yea who themselves are as a Cage of unclean birds? Thus we see the great argument disproved, which Jobs friends used to prove him wicked, because God did thrust him down, not man. And, saith Elihu, this is it you say and boast of, as your wisdom; but indeed you have not convinced Job, no not by this. What you have taken for a demonstration, is but a fallacy. And though I might wave mine own trouble in showing that it is so, because I am not the man (but ye are the men) to whom Job hath shaped his whole discourse, yet I cannot forbear to do it, only I promise you, I will not tread in your steps, nor take up your method in doing it. That's the sum of the words which follow.
Vers. 14. Now he hath not directed his words against me, neineither will I answer him with your speeches.
In this verse Elihu speaks Negatively in two things; First, He tells us, that Job had not spoken professedly, nor directly to him. Secondly, he tells us, how he would not deal with Job; that is, not as his friends before had done.
As if Elihu had said, I confess I have not been at all spoken to all this while, unless in common with all the Auditory, and therefore might well enough look upon myself as unconcerned in this matter.
The word here used to direct, hath a great elegancy in it, and may be an allusion; First, to an Archer who aims at, or directs his arrow to the mark. Secondly, to a Warrior, especially a Commander in war, who sets his men in battle array against the enemy; As if Elihu had said, Job hath not aimed at me, nor hath he ordered or set his words in order to opprsse me. Job hath not drawn up his forces, nor set himself in array against me, but against you; And so perhaps that hate and bitterness of spirit, which you have contracted by this long-continued debate with Job, hath given you occasion prudently to withdraw, and forbear the entertainment of any further discourse with him. Yea; possibly ye are now fallen into a deep contempt of him, as a man forsaken of God, and therefore to be no more dealt with by man. But there is not the like reason for me to forbear speaking with him; seeing as he hath not at all opposed me, so I am not at all disturbed in my own thoughts about him, nor is my spirit imbittered with any unidictive motions against him; and shall therefore enter the lists of this disputation, with a peaceable and quiet mind; or rather I shall (being a person every way unprejudic'd) do my best endeavor to moderate and compose this great difference between you. Now he hath not directed his words against me, &c.
Hence note.
They should be drawn up like a well disciplined Army, in rank and file. Confusion in words is as bad as confusion in things; Some heap up words, but they do not rightly dispose nor order them; all they speak is out of joint or frame. As a multitude or rout of men, doth not make an Army; we may see ten thousand men together, and yet no Army; why? because they are not in order or method, they are not under Discipline, and so they are but a confused throng, not an Host of men. And thus a great many words huddled and thronged together, are of no more force nor use, then a number of men without order; Method is very good in everything we do, especially in what we speak; A speech rightly ordered, is like an Army rightly marshaled. A word fitly spoken, fitly as to the season of it, and fitly as to the jointing and disposing of it (we may take in both in that place of Solomon, A word fitly spoken) is like apples of gold in pictures of silver.
There is another thing considerable in this former part of the verse, Elihu (as was lately intimated) spake thus to show he came to the dispute unprovoked; He hath not directed his words against me; he hath not touched me. Ye indeed have been provoked by his words, he hath touched you often and often to the quick, and this hath made you touchy, angry and passionate, and you have grown into heats; but because he hath not directed his speech against me, therefore I shall come upon the stage, and enter this dispute with much coolness and temper. In a word, I bring no passion against his person, as you (being stung by his words) have done.
Hence note, Secondly.
That's it which Elihu would have Job persuaded of; we use to say, Speak when you are spoken to. Then surely we are not to speak otherwise, then we are spoken to; we must not give railing for railing, much less may we rail when railing is not given.
One of the Ancients Commenting upon this text, saith, Elihu discovers pride in this speech, He hath not directed his speech against me; As if Elihu disdained to take notice of what was spoken to them; which (saith he) is the humor of a proud man; who looks not upon himself as engaged by anything spoken, unless you speak personally and directly to him; whereas Christ speaking personally to his Disciples only, would yet have all men see themselves spoken to ( Mark 13.34.) What I say to you, I say to all, watch. Elihu should have taken what Job spake to his three friends, as spoken to all that were present, and so might well enough have spared this complement, as my Author conceives. But I pass that as a curiosity; Especially because it appears plainly enough, that Elihu, though the words were not spoken directly to him, yet did take himself to be much concerned; and therefore riseth up as a Moderator in this Controversy between Job and his three friends. He hath not directed his words against me.
I will not go your way, nor follow your example in this undertaking; I shall proceed upon other principles, and use other medium's then ye have done; such, I hope, as will be found much more effectual, and attain their end. We may take these words;
I will not answer him with your speeches, two ways; First, as their speeches had too little light of reason in them; Secondly, as their speeches had too much fire of passion in them. As if he had said, I will use milder words and stronger arguments; I utterly disapprove the course you have taken with him; and therefore I will neither insist upon your theme to condemn him for an hypocrite, nor use your argument to prove it, because God hath thus sorely afflicted him; for I hold that a mere Sophism. I will not answer him with your speeches; That is, with speeches which have so much passion, and so little true reason in them, as to the point in hand. For though Jobs friends had spoken many things of much weight and reason considered abstractly, or in Thesi, yet when it came to the hypothesis, as appliable to Jobs special case, then their speeches had little or no weight in them. So that in this profession Elihu seems to promise these two things.
First, That he would use stronger arguments then they had done; I will not use yours, that is, weak ones, I purpose to come better prepared to the Combat then you; For though Elihu doth sometimes use such arguments as they, yet he doth not use them to their end to prove that Job acted rebelliously, or like a wicked man against God, as they did: but to show, that he carried himself too highly, or over-confidently towards God. And this (as it appears by the issue) took more upon Job then all his friends hard suspicions, charges, and accusations. This humbled him, this silenced him; he had nothing to return, but sat down convinced; and therefore Elihu dealt with him in more strength of reason and divine authority then they had done.
Secondly, When Elihu saith, I will not answer him with your speeches, he seems to engage that he would deal mildly, with him, or without passion; he would not use bitter words, but debate and argue the matter gently and meekly. For though Elihu gave Job many severe reproofs, yet always in a more friendly manner, not to prove that he had done wickedly, but to convince him that he had spoken overboldly; or that while he was so zealous to defend his own innocence, he sometimes intrencht upon the sovereignty of God, in his eager and earnest desire of pleading his cause before him. And surely it was but need that Job should have a man of a milder temper sent in to speak to him, else his spirit might have been quite over-whelm'd and sunk. Nor was it without the special hand of God, that after this poor afflicted soul had been so hardly used, and so grievously censured by those rigid disputants, he should at last mere with a man more meek and compassionate, in some measure, to mitigate and allay his sorrow.
First, In that Elihu saith, I will not answer him with your speeches.
Observe.
We must not either act or speak by example, but by rule, or by example only so far as it answers the rule. 'It is dangerous treading in their steps who tread awry. When Paul found that Peter did not go right, he was resolved not only not to follow him, but to reprove him ( Gal. 2.14.) Thus saith Elihu, here I will not write after your Copy, nor take up directions from what you have done, for I see you have gone and done amiss.
Again, When Elihu saith, I will not answer him with your speeches.
Note Secondly.
Some pin their opinion upon the sleeves of others, and they will be just of the judgment of such a man; what he saith, they will say. As some expect that everyone should be of their Judgment, and say as they say; they are many Masters (which the Apostle James forbids, My Brethren, be not many Masters, do not take upon you to give the rule to all others, some are proud at this rate, they think themselves able to give the rule to all men) so not a few are so easy, that presently they will take up anything as a rule from any Master; whereas we should not be so apt to follow, but labor to have the Judgment or reason of things in ourselves, rather then to take it up upon trust. When Luther was much troubled about the dealings of God in the world, to see how matters went, and was saying within himself, Surely it were better things were carried thus and thus; while Luther (I say) was thus troubled, he thought he heard this word of reproof from God; O Martin, Martin, I see thou art very wise, thou canst give rules, even to God himself, but I am not a God easy to be led by men. I will not take thy Counsel, though I see thou hast an honest heart in what thou counsellest. I have a way of my own, and I will have my own way, though the world, yea, though good men, and my own faithful servants are grieved and mourn at it. Man would appoint to God himself, but God will not model matters by man's wisdom, nor in his way. Thus in the present case (I only allude) it is not good for us when we hear what others say, presently to receive it, or take the impression from them; and so answer in their words, or vote their opinions, though they are wise and good men; Elihu takes the liberty to dissent, as in his opinion, so in his Method of proceeding with Job, I will answer, but it shall not be with your speeches, I will take my own course.
Thirdly, Note.
Elihu observed where they missed as to the matter in hand, he observed also wherein they missed, as to the manner of proceeding; and he observed both well, and wisely to avoid the like inconveniences; and thereupon professed, I will not answer him with your speeches.
Fourthly, Note.
There is no convincing others with wrath; The wrath of man (saith the Apostle) works not the righteousness of God, (James 1.20.) That is, wrath will never bring about nor effect those righteous things, or ends, which God would have us aim at. The wrath of man puts him quite out of the way of righteousness, both out of the way of right speaking, and of right acting. To show much reason, and little passion, is our wisdom. So the Apostle gives the rule (2 Tim: 2.26.) The servant of the Lord must not strive; he doth not mean it of bodily striving; As if he had said, he must not be a fighter. As when the Apostle saith (1 Tim: 3.3.) A Minister must not be a striker; It can hardly be thought he should intend only, if at all, that Ministers should not be like grossly boisterous men, who are not so much as Civil in their behavior; surely such are far enough off from a fitness to be received into the Ministry; therefore some expound the Apostle to the point in hand, he must be no striker with his tongue in passion, anger, and wrath, no word-striker. There is great striking, yea, wounding with words. Though Ministers must strike and wound with the authority of God, yet not with their own animosities. They must wound the consciences of sinners, with the Word and Spirit of God, but not with their own wrathful spirits; such strikers they may not be, nor may the servant of the Lord strive thus, but be gentle to all men, apt to teach, yea, patient in teaching. It is a great exercise of patience to teach, with line upon line, precept upon precept; When we see little received or heeded, yet to insist upon it, this is patience; In meekness instructing such as oppose themselves, if God peradventure will give repentance to the acknowledgement of the truth. As the Apostle James exhorts ( Chap. 1.21.) to receive the word with meekness; that's a most necessary rule in hearing the word; for many times the hearer is in a passion, there is such a storm in his bowels that he cannot hear to purpose, therefore if any would receive the engraffed word, they must receive it with meekness. I say also the word should be given out or spoken in meekness, though not with coldness; I do not say with coldness or with a slightness of spirit, but with meekness. And the truth is, mild speaking or meekness of speech (as to the spirit and conscience of the hearer) is not only most comfortable, but most prevailing. Meekness should be shown, even where there is the greatest zeal; and zeal then prevails most, when there is most meekness in it. The Apostle Jude saith, Of some have compassion, making a difference, others save with fear; That is, save them by preaching that which may make them afraid, scare them out of their sins; but yet still this is to be done in a spirit of meekness. ( Gal. 6.1.) If any one be over-taken in a fault (what then? rail on him, rage against him, and revile him, no, but saith the Apostle) ye that are spiritual, restore such a one with the spirit of meekness; considering thyself, lest thou also be tempted. Bones must be set (to that the word which we translate restore alludes) with a tender hand. Those three things which are required in a good Surgeon, or Bone-setter, are as necessary in a reprover, or in him that would reduce another from the error of his way. First, He must have an Eagles eye, to discern where the fault or failing is. Secondly, A Lions heart, to deal freely with the faulty, how great soever they are. Thirdly, A Ladies hand, to use them gently and tenderly. All which will more fully appear, while
Lastly, From the example of Elihu, we collect and learn, that a good Moderator or composer of differences, must avoid five things. First, slightness of spirit and of speech. It is not good to speak lightly of little things, but it is a shame to speak lightly of great things. Weighty matters must be handled weightily, and we should put not a little finger, but our shoulders to them! Secondly, passionateness of spirit and of speech, must be avoided. That which hinders reason, had need be shut out while we are reasoning. What a contradiction in the adjunct is it, to hear of an angry moderator? or to see a man set himself to compose differences between others with a discomposed spirit of his own. Thirdly, partiality in speaking, or the favoring of a party must be laid aside; for as Elihu did not spare to tell Jobs friends their own, so neither did he spare to tell Job his own, he was not partial on either side. What can be imagined more uncomely, then that he who stands between two should lean to any one? or that he who comes to be an umpire or a Judge, should make himself a party or an Advocate. Fourthly, he must avoid timorousness, and not be daunted with what man shall say or can do against him, while he is doing his duty. The fear of man is a snare (saith Solomon ) That man had not need be in a snare himself, whose business it is to bring others out of the snares of error, whether in opinion or in practice. Fifthly, he must beware of an easiness to be drawn aside, either by the persuasions or applauses of men. A Judge between others must keep his own standing.
Thus far concerning these two verses, wherein Elihu is still carrying on his Preface, to prepare Job to receive attentively what he had to say. In the next place, Elihu turning to the standers by, signifies to them in what condition he found Jobs friends.
JOB. Chap. 32. Vers. 15, 16, 17, 18, 19, 20.
They were amazed, they answered no more, they left off speaking.
When I had waited, (for they spake not, but stood still, and answered no more)
I said, I will answer also my part, I also will show mine opinion.
For I am full of matter, the spirit within me constraineth me.
Behold, my belly is as wine which hath no vent, it is ready to burst like new bottles.
I will speak, that I may be refreshed: I will open my lips and answer.
ELihu had spoken of his friends silence before, and here he returns to it again, with a further addition and aggravation.
Vers. 15. They were amazed, they answered no more, they left off speaking, &c.
There are two opinions concerning the person who spake these words. First, Some refer them to the writer or penman of this Book, but I rather take them as the words of Elihu himself.
The root signifies to be affected with a very passionate and strong fear, even such a fear as they are arrested with who flee or fall before their Enemies in battle. So the word is used ( Jer: 50.26.) A sword is upon her mighty men, and they shall be dismayed. Dismay or amazement, is the displacing, at least the disturbing of reason it self; Elihu shows how unable and unfit Jobs friends were to argue with him any further, seeing upon the matter, they had lost the use of their reason, and were as men crack-brained, or broken in their understanding. They were amazed.
Speech was departed from them; there is a twofold Exposition of that speech (they left off speaking) Some understand it passively, like that ( Luke 12.20.) This night shall thy soul be required, or taken from thee; thou shalt not freely deliver it up, but it shall be snatched from thee; So here, their speech was taken from them; or by an unanswerable conviction, silence was imposed upon them. Mr Broughton renders; They do speak no more, speeches be departed from them. How can they speak from whom speech is departed.
We translate actively, they left off speaking, as implying a voluntary act, they gave a stop to themselves; either they were not able, or it was not fit for them to say anymore. The Hebrew is, They removed speech from themselves, and so became as silent as if they could not speak at all. They were as mure as fishes. The following verse being of the same sense, I shall open that before I give the observations from this.
Vers. 16. When I had waited (for they spake not but stood still, and answered no more)
Job waited hoping they would speak somewhat worthy of themselves, worthy of that opinion and reputation which they had in the world for wisdom, but they deceived his expectation, He could not have nor hear a word more from them. This Elihu puts into a parenthesis (for they spake not, but stood still, and answered no more) He useth many words to the same purpose, to show that there was somewhat extraordinary in their silence; They spake not, their tongues stood still. As speech is the image of the mind, and from the abundance of the heart, so it is by the motion of the tongue. If the tongue stand still, discourse is stayed. Their mouths were stopped, as being either unable or ashamed to urge their accusations and arguments any further. They stood still and answered no more. It is said of those forward accusers of the women taken in adultery ( John 8.9.) That being Convicted by their own Conscience, they went away one by one; they shrunk away, having not a word to reply; And so did Jobs friends, who while they stood still, carried it as men unwilling to be heard or seen anymore upon the place. They were amazed, &c.
First, Hence note.
Where wondering begins, disputing ends. They were amazed, they answered no more.
Secondly, Note.
Eliphaz said ( Chap: 4.2.) Who can withhold himself from speaking? He was so forward that he could not be kept from words, but now he had not a word in his keeping, speech was withheld, or departed.
Thirdly, Note.
