Exposition of Job 15-17, Commentary on Job · Chapter 16
JOB, Chap. 16. Verſ. 1, 2, 3, 4, 5.
Then Job anſwered and ſayd,
I have heard many ſuch things: Miſerable comforters are yee all.
Shall vaine words have an end? Or what emboldeneth thee that thou anſwereſt?
I alſo could ſpeak as yee doe: if your ſoules were in my ſoules ſtead, I could heap up words againſt you, and ſhake mine head at you.
But I would ſtrengthen you with my mouth, and the moving of my lips ſhould aſſwage your griefe.
THIS Chapter, and that which followes, conteine Jobs ſecond anſwer to the ſecond charge of Eliphaz. Hee calls it an anſwer, but in ſtrictneſſe of ſpeech it is a rejoynder; and he rejoynes with ſome accrimonie, and ſharpneſſe of ſpeech. The longer contention is maintained, the hotter are the ſpirits of the contenders; and the more we are put to anſwer, the more angry are our anſwers.
Verſ. 1. Then Job anſwered, and ſayd.
And what ſayd he? His anſwer conſiſts of three generall parts.
In the firſt, he confutes what Eliphaz had aſſerted; which he doth to the eighteenth Verſe of this ſixteenth Chapter.
Secondly, He proceeds to corroborate and confirme his owne Tenet, or Opinion; which he doth to the eleventh Verſe of the ſeventeenth Chapter.
Thirdly, He renewes his former complaints, and deſires; which he doth from that eleventh Verſe to the end of the Chapter.
The firſt part of his anſwer, is confutation; and he begins his confutation with an accuſation; with an accuſation of thoſe who had diſputed with him: and that's the ſubject of theſe five Verſes, in all which he taxeth, or checks his freinds for their unfreindly & uncomly dealing with him; and he checks them (as Eliphaz had done him at the beginning of the former Chapter) upon five points of errour and unfreindlineſſe.
Firſt, For ſpeaking unprofitably, or for telling him no more then he knew before, at the entrance of the ſecond Verſe, I have heard many ſuch things.
Secondly, He chargeth them for ſpeaking ſuch things, as did rather increaſe, and boyle up, then mittigate, and allay his ſorrow, Miſerable comforters are yee, in the cloſe of the ſecond Verſe.
Thirdly, He accuſeth them for ſpeaking ſo much, or for endleſſe ſpeaking; their diſcourſe was tedious, they would not give over, Thus he takes them up at the third Verſe, Shall vaine words have an end? What, will you be endleſſe? Will you never have done?
Fourthly, He accuſeth them for their cauſeleſſe ſpeaking, in the ſame third Verſe, What emboldeneth thee? (or what provoketh thee) that thou anſwereſt? As if he had ſayd, Have I given thee any cauſe.
Fifthly, and laſtly, He reproveth his and their whole carriage towards him, by a ſerious profeſſion of his contrary carriage, or that he was purpoſed to deale better with them, upon ſuppoſition that they were in his caſe; and this he doth two wayes,
Firſt, Telling them what he could doe, if they were in his caſe; Verſ. 4. I alſo could ſpeake as you doe, if your ſoule were in my ſoules ſtead, I could heap up words againſt you, &c.
Secondly, Telling them what he would doe, But I would ſtrengthen you with my mouth, and the moving of my lips ſhould aſſwage your griefe, Verſ. 5. That's the courſe which I would take; I could deale as harſhly with you as you doe with me, but I would not; you ſhould finde me in another ſtraine and temper. Then Job anſwered and ſayd.
Verſ. 2. I have heard many ſuch things: miſerable comforters are yee all.
We finde this point toſſed both wayes; Jobs Freinds telling him, that he ſpake but ordinary matter, and he telling them that they ſpake ſo too. Bildad chargeth Job with it, Chap. 8.2. How long wilt thou ſpeake theſe things? And how long ſhall the words of thy mouth be like a ſtrong winde: as if he had ſayd, Thou ſpeakeſt impertinently, or what thou ſpeakeſt doth not much concerne the point in hand, it comes not up to the matter; yea it is quite beſides the marke. And ſo Zophar (Chap. 11.2.3.) Should not the multitude of words be anſwered? And ſhould a man full of talke be juſtified? Thou doeſt but Verba dare, thou ſpeakeſt to little purpoſe, or little to the purpoſe, though thou ſpeakeſt much.
Eliphaz puts the ſame language upon him (Chap. 15.2, 3.) Should a wiſe man utter vaine knowledge, and fill his belly with the Eaſt winde? Should he reaſon with unprofitable talke? Or with ſpeeches wherewith he can doe no good? Thus his Freinds accuſed him of that for which he now accuſeth them; and he himſelfe had accuſed them once and againe of this before: So (Chap. 12.2, 3.) Who knoweth not ſuch things as theſe? They are but vulgar truths which you have told me; and (Chap. 13.1, 2.) Loe mine eye hath ſeen all this, mine eare hath heard, and underſtood it, what yee know, the ſame doe I know alſo; I am not inferiour to you. You produce nothing all this while, but what I am well acquainted with; which is fully the ſenſe of this Verſe: I have heard many ſuch things: that is,Rhetorico modo principium, ſumit ab extenuatione, vice quippe defenſoris agit. Pined. Defenſor cauſam fuiſſe negabit ſi poteſt, aut eam vehementur extenuabit. Cic. l. 2. ad Heren. Every man can ſpeak as much as this. Here Job playes the Oratour, or Rhetorician, whoſe buſineſſe and deſigne (as the great Orator tells us) is as much as he can to extenuate, and lay low the arguments, or reaſons, of him that he oppoſeth. Job ſtands as Defendant here, his Freinds as Plaintifs; therefore he endeavours to render their Charge weak, and what they ſayd ſinnewleſſe, I have heard many ſuch things as theſe.
Job doth not accuſe his Freinds, as giving out falſe and erroneous Doctrine; for himſelfe had heard and learned thoſe things before; but he accuſeth them for bringing proofes, which were not to the purpoſe, or which were in ſufficient to prove their purpoſe: As if he ſayd, I expected when you would produce ſome ſtronger arguments to maintaine your opinion, or clearer anſwers unto mine: I waited for ſome new matter, and to have heard ſomewhat that I had not heard before, but you have deceived my expectation: For, I have heard many ſuch things as theſe.
Hence Note.
Firſt, Some truths are of very common obſervation: Who knoweth not ſuch things as theſe? Every Childe that hath been Catechiſed, knowes them. 'Tis no diſparagement to any truth, that it hath been often heard, and is commonly knowne. The more common a truth is, the more weighty it may be. Yet,
Which gives us a ſecond Obſervation.
Ordinary truths will not ſerve in extraordinary caſes, and that which every man knows and heares, will not reſolve us in thoſe points which few men know or heare: As Jobs Perſon was a Phaenix in the World, his age afforded not his ſecond, There is none like him in the earth, ſaith God himſelfe to Satan (Chap. 1.8.) So Jobs condition was a Phaenix, it had no ſecond; there was no man tryed like him in the whole earth; and therefore his caſe eould not be meaſured by the common Standard, or rule of Providence. He had need heare that which was never heard before, who beares and feeles that which was never borne nor felt before. There are ſome temptations on afflictions, as the Apoſtle ſpeakes (1 Cor. 10.13.) Which are common to man: Common truths may comfort and ſatisfie the conſciences of ſuch. But there are temptations (ſuch were Jobs) which are not common to man, we can hardly finde their paralell, or a preſident of them in the Records of any Age: Common truths will not comfort, nor ſatisfie the conſciences of ſuch. Every diſpenſation hath a doctrine ſuitable to it; diſpenſations which are ſeldome ſeen call up doctrines which are ſeldome heard.
Secondly, Job complaines that he heares onelyonly thoſe things which he had often heard.
Hence Obſerve.