God will supply both matter and form, arguments and words, to confirm his own truth; they who are in the right, shall not want reason to back it: but they who are in the wrong, may quickly find a stop, and have no more to say. The Apostles were weak, because unwilling in a bad cause (2 Cor: 13.8.) We can do nothing against the truth, but for the truth; and they who are willing to be against the truth, shall be weak and not able long to do anything against it (They spake no more) As God gives a banner, (that is, outward power) to them that fear him, that it may be displayed, because of the truth (Psal: 60.4.) So he gives wisdom and understanding (that is, inward power) for the maintaining of the truth. In thy majesty ride prosperously because of the truth (Psal: 45.4.) As Christ who is truth, and the giver forth of truth, so they who are undertakers for truth, shall ride and prosper. Truth may be borne down by power, and out-faced by impudence, but it cannot be overcome. Never fear to undertake a good Cause; and ever fear to undertake a bad one, for it will be slur'd at last. Truth may be opposed, but truth-defenders shall never be ashamed, nor want a tongue to speak for it. Christ ( Math: 10.17.) warns his Disciples what entertainment they were like to find in the world; They shall deliver you up to Rulers, ye shall be brought before Governors and Kings for my sake; But he withal encourageth them; Take no thought what ye shall speak, or what ye shall answer. For some might say, What if we should be called in question for the truths of the Gospel? we are willing to burn for them (as that Martyr said) b • t we fear we cannot dispute for them. Well, saith Christ, take no thought what you shall speak, for it shall be given you in the same hour. God himself by his Spirit will prompt you, he will whisper such things into your ears, as all your opposers shall not be able to gainsay. Indeed we see some men of corrupt minds, and reprobate concerning the truth (as the Apostle gives their Character) who have courage enough to set forth lies, and slander the truth, who strain their wits to the utmost, and (as the Prophet speaks, ( Jer: 9.3.) bend their tongues like their bow for lies. But let them remember what the Apostle said of such as they (2 Tim: 3.8.) Now as Jannes and Jambres withstood Moses, so do these also resist the truth; but ( v. 9.) they shall proceed no further, for their folly shall be made manifest to all men; That is, shortly all shall see that these men have but played the fools: we may say of all those who hold wild taunting opinions, they shall proceed no further, though they act highly against the truth now, yet stay but a while, and they will have nothing to answer or return, they will have emptied their quiver, and quite spent their powder, you shall hear no more of them.
From that 16 th verse, where Elihu addeth, I waited (for they spake not but stood still, and answered no more)
Observe, First.
It is good to wait; God himself is not hasty upon us, he waits to be gracious, and we must wait our season to be serviceable; Elihu did not presently engage. The providences of God, and the Exigency of things, must put us on, we must not put ourselves on. Christ tells us ( Math: 9.38.) The harvest is great, and the laborers few, pray therefore the Lord of the harvest that he would thrust forth laborers into his harvest; he doth not say, pray that laborers would thrust forth themselves into the harvest, or run into it before they are sent, but pray the Lord of the harvest that he would thrust forth laborers; that is, that he would powerfully incline their hearts to the work, whom he hath fitted and prepared for it. And as until we are, at least, both competently prepared, and fairly inclined to that or any other good work, 'tis best for us to wait; so when once we are prepared and inclined, 'tis best for us, without delay, to set upon the work; Elihu did so, as appears in the next verse.
Vers. 17. I said also I will answer my part, I will show my opinion.
Now Elihu addresseth to his work, his duty; and in this with the verses following to the end of the Chapter, we have, first, his resolvedness to speak, I said I will answer for my part, &c. Secondly, his ability, readiness and furniture to speak ( v. 18.) For I am full of matter, &c. Thirdly, we have the motives that pressed him to speak, or that he was exceedingly pressed to it in the latter end of the 18 th verse, as also v. 19, 20. My spirit within me Constraineth me. Behold my belly is as wine which hath no vent, &c. I will speak that I may be refreshed. Fourthly, in the two last verses, he tells us what caution, yea what conscience he meant to use in speaking ( v. 20.) Let me not I pray you accept any man's person: neither let me give flattering titles unto man, &c.
Now you have done, I will begin; those words, I said, are not in the Hebrew text explicitly, yet are well understood. I will answer for my part, that is, (as some conceive, the force of the phrase) I will answer with my strength, and might, I will put my shoulders to it; but better Grammarians conclude, that the word imports, A man's share or portion in any work to be done, rather then the strength which the workman useth or puts forth in doing it. And so the sense is plain, as if Elihu had said, they have done their part, they have gone to the utmost of their line; now I see it falls to my turn to speak, and I will do what falls to my turn, I will answer also for my part.
We had these words in the negative at the 6 th verse; There Elihu said, I was afraid and durst not show you my opinion; But here, as also before ( v. 10.) Elihu had taken courage and was resolved to show his opinion. I shall not stay upon any opening of this clause, only I shall note two or three things briefly from it; as connected with the former verse. There we had Elihu waiting, here we have him purposing to speak.
Hence note.
It was long ere Elihu ventured to speak, but when he did, he did it to purpose and with full effect. That which comes from our own heart, is most like to take upon the hearts of others; they speak as much from their hearts as with their tongues, whom we see long waiting before we hear them speaking. And therefore, it is not good, no not for good speakers, to be speaking before they have been waiting; many through hast bring forth untimely births, and unripe fruit; Elihu could say, I have waited, before he said, I will answer for my part.
Secondly, Note.
I will answer for my part (saith Elihu ) or my turn is come to answer. The Apostle Paul gives this rule at large (1 Cor: 14.28, 29, 30.) He would have no Interruption, no confusion in Church-meetings, or Church-speakings.
Thirdly, When he saith, I will answer also for my part, I also will show mine opinion.
Note.
It is good to be doing our part, and showing our opinion where we may be useful. Some love to act other men's parts rather then their own, and to intrude into Provinces which are not theirs. But whatsoever our hand finds to do (as Solomon speaks, Eccl: 9.10.) that is, whatsoever is, as Elihu here calls it, our part, that we should do with all our might. More was given about using our talent and showing our opinion at the 10 th verse of this Chapter, whether I refer the reader.
Fourthly, Elihu was here but an auditor, not a disputant, not a party, he came in only upon the by; yet having received a word he utters it.
Hence note.
Or we should take all occasions and seasons of doing good by our words as well as by our works. As it is not good to out • un providence, so to neglect or foreslow it is not good.
Lastly, Observe.
It is a proverbial speech among the Hebrews; Where there is not a man, there be thou a man; That is, if we see any unable to carry on and go thorough-stitch with the work before them, we should lend a hand to help and supply them; thus saith Elihu, I will answer for my part, I also will show mine opinion. And it seems (by that which follows) Elihu did so, not only to answer his duty, but to empty and ease his spirit. For
In the 18 th , 19 th , and 20 th verses, he gives us that further account of his interposition about this controversy.
Vers. 18. For I am full of matter.
Yea I am under a mighty Constraint; there is a kind of force upon me, The Spirit within me Constraineth me.
The Original is, I am full of words; yet of more then words, as appears in the following part of this Chapter; therefore we translate, I am full of matter; that is, I am full of such words as are material; words of truth, words of soberness: I am full of such words as will carry with them a Conviction home to thy Conscience O Job, & silence all thy complaints. Or as if Elihu had said to Job's friends, Though ye have spent your store upon Job, yet I have store and plenty by me to spend upon him. Thus he reflects upon them as scanty and short in their undertaking; your Lamps have spent their oil, you have emptied your vessels; so have not I, I am full of matter.
The text is; My spirit in my belly Constraineth me. Master Broughton renders, My bellies spirit doth press me: The Seventy render, The spirit of my belly destroyeth me. A Greek translater saith, My spirit within me sets me on fire, or, I am all in a flame. The word which we render Constraine, signifies to press very sore ( Judges 14.17.) And it came to pass the seventh day, that he told her, because she lay sore upon him, or constrained him.
It may be questioned, whose spirit, or what spi • it it was that Constrained Elihu?
Some Expound it of the Spirit of God; he dictates both words and matter to me. Master Calvin seems to Comply with this Exposition; God hath printed such a mark in the doctrine of Elihu, that the heavenly Spirit is apparent in his mouth; God (saith Elihu) hath put his Seal to what I have to say, therefore do not receive it as the word of a mortal man, the Spirit of God Constraines me. Paul useth a word in the Greek of like significancy (2 Cor. 5.14.) The love of Christ Constraineth me, it presseth and overbeareth me; I am not able to get out of the power of it.
Again, Others understand it of his own spirit, yet acted by the Spirit of God ( Prov: 29.11.) A fool uttereth all his spirit; we translate, all his mind; the spirit pressing Elihu was his mind carried strongly or resolvedly bent upon this business. The strong inclination or disposition of a man's mind to anything good or bad, is in Scripture language called his Spirit. The Spirit within me. The Hebrew is,
The spirit of my belly; Which form of speech notes only that which is most internal, or lieth closest within us. Solomon saith of the words of wisdom ( Prov: 22.18.) It is a pleasant thing if thou keep them within thee; The Original is, in thy belly. (John 7.38.) Out of his belly shall flow rivers of living water; That is, out of his inward man; there shall be a spirit in his spirit (for this Christ spake of the Spirit which should be given) and the same word is used of the wicked man ( Job 15.35.) His belly (that is, his mind or understanding) prepareth deceit. And Solomon (Cant: 7.2.) speaking of the Church, saith, Her belly is like an heap of wheat set about with lilies; That is, she is big with holy thoughts and conceptions, as a woman great with child, ready to be delivered. A gracious heart is continually meditating and conceiving holy things, which it brings forth, and is as it were delivered of, upon any good occasion. The spirit within me Constraineth me.
What Elihu had thus spoken in plain terms by way of assertion in this verse, he illustrates by way of similitude or allusion in the next.
Elihu prosecutes the same thing in another way; and to show how troublesome it was to refrain speaking any longer, his thoughts being not only too many, but too working to be enclosed in so narrow a room as his own breast, he compares them to wine, or to new wine, which will either find or make its way out.
The whole similitude is exceeding elegant, First, he compares his thoughts, or the matter he had in his mind to wine. Secondly, he compares his soul or spirit to bottles, his inward man was the vessel that held this wine. Thirdly, he compares his long silence to the stople or Corke of the bottle. Fourthly, he compares that trouble and grief of mind which this forbearance to speak brought upon him, to the working which is in a bottle so stopped, or having no vent. Fifthly, he compares his intended speaking to the opening of the bottle which gives it vent.
The Chaldee Paraphrase saith, as new wine, which is full of spirits, and being stopped is ready to break the bottle; which shows the mighty force which Elihu's thoughts had upon him, they would out, there was no stopping of them. Christ saith, ( Math: 9.17.) No man putteth new wine into old bottles, but men put new wine into new bottles; why? because they are stronger, and so more fit to preserve the wine; My belly is as wine.
The word which we render bottles, is never used in Scripture elsewhere in this sense, but it is often used to signify Wizards, or such as have familiar Spirits ( Isa: 8.19. Isa: 29.4.) because they who used those hellish arts by compact with the Devil, did speak out of their belly, & so as it were, out of a bottle. Now, saith Elihu, My belly is as new wine that hath no vent, and it is ready to burst like new bottles; even new bottles will break, unless the new wine have some vent. And because though new bottles be stronger then old to keep in wine, yet the wine may be so strong as to break them, therefore Elihu here-by shows that his desire or necessity of speaking was so urgent upon him, that though he should strengthen himself, yea strive with himself as much as he could to refrain from speaking, yet speak he must.
Observe, First.
Secondly, Observe.
There was not a drop more to be squeez'd out of Jobs friends; but Elihu was a full bottle ( Mal: 2.15.) there is a residue of the Spirit; God hath more Spirit or spiritual abilities to dispose of, and bestow then he hath yet disposed of to, or bestowed upon any one or all the sons of men.
Thirdly, Note.
Here was a man Cut out on purpose for this work, he was Clothed with a spirit of prudence and courage, as well as with a spirit of discerning. We have a wonderful Example of this in Luther, who came forth against all the powers of the papacy. What a spirit had he? his was a spirit of might, his spirit Constrained him, his belly was like a bottle full of new wine, there was no stopping of it. Others would have been daunted and cowed down with the tenth of that opposition which he met with, but he was bold as a Lyon, who turneth not aside.
Again, Why did Elihu come forth? why did his spirit contstrain him? what made his belly like wine? Some charge him with pride and arrogancy of spirit, as if he did it out of vain ostentation, to show his parts and gifts, to set himself above those other Worthies who had dealt and discoursed with Job before. But we have reason enough (considering what he spake, and what the issue of his speaking was) to determine, that he was moved with a zeal for God, and to do good to Job, not with a spirit of pride, to show his learning, wit or wisdom among men; and therefore we find that when the whole matter was brought to an issue, and God himself came to deal with Job and his three friends, God commends Job, and reproves his three friends, but there is no reproof upon Elihu. Now for as much as God himself doth not charge him, what hath man to do to charge him? Not only charity but reason and judgment command us to think his design honest, and his aims sincere, while he professeth under so vehement an impulse or impression upon his spirit to engage and speak in this matter.
Hence note, Thirdly.
That was it which drew Elihu to this engagement, he saw those men (though good men) had put a disguise upon the things and dealings of God; and if men disguise the truth, and maintain error, if they deface the doctrines of faith and pure worship, with their own fancies and false glosses, it should kindle a holy fire and fervor of spirit in us, to assert and vindicate the truth. Our spirit within us (in all such cases) should Constraine us.
Fifthly: In that Elihu was so Constrained and pressed in spirit, as wine which hath no vent, or as a woman with Child ready to travel.
Note.
When El • hu was full he had a Constraint upon him to vent his opinion. David saith ( Psal: 39.1, 2, 3.) I held my peace, even from good words; (he did not only forbear idle and evil discourse, but refrain'd from good) but it was a trouble to him not to speak, especially not to speak good words; therefore he adds, My heart waxed hot within me. Jeremy found it no easy work to keep in words; yea, he describes himself as much pained by not delivering his mind, as a woman is when not delivered in child-birth ( Jer: 20.9.) Then said I, I will not make mention of him, nor speak anymore in his name, but his word was in my heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay. There was wine, new wine in his belly, yea there was a fire within him; as we may be weary with speaking, so with not speaking, or forbearing to speak, ( Jer: 4.19.) My bowels, my bowels, I am pained at the very heart, my heart maketh a noise in me, I cannot hold my peace. Read him in the like trouble upon the same occasion ( Jer: 6.11.) Eliphaz (Chap: 4.2.) was thus pressed, Who can withhold himself from speaking? 'It is a great pain, to be mind-bound, or not to deliver our mind, when our minds are full and we full of desire to deliver it.
Sixthly, When he saith, I am Constrain'd, I am like a bottle ready to burst, It teacheth us.
The Pharisees and high Priests, thought to stop up the Apostles, those bottles full of the new wine of the mysteries of Christ, and therefore gave them Counsel, yea a command to speak no more in his name. At the 10 th verse, they said of some in a common sense, These men are full of new wine, that is, they are drunken; but the truth was, they were full of the Spirit, full of Gospel-truths, and like bottles full of new wine they could not hold. And when the Pharisees and high Priests would have stopped up those bottles, and charged them that they should speak no more in the name of Jesus; they answered, Whether it be meet to obey God or man judge ye; for we cannot but speak the things that we have seen and heard: you may cut out our tongues if ye will, take away the organs of speech ye may, but otherwise we cannot but speak. As it is said of Christ, they could not resist the Spirit by which he spake; so they were not able to resist the Spirir by which the Apostles spake. Some have such Impulses from the Devil upon them, that they cannot but speak boldly as well as wickedly and blasphemously; it is strange to see what some both old and new Impostors have done, their bellies have been like bottles full of new wine, they have even burst to vent their wicked opinions. Bernard discoursing of such an Opinionist in his time, saith, He hungers and thirsts for Auditors, into whose bosoms he might empty himself, and pour out all his sentiments, that he might appear who and how great a man he was. He careth not to teach thee what thou knowest not, nor to be taught by thee what he doth not know; but that himself may be known to know what he knoweth. Now if there be such pressures upon the spirits of vain men to be delivered of their false and ayery concep • ions: How much more when a man hath strong impressions from the Spirit of God ('tis discernible by the matter that comes out of the bottle, whether it be the wine of Sod • me, or of Zion ) is he unable to contain himself? Such a man must speak not only to instruct and refresh others, but (as it followeth in the next verse) to ease and refresh himself.
Vers. 20. I will speak that I may be refreshed.
The Hebrew is, That I may breath, or, I may have room. The word properly signifies, that which is enlarged or widened; when a vessel is full, and you draw some of the liquor out of it, then there is room; So saith Elihu, I will speak, that I may be refreshed, or have room.
To open the lips is a preparation to speaking; Christ opened his mouth and spake; speaking is begun with opening the mouth; a man may open his lips for other ends then for speaking, and a dumb man opens his lips who cannot speak, yet no man can speak without opening his lips: and why did Elihu open his lips? it was to refresh himself.
Hence note.
'It is good to speak to refresh ourselves, but 'tis much better to speak for the refreshing of others; yea, we should speak. (though to our own pain) that we may refresh others, and speak away their pain ( Isa: 50.4.) Thou hast given me the tongue of the learned, to speak a word in season to him that is weary; They are good words indeed which refresh both the speaker, and the hearers. But the design of speaking is rather for the refreshing of hearers, then of the speaker. How vainly then do they spend their breath in speaking, who speak without any design of good, or of refreshing, either to themselves or others, who speak only to be applauded and taken notice of, to be cried up and commended for eloquent speakers. These are sad designs of speaking; better be a stammerer, then such an Orator, better be dumb and not able to speak, then to speak for such ends, with greatest ability. Unless we speak, that others may be informed, converted, comforted, edified, saved, some way or other bettered, we were as good hold our peace and say nothing. The holy Apostle professed (1 Cor: 14.19.) I had rather speak five words with my understanding, that I might teach others also, then ten thousand words in an unknown tongue. To speak strange words in an unknown tongue, may gain us a name among men; But neither are any souls gained, nor doth any soul gain the worth of one farthing in spiritual knowledge by hearing thousands and ten thousands of words spoken in an unknown tongue. We should think all those words even as lost to us, by which we have not, at least, intended the gain and good of others. But suppose, while we sincerely intend the good of others in speaking, they get no good by what is spoken; yet it shall not be without good to us: for as Elihu here hoped, so may we to be refreshed by it; for when a man hath discharged his duty to God and man, in speaking his mind, it cannot but be a great ease to his mind. Elihu had a great duty upon him, to moderate and set this business right between Job and his friends, to take down that height of spirit that was in Job, and to allay that sharpness and bitterness of spirit that was in his friends. When we have in sincerity discharged our duty to all others, and done that which our Consciences charge upon us, how doth it quiet and refresh our minds? and how many have been burdened and disquieted in their spirits for neglecting this duty: They (I say) who neglecting to speak when it was incumbent upon them to speak, and the cause of God required it, have found it a burden upon them long after. When Mordecai had acquainted Queen Ester with the sad condition of the Jews, (whose destruction Haman had plotted) and advised the messenger to charge her, that she should go in unto the King to make supplication unto him, and to make request before him for her people (Est: 4.8.) She returned him answer by the same messenger, that she could not do this without running the hazard of her own life ( v. 10, 11.) yet Mordecai replied ( v. 14.) If thou Altogether holdst thy peace (let the danger be what it will) at this time, then shall their enlargement and deliverance arise to the Jews from another place, but thou and thy fathers house shall be destroyed: and who knows whether thou art come to the kingdom for such a time as this? As if he had said, It is thy duty to speak for thy people at such a time as this, and therefore if thou doest not break through all difficulties to speak, thy silence will cost thee dear, probably thou wilt loose thy own life by it, or if not, then certainly thy conscience will trouble and vex thee for it as long as thou livest. Many offend in speaking, and we may in many cases offend both God and man, yea ourselves too (when we see our opportunities lost) by neglecting to speak.
JOB. Chap. 32. Vers. 21, 22.
Let me not, I pray you, accept any man's person: neither let me give flattering titles unto man.
For I know not to give flattering titles: in so doing, my Maker would soon take me away.
IN these two verses Elihu concludes (in which he had continued long) the Preface to his following discourse and procedure with Job; Here also he acquaints us in what manner he meant to proceed with him; about which we may consider two things.
First, His resolvedness or the settledness of his purpose what course to take. Secondly, the reasons which moved him to it. The former he expresseth negatively in the 21 th verse, and that in two points.
First, He would not accept any man's person.
Secondly, He would not give flattering titles unto man.
These two negatives (as the negative precepts in the Law of God) are to be understood with their affirmatives! I will not accept any man's person, is, I will have and give an equal, or neither a more nor less (to the best of my understanding) then a due regard to every man's person. And, I will not give flattering titles; that is, I purpose to speak plainly, I will not complement men, but do my best to accomplish the matter. And as he assures us how he will proceed in this 11 th verse, so
Secondly, He gives us the reasons of this his intended impartial, plain, and down-right proceeding in the 22 d . These reasons are twofold.
First, He would not do otherwise, because he could not with any content to himself. It was against the very grain of his spirit to do otherwise; his disposition lay a quite contrary way, he was a man of another genius or temper, a man of another mould and make, then to do such low and unworthy things, as accepting the persons of, or giving flattering titles unto men. He is express in this ( v. 22.) I know not to give flattering titles.
Secondly, He would not because he durst not give flattering titles, nor accept the persons of men. The danger and damage he should incur by doing so, kept him from doing so, as well as his own indisposition to it. He should lay himself open and obnoxious to the wrath of God by such seeking the favor of men; as appears in the close of the verse; In so doing my Maker would soon take me away.
Thus you have the parts and purpose of these words; I shall now give a more distinct explication and account of them.
Vers. 21. Let me not, I pray you, accept any man's person; or, let me not now.
So that particle is rendered ( Job 5.1.) Call now, if there be any that will answer thee; yet 'tis an Adverb of beseeching or entreating; and therefore we render well, Let me not, I pray you; which rendering seems to have in it these two things. As if Elihu had said,
First, Expect not that I should, nor believe that I will do any such thing, as the accepting of persons, or the giving of flattering titles.
Secondly, Be not offended if I do not, be not angry with me, if I deal plainly with you; pray give me leave to use my own freedom and liberty when I am speaking; for I am resolved to do it, and not to accept the persons of men, nor to give them flattering titles. The words may be rendered also in a direct negation, Verily I will not accept any man's person. But I shall keep to our reading.
The Hebrew is, Let me not lift up any man's person; or (which the Apostle forbids) Let me not have any man's person in admiration; I will not over-reverence any man, nor give him a respect beyond himself. The word which we render person, is in Hebrew, face, Let me not lift up the face of a man, or wonder at any man's face, as the Septuagint often render this phrase. And it is usual to put the face, or the countenance for the person, because the face declares the person and shows who the man's is; and it is elegantly expressed by the face, because accepting of persons, importeth a respect to others for their outside, or in consideration of some external glory. Let me not accept the face of any man, or person, let him be who he will. The original word ish, most properly signifieth an eminent, or honorable man, a learned or wise man. As if Elihu had said, I will not accept or lift up the face of a man, though he be (ish) a man never so much lifted up, and exalted above his brethren. To accept the person of a man, is not a fault in it self; for as our persons are accepted of God, so ought our persons to be accepted with one another; yea, it is a duty to accept the person of a man; that is, to give him favor, honor, and due respect. Not only civility and humanity, but religion it self calls us to give outward reverence to them who excel, and are superior, either to others of ourselves. God himself is said to accept the persons of his people first, and th •• their sacrifices or services. And we ought to accept the persons of men according to their differences in place and power, especially according to those gifts and Graces, which shine in them. Therefore when Elihu saith, Let me not, I pray you, accept any man's person, his meaning is, let me not do it in prejudice to the cause or truth that is before us. Then we are properly and strictly said to accept persons, when in any matter, business, or point of controversy, our eyes are so dazel'd or blinded by external appearances, that we have respect rather to the person of the man, then to the matter, or the truth of the cause in hand. So then, this sin of accepting persons, is always committed when we are more swayed by, or when there is more attributed to persons then to things, that is, when the man's worth is more looked to then the woe • th or merit of his cause; or further, when something in a person which hath no respect to the goodness, or badness of his cause, moves us to give him more or less then is meet, this is sinfully to accept or respect a person. Thus Elihu acquits himself from all those bonds and blinds which his respect to those worthy persons before him, might lay upon him. They were ancient and grave men, they were wise and good men, he had a great respect for them, he owed much reverence to them, considering their age and gravity, their degree and dignity; yet he owed a greater respect to God, and to the truth, then to their persons, and was thereupon resolved, (though he had many and great temptations to do it,) not to accept the persons of men.
Hence note.
'It is so in a double notion; First, in the act of it, because we do that which in it self is not right, nor according to the mind of God. Secondly, in the issue, consequence or effects of it, because by respecting persons, we are endangered to many other sins. While Solomon only saith ( Prov: 28.21.) To have respect of persons is not good; his meaning is, 'tis very evil, 'tis stark naught. And the reason which he gives of the evil of it, is not only because the act in it self is evil, but because the issue and consequence of it is worse; For, (saith that Scripture) for a piece of bread that man will transgress; That is, he that respects persons, will turn aside from Justice, for his own advantage, though it be very small, even for a piece of bread. The Prophet complains of those ( Amos 2.6.) who sold the righteous for silver, and the poor for a pair of shoes. They who have sold or given up themselves to this crooked Spirit of respecting persons, will not stick to sell both the persons of the righteous, and the most righteous causes, not only (as the Prophet saith) for a pair of shoes, but (as we say) for a pair of shoe-buckles. They will soon judge, amiss of things, who have respect to persons, and they always look beside the cause, who look too much upon the face; nothing should weigh with us in judgment, but truth or right, and that in a five-fold opposition.
First, Truth and right must weigh with us in opposition to relation. When a Brother, or a near kinsman be in the cause, we must not decline, nor be biassed from the truth, yea though it be on his side to whom we have no relation, but that of man.
Secondly, We must keep to the truth, and do justice in opposition to friendship. Though he be my friend, my old friend, and my fathers friend, I must not respect him, if truth stand upon the other side, upon the side of the meerest stranger. It was anciently said, Socrates is my friend, and Plato is my friend, but truth is more my friend, and therefore I will stick to that.
Thirdly, We must hold to truth, in opposition to or notwithstanding the hatred of men; suppose a man bears us ill will, yea in other things hath wronged us, yet if his present cause be righteous, we must do him right: We may not bring in our particular wrongs or quarrels upon any cause, but that about which the wrong or quarrel riseth. They show the purest love to righteousness, who act righteously towards those that hate them, and will not wrong those who have attempted to oppress and ruin them. A true lover of Justice will do to others as himself would have others do to him, yea though they have not done to him, as they would be done to.
Fourthly, We must stand to truth in opposition to riches and worldly abundance; riches usually find more friends and favorers, then righteousness doth. And 'tis usual to favor the rich more then the righteous. How often is truth on the poor man's side over-balanced by his adversaries purse. But O how poor are they in spirituals and morals, who thus respect the persons of the rich!
Fifthly, We must judge for truth in opposition to worldly greatness and power; and that in a twofold consideration.
First, Though men have a power to reward, and prefer us, to do great things for us, yet this should not draw us aside; woe to those who respect the greatness of the person instead of the goodness of the cause: yet how many are there who care not how bad a great man's cause is, if he will but engage to do them good: yea some great men look upon themselves as much undervalued, if they be not favored in their cause (how bad soever it be) because they are able to do them good who favor it. Balak took it very ill at Balaam's hands, when he seemed unmoved by his ability to advance and reward him. Did not I earnestly send for thee, to call thee? Wherefore camest thou not to me, am I not able indeed to promote thee to honor? (Numb: 22.37.) And wilt not thou serve my interest, when I have such a power to advance thine? Thus also Saul thought all must cleave to him, and forsake the cause of David, because he was great and could prefer them (1 Sam: 22.7.) Will the son of Jesse give everyone of you fields, and vineyards, and make you all Captains of thousands, and Captains of hundreds? Hath he any great places to bestow, and honors to give? Why then do ye seem to adhere to him and his party. Hope of reward makes a great bias upon some men's spirits, and carrieth them quite off from truth.
There is a second consideration prevailing much with many in this matter; for though they are unmoved by rewards, and will not bite at the bait of self-advancement; yet, say they, O he is a great man, and hath great power, he may do me a shrewd turn, he may vex me and undo me, he may sit upon my skirts hereafter and ruin me. Thus where hope doth not, fear may carry a man from respect to right to the respect of persons. But know, That be a man never so great, and able to do me a mischief, yet truth must be maintained and Justice be done, though we should be quite undone by appearing for it. It hath been said of old, Let justice be done, though heaven fall; much more should it be done, though we for doing and abetting it fall to the earth. Moses gave that charge more then once ( Levite. 19.15. Deut. 1.16, 17.) Thou shalt not respect the person of the poor, nor honor the mighty, but in righteousness shalt thou judge thy neighbor. Again, Ye shall not respect persons in Judgment, but ye shall hear the small as well as the great, you shall not be afraid of the face of man, for the judgment is God's; neither undue pity to the poor, nor carnal fear of the great (which two often do) ought to put any check or stop to the execution of Justice. So in that excellent model of instructions which Jehoshaphat gave his Judges (2 Chron: 19.7.) Wherefore now let the fear of the Lord be upon you, take heed, and do it; for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts. As if he had said, Do not you respect persons, for God respects no persons; he is no gift-taker, therefore be ye no gift-takers; your duty is to give everyone his due. That which is right to one man is right to another, either in the same, or in any parallel case; That which is the rich man's right in his cause, is the right of the poor man in his cause; yea it is as sinful not to have a due respect to the rich man in his case, as not to have respect to the poor man in his. Then all sorts and degrees of men are judged righteously, when there is no regard had or notice taken in Judgment, of what sort or degree any man is. Judges are called gods, and therefore should act like God without respect to men.
And as this is a truth in all those cases of judgment, where Magistrates sit in the place of God, so it is as true in all the private judgments and determinations of brethren concerning persons or things, which (by way of distinction from the former) is commonly called the putting or referring of a matter in difference to men. We must take heed in private judgments, that we be not swayed according to the condition of persons, nor must we make the fault great or less, the cause better or worse, because the person is greater or less, friend or stranger to us. The Apostle gives this counsel and caution to the Churches ( James 2.1, 2, 3, 4, 5.) My Brethren, have not the faith (that is, the doctrine of faith or profession) of our Lord Jesus, the Lord of glory, with respect of persons; For if there come into your assembly a man with a gold ring, and there come in also a poor man in vile raiment, and you have respect to him that weareth the gay clothing, and say unto him, sit thou here in a good place, and say to the poor, stand thou there, or sit here under my footstool: are ye not then partial in yourselves, and are become judges of evil thoughts. In administering the things of God which are spiritual, we must observe no civil difference, no distinction among men. Christ hath given himself alike and equally to rich and poor, bond and free, and therefore, as to Church-privileges and enjoyments, they must all be alike, and equal unto us. No man is to be known after the flesh in the things of the Spirit (2 Cor: 5.16.) that is, no man is to be valued merely, upon natural or worldly accounts; if we do, then (as the Apostle James concludes in the place last • efore mentioned) are we not partial in ourselves? that is (as some also translate that reproving question) Have we not made a difference, a groundless difference, or a difference grounded upon carnal respects, rather then upon any solid reason; and so as it follows in the close of the verse, are become judges of evil thoughts, that is, have made our judgment of those persons, according to the dictate of our own evil and corrupt thoughts, not according to the rule of the word.
Further, this sin of respecting persons, is found also in the ordinary converse of men; For when we cast favors upon those that are ill deserving, and commend those (as we say) to the skies, who should rather fall under our severest censure, and are led to do all this also, because the person is a kinsman or a friend; for though ( eaeteris paribus, other qualifications and circumstances being equal) we are to respect friends and kindred, who are our own flesh, before strangers, yet virtue and worth should out-weigh relations, and (as Levi in doing Justice, Deut: 33.9.) so we in bestowing rewards, should not acknowledge our Brethren, nor know our own children; but let such have our rewards who best deserve them.
I may add this also, To take up this or that form of religion, because such and such persons are in it, and to reject another, though better, because none but a few that are despised and contemned are in it, is a most dangerous way of respecting persons. This was the meaning of that question ( John 7.48.) Have any of the rulers, or of the Pharisees, believed on him? As if certainly that must always be the best way and rule of believing, which is professed by the rulers? Or as if it were ground enough to reject a way of religion because the common people or the poor are mostly found in it. Thus, 'tis storied of a Great Prince that was converted to the Christian faith, and resolved to be baptized, that seeing a great many poor men in his way as he went, he asked to whom they belonged; it was answered they were Christians, and of that religion which he was entering into; what, doth Christ keep his servants so poor? (said he) I will not serve such a Master, and so drew back, even while he was but setting his face towards Christ. I might instance the sinfulness of accepting persons in many other particular cases, as well as these, but these may suffice for a taste. Let me not (saith Elihu) accept any man's person,
In the former part of the verse it was Ish, here it is Adam; I will not respect the person of the greatest men, nor will I flatter any earthly, any mortal man. M r Broughton renders, That I respect an earthly man. The vulgar latin translates the whole verse thus; I will not accept any man's persons, and I will not equal God to man; As if he had said, I will not measure God by man, in his dealings and proceedings with man; As my purpose is to speak truth, and spare no man, so I will not wrong God by drawing him down to the rules of men. What is man that he should compare with God? But, though this be a truth, yet because it departs so far from the Original text, I will not stay upon it. Our reading is clear.