It troubles a man in trouble, to be often preſſed with the ſame thing: A man at eaſe is pained with unneceſſary repetitions; much more a man in paine: and though they who like and love the things which they have heard, doe both love and like to heare them often; yet (in ſome caſes) they may heare them too often. Some indeed ſpeak very prophanely, what Job ſpake juſtly, who when they would not put off ſubmiſſion to, and attendance upon holy Doctrine, ſay, we know before we goe, what he will ſay: We know ſuch things as the Preacher uſually ſpeaks; what can he tell us, that we have not heard before? That's the language of the prophane; We know as much as he can teach us.
Though it be granted, that a man knowes as much as the Preacher can tell him, yet he ought to heare it againe. Though the matter be knowne before, yet to heare it often may work a better knowledge, and leave a ſtronger impreſſion upon the heart then ever. 'Tis profitable to write the ſame things, therefore it cannot be unprofitable to heare them (Phil. 3.1.) Brethren, to write the ſame things, to me, it is not greivous, and to you it is profitable: If to write, then to ſpeake the ſame things is profitable. In the Story of the Acts of the Apoſtles, when Paul had preached in the Synagogue; the Jewes being gone, the Gentiles beſought him, That thoſe words might be preached the next Sabbath (Acts 13.42.) The repeating and inculcating the ſame thing, is not alwayes blameable, and it is ſometimes deſireable: but when a man is under ſore afflictions and temptations, when he is burthened with many ſorrows, it is very greivous to have thoſe things that have been often anſwered or aſſented to, againe objected, or aſſerted. A weake ſtomack muſt have variety and change, to entice the appetite, and ſo muſt a troubled and diſtempered ſpirit: I have heard many ſuch things: And hereupon he infers: Miſerable comforters are yee.
As if he had ſayd, This is a miſerable way of comforting, alway to be beating upon, and inculcating the ſame thing; Job calls his Freinds, Phyſitians of no value, (Chap. 13.4.) Here he expounds himſelfe, while he calls them, Miſerable comforters: He is a Phyſitian of no value, who in ſtead of curing, increaſeth the diſeaſe; and he is a miſerable comforter, who in ſtead of abating our ſorrow adds to it, and heightens it, Miſerable comforters are yee.
It ſeems the Freinds of Job (at leaſt to his ſenſe) had forgotten the deſigne they propoſed to themſelves when they firſt undertook this viſit, (Chap. 2.11.) They made an appointment together, to come, and mourne with him, and to comfort him. That was the intendment of Jobs Freinds at their fi…ſt addreſſes. Yet after ſo long a conference, he makes this report, Miſerable comforters are yee; yee rather vex then heale any ſoare; you my Freinds have troubled me more then my wounds, you have wounded my ſpirit more then Satan did my fleſh,Conſolatores malorum. i. e. malos poteſt…s conſolari. Auguſt. Miſerable comforters are yee.
One of the Ancients renders the words thus, Yee are comforters of evill men; or, poſſibly, you may comfort evill men; but you cannot comfort me. As that which is one mans meat is another mans poyſon; ſo that which is one mans comfort is another mans ſorrow. All good men cannot take in their comforts the ſame way; but the way of comforting good and evill men, differ as much as good and evill. The words of flattery and falſehood will ſerve to comfort the one, no words will comfort the other, but thoſe of ſincerity, and truth. I dare not conceive Jobs Freinds ſuch as would ſow Pillows under the elbowes of evill men, yet ſurely they put hard Stones under the ſore and aking armes of this good man.
Conſolatores Oneroſi. Vulg.The Vulgar tranſlation ſpeakes thus, Yee are burden ſome comforters: A comforter ſhould take off burdens; ſorrow is a burden: As the judgements that God threatned upon the Jewes, and other Nations, are repreſented in the Prophets, under the name of burthens, The burthen of Judah; the burthen of Iſrael; the burthen of Moab; the burthen of Babylon; the burthen of Idumea: So any affliction upon a perſon, is his burthen; and the buſineſſe of thoſe who come to comfort a ſoule in affliction, ſhould be to take off his burthen, at leaſt to lighten it. Jobs Freinds did indeed binde the burthen faſter upon his ſpirit, and therefore he might well call them Burthenſome comforters. Falſe hearts count all truth a burthen: The Land (ſaith Amaziah) is not able to beare his words (Amos 7.10.) yet his were words of truth, and tended to peace. Some truths may be burthenſome at ſome times to a good heart. Hard words are alwayes burthenſome; Job had ſtore of them.
foreign Conſolatores laboris aut moleſtiae. Heb.The letter of the Hebrew gives the ſenſe thus, Yee are comforters of trouble; that is, troubleſome comforters: As if he had ſayd, Yee doe not comfort me in my troubles, but yee trouble me with your comforts: Yee are comforters made up of trouble; that's the predominant Element, which denominates your complexion and conſtitution; yee are ſo troubleſome, that you ſeeme to be nothing but trouble. Our rendering in the concrete is cleare to Jobs ſcope, Miſerable comforters are yee all.
Hence Obſerve.
Some while they goe about to act the part of comforters, doe but add to their ſorrow, whom they pretend to comfort; and in ſtead of comforters prove tormenters. But when doth a man deſerve this title, A miſerable comforter? That which cauſed Job to charge his Freinds with this miſcarriage of their paines with him, will reſolve the queſtion, and tell us, when.
Firſt, They gave him little hope of good, or they did not open to him a doone of hope wide enough: 'tis true, they made ſome overtures that way, which yet (comparatively to what they ought) were ſcarce conſiderable. And Eliphaz who had been ſomewhat large upon the point in his firſt congreſſe with Job, ſpeakes nothing of it in his laſt: For as if he thought his caſe deſperate, and had given him for a loſt man, he ſhuts up in the darke, as we ſee, in the cloſe of the former Chapter; where he thunders out the judgements of God upon Hypocrites, and Bribe-takers, without ſo much as one word of comfort to the penitent: This is to be a Miſerable comforter. The ſong of comforters ſhould at leaſt be mixt, like that of David to the Lord, of mercy and of judgement (Pſal. 101.1) A ſong of judgement alone, or moſt of judgement to a heavy heart, may be called (like that of Jeremie) A Lamentation, but it is not a Conſolation.
Secondly, They (as was toucht before) tyred out his afflicted ſoule with tedious diſcourſes, and unpleaſing repetitions; they alwayes harped upon the ſame ſtring, and that makes no muſicke to a diſconſolate ſoule. As God complaines of thoſe prayers as unpleaſing, which are full of unneceſſary repetitions; ſo alſo thoſe counſels are unpleaſing to man, which are made up of needleſſe repetitions. To preſſe the ſame point, though true, oft, and oft, is a wearineſſe to the ſpirit; and becauſe it ſuggeſts this ſuſpition, that the hearer doth oppoſe, or reſiſt that truth, it proves an upbraiding, rather then a teaching, or a comforting: Comfort muſt be ſtolne in unawares, by a holy ſleight of hand, it muſt not be beaten in with beetles, as it were, by force of hand.
Solomon tels us (Prov. 25.12.) As an earering of Gold, Subrepere debet conſolatio & fucum facere affectibus. Sen.and an ornament of fine Gold, ſo is a wiſe reprover upon an obedient eare. What he ſpeakes of a reprover is as true of a comforter; and he onelyonly is fit to be a reprover, who is skil'd, or knowes how to be a comforter. Hee that will open or launce a ſoare, had need be acquainted with the meanes of healing it. The ſpirit of God, who is the Reprover (John 16.8.) is alſo the Comforter (John 14.26.) We may therefore take up Solomons Proverbe here, As an earering of Gold, and an ornament of fine Gold, ſo is a wiſe comforter upon an obedient eare. They who hang Jewels in their eares (as it was the cuſtome of thoſe times, and is to this day) take that which is of great price and value, yet of little weight: No man hangs a Talent, or a great lump of Gold in his eare: Gold is precious, but much Gold is ponderous, and burdens rather then adornes the eare; the bulke of it is more comberſome then the beauty of it is conſpicuous.Eſto correptio non levis pretii ſed levis p…nde…is. So comfort, which is the moſt pleaſant Jewell of the eare, ſhould be pure and precious as the Gold of Ophir; but yet it muſt be like an earering, which though it be not light, in regard of worth, yet it is light in regard of weight. We muſt not load, but guide a man with counſell, nor muſt we burden him with many, but eaſe him with pertinent words of comfort.
Thirdly, That which rendered them yet more miſerable Comforters, was, their unkinde grating upon that ſtring of his ſinfulneſſe and ſtudyed hypocriſie. Job acknowledged himſelfe a ſinner, and that he could not be juſtified in the ſight of God by any righteouſneſſe of his owne; yet ſtill his freinds were unſatisfied about his ſincerity; and ſtill they preſented him with ſuſpicions of ſecret wickedneſſe, as the cauſe of all his ſufferings; ſtill they told him of the ſad fate of Tyrants, of Oppreſſours, of unjuſt Judges, of unſound, and falſe-hearted Worſhippers; and though they did not apply theſe Parables perſonally to Job, yet the generall diſcourſe ſounded, as if they had ſayd, Thou art the man.
Now as the Apoſtle ſpeaks concerning death (1 Cor. 15.56.) ſo we may ſay concerning any affliction, The ſting of affliction is ſin; the ſting of ſickneſſe, the ſting of poverty, the ſting of diſgrace is ſin: when the leaſt trouble is armed with ſin, the ſtrongeſt tremble at the ſight of it. A godly man can eaſier beare the weight of all afflictions, then the weight and burthen of one ſin; ſo long as he ſees all cleare between God and his owne ſoule; ſo long as he can looke up to God, as having his ſin pardoned, and can approve his heart to God, that he lives not in any knowne ſin; in this caſe, though the Lord lay the heavieſt burthen of affliction upon him, he can goe lightly under it; The ſpirit of a man will beare all theſe infirmities: but if his ſpirit be wounded, either with the guilt of ſin, or with the feare of the wrath of God, how can hee beare it? This afflicts more then all other afflictions. This was it which cauſed Job to cry out, Miſerable comforters: His Freinds ever upbraiding him with his ſin, his ſin, his ſin, as the root, and therefore as the ſting of all his troubles. They applyed nothing but theſe corraſives to his wounded ſoule, which called alowd for the balme of Gilead. There are two ſorts of miſerable comforters.
Firſt, They who flatter the ſoule that lives in ſin.
Secondly, They who embitter, and burden their ſoules, who being under burdens of ſorrow, are alſo in bitterneſſe for their ſin.
Some ſow Pillowes under the elbowes of thoſe who delight in ſin, and dawbe them up with untempered morter; others thruſt Swords, and ſhoot arrowes into the bowels of thoſe, who mourne for ſin, and in ſtead of bringing well-tempered morter to binde and cement their ſoules, lay hard ſtones under them, which vex and gaul their ſoules. Both are Miſerable comforters.
They who undertake the office of comforting others, ſhould conſider theſe three things eſpecially.
Firſt, The nature of the affliction, whether internall, or externall; that which will comfort a man in bodily afflictions, will not doe it in ſoule afflictions.
Secondly, The degree, or meaſure of the affliction: If the Playſter be too narrow for the Soare, how can it heale?
Thirdly, They ſhould conſider the temper of the Perſon afflicted, if he be preſſed in conſcience for ſin, they ſhould not preſſe his conſcience with ſin; much leſſe ſhould they thunder out judgement and terrour againſt him for ſin; if he be very weak they ſhould uſe few words; if he be paſſionate, they ſhould uſe gentle words, leſt, in ſtead of perſwading, they provoke his ſpirit: Many a ſoule is caſt downe, and ſwallowed up in deſpaire by the ignorance or unfaithfulneſſe of thoſe who would bee called Comforters, and Supporters: (Ezek. 13.19.) They ſlay the ſoules that ſhould not dye, and ſave them alive, that ſhould not live. Unskilfull Phyſitians of the body, kill more then bodily diſeaſes. And though the unskilfulneſſe of ſoule-phyſitians doth not indeed kill ſoules that ſhould dye (for 'tis their owne ſin that kils them) nor can kill the ſoules that ſhould not dye (for the medicine of Chriſts moſt precious blood, will heale and ſave ſuch from their ſins) yet unskilfull ſoule-phyſitians ſhall be judged and dealt with, as having done all this, becauſe they have done their utmoſt to doe it; which is alſo the meaning of that Text (1 Cor. 8.11.) And through thy knowledge ſhall the weake brother periſh, for whom Chriſt dyed: that is, an indiſcreet uſe of that liberty which thy knowledge teacheth thee, doth that which may be accounted a deſtroying of thy weake Brother. As that knowledge, ſo the ignorance before ſpoken of, ſlayes the ſoules that ſhould not dye. As it requires the power, ſo the wiſedome and teachings of God to comfort and extricate poore ſ…ules, in and from the Labyrinth of their ſorrows.
The Lord hath given me the tongue of the learned: What to doe? That I ſhould know how to ſpeake a word in ſeaſon to him that is weary (Iſa. 50.4.) It is a great peice of learning to ſpeak aright to a weary ſoule, to deale with them ſo, as neither to flatter them in their ſins, nor oppreſſe them under their ſins; to deale with them ſo in th ir affliction, as that we neither cauſe them to ſleight the hand of God, nor yet to ſink under it. He that can guid and ſteer the courſe of a ſoule that is afflicted and toſſed with the tempeſt of ſin and ſorrow, between this rock and gulfe, the Scylla of preſumption, and the Charybdis of deſpaire; he is a learned Pilot indeed.
This learning is the ſpeciall gift of God; Chriſt himſelfe acknowledgeth that the Lord his Father had given him the tongue of the learned for this end. This learning is not taught in the Schooles of men: Philoſophers and Oratours never taught ſuch an art of conſolation; nor can it be attained by the bare teaching of the holyeſt Doctors and Preachers of Divine truths. Wee may have a rich furniture of materials for this worke, and yet make no worke of it, nor be able to put truths and conſciences rightly together, unleſſe the annoynting teach us. As the Prophet brings in our great Maſter and Tutor in this heavenly ſcience, againe confeſſing of himſelfe (Iſa. 61.1.) The ſpirit of the Lord is upon me, becauſe the Lord hath annoynted me to preach good tydings to the meek, he hath ſent me to binde up the broken hearted, to proclaime liberty to the Captives. Till we are annoynted by God, we cannot ſpeake effectually to man; without the ſpirit who is the comforter, wee prove but miſerable comforters, we bungle at the work, and rather undoe ſoules, then doe them any good: Wee may Preach good tydings, good newes, from Heaven (the Goſpel is nothing elſe but good newes) yet no good comes of it, till the good ſpirit comes with it, both inſtructing the hearts of thoſe that heare, and the tongues of thoſe that ſpeake, duely to apply the word.
Maſter Calvin upon this place, ſaith, Some Comforters, have but one ſong to ſing, and they have no regard to whom they ſing it: All perſons, all eſtates, and all conditions are alike to them. The wiſedome of a comforter conſiſts in diſcerning and making theſe differences; As the Apoſtle Jude hints unto us (Ver. 22, 23.) And of ſome have compaſſion, making a difference; and others ſave with feare: As faith ſaves all, ſo (in a ſenſe) feare ſaves ſome; that is, they muſt be terrifyed and made afraid, that they may be ſaved. Jobs Freinds would needs ſave him with feare, whereas they ſhould have had compaſſion of him, and have ſpoken kindly to him: Becauſe they could not make this difference, therefore they tooke a wrong courſe with him, and were juſtly taxed without diſtinction, Miſerable comforters are yee all.
Verſ. 3. Shall vaine words have an end?
As if he had ſayd, I have got no comfort, I would faine get ſome reſt; your words have not refreſhed me, I deſire you would not trouble me, you have done me no good, will you have done?
Shall vaine words have an end?