There are several other readings of these words, which I shall propose and pass to our own. First, I will not use a preface, or, I will not stand prefacing with man. Flatteries are usually set forth in affected Prefaces and Apologies. Secondly, Let me not change names before men; or, let me not speak to man under a borrowed name; That is, let me speak plainly and clearly without ambages and fetches; let me speak to every man, and about everything by its own name, and not with covered words, as if I were unwilling to touch those to whom I speak. Our translation is yet more clear to the scope and tendency of this place; I will not give flattering titles.
This sentence is but two words in the Hebrew; The verb signifies (say the Rabbins) to hide, or conceal, or to carry a matter closely and obscurely; and they give the reason of it, because in flattering there is a hiding of what men are, and a showing of what they are not. The word signifieth also to give a nick name or a by-name, and so the sense is; I will not give secret reflections, nor gird at any man upon the by; Jobs friends had done so sometimes, though they after spake explicitly and directly enough. Further, the word signifies the giving of any additional title. Thus I find it used in the Prophet ( Isa: 44.5.) One shall say, I am the Lord's: (speaking how persons shall flow into the Church) and another shall call himself by the name of Jacob: and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel: He shall surname himself; that's the word here used, he shall take up that title, that illustrious title, he shall list or enroll himself among the people of God, and think it his honor and glory to surname himself by the name of Israel. The word is so used again ( Isa: 45.4.) For Jacob my servants sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. It is spoken of Cyrus, I have given thee a glorious title; God did not only name Cyrus, but gave him a surname, he called him, Cyrus my servant, and Cyrus mine anointed. Thus the word signifies to give a title, or a surname; now there are sirnames or titles of two sorts; First, disgraceful and reviling ones, justly given to, but commonly by vile men. Secondly, Honorable and advancing ones. And these are of two sorts.
First, Such as are true and well deserved, many by the great acts which they have done, have purchased sirnames; Alexander King of Greece, for his Warlike valor and successes, was called The Great; And among The Romans Scipio after his victories over the Carthaginians in Africa, was surnamed Africanus. The Roman Histories supply sundry examples of this kind. And when in Scripture Paul is called an Apostle, Peter an Apostle, They well deserved these honorable Titles, because as they were merely of Grace, immediately called and sent of God, to publish and plant the Gospel all the world over, so they labored abundantly in it, and by their ministry subdued and conquered the world to the faith and obedience of our Lord Jesus Christ.
Secondly, There are also titles and sirnames, which are mere pieces of flattery, there being no worth in the person that may justly deserve them. 'It is not sinful to give titles, but as we translate to give flattering titles unto men. We should call men as they are, and as they deserve; I will call a spade a spade, (saith Elihu ) he that is good I will call him good, and he that is bad I will call him bad; and that which is ill done I will say it is ill done; Let me not give flattering titles unto men.
Hence observe.
Some will not give true and due Titles to any man; The most truly honorable persons and highest Magistrates, shall have nothing from them but Thou and Thee. Jacob a holy and a plain man, yet called his own brother, My Lord Esau, (Gen. 32.4. Gen: 33.8.) Luke The Evangelist called Theophilus, Most excellent (Luke 1.3.) And Paul styled Festus, Most Noble (Acts 26.25.) Now as they err upon one extreme, who will not give true titles, so do they on the other, who give (which Elihu here disclaims) flattering titles. There is a twofold flattery.
- First, In promises.
- Secondly, In praises.
Some are full of flattery in promises, they will tell you of great matters which they will do for you, yet mean no such thing. Thus ( Psal. 78.36.) The children of Israel dealt with God, when in the time of their straights and calamities they promised to do great and good things, they would turn to the Lord and serve him; Nevertheless (saith the text) they did flatter him with their mouth, and they lied unto him with their tongues; for their heart was not right with him, &c. Thus many upon their sick-beds, or in a day of trouble, what promises will they make? How deeply will they engage for duty, if God will restore them? how holy and zealous and upright will they be? they will leave their former ill courses, and yet all is but flattery, they really intend it not. 'It is flattery in promises to God, when there is not a purpose in the heart to do what we say, but only to get our ends upon him; And we deal no better many times by one another; men in straits will promise anything, and when they have gained enlargement, perform nothing.
Secondly, There is a flattery in praises, and that's here professed against. This flattery in praising hath a double respect.
First, To the actions of men. 'It is flattery to call that act good that is naught, that just that is unrighteous; To put titles of virtue upon those things that are vicious, to call that which is indeed a covetous act, a thrifty one, and to call that act which is cruel, just, at most but strict or severe, this is to flatter men in what they do.
Secondly, There is a flattery of persons, as to what they have and are, when we speak more of them then is in them, when we speak highly of them, who are low in all abilities and attainments. How grossly do they give flattering titles, who blow up very Ideors with a conceit of their learning, who extol fools for wisdom, and commend the wicked as virtuous, yea recommend them as patterns of virtue.
We should give honor to all men to whom it belongs; but we are not to flatter any man, for that belongs to no man. ( Rom: 13.7.) Render therefore to all their dues, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honor to whom honor. There is an honor that belongs to men with respect to their degrees, when none belongs to them with respect to their qualities. He that is very honorable as to his place, may not deserve any honor as to his worth, yet he must be honored as much as his place comes to. And as there is an honor due to those that are above us, so there is an honor due to those that are our equals, yea to those that are our inferiors, and below us. The Apostle gives that direction more then once; we have it first ( Rom: 12.10.) Be kindly affectionate one to another, in honor preferring one another. The people of God should be so far from an ambitious affectation of preeminence above others, that they should f • eely and really (not as many do complementally) give others the preeminence, and offer them the upper place or hand; The grace of humility, doth not only forbid us to exalt ourselves above our betters, but it also (in many cases) bids us set ourselves below those whose betters we are. One of the Ancients hath made three degrees of this kind of humility. The first is, when we make ourselves inferior to our equals; The second, when we make ourselves but equal to our inferiors; The third, when we make ourselves inferior even to our inferiors, and less then those who are lesser then we. Of this third sort of humility, the Apostle speaks again in that serious admonition to the Church ( Phil: 2.3.) Let nothing be done through strife, or vain glory, but in lowliness of mind; Let each esteem other better then himself. As it is good to judge (according to truth) the worst of ourselves, and the best of others, so it is good to have a better opinion of others then of ourselves.
So then, the point lieth not against giving honor to any man, or to men of all sorts, but only against the giving of undue honor to any. Of that the Apostle speaks ( Gal: 1.10.) If I yet please men, I should not be the servant of Christ; that is, if I should please men by flattery, smoothing them up in their sins or errors, I could not be the servant of Christ. They that were the strick observers of Christ, could not but observe this in him, that though he came to save man, yet he was far enough from pleasing, that is, humoring any man. ( Luke 20.21.) And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly.
Yet caution is to be used here. For some go so far to the other hand, that while they think they ought not to flatter or plea • e, they care not how they slight or disrespect the persons of men; and instead of so: bearing (as they ought) to give undue titles, they will not (as was touched before) give so much as those that are due; that's a sin in defect, as the other is in excess. And they sin much more who while they refuse to give flattering titles, a • e free to give reviling titles. There are these two g • eat tongue-evils among men; Some give flattering titles, others give reviling titles, detracting, calumniating, and biting titles; it is as dangerous not to forbear the one, as to be free and forward in giving the other, and therefore we should take heed of both these extremes, that our speech may have an equal respect to truth, both while we praise, and while we reprove.
Vers. 22. For I know not how to give flattering titles.
It seems to have little virtue in it, or matter of commendation, not to give flattering titles, when we are not able, or know not how to give them; To hear one that is (as we speak) a mere Countryman, or a clown say, I will not give flattering titles, speaks not his praise at all, because 'tis supposed he at most can but speak sense, or true English; but to hear a learned man, or some Great Courtier say, I will not give flattering titles, this is something, this shows that his honesty masters his ability, and that his conscience is too strong for his parts. How is it then that Elihu saith, I know not to give flattering titles? Had not Elihu wit and skill, words and language at command to give them? Was he so coarsely bred that he could not reach them?
I answer, Those words, I know not, may have a three-fold interpretation.
First, I know not, is, I have not made that piece of knowledge my study, I have not set myself to learn the art of flattery, nor to gain the skill of carnal Courtship. Thus I know not to do it, is, I have not set myself to do it, I have not made it my business, or my aim to do it; A good man hath, or at least desireth no skill in that which is evil, or not his duty; how much soever any man knows to flatter, yet we may say he knows not to flatter who abhorreth flattery; And can say (as the Apostle speaks, Ephes: 4.20.) He hath not so learned Christ; that is, he hath heard no such lessons, nor received any such instruction in the school of Christ.
Thus Elihu saith, I know not to give flattering titles. And doubtless, 'tis best being an Ideot, or a bungler at the doing of that which is not good, or (as the Apostle saith, some are to every good work) to be reprobate to every evil work, and word. How knowing are they, who can say in truth, they know not how to lie, or flatter, &c. I dare not say (with the Papists) that ignorance is, but I am sure this nescience is not only the mother of devotion, but a great point of devotion it self. And, in this sense every godly man, and only a godly man knoweth not how to do evil.
For as the wicked may have the Theory of good works, and know what it is to pray, what it is to hear the word of God, yet they have no skill, they are not studied, nor fitted for the practice of those works; So a godly man may know in speculation what it is to do wickedly, and how to do it as well as the most wicked man in the world, yet he is not at all disposed nor ready for the practice of any wickedness. As nature makes us reprobate to good, so grace to evil works. The Prophet saith of a bad sort of men, ( Jer: 4.22.) They are wise to do evil, but to do good they have no knowledge. Were they an ignorant people? No, the meaning is, they had not set themselves to learn the doing of that good which they knew; theirs were not sins of ignorance, but of willfulness, and perverseness. So on the other hand, 'tis the commendation of the people of God, They are wise to do good, but to do evil they have no knowledge. I know not to give flattering titles.
Secondly, As to know a thing or person, imports the allowance and approbation of it. ( Psal: 1.6.) The Lord knoweth the way of the righteous; that is, he approveth it. ( Psal: 101.4.) I will not know a wicked person; that is, I like him not, I regard him not, I will never give him testimony, he shall neither have my hand, nor my heart. So, not to know a thing or person, notes our disallowance and distaste of either; in this sense Christ will say to those great knowing professors ( Luke 13.27.) I tell you, I know you not whence you are, depart from me, &c. Thus, here when Elihu professeth, I know not to give flattering titles; his meaning is, I like not, yea, I cannot abide to do it. I may be as much skilled as any man to speak high words, possibly I could Court it as well as others, but I have no heart to do it, yea it is the abhorrence of my soul to do it. A good man doth not approve the doing of evil, and therefore though he know well enough how to do evil, yet he is truly said not to know how to do it.
Thirdly, Not to know a thing, is not to be accustomed, or practiced in it. Thus when Elihu saith, I know not to give flattering titles; he seems to say, It is not my manner, I have not been used to flatter. As use doth not only make fitness, but increaseth our knowledge, so disuse doth at once unfit us to do a thing, and diminisheth our knowledge how to do it. And therefore what we use not to do, we are rightly said not to know to do. I know not to give flattering titles.
Hence note.
His understanding assenteth not to it, his will chooseth it not, his conscience cannot swallow it, though not a camel, but a gnat, the least of sin-evils, much less doth he give himself up to the free and customary practice of great sins. A good man may well be said, not to know to sin, because though he knoweth the nature of all sins, yet he knowingly declines the doing of every sin. I know not to give flattering titles,
Those words, in so doing, are not expressed in the Original, but supplied to make up the sense; and yet we may very well read the text without them; I know not to give flattering titles, my Maker would soon take me away, or as M r Broughton renders, my Maker would be my taker away.
Elihu expresseth God, by the work of creation, or by his relation to God as a creator; Elihu doth but include himself in the number of those whom God hath made, he doth not exclude others from being made by God, as much as himself, while he saith, My Maker. God is the maker of every man, and is so in a three-fold consideration.
First, He is the maker of every man, in his natural constitution, as he is a man, consisting of a reasonable soul and body. I am fearfully and wonderfully made, said David, with respect to both, ( Psal: 119.14.)
Secondly, God is every man's maker, in his civil state, as well as in his natural; he formeth us up into such and such a condition, as rich, or as poor, as high, or as low, as Governors or as governed, according to the pleasure of his own will. ( Prov. 22.2.) The rich and the poor meet together, the Lord is the maker of them both; he meaneth it not only, if at all in that place, that the Lord hath made them both as men, but he hath made the one a rich man, and the other a poor man. Thus the Lord is the maker of them both. And as the Lord makes men rich, so Great and honorable. ( Psal: 75.6.) Promotion cometh not from the East, nor from the West, nor from the South; It cometh from none of these parts or points of earth or heaven, it cometh from nothing under heaven, but from the God of heaven; God is the Judge, he putteth down one, and setteth up another.
Thirdly, The Lord is the maker of every man in his spiritual state, as good, and holy, and gracious. ( Ephes. 2.10.) We are his workmanship, created in Christ Jesus unto good works; till we are wrought by God, we can do none of God's work, nor have we any mind to do it. Now when Elihu saith, My Maker would soon take me away, we may understand it in all these three senses; he that made me this body and soul, when I came into the world, he that ordered my way and state all this while that I have been in this world, he that formed me up into a new life, the life of Grace, and hath made me a new man in this and for another world. This my Maker would soon take me away.
Hence note.
Man would not make such ill work in the world, if he remembered God his maker, or that himself is the work of God. We should remember God our maker; First, as to our being, as from him we receive life and breath. Secondly, as to our well-being, as from him we receive all good things, both for this life and a better. ( Eccles: 12.1.) Remember now thy creator (not only that God is a creator, but thy creator, remember this) in the days of thy youth; And surely if thou rememberest him well, thou wilt not forget thyself so much as to forget the duty which thou owest him. Think often upon thy maker, and then this thought will be upon thee always, If I owe myself wholly unto God for making me in nature, how much more do I owe myself unto God, for making me a new creature. We ought to live wholly to him from whom we have received our lives. He that hath made us should have the use of us. He hath made all things for himself, ( Prov: 16.4.) chiefly man, who is the chief of all visibles which he hath made. Those two memento's, That we are made by the power of God, and that the price by which we are redeemed is the blood of God, should contstrain us at all times and in all things to be at the call and command of God. My Maker
We had the same word in the former verse, there 'tis used for accepting a person; here for taking away a person. The Learned Hebricians take notice of an elegant flower of Rhetoric in this expression; If I take persons, God will take away my person; so we may translate the Text; If I take men, my God will take me away. Yea my maker would not only take me away at last, or (as we say) first or last, but he would make dispatch, and be quick with me, My maker would
Some render, He would take me away as a little thing; But the mind of our translation is, he would take me away in a little time. The original word bears either signification, and so may the scope of the text; My Maker would take me away as a little thing, he would blow me away as a feather, or as dust, and crush me as a moth; and he would do it in a moment, in a little time; all the men of the world, yea the whole world is but a little thing before God, and he can quickly take both away. ( Isa: 40.15.) Behold, the nations are as a drop of a bucket, and are counted as the small dust of the Ballance; Behold, he taketh up the Islands as a very little thing. Now if Whole Islands, if all nations are such little things as drops and dusts, then, what is any one particular man, how big soever he be? And how soon can God take him away! Little things are taken away in a little time. So the word is used in the second Psalm ( v. 12.) If his wrath be kindled but a little, or but, as a little thing; if the wrath of Christ be kindled only so far that you see but a spark of it, blessed are they that trust in him; There is no standing before the least wrath of the great God, by the greatest of the sons of men.
We translate, He would soon take me away, or he would do it in a little time, my ruin needs not be long in working, he would rid his hands of me presently; to take or snatch a man away, notes three things.
First, A violent death, or a violence in death.
Secondly, A speedy or sudden death, a quick dispatch. When the fire was kindled and the word sent out against Korah, Dathan, and Abiram, their maker soon took them away; he bid the earth open, and it took them away in the twinkling of an eye; they went down quick into hell. It is said of a wicked man in this book ( Chap: 27.21.) The East wind carrieth him away; there also this word is used, that is, judgment like some fierce impetuous wind, shall blow him from his standing, and blast all his glory.
Some give the sense by the effect of fire, My Maker would soon burn or consume me. The word in the Hebrew signifieth to burn, as well as to take away, and we know the burning of a thing is the taking of it quite away; fire makes clean riddance. And again Fire or flame riseth up (as a thing that is taken up) into the air, and that which is burned in the fire may be said to be taken up with it. Thus also 'tis translated (2 Sam: 5.20, 21.) David came unto Baal-perazim, and David smote them there, &c. and there they left their Images, and David and his men burnt them; we put in the margin, and David and his men took them away; which is the translation here in Job. Either of the readings is clear and full to the purpose; God hath fire, he hath hell-fire unquenchable for sinners, their maker can quickly consume and burn them up. ( Isa: 27.4.) Who would set the briars and thorns in battle against me, I would pass through them and burn them up together. How quickly can the Lord burn wicked men, who like briars and thorns scratch and tear the innocent? wicked men can no more stand before the wrath of God, then briars and thorns can stand before a flaming fire. That's a good reading; ours comes to the same sense, my Maker would soon take me away.
Hence observe.
If we flatter men, God will not flatter us, he will deal plainly with us. To receive flattery, or to suffer ourselves to be flattered, is very dangerous, as we see in the example of Herod (Acts 12.22, 23.) who having made a very eloquent Oration, The people gave a shout, saying, it is the voice of a God, and not of a man; They gave him flattering titles, or (as some render the former part of this verse) they wondered at his person. But what was the issue of it? Presently (saith the text) the Angel of the Lord smote him, because he gave not God the glory, and he was eaten up with worms, and gave up the ghost. Thus his Maker took him soon away, for taking that glory to himself. O take heed of entertaining flatteries when given, we should put them back from us, as we would a poisonous cup. High commendations of Sermons given to the Preacher, may have a sad consequence. When men give much glory to men, 'tis hard for men to give the glory back again to God. Herod was so pleased and tickled with the glory which the people gave him, that he could not part with it, and so lost himself. Because he forgot that he was a worm, he was destroyed by worms. The translation given us by the Septuagint of this text in Job, complyes fully with that dreadful example in the Acts; I know not how to give flattering titles, for in so doing the worms or moths will eat me up. The words of Elihu thus rendered in Job are a threatening assertion, That the worms shall eat those that give flatteries; and the judgment which fell u • on Herod, is an example threatening all those that receive flattering titiles, with that dreadful doom of being eaten up by worms. And doubtless, if not that, yet either some other corporal and visible judgment, or (which is much worse) some spiritual and invisible judgment, will overtake those who love either to flatter others, or to be flattered themselves. And as that example shows how dangerous it is to receive flatteries; so to give flatteries, hath in it a double danger.
First, It is dangerous to others. When Parasites flatter Princes, when Ministers flatter the people, how doth it ensnare their souls? 'It is hell and death to flatter sinners, and not to deal plainly with them; to give lenitives instead of corosives; to give oil where vinegar should be given; to heal the hurt of the soul deceitfully, is the greatest hurt and wounding to the soul. Flatteries are those pillows spoken of in the Prophet ( Ezek: 13.18.) sowed to the Arm-holes or elbows of wicked men, upon which many sleep without fear, till they die without hope; yea these flatteries as well as any falsities and errors of doctrine, whether respecting faith or worship, are that untempered mortar, of and against which the Prophet speaks in the same Chapter ( v. 10.15.) wherewith some daubed that wall of vain confidence which others built, while they seduced the people, saying, peace, and there was no peace. How often do the true Prophets warn the people against these flatteries of the false Prophets. And how sadly doth the Prophet Jeremy bewail them ( Lam: 2.14.) Thy Prophets have seen vain and foolish things for thee, and they have not discovered thine iniquity, to turn away thy captivity, but have seen for thee false burdens, and causes of banishment; that is, the visions which they have seen, they pretend, at least, to have had from God, but they are their own dreams and brain-sick fancies, and so the cause of thy banishment; they have undone thee with these deceits, soothing thee up in those thy sins, which procured thy banishment, and caused the Lord to thrust thee out, and send thee far away from thine own Land. They have fed, yea, filled thee with false hopes, till thy condition was hopeless. How many thousands have been destroyed by flatteries both for here and forever. And if flattery be so dangerous to the receiver, then
Secondly, It must needs be much more dangerous to the giver. It is no small sin to palliate or cover the sins of others; But it is a far greater sin to commend the sins of others, or to commend others in their sin. And we may take the measure of this sin by the punishment of it. When we hear the Lord threatening flatterers with sudden destruction, doth it not proclaim to all the world, that their sin is full of provocation? The Lord bears long with many sorts of sinners, but not with sinners of this sort. My maker would soon take me away.
Whence note, Secondly.
As the grace of God towards sinners, so his wrath needs no long time in preparations. When we design great actions, we must take time to fit ourselves. Princes must have time to set out an Army or a Navy, when they would either defend themselves against, or revenge themselves upon their enemies; But God can presently proceed to action, yea to execution. He that made all with a word speaking, can destroy the wicked as soon as speak the word; he can do it in the twinkling of an eye, with the turning of a hand. My Maker would soon take me away.
Thirdly, Because Elihu, being about to speak in that great cause, sets God before him, and God in his judgments, in case he should speak or do amiss.
Note, Thirdly.
If I should flatter (saith Elihu) my Maker would soon take me away. I have reason to fear he will; not that God takes away every sinner as soon as he sins, (God rarely useth Martial Law, or executes men upon the place, we should live and walk more by sense then by faith if he should do so) but any sinner may expect it, God (I say) is very patient and longsuffering, he doth not often take sinners away, either in the act, or immediately after the act of sin. Yet there is no sinner but hath cause to fear, lest as soon as he hath done any evil, God should make him feel evil, and instantly take him away. David prayeth ( Psal: 28.3.) Draw me not away with the wicked, and with the workers of iniquity. There is a twofold drawing away with the workers of iniquity. First, to do as they do; that is, wickedly. Thus many are drawn away with the workers of iniquity; and 'tis a good and most necessary part of prayer, to beg that God would not thus draw us away with the workers of iniquity, that is, that he would not suffer the workers of iniquity to draw us away into their lewd and sinful courses. Secondly, there is a drawing away to punishment, and execution. In that sense (I conceive) David prayed, Lord draw me not away with the workers of iniquity, who are taken away by some sudden stroke of judgment; though I may have provoked thee, yet let not forth thy wrath upon me, as thou sometimes doest upon the workers of iniquity: do not draw me out as cattle out of the pasture where they have been fed and fatted, for the slaughter. Every worker of iniquity is in danger of present death, and may look that God will be a swift witness against him: though most are reprieved, yet no man is sure of that.
Again, In that Elihu represents God to himself ready to take him away, in case of flattery and prevarication in that cause.
Note, Fourthly.
'It is profitable sometimes to converse with the threatenings, as well as with the promises; 'tis profitable to remember what God is able to do against us, as well as to remember what God is able to do for us; Even believers should go into the dreadful treasuries of wrath, into the thunders & lightnings of divine displeasure, as well as into the delightful treasuries of mercy, of love & compassion; it is good for a good man to think God may take me away, as well as to think God will save and deliver me; we need even these meditations of God, to keep down our corruptions, and to fright our lusts. Though it be the more Gospel way to make use of love, yet the Gospel it self teacheth us to make use of wrath, (2 Cor: 5.11.) Knowing the terror of the Lord we persuade men.
Lastly, Note.
As in great undertakings we should remember our Maker, waiting for and depending upon his assistance, strength, and blessing, in what we do or go about; so we should remember him to keep our hearts right. And to remember seriously, believingly and spiritually, that God beholds and seeth us in all our ways and works, and that according to the frame of our hearts, and the way that we take in every action, such will the reward and the issue be, cannot but have a mighty command, and an answerable effect upon us. We can hardly do amiss with • od in our eye. And therefore as it is said of a wicked man ( Psal: 10.4.) that through the pride of his countenance he will not seek after God, God is not in all his thoughts. So David said of himself (though in that Psalm he speaks chiefly as a type of Christ) and so in proportion or as to sincerity every godly man saith like David, Psal: 16.8.) I have set the Lord always before me: because he is at my right hand, therefore I shall not be moved; that is, as I shall not be utterly overthrown by any evil of trouble, so I shall not be overcome by any evil of temptation: or I shall not be moved either in a way of discouragement by the troubles I meet with, or in a way of enticement by the temptations I meet with. How steadfast, how immovable are they in the work of the Lord, how do they keep off from every evil work, who set the Lord always before them, and have him at their right hand! Could we but set the Lord before us, either in his mercies or in his terrors, we should not be moved from doing our duty in whatsoever we are called to do.
Thus far Elihu hath drawn out his speech, in a way of preface, preparing himself for his great undertaking with Job; He hath now fully shown the grounds why he undertook to deal with him, and what method he would use in that undertaking. In the next Chapter, and so forward to the end of the 37 th , we have what he said, and how he managed the whole matter.
JOB, Chap. 33. Vers. 1, 2, 3.
Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words.
Behold now I have opened my mouth, my tongue hath spoken in my mouth.
My words shall be of the uprightness of my heart: and my lips shall utter knowledge clearly.
ELihu having spent the whole former Chapter in prefacing to Jobs friends, directs his speech now to Job himself; yet not without a renewed Preface, as will appear in opening this Chapter. Wherein we may take notice of four heads of his discourse.
First, We have his Preface in the seven former verses of the Chapter.
Secondly, A proposition of the matter to be debated, or of the things that Elihu had observed in Job's speech about this Controversy, from the 7 th verse to the 12 th .
Thirdly, We have his confutation of what Job had affirmed, from the 12 th verse to the 31 th .
Lastly, We have his conclusion, exciting Job to make answer to what he had spoken, else to hear him speaking, further in the three last verses of the Chapter.
Elihu in his Preface, moves Job about two things; First, to attend what he was about to say.
Secondly, To make reply to and answer what he should say.
Elihu moves Job to the former duty several ways.
First, By a mild Entreaty and sweet Insinuation in the first verse; Wherefore, Job, I pray thee, hear my speeches, and hearken to my words. As if he had said, I do not come authoritatively and rigorously upon thee, to command or demand thy attention, but as a faithful friend I desire thee to attend unto my speech, and hearken to my voice.
Secondly, He moves him to hear, by professing his own readiness and preparedness to speak, in the 2 d verse; Behold now I have opened my mouth, my tongue hath spoken in my mouth; that is, I have been (as it were) tuning my instrument, and fitting myself for discourse, let me not loose my labor nor my study.
Thirdly, He moves him to attend from the sincerity and gracious Ingenuity of his heart in that which he had to say to him. This he layeth before him in the 3 d verse; My words shall be of the uprightness of my heart, and my lips shall utter knowledge clearly. What better Encouragement to hear! And
Fourthly, Elihu moves him to hear from the Consideration of his present state, as a man, not only made by God, but by him instructed for the work which he had undertaken, the former of which is Exprest, the latter Implyed in the 4 th verse; The Spirit of God hath made me, and the breath of the Almighty hath given me life. Thus Elihu Calls out Job to hear. And
Secondly, As he invites him to hear what he had to say, so he provokes him to answer what he should say, verse. 5. If thou canst answer me, set thy words in order before me, stand up. As if he had said, Be not discouraged, take heart man, do thy best to defend thyself, and make good thy own cause against what I shall say; Spare me not; Do thy best, thy utmost.
Having thus encouraged him in General to answer, he proceeds to give him two special Motives.
First, From their Common state or Condition, in the 6 th verse; Behold, I am according to thy wish in God's stead; I also am formed out of the clay. As if he had said; You have often desired to plead with God, or that God would hear your plea; now consider, I am in God's stead, though a man like yourself.
Secondly, He encourageth him from the tenderness of his spirit toward him, respecting his present Condition, promising to deal with, or treat him fairly, gently, in the 7 th verse; Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee. That favor Job h • d asked of God, in the 9 th Chapter • ; Let not thy terror make me afraid. Now saith Elihu, tha • which thou didst fear from God, thou needest not at all fear in dealing with me, My terror shall not make thee afraid, &c. Thus Elihu begins with Job, that he might lead him to receive fairly, or answer fully what he had to say.
The three first verses of the Chapter, Containe the first part of the Preface, wherein Elihu excites and calls forth Jobs attention by those four Considerations already distinctly proposed, the first whereof is laid down,
Vers. 1. Wherefore, Job, I pray thee, hear my speeches, and heerken to all my words.
Elihu begins very mildly, sweetly, insinuatingly, even entreatingly, and beseechingly, Wherefore
The word which we translate, I pray thee, is in the Hebrew language a monasyllable adverb of obsecration or exhortation. I pray thee.
Hence note.
Entreaties have great power; and therefore though the Prophets and Apostles speak sometimes in a threatening way, and command attention upon utmost peril, yet for the most part they bespeak it with Entreaties, (2 Cor: 5.20.) Now then we as Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead be ye reconciled to God. The Apostles went about a begging, as it were, with this message, with the best message that ever was carried forth to the world, Reconciliation unto God; we pray you. And again (2 Cor: 6.1.) We then as workers together with him, beseech you also that you receive not the grace of God in vain; that is, the doctrine of the Gospel holding forth the grace and favor of God freely in Jesus Christ, (1 Thes: 4.1.) Furthermore, we beseech you brethren, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. As he did beseech them not to receive the grace of God in vain, so he did beseech them to a progress in & an Improvement of that grace. Again (1 Thes: 2.7.) We were gentle among you, even as a Nurse cherisheth her Children; how tender is a nurse to the infant hanging at her breast, or dandled on her knee. Speak ye Comfortably to Jerusalem, was the Lord's direction when she was in her warfare; that is, in a troubled and afflicted condition. ( Isa. 40.2.) The Hebrew is, Speak to her heart; speak such words as may revive her heart, and add fresh spirits and life to her. The Apostles rule for the restoring of those that are fallen, is, that they should be kindly treated ( Gal: 6.1.) Brethren, if a man be overtaken in a fault, ye that are spiritual restore such an one with the spirit of meekness. It is a great point of holy skill so to order a reproof as not to provoke; so to speak as to speak open, or pick the lock of the heart; Affectionate Entreaties are blessed pick-locks, which do not strain the wards, but effectually lift up the holders and shoot the bolt of the heart, causing it to stand wide open to receive and take in the truth of promises, counsels and reproofs. Meeke words meeken the spirit. 'It is hard to refuse what we perceive spoken in love; and if anything will soften a hard heart, soft language is most likely to do it. When Abigail came out and met David upon his way, hot upon revenge, yea having (upon the matter) sworn revenge against Nabal and his house, yet her Entreaties and mild words overcame that mighty warrior, at least, took off the edge of his spirit, and of all his party, (1 Sam: 25.33.) Nor did he only accept of or submit to her counsel, but gave thanks both to God and her for it; Blessed be the Lord, and blessed be thy advice, which hast kept me this day from shedding-blood. Gentle words, like gentle rain, soake deep, and make the soul, like a fruitful tree, bud and blossom. For as passion in the speaker, begets passion in the hearer, and heat brings forth heat, so kind and kindly words, are not only most useful, but most powerful. There is a rebuking, and that Cuttingly, or a speaking of cutting words, useful in some cases, then especially, when sinners have not only done evil, but are settled and resolved in it. But in case of affliction, specially of inward affliction, or trouble of spirit, soft words are best and do best. Hear, I pray thee, saith Elihu.
Here's hearing, and hearkening, to hearken is more then to hear; to hear is barely to receive the sound of words; but to hearken is to take up the sense of them, or as it were to suck out the strength and sweetness of them; to hearken is to weigh or ponder every tittle spoken, and take the value of it. The word in the text, which signifies to hearken, hath a singular elegancy in it. One of the Rabbins renders, Eare my words; hear my words and Eare them. The same word which in the verb signifies to hearken, which is the work of the ear, signifies also the ear, or instrument of that work in the noun. To ear words, notes the most diligent attention, as to eye a thing, notes the most accurate inspection. The word signifies also the beam of a balance, because by the ear, or by the two ears (as by a balance) words are tried and poised, whether they are weighty and solid, or light and chaffy; when Elihu saith, hearken to, or weigh my words, he intimates that he meant to speak words which had worth in them, or that he meant to speak matter more then words. And therefore he would not have a word lost, Hearken, saith he,
To all, not to this or that only, but to all; As if he had said, I intend not, and I hope I shall not speak one needless or unuseful words; not a word beside the business. Therefore hearken to all my words.
Hence note; First.