The Hebrew is, Shall words of winde have an end? That expreſſion hath ben opened twice before.foreign Verba vervi, i, e. ventoſa, parum ſolidas rationes habentia. How long ſhall the words of thy mouth be like a ſtrong Eaſt winde, ſaith Bildad (Chap. 8.2.) Should a wiſe man utter vaine knowledge, and fill his belly with the Eaſt winde? ſaith Eliphaz (Chap. 15.2.) Job retorts it upon them, Shall words of winde have an end? You tell mee that my words are windy, yours are ſo indeed: I muſt hide my ſelfe from theſe blaſts and ſtormes of your tongues, unleſſe you grow calmer; Shall windy words have an end? Words are windy:
Firſt, When they have no ſolid reaſon, no ſubſtance in them: reaſon is the ſubſtance of words, and ſo is truth; theſe two goe alwayes together, and where theſe are not, nothing goes out of the mouth but winde;Projicit ampullas, &c. we ſay of all words which are not followed with action, Words are but winde, we may ſay ſo alſo of all words which are not accompanyed with reaſon.
Verba plena ſpiritu ſuperbiae.Secondly, Words are windy when they have much pride, and ſwelling conceitedneſſe in them; The Scripture cals ſuch words, Swelling words of vanity: That which ſwels our hearts, will quickly ſwell our lips; pride doth both. Pride is a winde within us, vaine words are a winde without us: the proud man knowes not how to eaſe himſelfe of this winde within, but by breaking it out in words.
Thirdly, Words are windy when they have much paſſion in them, when they are angry and furious; an angry man bluſters rather then ſpeakes, and makes a noiſe rather then a diſcourſe. While David (Pſal. 39.2, 3.) was dumb with ſilence, while he held his peace from good, his ſorrow was ſtirred, his heart was hot within him, and while hee was muſing, the fire kindled: While ſome are even hoarſe with ſpeaking, while they cannot hold their peace from evill, their anger is ſtirred, their hearts are ſtorming within them, and all their talke is onelyonly a winde blowing without them.
We read of a ſtrange diſtemper in two ſorts of men, who ought of all others to be moſt compoſed and temperate (Hoſ. 9.7.Iſh ruach.) The Prophet is a foole, the ſpirituall man is madd: Our Tranſlators put in the Margin, The man of the ſpirit: for Ruach in Hebrew, ſignifieth both the winde that blowes in the ayre, and the ſpirit of God which moveth in our hearts: We take that ſenſe, The ſpirituall man, or the man of the ſpirit; that is, the man that pretends to have, or ſhould have the ſpirit of God (his buſineſſe lying wholly in ſpirituals) this man is madd; he is ſo farr from acting to the height of thoſe graces which the ſpirit gives, that he acts below that reaſon which nature gives.
Yet the Originall may be rendred thus (and ſo diverſe learned Hebricians render it) The man of winde, or the windy man, is madd: Anger is a ſhort madneſſe, and he that ſpeakes angerly, is in danger to ſpeak madly.
Jobs Freinds were not men of winde, nor were they madd, and the words which they ſpake had a generall ſenſe and ſavor of truth and ſoberneſſe in them; yet (as to Jobs particular caſe) they wanted some graines of truth and reaſon, they were too high and ſwelling, conſidering how low and humble he was; they were too full of paſſion, being ſpoken to a man ſo full of ſufferings. And therefore though that cenſure of his Freinds words, as vaine (who indeed were wiſe and grave men) was too cenſorious and ſharpe, yet it muſt be granted, that their words alſo were too ſharpe, even ſuch as vexed his ſpirit, and wore out his patience, upon which account he expects and begs an end of them. Shall vaine words have an end? That is,foreign Finis a foreign praecidit abſcidit. Quia finis eſt tam temporis quam rei praeciſio & terminus. Will you make an end of vaine ſpeaking? I pray doe, I wiſh you would: Cut off the thred of this diſcourſe, you have ſpun it out and continued it, but too long alr…ady.
The Hebrew word which we tranſlate an end, ſprings from a root which ſignifies to cut off, becauſe every end, whether of time, or things, is the cutting off of that time or thing, the end of which it is. While Job askes the Queſtion, Shall vaine words have an end? He ſpeakes the vehemency of his owne deſire and expectation, to ſee an end of them. I ſhall not ſtay here to give any obſervations upon theſe words, but referr the Reader to the Texts before alleadged, in the eighth and fifteenth Chapters, where this expreſſion is more fully opened: OnelyOnly Note.
Firſt, Vaine words are very burdenſome to a ſerious eare, much more to a ſad heart.
Secondly, It is good to end that quickly, wee ſhould not have begun.
Profitable words may be too long continued, but unprofitable words cannot be too ſoon ended: It is beſt not to ſpeak vainely, and it is next beſt to ceaſe, or give over ſuch kinde of ſpeaking quickly. There is a time to be ſilent from good words, as well as a time to ſpeake them; but there is no time to ſpeake evill words; all times, in reference to them, are times of ſilence. An Apoſiopoſis, or ſudden ſtop of ſpeech, is the moſt ſutable figure of Rhetorick which they can uſe, who ſpeake unſutably. As the end of what wee ſay or doe well is beſt, ſo the ending of what wee ſay or doe amiſſe is beſt. Perſeverance in every good word and worke is Angelicall, and the higheſt perfection of duty, but perſeverance in an evill, whether word or worke, is Diabolicall, and the utmoſt departure from duty. Let not thy mouth open to utter vanity; but if it doth, ſhut it quickly: be not heard ſpeaking that twice, which ſhould not be ſpoken once.
Or what emboldeneth thee that thou anſwereſt?
If thou wilt not make an end, then tell me why? Give me a reaſon; what is it that ſtirrs thee to reply upon me, What emboldeneth thee to anſwer? The Hebrew word ſignifies, firſt, to ſtrengthen, to fortifie, or confirme; he that is ſtrengthened, is emboldened.foreign Eſt roborare fortificare acris eſſe. It ſignifies alſo to be ſharpe or bitter (1 Kings 2.8.) David on his death-bed, tels Solomon his Son, and Succeſſor in the Kingdome, that Shimei had curſed him with a greivous curſe; that is, with a ſtrong, bitter, and provoking curſe, of which we read the Story (2 Sam. 16.5.)
This Quaere is rendered three wayes.
Firſt, as we, What emboldeneth thee that thou anſwereſt? As if he had ſayd, I thought I ſhould have ſilenced thee before this time, or that thou wouldeſt have put ſilence upon thy ſelfe; I wonder who, or what it is, that ſets thee on to ſpeake ſtill; doeſt thou thinke by thy renewed on ſets to weary me, and make me yeild at laſt? Haſt thou a hope to prevaile upon me by thy importunity, when thou canſt not by thy reaſon? Or haſt thou further ſtrength of reaſon, freſh arguments to produce in confirmation of thine opinion? Are theſe but Fore-runners, or thy Vauntguard? Is the maine battell yet behinde? Haſt thou ſome Reſerves of greater power then thou haſt yet led up againſt me? Let me ſee them if thou haſt? If not, give over, and hold thy peace; for what ſhall eyther I or thou get by a further progreſſe? What emboldeneth thee to anſwer.
Job ſpeakes wonderingly, his reaſon was at a loſſe about the cauſe of his Freinds boldneſſe, and therefore he admires it: There are two things which may embolden a man to anſwer.
Firſt, The goodneſſe and juſtice of that cauſe which he undertakes.
Secondly, The ſtrength and aſſiſtance of God to carry him through it.
Upon theſe grounds, the youngeſt David may be bold to enter the Liſts, and dare the Combate with the ſtrongeſt Goliah. But there are two other things which uſually embolden men to anſwer.
Firſt, Selfe-confidence.
Secondly, Unwillingneſſe to yeeld.
They who are thus emboldened, will not give over anſwering, though they have no further light of truth, or reaſon to hold out in their anſwers: Job ſurely had ſuch apprehenſions of his Freind Eliphaz, which moved him to aske, What emboldeneth thee that thou anſwereſt?
Hence Note.
Such is the ſtifneſſe and vanity of ſome, that they will hold on a contention, though they have no further grounds of truth or reaſon to continue it upon.
They will ſpeake on though it be the ſame thing, onelyonly in a new dreſſe of words. They have ſtore of words, though ſcarſity of matter; we may juſtly ſay to ſuch, What emboldeneth you to anſwer? It is more then boldneſſe, a kinde of impudence in ſuch to anſwer: pertinacy of ſpirit diſdaines to lay downe the Bucklers. They who contend for victory, rather then for truth, will not be anſwered, how much ſoever they are anſwered: And they who are more loath be foyled, then willing to bee rectified, will hardly ſubmit to the plaineſt and cleareſt evidence.
The ſecond reading is, What doth provoke thee to anſwer, Quid exacer bu …e ut reſpondeas. Jun.or What imbitters thy ſpirit that thou anſwereſt? As if Job had ſaid, Surely Eliphaz my fayre diſcourſe with thee, ſhould have ſtopped the courſe of this ſevere proceeding with me before this time; thou haſt loaded me with hard words, and uncharitable jealouſies; but have I ſpoken provokingly, or bitterly to thee? My conſcience tells me that I have not, and thou knoweſt I have not.
He that impartially reads over Jobs anſwers to Eliphaz, may finde here and there a ſowre paſſage; but as we ſay Proverbially, You muſt give looſers leave to ſpeake. The wiſe Phyſitian heares his Patient giving him uncomely language, yet will not heare it, much leſſe retort or anſwer ſo againe: They who are in paine muſt be borne with; though they provoke, it muſt not be called a provocation; and though they give offence, yet it muſt not be taken. When the Childe cryes, the Nurſe ſings: God himſelfe beares with the manners of his people (ſo the word intimates, Acts 13.18.) as a Mother doth with a froward Childe; and ſo ſhould we with the frowardneſſe of our weake and afflicted Brethren. So that in this ſenſe, the provocations which Job gave his Freinds, were not to be reckoned as provocations; and he might well ſay to Eliphaz, What provoketh thee to anſwer? If I (in the caſe I am in) have ſpoken paſſionately, Wilt thou be provoked by it? Thou ſhouldeſt not. Thou oughteſt to paſſe it by and cover it with the garment of charity.
Yet further, we may take the words as a totall denyall of any provocation given on his part.
Whence Note.
Some will ſpeake harſhly to, and of thoſe who never provoked, or gave them cauſe.
Water runs cleare till 'tis troubled and ſtirr'd by ſome outward violence: But the ſpirits of ſome men run muddy, though nothing from without ſtirrs them. The Prophet compares all wicked men to the troubled Sea, when it cannot reſt, whoſe waters caſt up mire and dirt (Iſa. 57.20.) The Sea is not alwayes troubled, when the Windes are quiet, that is quiet; wee often ſee a ſmooth Sea, as ſmooth as Glaſſe: A wicked man is like the Sea when 'tis enraged, he is ſuch a Sea as knows no calme; he is like the Sea, not onelyonly when it is troubled, but when it cannot reſt. Though no breath of Winde from abroad offend him, yet he ſtormes: He hath luſts in his owne bowels, which provoke him when nothing elſe doth; yea thoſe luſts within provoke him, when all without labour to pacifie him.
So David complaines (Pſal. 120.5, 7.) Woe is mee that I ſojourne in Meſech, that I dwell in the Tents of Kedar; that is, With the Sons or deſcendants of Iſhmael, who have learned of their Father to mock and perſecute; I dwell in the Tents of Kedar: But what cauſed them to mock and perſecute? Was it any provocation that David had given them? No, for he ſaith in the next words, I am for peace (I would live quietly with all my heart) but when I ſpeake, they are for Warr. A motion for Peace, becomes a provocation to Warr? It is ſinfull to ſpeake raſhly, or harſhly, though we are provoked; what is it then to ſpeake ſo when we are not provoked? They angred Moſes at the waters of ſtrife, they provoked his ſpirit; yet it went ill with Moſes for their ſakes, when he ſpake unadviſedly with his lips (Pſal. 106.32, 33.) But what was this unadviſed ſpeech. Moſes reports his owne infirmity (Numb. 20.10, 11.) And Moſes and Aaron gathered the Congregation together before the rocke; and he ſayd unto them, Heare now yee Rebels, muſt we fetch you water out of this Rock? And Moſes lift up his hand, and with his Rod he ſmote the Rock twice, &c. The errour of Moſes in this buſineſſe was twofold.
Firſt, That he did not onelyonly ſmite the Rock, but ſmite it twice with the Rod in his hand, whereas he had order onelyonly, to take the Rod in his hand, and ſpeake to the Rock before their eyes, and it ſhould give out water (Verſ. 8.)
His ſecond errour was, that he did not onelyonly ſpeake to the people (for which in that tranſaction he had no order from God) but ſpake bitterly and harſhly to them, calling them Rebels, and ſlighting them Muſt we fetch water for you, &c? What, for you, who are a murmuring and gainſaying people? God knew the ſtubborneneſſe of that people, and their rebellions againſt him, yet he did not call them Rebels, but ſayd in the cloſe of the eighth Verſe, So ſhalt thou give the Congregation, and their Beaſts drinke. God had more reaſon and power to call them Rebels then Moſes had, yet he did not. And becauſe Moſes did, that unadviſed ſpeech of his, and the actions which attended it, were called Rebellion, at the twenty fourth Verſe of the ſame Chapter. Yee (ſaith the Lord of Moſes and Aaron) rebelled againſt my word at the waters of Meribah.
Now, if Moſes was thus reproved and cenſured by God himſelfe, for ſpeaking paſſionately, to a people who had provoked both God their Deliverer, and him their Leader; what reproofe doe they deſerve, who, either upon none, or very little provocation, call their Brethren, Hypocrites, Hereticks, Sciſmaticks, Rebels, perjured perſons, men of proſtituted conſciences, or at leaſt, of unſettled and uncertaine Principles; will not the Lord take notice of this bitterneſſe, even in thoſe who are his precious Servants, towards their fellow-ſervants, when he layd ſo heavy a penalty (as non-admiſſion into the promiſed Land) upon a payre of the moſt eminent and faithfull Servants that ever he called forth to his work, ſince he layd the foundations, of the World?
This fals heavy upon the preſent age: Whence is that bitterneſſe, that Gall and Wormewood which fals from many, both tongues and Pens every day? What hath provoked them thus to ſpeak and write? I confeſſe there have been provocations, and ſome doe but give Gall for Gall, and Wormewood for Wormewood; yet it cannot be denyed, but that many ſpeak and write bitterly, when they have had no provocation; yea moſt who ſpeake bitterly, have been treated gently, and few who anſwer angerly will be able to give a good account what hath provoked them thus to anſwer; and how much ſoever any man hath been provoked, the Lord may juſtly make him ſmart for ſuch ſmartneſſe in anſwering. It will not beare us out in acting or ſpeaking beſides the rule, becauſe others doe ſo. Paul ſhewes us our duty in his owne practice (1 Cor. 4.12, 13.) Being reviled we bleſſe, b…ing defamed we entreat: Wee muſt not defame them that defame us, we muſt not revile our revilers. Then, woe to thoſe who revile ſuch as bleſſe them; and defame ſuch as entreat them: O what provoketh ſuch to ſuch wayes of anſwering?
There is yet a third reading of this clauſe, which I will but touch,Quid tibi moleſtum eſt ſi loquaris. Vulg. When ſhall vaine words have an end? But what trouble is it to thee if thou ſpeakeſt? Or, Is it any trouble to thee if thou ſpeakeſt? As if he had ſayd, I cannot much wonder though thou doeſt not end theſe vaine ruffling diſcourſes, for I am perſwaded they are no great trouble to thee, how much ſoever they are to others; ſuch words coſt thee little ſtudy; thou needeſt not beat thy braines, or byte thy nayles for ſuch matter as this. That which comes next, and lyes uppermoſt, is all that ſome men have to ſay, when they have ſayd all. They that ſpeake moſt to the paine of others, take leaſt paines themſelves. We ſay, Good words are cheape, it coſts little to ſpeake fayre; but ill words are cheaper, Foule language coſts little in the preparation, though it may prove coſtly enough in the event. There is a profitable ſenſe in this tranſlation, though I will not give it for the meaning of the Text.