Seeing, every idle word that men shall speak, they shall give account for it in the day of Judgment, (Math: 12.36.) How should every man take heed of speaking an idle word, a word of which he can give no good account for any good it is likely to do. Idle words will make sad work one day, and words of no value or account, will turn to a heavy account in the great day. That's an idle word, which doth neither work the heart for good, nor strengthen the hand to or in a good work. And if we should be careful not to speak one idle word, or not one word unworthy to be heard, how should we avoid evil words, or words which corrupt the hearers.
Secondly, As the words refer to that duty which Elihu minds Job of, and moved him to, Hearkening to all his words.
Note.
One word should not be lost, when every word is precious. We gather up the filings and least dusts of Gold. The ear should gather all that truth which the mouth scatters, and the heart should lay it up as treasure. We may charge many sorts of men with deficiency at ear-work. And surely if men will not hear all that they ought to believe and do, they can neither do nor believe anything that they hear.
First, Some will not hear the word at all, they are like the deaf Adder stopping their ears at the voice of the charmer, charm he never so wisely to them.
Secondly, Others think that there's not a word more to be heard, but what they have heard already, who can speak what they know not?
Thirdly, There are few who hearken to any word that is spoken; that is, who make it their business to hear, who hear with diligence, and labor at it. As it is a great labor to speak, so I assure you, it is no small nor easy labor to hear, if you hear indeed and as you should. To hear the word is the exercise of the whole soul. Among many hearers, there are but few hearkeners, such I mean as weigh and consider what they hear.
Fourthly, There are very few who hear and hearken to all the words of righteousness and salvation. As some though they hear all, yet hearken to halves, so others will hear but half, or only so much as pleaseth them of what is spoken. When the King of Judah (Jer: 36.23.) had the Role brought to him which Baruch had written from the mouth of Jeremiah, he heard three or four leaves of it read to him as he sat by the fire, and then he caused it to be cut with a penknife and cast into the fire; He did not read it out, he had enough of it, he had (as we say) his belly full, but his heart was altogether empty, he was very angry and vext at the word, but not at all humbled nor affected with it; and therefore would not hear all those words.
Again, To hearken is to obey, to submit and yield up ourselves to the truth we hear. Samuel tells Saul (1 Sam: 15.22.) To obey is better then sacrifice, and to hearken then the fat of Rams; to obey and to hearken is the same thing; the obedient ear is the hearkening ear. Mine ear hast thou opened (saith Christ, Psal: 40.6.) This opening or digging of his ear (as we put in the Margin) signified his readiness to obey, as 'tis expressed ( v. 7, 8.) Then said I loe I come; I delight to do thy will O my God. And in reference to this he had said before ( v: 6.) Sacrifice and offering thou didst not desire, burnt-offering and sin-offering hast thou not required; that is, for themselves, or comparatively to that, which in the volume of thy book is written of me, that I should do. Which clearly expounds and is almost the same in terms with that of Samuel; To obey is better then sacrifice, and to hearken, then the fat of Rams. Thus Elihu presseth Job to hearken to all his words obedientially, or to hearken with a purpose to obey. Take a few Considerations, why we should both hear and hearken to, that is, obey, the whole mind of God, all those words which have the stamp of divine authority upon them.
First, All the words of God are alike holy and true, pure and precious. Though some truths are more necessary to be known and believed then others, yet all are necessary; nor can we be discharged from the duty of hearing and obeying any one of them, if called.
Secondly, There is a like or the same power and authority in all the words of God; so that to neglect or slight any one word, is to put a slight upon the authority of God himself. There is but one Law-giver and word-sender.
Thirdly, Not to submit to any one word (though it be supposed we hearken to all others) draws upon us the guilt of non-submission or disobedience to the whole word of God. That's the Apostles conclusion ( James 2.12. ver.) Whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all; for though in many things we offend all, yet there is a Gospel-sense wherein we are said to keep the whole Law of God. And so the Apostles meaning is, that whosoever shall give himself a loose or a liberty, whosoever shall dispence or indulge himself in breaking any one Command of God, he breaks all, that is, he declares himself ready to break all, if he had a like occasion or temptation.
Fourthly, We would have all our words hearkened to by God, we would have God grant all our Petitions, all our requests, and supplications, and shall not we hearken to and obey all the precepts of God? Shall we not receive and believe all his promises and threatenings?
Fifthly, As we desire God would, so God hath promised to hear all our words, even all the requests of his people which are according to his will. Christ speaks without restriction ( Math: 21.22.) All things whatsoever ye ask in my name, believing ye shall receive. And again ( John 14.13, 14.) Whatsoever ye shall ask in my name, that will I do, &c. Nor are there any restrictions upon the promises of God in granting and doing what we ask, but only these two; First, that we ask right things; Secondly, that we ask aright. Now if the Lord hath promised to hearken to all our words, not to this or that, but to all our words which are according to his will, (we have no liberty to ask beyond the will of God, beyond the rule of Scripture, nor can we ask anything beyond that, but it is to our hurt and damage, now if God (I say) will hearken to all our words) should not we hearken to all his?
Lastly, The condition upon which God hath promised to hear all our words, is, that we should be ready ro hear and hearken to all his words, (1 John 3.22.) Whatsoever we ask we receive, because we keep his Commandments, and do the things that please him. It were not confidence, but highest and most hateful impudence, to expect that God should please us by giving us what we ask, while we refuse (which is the condition of that promise) to do the things that please him. Thus Elihu would have Job hearken to all his words, he being about to speak, not his own, but the words of God. And that Job might • ot delay the opening of his ear to hear, Elihu tells him further in the next verse, that himself had already opened his mouth to speak.
Vers. 2. Behold now I have opened my mouth, my tongue hath spoken in my mouth.
This phrase of opening the mouth, imports four things.
First, That a man hath been long silent; they that are full of talk, and speak out of season, may be said to have their mouth always open, rather then at any time to open their mouths. But Elihu professed in the former Chapter that he had waited as a Disciple to hear and to learn, and had waited with utmost patience; therefore he might well say, Behold now I have opened my mouth, and taken upon me to speak. So ( Chap: 3.1.) after Job had sat silent a great while, it is said, Then Job opened his mouth, and cursed the day of his birth; Thus to open the mouth, intimates much silence or forbearance of speech, and long expectation of a season or opportunity to speak.
Secondly, Opening the mouth, implieth as speaking after much silence, so with much prudence. A fools mouth is therefore said to be always open, because whensoever he speaketh, he is found speaking imprudently and impertinently. But a wise man will not speak, unless he may speak to purpose, and so opens his mouth to speak. Solomon saith, ( Prov. 24.7.) Wisdom is too high for a fool, he openeth not his mouth in the gate; that is, he is unfit to speak in the presence of wise and judicious men, he may open his mouth in the streets, and in common Company, but he opens not his mouth in the gate, where the Elders and Magistrates used to meet and judge the weightiest matters. There is a four-fold Consideration to be had, as to the due opening of the mouth, (And 'tis no small matter to open the mouth with those Considerations.)
First, Consideration is to be had of the place and Company where, and to whom we speak. We must not cast pearls before swine, nor give strong meat to children.
Secondly, The time and season wherein we speak must be considered; every truth is not fit for every time. Christ would not speak all at once to his Disciples, for this reason, ( John 16.12.) I have many things to say unto you, but ye cannot bear them now; and because ye cannot bear them now, therefore I will not say them now.
Thirdly, Consideration is to be had how and in what way to speak, whether inst • uctingly, or exhortingly, reprovingly, or Comfortably, we should always labor to divide the word of God, and what we speak from it aright, giving everyone his proper part and portion. Then a man opens his mouth to speak, when he Considers how to sort his speech according to the state of things and persons before him.
Fourthly, Consideration is to be had of the end or tendency of speech, what our aim and mark is; we say, a fools bolt is soon shot, he Considers not his aim and mark in speaking; he that opens his mouth, looks to his mark, and drives a design, or hath a purpose in every word that passeth from him.
Thirdly, This phrase of opening the mouth, notes liberty of speech, or boldness in speaking; when a man doth not speak in his throat, as untaught children do, nor in his belly, or in a bottle, as Witches and Sorcerers are said to do, that peep and mutter ( Isa: 8.19.) When a man (I say) doth not speak any of these covert ways, but freely and liberally, then indeed he opens his mouth to speak. We have that Expression in the promise, ( Ezek. 29.21.) In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them, and they shall know that I am the Lord; That is, I will give thee boldness, and liberty of speech: time was when thou didst not dare to • peake a word for God, or of God, of his praise, name and worship, or if thou didst it was but in a Corner, or whisperd in secret; but the time shall come when I will give thee the opening of the mouth; thou shalt speak my truth and praises boldly: and the Enemy shall know that I the Lord have procured thee this liberty. 'It is a great mercy when God gives his people the opening of the mouth, or liberty of speech, to speak boldly, no man hindering, no nor so much as discouraging them. The Prophet makes that the character of an evil time, when the prudent keep silence, (Amos 5.13.) As in evil or calamitous times, it becomes the Godly prudent to be willingly silent, adoring the justice of God's severest dispensations towards them with patience and without murmuring at his hand. So in some evil times they are forced to keep silence, (though as David spake, Psal: 39.2.) their sorrows be stirred) either lest by speaking, even nothing but truth and reason, they draw further sorrows upon themselves; or because they see it but lost labor to speak to a people obstinate and resolved on their way.
Fourthly, This phrase of opening the mouth to speak, notes the things spoken to be of very great worth, such as have been long concocted and digested, and at last ready to be brought forth, as out of the treasury of an honest and understanding heart. The heart is the treasury of words, there they are stored up: and from thence issued forth; as Christ saith, Out of the abundance of the heart the mouth speaketh. As there is a stock of evil words in the hearts of evil men, so of good and gracious words in the hearts of Godly men, and when they open their mouths (according to this notion) it is to bring forth the treasures, and riches of their hearts, to bring forth the gold and silver and precious things stored up there; all these are very useful interpretations of this phrase; and I might give distinct observations from them, but it may suffice to have named them. I shall only add that the last is conceived by some to be chiefly intended in the latter branch of this verse.
This seems a strange Expression; where should the tongue speak but in the mouth? when the tongue is out of the mouth, can it speak? as the mouth cannot speak without the tongue, so the tongue cannot speak out of the mouth: why then doth he say;
The Hebrew is, In my palate, the palate being a part of the mouth, and one special Instrument of speech (Naturalists reckon five, The lips, the tongue, the teeth, the palate, & the throat ) 'tis put for all; but there is more in it then so, for every man speaks in his mouth, or by the palate which is the heaven, roof or cieling of the mouth. Therefore when Elihu saith, My tongue hath spoken in my mouth, or in my palate; The palate may be considered as the instrument of tasting as well as of speaking. We say such a thing is very savory to the palate; And we call that Palate wine, which is quick and lively, briske and pleasant to the taste. Thus when Elihu saith here, My tongue hath spoken in my mouth or palate; His meaning is; I have uttered only that which I have well considered, what my tongue hath spoken to you, I have tasted myself; I have put every word to my palate; For as a man that that tasteth wine or any other sapid thing, must have it upon his palate, before he can make a Judgment, whether it be sweet or sharp, quick or flat: so faith Elihu, my mouth hath spoken in my palate, I tasted my words before I spake them.
Hence note.
The speaker presents his words to the taste of the hearer; For as this Scripture hath it at the 3 d verse of the next Chapter, The ear trieth words, as the mouth tasteth meat; now he that ventures his words to the taste and censure of others, had need take a taste of them before he doth it. My tongue hath spoken in my mouth.
Secondly, From the scope of Elihu in adding this, namely, to gain attention,
Note.
They who regard not what they speak, deserve no regard when they speak; but a weighing speaker, should have a weighing hearer. And what any man's tongue (in the sense of Elihu ) hath spoken in his mouth, that we should hear, not only with our ear, but with our heart. This a strong argument to quicken attention, yet Elihu gives in another, and a stronger in the next verse.
Vers. 3. My words shall be of the uprightness of my heart, my lips shall utter knowledge clearly.
In the former verse Elihu called for an open ear, because he opened his mouth, and was about to speak, or had spoken what he had well tasted. In this verse he presseth the same duty, by professing all manner of Ingenuity and Integrity in what he was about to speak. He would speak not only seriously, but honestly, not only from his understanding, but his conscience.
The meaning is not, that the uprightness of his heart should be the subject upon which he would treat, though that be a blessed and most useful subject, yet it was not the point he intended to discuss: but when he saith, My words shall be of the uprightness of my heart, his meaning is, my words shall flow from the uprightness of my heart, I will speak in the uprightness of my heart, or according to the uprightness of my heart; my words shall be upright as my heart is; the plain truth is this, I will speak truth plainly, I will speak as I think, you may see the Image of my heart upon every word, I will speak without daubing, without either simulation or dissimulation. Some conceive this to be a secret reproof of, or reflection upon Jobs friends, as if Elihu had suspected them to have spoken worse of Job, then they could think him to be in their hearts. But as we cannot judge men's hearts directly, so there is no reason why we should judge so of their hearts conjecturally. It is enough to the purpose, that Elihu asserts his own uprightness without reflecting upon or suspecting the uprightness of those, who had dealt with Job before; My words shall be in the uprightness of my heart.
This uprightness of his heart may have a three-fold Opposition. First, to passion; Some speak in the heat and fire of their hearts, rather then in the uprightness of them; it is good to speak with the heat and fire of zeal in our hearts; but take heed of the heat and fire of passion, I will not speak in the heat, but in the uprightness of my heart, saith Elihu.
Secondly, This uprightness may be opposed to partiality, I will not spare when there is cause to speak home, nor press, nor load thee with anything where there is not cause for it.
Thirdly, This uprightness in speaking, may also be opposed to speaking without clear ground or proof. And 'tis supposed that Elihu aimed more specially at this, Jobs friends having been so high in his reproof, charging him with divers things for which they had no proof, but only a vehement suspicion. The words of Eliphaz are full ( Chap: 22. 5.) Is not thy wickedness great, and thine iniquities infinite? for thou hast taken a pledge from thy brother for naught, and stripped the naked of their Clothing: Thou hast sent widows empty away, and the arms of the fatherless have been broken: Surely Eliphaz could not speak this in the uprightness of his heart, knowing it to be so, though he spake it in this uprightness of his heart, that he really thought it to be so. Which kind of uprightness Paul had in persecuting the Saints, ( Acts 26.9.) I verily thought with myself, that I ought to do many things contrary to the Name of Jesus of Nazareth. Thus Jobs friends verily thought he had done many Grosse things contrary to the Law of God, but they only thought so, they could not prove it; This is a lame kind of uprightness, and in opposition to this Elihu might now say, I will not charge or burden thee with anything but what I know to be true, and had even from thy own mouth. My words shall be of the uprightness of my heart.
I shall not stay to give particular notes from these words, according to this three-fold opposition; The reader may improve them in that, as he hath occasion; Only in General Observe.
The tongue should always be the hearts Interpreter, and the heart should always be the tongues suggester; what is spoken with the tongue should be first stamped upon the heart, and wrought off from it. Thus it should be in all our Communications and exhortations, especially when we speak or exhort about the things of God, and dispence the mysteries of heaven. David spake from his heart while he spake from his faith ( Psal: 116.10.) I believed, therefore have I spoken. Believing is an act of the heart, with the heart man believeth; so that to say, I believed, therefore have I spoken; Is as if he had said, I would never have spoken these things, if my heart had not been clear and upright in them. The Apostle takes up that very protestation from David (2 Cor: 4.13.) According as it is written, I believed, therefore have I spoken; we also believe, and therefore speak; that is, we moved others to believe nothing but what we believed, yea, were fully assured of, ourselves, as the next words of the Apostle import, Knowing, that he which raised up the Lord Jesus, shall raise up us also by Jesus, and shall present us with you. To speak what we in our hearts believe, is to speak in the uprightness of our hearts.
Some speak without their hearts, that is, coldly, they have no heart at all in speaking; as some hear without their hearts, only with their ears; so some speak without the heart, only with the tongue.
Secondly, Others speak what was never in their hearts; They have no experience in themselves of what they say to others. They throw out their words at a venture. It is sad to speak that as a truth, or a Comfort to others, which we have not found in ourselves, that is, have not felt the operation of it upon our own hearts. How are they to be lamented, who speak of the things of God as a Stage-player, who acts the part of, or Personates a Prince, being himself but a poor plebeian. It is bad to speak without our hearts, or coldly, but 'tis worse to speak what was never in our hearts, or hypocritically.