It is our duty to conſider before we ſpeake, as well as before we act; and to put our ſelves to ſome trouble in preparing what we have to ſay, before we give others the trouble of hearing it. When God cals us to ſpeake, either in our owne defence, or for the edification of others, on a ſudden, we may expect (according to the promiſe, Matth. 10.19.) That it ſhall be given us in that houre what we ſhall ſpeake. If the providence of God ſtraiten us, the ſpirit of God will enlarge us; that promiſe will helpe us, when wee have no time to prepare our ſelves, but it will not, if wee neglect the time in which vve ſhould prepare our ſelves: For when Chriſt ſaith in that place, Take no thought how or what yee ſhall ſpeake; we muſt expound it like that (Matth. 6.25.) Take no thought for your life, what yee ſhall eate, or what yee ſhall drinke; Which is not a prohibition of all thought about thoſe things, but onelyonly of thoſe thoughts which are diſtracting and diſtruſtfull.
Job having reproved his Freinds theſe three wayes, for the manner of their dealing with him; Now reproves them by a ſerious profeſſion of his better dealing with them; in caſe (as we commonly ſay) The Tables were turned, they comming in his place, and he in theirs: This he doth in the two Verſes following.
Verſ. 4. I alſo could ſpeake as yee doe, if your ſoule were in my ſoules ſtead: I could heap up words againſt you, and ſhake mine head at you.
5. But I would ſtrengthen you with my mouth, and the moving of my lips ſhould aſſwage your griefe.
Job in this context tels his Freinds two things.
Firſt, What he could doe.
And ſecondly, What he would doe.
The former of theſe is layd downe expreſſely in the fourth Verſe.
Verſ. 4. I alſo could ſpeak as you doe, if your ſoule were in my ſoules ſtead, &c.
The Soule is here put (as often elſewhere in Scripture) for the vvhole man; then, his meaning is (and ſo Maſter Broughton tranſlates) If you were in my place, or in my condition. If God ſhould tranſcribe my vvounds and ſorrows upon your backs, and conſciences, or if my greife dwelt in your bowels, I could ſpeake as you doe, &c.
The ſufferings of the ſoule hold out the ſufferings of the vvhole man, upon a twofold conſideration.
Firſt, Becauſe the ſoule is the principall part of man. When that vvhichwhich is cheife ſuffers, all may be ſayd to ſuffer.
Secondly, Becauſe afflictions vvhichwhich lye upon the ſoule, are moſt afflictive: The ſenſitive power of the body, is called the ſoule, and vve are moſt ſenſible of thoſe afflictions vvhichwhich fall immediately upon the rationall ſoule. That man forgets the ſorrowes of his body, whoſe ſoule is ſorrowfull. The more inward any ſuffering is, the more greivous it is.
I alſo could ſpeake as you doe, if your ſoule were in my ſoules ſtead, &c.
Some read the vvords Interrogatively, Could I ſpeake as you doe? If your ſoule were in my ſoules ſtead, could I heap up words againſt you, and ſhake my head at you? Maſter Broughton gives that ſenſe fully, Would I ſpeake as you, if you were in my place, would I compoſe bare words againſt you, and nod upon you with my head? The meaning is Negative, If you were in my ſoules ſtead, I could doe none of theſe things. Could I doe them? No (as we ſay) I could as ſoone eate my owne fleſh as doe them: If I were at eaſe, and you in paine, could I deale thus with you? I would dye rather then deale ſo with you. This reading is good, and hath a greater emphaſis in it then our bare affirmative reading, though the ſenſe and ſcope of both be the ſame.
If your ſoule were in my ſoules ſtead.
Some read this Optatively, or as a wiſh, O that your ſoule were in my ſoules ſtead; and then the latter vvords are taken as a promiſe or profeſſion of offices of love: Firſt, I would heap up words for you.
foreign concinnare apte diſponere.The Hebrew word vvhichwhich vve tranſlate to heap, ſignifies properly to prepare and fit a thing, to faſhion and put it into a good frame; it is not a rude, inartificiall heaping of things together, vvithout forme or faſhion, as the firſt Chaos was; but a beautifull elegant digeſtion or compoſure of them, in the exacteſt forme and faſhion, like that of the ſeverall peices of the World, conjoyned in that vvorke of the ſix dayes creation: As if he had ſayd, O that your ſoule were a while in my ſoules ſtead, ſee how I would uſe you, how I would deale with you; truely, all the hurt I would doe to you, ſhould be this, I would prepare the ſofteſt and the ſweeteſt words I could with all my skill and rhetorick, to eaſe your ſorrows; I would ſpeake muſicke to your eares, and joy to your hearts; I would ſtudy and compoſe a ſpeech on purpoſe, to revive and raiſe your drooping, deſponding ſpirits.
So alſo the ſecond branch may be interpreted, And ſhake mine head at you, or over you: For to ſhake the head, notes pitty and compaſſion;foreign. Et moviſſem ſuper vos caput condolenter. Chryſoſt. to ſhake the head is the poſture of thoſe vvho mourne vvith, or for their Freinds. Hence the word is tranſlated to bemoane (Nah. 3.7.) Who will bemoane him (Chap. 42.11.) Jobs Freinds came to bemoane him; 'tis this vvord, They came to ſhake their heads over him, becauſe of all the evill which the Lord had brought upon him. One of the Ancients makes this expoſition, the Text, I would have ſhaken my head over you bemoaningly, or with compaſſion: The ſame vvord may vvell ſignifie to ſhake the head, and to pity, ſeeing they who pity others, uſe to ſhake their heads over them, and ſay, Ah my Freind, or Ah my Brother.
So then, if vve read the vvords as a wiſh, O that your ſoules were in my ſoules ſtead; yet Job did not wiſh it for their hurt, but that he might have an opportunity to ſhew how much hee would labour to bee their Servant in Love, to doe them good.
Hence Note.
A good man doth not wiſh ill to thoſe who have rewarded him with evill upon any other termes, then a diſcovery of his owne goodneſſe. 'Tis ſin to wiſh that they who are in a comfortable condition, might fall into our miſery, though they have been miſerable comforters to us in our miſery. We may not (in this caſe) wiſh paine or ſorrow to any ſort of men, except upon one of theſe two conſiderations.
Firſt, That vve may give them an experiment of our tenderneſſe towards them, in doing them all the good vve can in their affliction.
Or ſecondly, That God may give an experiment of his graciouſneſſe towards them, in doing them good by their afflictions.
The Prophet Iſaiah (Chap. 14.10.) foreſhewes how they vvho had been vveakened by the power of Babylon, ſhould inſult over vveakned Babylon, All they ſhall ſpeake and ſay unto thee, Art thou alſo become weake as we? Art thou become like unto us? The people of God ſhall at laſt rejoyce (in reference to the glory of God, and publick good) to ſee their deſtroyers deſtroyed, and thoſe weake who have weakned them. But the people of God (in reference to any private, or perſonall intereſt) cannot rejoyce at the deſtruction, or in the weakneſſe of any man, much leſſe can they wiſh them weake that they might have an opportunity to rejoyce over them. Paul was a Priſoner, and in bonds, yet he did not wiſh the worſt of his Enemies in Priſon, or in Bonds with him; he onelyonly wiſht that they might enjoy the ſame liberty by Jeſus Chriſt, which himſelfe enjoyed. For when he had almoſt perſwaded King Agrippa to become a Chriſtian, he ſayd, I would to God, that not thou onelyonly, but alſo all that heare me this day, were both almoſt, and altogether ſuch as I am, except theſe bonds (Acts 26.28, 29.) I would keep my chaines, and troubles to my ſelfe, I would have none of you know my ſorrows; but I would that all your ſoules were in as good a ſtate as mine, and knew my comforts. A holy heart wiſheth all well, as well as it ſelfe; and if at any time he wiſheth that to the worſt of his enemies, which is penally evill, he doth it with an eye both to their ſpirituall and eternall good.
Thus of the words as they are read in the forme of a wiſh.
We read them as a Suppoſition, If your ſoules were in my ſoules ſtead: And then the two latter branches muſt be interpreted as acts of unfreindlineſſe, ſhewing what Job could, but would not doe, as was toucht before.
I could heap up words againſt you.
That is, I could make long ſpeeches, and enlarge my ſelfe in diſcourſe, I could ſpeake terrour, and thunder out whole volleys of threats againſt you; I could deafe your eares with loud voyces, and ſad your hearts with heavy cenſures. There is a figure in Rhetorick called Congeries, or The Heape. Many words to the ſame ſenſe, eſpecially when there is little in them but words, are called juſtly, a heape of words: Now, ſaith Job, Quaſſare caput, apud authores Latinos geſtus eſt hominis irati aut minantis aut lamentantis. Druſ.. Ridentes caput motitant. Druſ.I could be as nimble at this figure as you; and with my ſpeech I could mix your action.
Shake my head at you.
Shaking the head, notes ſcorne and threatning (Pſal. 22.7.) All they that ſeeme, laugh me to ſcorne; they ſhoot out the lip, and ſhake the head, ſaying, He truſted on the Lord, &c. So the afflicted Church complaines (Pſal. 44.14.) Thou makeſt us a by-word among the Heathen, a ſhaking of the head among the people. We have this action joyned with two more, which ſignifie the greateſt contempt, by lamenting Jeremiah (Lam. 2.15,) All that paſſe by clap their hands at thee, they hiſſe, and wag their head, at the Daughter of Jeruſalem, ſaying, Is this the City that men call the perfection of beauty, the joy of the whole Earth?
Our bleſſed Saviour (upon whom contempt and ſcorne was to vent it ſelfe all manner of wayes hee being to beare all that ſcorne, as well as all that paine which was due to our ſins, our bleſſed Saviour, I ſay) was ſcorned this way (Matth 27.39.) And they that paſſed by reviled him, wagging their heads. So then to ſhake, or wagg the head at a man in affliction, ſpeakes, as ſometimes our pity, ſo moſt times, our contempt; and as it is uſually accompanyed with audible mockings, ſo it ſelfe is a viſible mock: Which being interpreted, ſpeakes thus to the perſon afflicted, Thou evill-doer, or thou hypocrite, thou doeſt even well become thy ſufferings, all theſe miſeries are well beſtowed on thee, &c.
In this ſenſe Job ſeemes to ſpeake here, I could ſhake my head at you: I have indeed been as one mocked of his Freind (Chap. 12.4.) and I could mock my Freinds, I could laugh at your calamity, and mocke when your feare commeth; but my conſcience beares witneſſe with me, that if it ſhould come, I would not.
Hence Note.
Firſt, A godly man hath a power to doe that evill which he hath no will to doe.
A carnall man hath a will to many evills, for which hee hath no power or opportunity: A godly man would not doe any evill, how much power and opportunity ſoever he hath. And indeed though he hath a naturall, or civill, yet hee hath not a morall power to doe any evill. In which ſenſe the Apoſtle ſpeakes of a regenerate perſon, (1 John 3.9.) He that is borne of God cannot ſin: He hath a naturall power to ſin any ſin, to lye, to be drunk, to be uncleane, &c. He may have a civill power to oppreſſe, to deceive, to wrong his Brother; yet he cannot turne either his hand or his heart to ſuch works as theſe are: he hath learned better, and is better. He is borne of God, his blood and pedigree is ſo high, that hee cannot meddle, nor trade in ſuch low things. Wiſedome is too high for a foole (ſaith Solomon, Prov. 24.7.) and folly is too low for a wiſedome. When Joſeph was ſolicited by his Miſtreſſe to commit folly with her, he anſwers, How can I doe this great wickedneſſe, and ſin againſt God (Gen. 39.9.) Joſeph wanted neyther power, nor opportunity to doe that wickedneſſe; yet he ſaith, How can I doe it?
Paul and his fellow-Apoſtles had wit and parts ſufficient to oppoſe the truth, yet he ſaith (2 Cor. 13.8.) We can doe nothing againſt the truth, but for the truth. Paul was a great doer, and he ſaith (Phil. 4.13.) I can doe all things through Chriſt ſtrengthening of me; but Paul could doe nothing to the diſhonour of Chriſt. Doubtleſſe Paul could have maintained an argument, and drive on an objection as farr as another man, againſt the truth, if he would have ſet himſelfe to it, and have made that his buſineſſe; but hee had not a minde to doe it: The bent of his ſpirit did not lye that way, hee was all for Chriſt, and the Goſpell; he was a Giant for the truth, but an Infant, a weakling, as weake as water againſt it; hee had neither an underſtanding to conceive, nor a tongue to ſpeake to the diſſervice of Jeſus Chriſt.
It is a good obſervation of one of the Ancients, upon this place,Narrat juſtus quid facere potuit, ſed ne juſtitiam deſerat, quod facere potuit declinat. Greg. A juſt man declares what he can doe, but that hee may not deſert Juſtice, he forbeares to doe what he can. The providence of God ſets bounds to the power of a carnall man, but the ſpirit of God ſets bounds to the power of a holy man; if a carnall man keep within compaſſe at any time, it is becauſe he is reſtrained; but a godly man keeps within compaſſe, becauſe he is renewed. Laban tels Jacob (Gen. 31.29.) It is in the power of my hand to doe thee hurt: And vvhy did not Laban hurt Jacob? Was it from any principle of love or righteouſneſſe in Labans breaſt? The Text is ſilent in that, and Laban himſelfe ſeems to tell us, whence it was, in the ſame Verſe, The God of your Fathers ſpake unto me yeſternight, ſaying, Take thou heede that thou ſpeake not to Jacob, &c. And this his ſpeaking to Laban, Jacob cals, Gods rebuking of Laban (Verſ. 42.) implying, that if God had not ſtopt him, he would have done him hurt.
It was more then once in the power of Davids hand, to hurt, yea to ſlay Saul, and he was ſtrongly moved by ſome of his great Officers to doe it, yet he ſtrongly refuſed to doe it, or to ſuffer it to be done, becauſe it would have been ſin in him to doe it, himſelfe being a private perſon, and the way in which he had any opportunity to doe it, being onelyonly a private way, when Saul was in the Cave, covering his feet (1 Sam. 24.3.) or in a Trench faſt aſleepe (1 Sam. 26.7.) and therefore (though he had ſtrengthened himſelfe againſt Saul with an Army, and was ready (upon his provocation) to ſtretch forth his hand againſt him in Battell, yet) he ſaith, Who can ſtretch forth his hand againſt the Lords annoynted, and be guiltleſſe? David was not ſtopt from hurting Saul, by a rebuke from God, but by the rule and dictate of his owne conſcience. The thing might have been eaſily done, but becauſe it could not be innocently done, therefore David could not doe it.
Secondly, Obſerve more ſpecially to the matter of this Text.
A godly man (when himſelfe) cannot be harſh and greivous to others, though he have never ſo much advantage to be ſo.
His cannings are not for ſuch uſes. What the Apoſtle ſaith of his Miniſteriall power, a gracious heart ſaith of all his power, It is for edification, not for deſtruction (2 Cor. 13.10.) He deſignes his power for the helpe and comfort of all, not for the hurt or greife of any. A good man is mercifull to his Beaſt; how then can he be unmercifull to his Brethren? He pitieth a Beaſt fallen under a burthen, how then can he be cruell to his Brother when he is under burthens? Nature, or common humanity abhorrs ſuch actings; much more doth Grace. Paul gives this charge to Beleevers, Beare yee one anothers burdens, and ſo fulfill the Law of Chriſt (Gal. 6.2.) This Law of Chriſt is written in the heart of every man, who is Chriſts, and therefore he is farr from adding to another mans burden: He that hath a fellow-feeling of his Brethrens ſorrows, will not encreaſe their ſorrows; no man will purpoſely encreaſe, or add to that burden which himſelfe muſt beare. Could I ſpeake as you doe?
Thus for the Negative, what Job would not have done, if their ſoule had been in his ſoules ſtead.
But, What would he have done? He tels us in the next Verſe, this is the courſe that I would take.
Verſ. 5. I would ſtrengthen you with my mouth, and the moving of my lips ſhould aſſwage your griefe.