Thirdly, Not a few speak quite against their hearts; these are at farthest distance from speaking in the uprightness of their heart; they speak with a false and malicious heart, they speak with a deceitful and double heart, with a heart and a heart. There are three ways wherein men speak against their own hearts and Consciences.
First, In the profession which they make of themselves, ( Rev: 2.9.) Christ writing to the Church of Smyrna, saith, I know thy faith and patience, &c. and the Blasphemy of them who say they are Jews and are not, but lie, &c. And so at the 9 th verse of the 3 d Chapter, Which say they are Jews and are not, but do lie. We are not to understand it strictly, that they professed themselves to be of the Nation of the Jews, the Children of Abraham. A Jew there is, any one that holdeth out a profession of the faith of Christ. Old Testament words are often applied to the New Testament, or Gospel state; they say they are Jews, that is, true believers, but they are not, and do lie; to lie, is to go against a man's mind, against his Conscience; they make a great profession of godliness and holiness, of Christ and his ways, and they lie at every word; for indeed they are the Synagogue of Satan. Thus at this day some make profession before the Church of God, and by such profession get admittance into the Church of God, who yet belong to the Synagogue of Satan. The Apostle John speaks of such, (1 Ep: Joh: 2.19.) They went out from us, but they were not of us; that is, they were not truly of us, though they once desired to come in and join themselves to us, and for a time walked with us.
Secondly, The tongue speaks against the heart many times in the promises which men make to others of what they will do. O what Courtesies and friendships will some men profess! they will tell you aloud how they love you, and how much they are your servants, while there is nothing in their hearts, but deceit and guile, yea possibly nothing but wrath and revenge to death. Thus Ishmael went out weeping all along as he went (Jer: 41.6.) and said, Come to Gedaliah, the son of Ahikam, yet he invited them into the City as poor birds into a snare, to destroy them presently; He was seemingly troubled at their affliction and wept, but his were Crocodiles tears, he murdered them as soon as he had them in his power.
Thirdly, Some speak against their hearts doctrinally or in the Doctrines which they propound and teach. There are three sorts who speak amiss doctrinally.
First, Some speak that which is not right in the uprightness of their hearts; or, I may say, they speak that which is false with a true heart; that is, they think it to be a truth which they utter, when 'tis an error, and will be found so at last. When ever we see different opinions stiffly maintained among honest and godly men, (which though it be a very sad sight, yet it is too often seen, in that case I say) one side always speaks that which is false with a true heart, and utters error uprightly. The truth is, some men defend an error with better and more honest hearts, then some others defend the truth. For
Secondly, There are such as speak right without any uprightness of heart, or they speak truth with a false heart; this Elihu specially professeth against; he would not only speak that which was right, but with uprightness. The Apostle found several teachers of this second sort ( Phil: 1.16, 17, 18.) Some preach Christ, that is, the Gospel, yea the truth of Christ in the Gospel, (else the Apostle would not have rejoiced in it, as he professeth he did at the 18 th verse, I therein do rejoice, yea and will rejoice. ) Yet these men did not preach in the uprightness of their own hearts; for, saith he, Some Preach Christ out of envy and strife, and some out of good will, (they preached Christ, pure Gospel, yet not with pure hearts, for, he adds, they did it) supposing to add affliction to my bonds; They preached to oppose the Apostles more then to set up Christ, and though they preached the truth, yet they did it more in pretence then in truth; as 'tis said at the 18 th verse. The same Apostle speaks of others, (2 Cor: 11.13, 14.) who preached what was true for the matter, and yet he calls them false Apostles, deceitful workers, transforming themselves into the Apostles of Christ, and no marvel, for Satan himself is transformed into an Angel of light. They formed and shaped themselves into Angels of light, and took up the doctrine of the faithful Apostles of Jesus Christ in some things, yet they did it not in the uprightness of their hearts, but that they might weaken the estimation of the true Apostles in the hearts of the people, and set up themselves there, that so in other things they might with greater efficacy or more effectually, mis-lead them or draw them into error. Thus some are found speaking lies in the truth of their hearts, and others speaking truth in the falseness of their hearts.
Thirdly, Many speak that which is false with a false heart; This is the height of wickedness. The Apostle prophesieth of such (1 Tim: 4.2.) Who shall speak lies in hypocrisy: the matter they speak is a lie, and they speak it with a base and false heart too. And therefore he saith of these in the same verse, Their consciences are seared with a hot iron; that is, they are insencible both of the mischief they do, and of the misery they must suffer.
Elihu professeth himself to be none of all these; He spake that which was right and true in the uprightness and truth of his heart. Such a one the Apostle directs the Gospel Deacon to be, (1 Tim: 3.9.) Holding the mystery of faith in a pure Conscience, which is the same with an upright heart. And he tells us (1 Thes: 2.4, 5.) That himself did not use any guile in the ministration of the Gospel. He had truth on his side, and he had truth in his heart, as he also professed to his Brethren the Jews, (Rom: 9.1, 2.) I speak the truth in Christ, I lie not, my Conscience also bearing me witness in the holy Ghost, &c. And again, (2 Cor: 2.17.) We are not of those that Corrupt the truth; we speak the truth, and speak it truly. He is a better speaker that speaks with an upright heart, then he that speaks with an eloquent tongue; He is the happy speaker, who speaks more with his heart then with his tongue, that can say with Elihu to Job, My words shall be of the uprightness of my heart. Words spoken of that subject, and words flowing from that subject, are lovely words. Of this latter sort saith Elihu to Job, My words shall be.
Job had charged his three friends ( Chap: 13. 4.) that they were forgers of lies. This Elihu engageth against, while he saith, My lips shall utter knowledge clearly.
The word here translated Clearly, is rendered two ways.
- First, As an Adjective.
- Secondly, As an Adverb.
Many render it as an Adjective, My lips shall utter clear knowledge, or distinct knowledge; clear as to the matter; pure, plain, without any adulteration, deceit, or guile, as to the manner. So the word is often used, I might give you many Scriptures for it. The Prophet speaking in the person of Christ ( Isa: 49.2.) saith, He hath made me a polished shaft, the Hebrew is, a pure shaft, a glittering, shining shaft. ( Jer: 5.11.) He made bright his arrows, there this word is used. It is applied also to Chief men (1 Chron: 7.48.) These were Choyce men, pure men. So saith Elihu (My lips shall utter clear shining pure knowledge.)
Hence note.
The commandment of the Lord is a pure word, ( Psal: 19.8.) There's not any dross at all in it, 'tis like silver tried seven times in the fire ( Psal: 12.6.) The Prophet among other blessings which God promiseth to his Church and people, hath this ( Isa: 30.24.) The Oxen likewise and the young Asses that ear the ground shall eat clean Provender, free from the straw, and chaff, dust and darnel. But may we not here renew the Apostles question, (1 Cor: 9.9, 10.) Doth God take care for oxen? or saith he it altogether for our sakes? for our sakes no doubt it is written; That the mouth of the ox treading out the corn, should not be muzzl'd, was written for the Ministers sake, to assure them, that while they labor in the Gospel to feed souls, their bodies should be fed. And that the oxen and young asses shall eat clean provender, was written for the people's sake, to assure them, that Christ would send them such Ministers as should feed them with pure holy wholesome doctrine, not with the chaff of unwritten traditions, nor with the mixtures of human i •• entions. They should be taught clear knowledge, as Elihu here speaketh. This mercy was also prophesied ( Zeph: 3.9.) Then will I turn to the people a pure language, or a Clean lip: it is this word, that is, what they speak, shall be pure truth. Their language shall be, not only Grammatically pure, proper and genuine, but Theologically pure, without any tincture of error in it.
Secondly, As the word is taken (according to our translation) Adverbially.
Note.
Some speak clear truths, who yet do not speak them clearly. They speak great truths, yet obscure them in their own way of expressions; they who wrap up sound doctrine in hard uncouth words, or deliver it in an unnecessary multitude of words, do rather puzzle and confound their Auditors, then inform or instruct them. And they who speak not knowledge clearly, are like those who mud the waters, or raise a dust in the air, which will not let others see distinctly what they hold or put in either. Speaking in dark words and strange notions, is like speaking in a strange language. They only speak profitably, who speak clearly. We commonly say, Truth seeks no corners, truth would not be hid. What are obscure and ambiguous words, words of a doubtful construction and interpretation, but corners, wherein many hide truth, while they pretend to speak and publish it. Such speakers as well as they who speak in an unknown language, are Barbarians to their hearers. And therefore as the Apostle in reference to an unknown tongue, so should we say in reference to any covert or obscure way of speaking in our own mother tongue, We had rather speak five words that others may be edified, then ten thousand words in hard and strange expressions. Though we speak in a known language, yet doubtful words hinder edifying as much as an unknown language doth; yea such are as a foreigner to their hearers, while they speak in their own Country tongue: 'It is a special gift of God, to speak knowledge clearly. The Apostle hath left that excellent advice with all who are called to speak the great things of eternal life, (1 Pet. 4.11.) If any man speak (that is, if he speak about the things of God, divine things) let him speak as the Oracles of God. What are they? The oracles of God are the known word of God. But how are those oracles to be known? Surely as God spake them, plainly and clearly; The oracles of God were spoken without ambiguity, therefore let no man speak them as the oracles of the devil were spoken, or as the devil spake his oracles, that is, ambiguously and doubtfully; The devil of old gave out all his answers and oracles doubtfully and darkly to his dark and blinded votaries; what he said might bear several Constructions. And he spake so on purpose, that whatsoever the event or issue proved to be, he (though the father of lies) might have the reputation of speaking truth. The Devils oracle gave Croesus such an answer as he might Interpret either of a great success, or of a great overthrow, when he asked counsel about his wars. And when Saul came to Enquire of the Witch of Endor, that is, of the Devil, (1 Sam: 28.11.) he gave him a doubtful resolve; To morrow shalt thou and thy Sons be with me (v. 19.) Which ambiguous answer might be understood as of the next day following, so indefinitely of any day near approaching. Satan loves not to speak knowledge clearly. But the servants and messengers of Christ, must use great plainness of speech while they are treating of and giving out the mind of God to his people; and be careful that as the doctrine is sound which they deliver, so there may be a clearness in their delivering of it. Their lips (as Elihu engaged his should) ought to utter knowledge clarely.
JOB. Chap. 33. Vers. 4, 5, 6, 7.
The Spirit of God hath formed me, and the breath of the Almighty hath given me life.
If thou canst answer me, set thy words in order before me, stand up.
Behold, I am according to thy wish in God's stead: I also am formed out of the clay.
Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee.
IN these four verses, Elihu still prosecutes a discreet praefatory insinuation both of himself and of his intended discourse into the heart of Job, that both might find welcome, and good entertainment there. Elihu had assured him at the third verse, that he would speak in the uprightness of his heart, or that he would deal candidly, and clearly with him. That was a strong argument to gain attention. And in this fourth verse, he argueth with and urgeth Job, to give him attention, because he was a man of God's making, as Job also was. The same hand wrought them both, and therefore, why should there be a strangeness between them? or an unwillingness to give or receive counsel and help from one another?
Vers. 4. The spirit of God hath formed me, and the breath of the Almighty hath given me life.
I shall open these words two ways.
First, As a direct proposition, or assertion.
Secondly, In their connection and dependence, as they are here used, for an argument of persuasion.
First, Consider the Text, as an assertion; The spirit of God hath made me, &c. The word doth not signify barely to make, or to clap up a work any how, but to make with art, to make skillfully, to compose and fashion a thing with exactest grace, comeliness, and beauty. Thus are we made by the Spirit of God. Man is an excellent piece of work, yea man is the Master-piece of all the visible works of God. The Spirit of God hath made me.
There are two things here to be inquired; First, what we are to understand by the Spirit of God, to whom Elihu attributes his making. Secondly, Why doth Elihu attribute his making to the Spirit of God? To the former question, I answer; First, negatively, that by the Spirit of God we are not to understand a power or virtue put forth by God, in which sense we sometimes read the Spirit of God in Scripture. But by the Spirit of God here, we are to understand God the Spirit. In which sense we read ( Gen: 1.2.) The Spirit of God moved upon the face of the waters. As also ( Math: 3.16.) He saw the Spirit of God descending like a dove, and lighting upon him; that is, upon Jesus Christ, baptized by John in Jordan.
The second question is, Why doth Elihu attribute his making to the Spirit of God? Regeneration or our new-making is properly the work of the Spirit, but is Creation, or our natural constitution his work also? Saith not Moses? (Gen: 2.7.) The Lord God formed man out of the dust of the earth; Jehovah Elohim formed man. And if we look into the first of John ver: 2, 3. we read thus; In the beginning was the word, and the word was with God, and the word was God; the same was in the beginning with God, all things were made by him, and without him was not anything made, that was made. There our maker (for the making of all things is attributed to him) is the Son, the second person in the holy Trinity, or the Word, who (as it followeth in that Chapter) was made flesh. Why then doth Elihu here ascribe his making to the Spirit? And how are these Scriptures reconciled?
I answer, By that received Maxim in Divinity, The works of the holy Trinity towards the creature are undevided. So that, while this Scripture ascribes the making of man to the Spirit or Third person in the Trinity, it doth not at all cross those which ascribe it to the first or second, the Father or the Son. The Spirit of God hath made me.
Hence note.
As we are his workmanship created in Christ Jesus to good (or holy) works, (Eph: 2.10.) so we are his workmanship created to common and natural works. We have heard of that divine consultation or resolution rather ( Gen: 1.26.) Let us make man: The Father made man, and the Son made man, and the holy Spirit made man; The Father by the Son, through the holy Spirit made man. What a glorious, what a mighty power is put forth for the production of such a poor creature as man is! And this is true, not only of the first man in his creation, but of every man since the creation, there is a concurrence of a divine power and workmanship in the setting up of man as man. ( Psal: 100.3.) It is he that made us, and not we ourselves; God doth not only make us holy men, but he makes us men. Hence David (Psal: 13.9-14.) I am fearfully, and wonderfully made. He speaks there of the frame of his body, though that be much more true in reference to the admirable frame of the new creature which is set up in the soul; so, indeed we are fearfully and wonderfully made. ( Isa: 27.11.) This is a people of no understanding (But did God ever make a people without natural understanding? Surely no, but they were a people without spiritual understanding, they did not understand what the mind, and meaning of God was, and what their own duty was; Such are a people of no understanding, how wise soever they are in their own eyes, or in the eyes of the world, what followeth) Therefore he that made them will not have mercy on them, and he that formed them will show them no favor; That is, God who made and formed them, both in their natural capacity as men, as also in their civil and spiritual capacity as a Church and Nation, or as a National Church (understanding it of the Jews ) will not have mercy on them, will not favor them. We read the same Church at once looking to God as their maker and most earnestly moving and imploring his pity upon the same account. ( Isa: 64.8, 9.) But now O Lord, thou art our father, we are the clay, and thou our potter, and we all are the work of thy hand; As if they had said, Thou O Lord, hast molded us as thy creatures, and fashioned us as thy Church, when we were but a rude mass or heap without form or comeliness, therefore do not mar thy own work, do not break the vessels of thine own making, or as it followeth in the same Chapter, Be not wroth very sore O Lord, neither remember iniquity forever, behold, we beseech thee, we are all thy people.
Hence consider.
First, That, we owe not only our well-being, but our very being unto God. And therefore
Secondly, No man ought to look upon himself as his own; So the Apostle argues (1 Cor: 6.19.) Know ye not that your body is the temple of the holy Ghost, which is in you, which ye have of God, and ye are not your own; No man is his own, he is God's, who hath made him. Saints and believers especially are not their own in that repsect; as also because their bodies are the temple of the holy Ghost; that is, the holy Ghost hath sanctified them for himself, for his peculiar service, and for his habitation. Now as the bodies of Saints are the temple of the holy Ghost, because he doth sanctify them; so they are the temple of the holy Ghost, because he hath reared them up, and built them. That consideration should urge us to duty; our bodies are temples built, as well as temples sanctified by the holy Ghost; And therefore we are not our own at all, nor in any respect; and if we are not our own at all, but the Lord's, then we ought to be always for the Lord.
Hence, Thirdly, Hath the Spirit of God made us? (as Elihu saith) then let the Spirit use us; how sad is it, that when the Spirit of God hath made our bodies and souls, we should let the wicked spirit use either (as he doth both the bodies and souls of carnal men) to his base services. The evil spirit did neither make your bodies nor your souls, why should he have the command of either? Therefore as your members have been weapons of unrighteousness to sin, so let them be instruments of righteousness unto God. Seeing the holy Spirit hath made us, let not the evil spirit use so much as a little finger of us; for, he hath not made not only so much as a little finger of our hand, but so much as the least hair of our heads (as Christ saith we ourselves cannot, Math: 5.36.) white or black. And therefore let not the evil spirit make use of one hair of our heads white or black, as a flag of pride and vanity, or to be an occasion of sin to others. He that maketh the house ought to have the possession and service of it, either to dwell in it himself, or to receive rent and profit from him that dwells in it. The spirit having made us, should not only have the rent and revenue, but the full possession of us forever. That which is of God should be for God, for him always, and only for him.
Secondly, In that the making of man is attributed to the Spirit.
Observe.
The holy Ghost is not only a power of God, or a word gone out from God, but the holy Ghost is God. This is clear from the efficiency of the holy Spirit; The Spirit of God hath made me. The work of creation is attributable to none but God. That power which at first set up man in his creation, continueth him to this day; this power and great prerogative is given to the Spirit; therefore the Spirit is God. ( Psal: 33.6.) By the word of the Lord (his substantial Word or Son) were the heavens made, and all the host of them, by the breath (or Spirit) of his mouth; that is, Jehovah by his Eternal Son and Spirit made all things. The heavens and their host, are there expressed by a Synecdoche of the part, for the whole creation, or, for all creatures both in heaven and in earth. Again ( Psal: 104.30.) Thou sendest forth thy Spirit, they are created; The Spirit of God creates every day; what is it that continueth things in their created being, but providence? That's a true axiom in Divinity; Providence is creation continued; Now the Spirit of God who created at first, creates to this day; Thou sendest forth thy Spirit, they are created. The work of creation was finished in the first six days of the world, but the work of creation is renewed every day, and so continued to the end of the world. Successive providential creation as well as original creation is ascribed to the Spirit.
The Scripture is full of arguments to prove that the holy Ghost is God; Which (because this fundamental truth is blasphemously spoken against) I shall a little touch upon.
First, As the Spirit createth and makes the natural man consisting of body and soul, so he regenerateth (which is a greater creation) the whole into a spiritual man; therefore he is God. ( John 3.5.) Except a man be borne again of water, and of the Spirit (that is, of the Spirit who is as water) he cannot enter into the kingdom of God. The holy Ghost is also called, The sanctifier; sanctification is regeneration in progress, and motion; regeneration is sanctification begun, and sanctification is regeneration perfecting from day today. (2 Thes: 2.13.) We are bound to give thanks to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and belief of the truth. And the Apostle Peter writes to the Elect (1 Pet: 1, 2.) according to the foreknowledge of God the father, through sanctification of the Spirit. Now, who can do these great things but God? who can regenerate, or give a new nature, who can sanctify or perfect that new nature but God alone? Men and Angels must let these works alone forever, or (as we translate, Psal: 49.8.) these acts cease forever from men and Angels, as much as the redemption of man from the grave, or from hell, from corruption, or condemnation.
Secondly, The Spirit is omniscient, He knoweth all things, (1 Cor: 1.12. 2 10.19.) The Spirit knoweth all things, yea the deep things of God. He is not only acquainted with, and privy to the surface and outside of things, but he searcheth things to the bottom of them. Nor doth he search only the deep or bottom things of common men, or of the chiefest of men, Kings and Princes, (whose hearts are usually as much deeper then other men's, as their persons and places are higher) but the Spirit searcheth the deep things, the bottom things of God, the things of God that lie lowest, and most out of sight, the Spirit understandeth; therefore the Spirit is God. For (as the Apostle argueth, 1 Cor: 2.11.) No man knoweth the things of a man, save the spirit of a man that is in him; even so the things of God knoweth no man but the Spirit of God, or, he that is God; if the spirit that is in man, were not man, or the intellectual power in man, it could never know the things of man; and if the Spirit of God were not God, he could never search and know the deep, the deepest things of God.
Thirdly, As the Spirit of God knoweth all things, as he searcheth the deep things, even all the secrets, and mysteries of God; so he teacheth all things, even all those secrets and mysteries of God, which 'tis needful or useful for man to know. The Spirit is a teacher, and he teacheth effectually ( Joh: 16.13.) When the Spirit of truth is come, he will guide you into all truth: for he shall not speak of himself (that is, he shall not teach you a private doctrine, or that which is contrary to what ye have learned of me) but whatsoever he shall hear, that shall he speak, and he will show you things to come. Which last words are
A fourth argument that he is God. As the Spirit teacheth, so he foretelleth all things (1 Tim: 4.1.) Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils. The Spirit of God clearly foreseeth and infallibly foretelleth what shall be, before it is, therefore he is God. The Lord by his holy Prophet ( Isa: 41.23.) challengeth all the false Idol gods of the Heathen to give that proof of their Divinity; Shew the things that are to come hereafter, that we may know that ye are God's. As if he had said, Do that and we will yield the cause. Men and Devils may guess at, but none can indeed show things to come but God.
Fifthly, The Spirit appoints to himself officers and ministers in the Church, therefore he is God, ( Acts 13.2.) The holy Ghost said, separate me Barnabas and Saul for the work whereunto I have called them.
Sixthly, The holy Ghost furnisheth those Officers whom he calleth with power and gifts, as he pleaseth, that they may be fit for the work or ministry of the Gospel (1 Cor: 12.8.11.) To one is given by the Spirit, the word of wisdom, to another the word of knowledge by the same Spirit, &c. But all these worketh that one and the self-same Spirit, dividing to every man severally as he will. Now, who can give wisdom and knowledge, who can give them prerogatively, following in this distribution, or division of gifts, no rule, nor giving any other reason of it but his own will, except God only?
Seventhly, The holy Ghost is sinned against; therefore he is God. Some, possibly may object and say, This is not a convincing or demonstrative argument, that the holy Ghost is God, because he is sinned against; For man may sin against man. All second table sins are sins against our Neighbor; and the Apostle tells the Corinthians (1 Ep: 8.12.) that while they used their lawful liberty in eating with offense, they sinned against the Brethren. I answer, Whosoever is properly sinned against is God, because God is the Law-giver. And, though many actions of men are direct wrongs to man, yet in every wrong done to man, God also is wronged, and, in strict sense, he only is sinned against by man. For the reason why any action is a wrong to man, is because it is against some Law of God. And if to be sinned against in strict sense, be proper to God only; then the argument stands good, that the Holy Spirit is God, because he is sinned against; especially, if we consider, that there is such an Emphasis put upon sinning against the holy Ghost in the holy Scripture (more if possible then upon sinning against the Father, or the Son) ( Math: 12.31.) Wherefore, I say unto you (saith Christ) All manner of sin and blasphemy shall be forgiven unto men, but the blasphemy against the holy Ghost shall not be forgiven unto men; As if he had said, Though you sin against the Father, and the Son, it shall be forgiven you, but if you sin against the holy Ghost it shall not be forgiven either in this world or in the world to come; that is, it shall never be forgiven. Seeing then there is more in sinning against the holy Ghost then against the Father, or the Son, who are God, the holy Ghost must needs be God. For though there is no degree or gradual difference in the deity, each person being coeternal, coequal, and consubstantial; yet the Scripture attributes more in that case, as to the point of sinning against the holy Ghost, then to sinning against the Father, or the Son; therefore certainly the holy Ghost is God.
Lastly, The holy Ghost is the object of divine worship; are not we baptized in the Name of the Father, Son, and holy Ghost? Is the Father, and the Son God, and the holy Ghost not God, who is joined with them in the same honor? Shall a creature come in competition with God? And doth not the Scripture or word of God, direct us to pray for grace from the Spirit as well as from the Father or the Son? (2 Cor: 13.13. Rev: 1.4.) Thus we see how full the Scripture is in giving the glory of the same works upon us, and of the same worship from us to the Spirit, as to the Father and the Son: And therefore from all these premises we may conclude, That the Holy-Ghost with the Father and the Son, is God blessed and to be glorified for evermore. The Spirit of God hath made me,
The words carry an allusion (as Interpreters generally agree) to that of Moses describing the creation of man ( Gen: 2.7.) And the Lord God formed man out of the dust of the earth, and breathed into his nostrils the breath of life, and man became a living soul. Elihu speaks near in the same form, fully to the same effect; The breath of the Almighty hath given me life, or, enlivened me; As if he had said, That soul which the Lord hath breathed into me, hath made me live. The soul of man may be called the breath of the Almighty, because the Almighty is expressed infusing it into man at first by breathing. And therefore the word Neshamah, which properly signifies the breath, doth also by a Metonymy of the effect signify the soul it self which causeth breathing. Thus our translators render it ( Isa: 57.16.) I (saith the Lord) will not contend forever, neither will I be always wroth, for the spirit should fail before me, and the souls which I have made. As the soul of man was breathed in by God, so the soul is that by which man breathes. Breath and soul come and go together. Some comparing the original word (Shamaijm) for the heavens, with this word (Neshamah) which here we translate breath, take notice of their near affinity, intimating that the soul of man is of a heavenly pedigree, or comes from heaven; yea the latin word (men's) signifying the mind, is of the same consonant letters with the Hebrew Neshamah, and, as some conceive, is derived from it.
So then, I take these words, The breath of the Almighty, as a description of that part of man which is opposed to his body; The Spirit of God hath made me; that is, hath set me up as a man, in human shape, And the breath of the Almighty hath given me life; that is, this soul which the Almighty hath breathed into me, hath made me a living man, ready for any human act, or (as Moses speaks) God breathing into my nostrils the breath of life, I became a living soul.
Hence observe.
'It is the breath of God; not that God liveth by breathing; the way of his life is infinitely above our apprehension; But 'tis clear in Scripture, That the Almighty breathed into man the powers of life. And therefore he is called (by way of Eminence) The father of spirits, (Heb: 12.9.) For though the Almighty is rightly entitled the Father of the whole man, though both body and soul are the work of God, yet he is in a further sense, the father of our spirits, or souls, then of our bodies. And here Solomon showing how man is disposed of when these two are separated by death, saith ( Eccl: 12.7.) Then shall the dust (that is, the body) return to the earth as it was, and the spirit (that is, the soul) shall return to God who gave it. The body is the gift of God, but the body is not the breath of God, it is not such an immediate gift of God as the soul is; when the body of man was made at first, God took the dust of the earth and formed his body out of it, but when he gave him a soul, he breathed that from himself; it was an immediate effect of God's power, not dealing with, nor working upon any prae-existing matter. The spirit or soul of man is purely of God, solely of God. And hence we may infer.
First, Then the soul is not a vapor, arising from the crasis or temperament of the body, as the life of a beast is.
Secondly, Then the soul of man is not traduced from the parents in generation, as many learned men affirm, especially, to ease themselves of those difficulties about the conveyance of original sin or defilement into the soul.
Thirdly, We may hence also infer, then the soul is not corruptible; it is an immortal substance. How can that be corruptible or mortal, which hath its rise (as I may say) immediately from God, or is breathed in by the Almighty, who is altogether incorruptible and immortal. And whereas there is a twofold incorruptibility; First, by divine ordination, that is, God appoints such a thing shall not corrupt, and therefore it doth not; so the body of man in it's first creation was incorruptible, for though it were in it self corruptible, being made out of the earth, yet by the appointment of God, if man had continued in his integrity he had not died. And therefore it is said, By sin came death; yea doubtless if God should command and appoint the meanest worm that moves upon the earth to live forever, or the most fading flower that groweth out of the earth to flourish forever, both the one and the other would do so. Secondly, there is an incorruptibility in some things, not merely by a law or appointment of God, but as from that intrinsical nature, which God hath bestowed upon them, and implanted in them. Thus the Angels are immortal, they have an incorruptible nature, and likewise the soul of man, being breathed from the Almighty, is in it's own nature incorruptible; it hath naturally no seeds of dissolution in it, because no contrariety, no contrary qualities in it, as all bodies or corporeal substances have. I know the Apostle saith (1 Tim: 6.16.) God only hath immortality; it's true, he only hath it in himself independently, originally; but he derives and gives it as a talent to some creatures in a way of dependence upon himself.
Secondly, Observe.
What is the body without the soul, but a lump of clay; As soon as ever the soul departs, life departs, man dieth and becomes a putrifying carcass; yet such is the folly of most men, that all their care is for the life of the body, which is (at best) a dying life, they utterly neglect the soul, which, as it is the life of the body, so it self never dieth. The soul is the Jewell, the body is but the Cabinet, the soul is the kernel, the body is but the shell. Will you be solicitous, about a Cabinet, and a shell, and slight the Jewel, or throw away the kernel? Will you take care of that which liveth, the body, and will you not take care of that which holds your life, the soul?
Again, Note.
If the soul which is the cause of life in man, be of God, then the life of man is of God also. The cause of the cause is the cause of the effect or thing caused. But we need not argue it from Logic rules, Scripture testimony being so abundant in this thing. ( Acts 17.25.) He giveth to all, life and breath, and all things. And ( v. 28.) In him we live and move and have our being. Spiritual and eternal life, are the gift of God, so also is natural life. And if so, Then
First, Live to God; Secondly, Seeing God gives us life, we should be willing to give our lives to God. Yea Thirdly, We should therefore be ready to give up, or rather to lay down our lives for God. And as we should give up our lives to God when he calls for them by natural death, so we should give up our lives for God, when he calls us to bear witness to his name and truth by violent death.
I shall yet take notice of one thing further, before I pass from this verse; The Spirit of God hath made me, and the breath of the Almighty hath given me life.
Some, upon good grounds, refer the first clause; The Spirit of God hath made me, to the creation both of soul and body; and the second or latter clause, the breath of the Almighty hath given me life, to that quickening which we receive by the Spirit to the duties whereinto we are called in this life. The breath of the Almighty hath given me life; that is, hath fitted and prepared me for the several offices and services of life. As if Elihu had said, The Spirit of God hath not only made me a man, but a man for work, yea the Spirit of God hath quickened me to the present work and business I am come about. Thus, life imports not only spiritual life in the being of it, but all the furniture, ornaments, and abilities of a spiritual life. The Septuagint render this profession made by Elihu expressly, to this sense, holding out a strong assurance which Elihu had, that God had both called and prepared him for the service he was come about and engaged in. The Spirit of God hath made me, and the breath of the Almighty hath instructed me. Another of the Greek Interpreters speaks as much; I am not ignorant, that of myself I am able to do nothing, but I have received this power from God; As if Elihu had said, The Spirit of the Almighty hath quickened me to this work I am now upon, and taught me what both to say and do in thy case, O Job.
Hence note.
We, indeed, are scarcely to be reckoned among the living, if we have no more but a natural life; what is it to be able to eat and drink, to hear, and see, and speak; unless we have more then this, we deserve not to be numbered or written among the living; we are upon the matter, but dead lumps, and clods of clay. It is the breath of the Almighty that quickens us and superadds ability to do good, that frames, fashions, and fits us for every good word, and work; This is the life of man; when a man is fitted for duty, and service, when he is furnished for employment, to stand God, and his Brethren in some stead while he is in this world, then he lives. The motions, impulses and influences, the teachings and guidings of the Spirit of God, are the life of our lives. We can do nothing of ourselves, till the Almighty bestows a new life upon us; and as we can do nothing at all in spirituals, till he gives us a new life, so we can do nothing to purpose till the Spirit acts & stirs up that life in us. It is the Spirit who first bestows; Secondly, increaseth; Thirdly, excites our spiritual life, & puts the new creature into motion. All our good thoughts and holy actings, all our uprightness and sincerity, all our strength and ability flow from the Spirit; until the holy Spirit works in us, we sit still; and when the Spirit worketh, we must not sit still; I (saith the Apostle, Rom: 15.18.) will not dare to speak of any of those things, which Christ hath not wrought by me, to make the Gentiles obedient by word, and deed; As if he had said, My own works are not worth the naming, I will not so much as mention anything that Christ hath not wrought in me by the Spirit; That was a mighty work which he was enabled to do, to make the Gentiles obedient in word, and deed. Christ did not leave him to do it in his own power. The breath of the Almighty enabled him; and so he doth all those that are able and willing, ready for and successful in any such holy work.
Let us therefore ascribe all to his working and quickening; let us set down our several Items of receipt in our account-books, confessing that we have nothing of our own. This gift, that grace, that ability to do, to speak, to suffer, to act, we have received from him. Let the whole Inventory of our souls riches, have God's name written upon it, and ascribed to his praise alone. And if we thus uncloath ourselves, by giving God the glory of all, we shall loose nothing by it, for God will apparel and furnish us, deck and adorn us better every day. The poorer we are in ourselves, the richer will he make us. To be thus diminishit is the best way to our increase. 'It is the breath of the Almighty that teacheth us, and if we can but humbly enough, that is, heattily acknowledge it, we shall be taught and learn enough.