This is my deſigne, and all the hurt I intend you. Theſe words in the ſubſtance of them have been opened (Chap. 4.4.) vvhere Eliphaz tels Job, that he had done, vvhat here he promiſed he would doe, Thy words have upholden him that was falling, and thou haſt ſtrengthened the feeble knees: Thou haſt inſtructed many, and thou haſt ſtrengthened the weake hands. Eliphaz had given teſtimony for Job that he had done, what Job now profeſſeth he vvas reſolved to doe, and vvould doe, in caſe he vvere put into their condition, and they into his, I would ſtrengthen you with my mouth: that is, With the vvords of my mouth; and (vvhichwhich is the ſame) the moving of my lips ſhould aſſwage your griefe.
Here are the two parts of conſolation, and the two great duties of a comforter.
The firſt, is to ſtrengthen ſorrowfull man.
The ſecond, is to abate the ſtrength of his ſorrows.
Job vvas reſolved upon both: Were they weake in faith, and hope, he vvould ſtrengthen them; were their feares and doubtings ſtrong, hee would endeavour to weaken them, I would ſtrengthen you with my mouth, and the moving of my lips ſhould aſſwage your greife.
The word Greife is not expreſſed in the Hebrew: there it is onelyonly thus,Motio labiorum meorum prohiberet. Heb. ſc. dolorem veſtrum. The moving of my lips ſhould aſſwage; be it what it will that greives you, I would labour to aſſwage it: I vvould aſſwage your feares, your ſorrowes, your impatience, your unbeleife; vvhatever ſpirituall evill vvere upon you, the moving of my lips ſhould be for the removing of it. Or (as others render) For the turning of it away. For the word ſignifies.
Firſt, To abate in degree.
Secondly, To turne away, or to ſtop altogether.
My deſigne ſhould be upon both, I vvould ſtudy to the utmoſt of my power and parts, not onelyonly to mitigate, but quite to remove whatſoever I ſhould finde an affliction to you.
It hath been ſhewed (Chap. 4.4.) what power vvords have, both to ſtrengthen vveake faith, and to aſſwage the ſtrongeſt greife, thither I referr the Reader; onelyonly take two breife notes from it.
Firſt, A good man doth not onelyonly abſtaine from the hurt that he might doe another, but he labours to helpe him, and to doe him good. Not to heap words in anger upon them that are in miſery, not to ſhake the head at them in contempt, is onelyonly a Negative peice of charity and kindneſſe: 'Tis our duty to uſe our utmoſt endeavour to refreſh and comfort them. Negative acts of kindneſſe are not the fulfilling of the law of love, it is not charity to the poor, to ſay I will not make them poorer, I will take nothing from them; it is our duty to give them of what we have. When a man is ſorrowfull, it is not enough to ſay, I will not increaſe his griefe; it is our duty to leſſen it, yea to turne it into joy.
And this is more conſiderable, in reference to the perſons with whom Job had to doe; they had given him very hard meaſure, yet he would not requite them with hard meaſure; he would meaſure that to them which was good, and hee would give them good meaſure. It is the common rule of humanity, to doe good to thoſe who doe us good; it is more then beaſtly, even devilliſh cruelty, to hurt thoſe that doe us good; it is the height of Chriſtianity, to doe good to thoſe who have been a hinderance to us, and to comfort thoſe who have cauſed our ſorrow. The Apoſtolicall rule is, Recompence to no man evill for evill (Rom. 12.17.) And againe (v. 19.) Dearely beloved, avenge not your ſelves, but rather give place unto wrath: The Apoſtle doth not meane, that we ſhould give place to our owne wrath, if we doe ſo, wee give place to the Devill, as the ſame Apoſtle intimates (Epheſ. 4.26, 27.) Our owne wrath muſt be ſtopt and reſiſted, quenched and put out. Then, what, or whoſe wrath is it, that we are commanded to give place unto? This wrath may be taken two wayes.
Firſt, For the wrath of that man, who is our enemy; we muſt give place to his wrath, not by approving him or his wrath, but by not anſwering him with wrath. If when another ſtorms we are calme, if when he rages, we ſhew all gentleneſſe, and meekneſſe both of ſpeech and ſpirit, then we give place to his wrath; that is, We make it roome to paſſe away and evaporate: Solomons Proverb is the ſumme of this Expoſition (Pro. 15.1.) A ſoft anſwer turneth away wrath, but greivous words ſtirr up anger.
Secondly, When Paul adviſeth us not to avenge our ſelves, but rather to give place to wrath; we may underſtand it of the wrath of God; and the very next words, which the Apoſtle alleadgeth from (Deut. 32.35.) carry the ſenſe clearely this way, For it is written, vengeance is mine, I will repay, faith the Lord: As if the Apoſtle had ſayd, if you take upon you to avenge your ſelves, you take Gods work out of his hand; it belongs to God as much to take revenge, as it doth to give reward. And therefore as a man who having done good, is over carefull and anxious how to get his reward, takes rewarding worke out of Gods hand, and ſhall have no more reward then he can get himſelfe; as Chriſt tels the Phariſees in that caſe (Matth. 6.2.) Verily I ſay unto you, yee have your reward: And all that a man can get himſelfe, is not worth the having.
So the man, who having ſuffered wrong, goes about to revenge himſelfe, takes revenging worke out of Gods hand, and ſhall be righted no further then hee can right himſelfe, which is but little, if any thing at all; whereas if he would give place to the wrath of God; that is, Let God alone, by ſuch wayes as his Juſtice ſhall raiſe up, to right him, againſt his adverſary, he would right him fully. So that our Intereſt doth not lye in returning evill for evill, but in returning good for evill to our enemies; as Saint Paul concludes (Rom. 13.20.) Therefore if thine Enemy hunger, feed him, of he thirſt, give him drinke; for in ſo doing, thou ſhalt heape cooles of fire on his head. That is, thou ſhalt eyther melt and mollifie his ſpirit towards thee, as hardeſt mettals are by coales of fire (ſome ſuch melting we may ſee in Saul towards David, when he forbore to take vengeance on him (1 Sam. 24.16. Chap. 26.21.) or thou ſhalt heape coales of divine vengeance upon him, by making his malice and hatred againſt thee more inexcuſable: Which latter though it may be looked upon as a conſequent of our doing good to our Enemies, yet we muſt take heed of making it the end why we doe ſo, for that were to ſeeke revenge while we forbeare it, and to doe good for that end, were to be overcome of evill; which the Apoſtle forbids in the cloſe of that Chapter.
Job in this Text was farr from profeſſing a… readineſſe to aſſwage the griefe of his unkinde, or enemy-like Freinds, upon hope that God would encreaſe their ſorrow.
Secondly, Obſerve.
Words duly ſpoken and applyed, are of great power.
How forcible are right words? Is Jobs queſtion (Chap. 6.25.) He doth not there anſwer his queſtion, nor tell us how forcible they are, but here he doth. They are of ſuch force, that they ſtrengthen weak ſoules, and aſſwage the moſt ſwelling floods of ſorrow.
God at firſt gave being and motion to all creatures, with the moving of his lips: He by the moving of his lips hath ever ſince ordered all their motions: The word of man produceth great effects, the tongue ſets all hands on worke; and what almoſt cannot the tongue of man doe? The tongue is a little member (ſaith the Apoſtle James, Chap. 3.5.) …ond boaſteth great things: Now as the tongues of vaine men boaſt great things which they cannot doe; ſo the tongues of wiſe men can really doe great things. Vaine men (as we ſay) will take thirteene to the duzzen, but cannot performe one. Wiſe men though they ſpeake not much, yet they can performe much with a word ſpeaking. And though as the ſame Apoſtle declaimes moſt holily againſt the tongue of a wicked man (Verſ. 8.) that his tongue is ſuch an unruly evill, that no man can tame it; yet there have ſcarſe ever been found any men ſo unruly, but the tongues of wiſe and godly men have tamed them: yea the tongue of a vviſe man is to an unruly man, and often to a multitude of unruly men, as a bit in a Horſes mouth, or as a Rudder to a Ship, turning him or them about which way ſoever he liſteth; as this Apoſtle teacheth us by theſe ſimilitudes (Verſ. 3.4.) the tongue of every man is to, and doth to himſelfe, vvhether it be good or evill. And as the tonge is thus powerfull in civillizing the …ude, and in appeaſing the humours of thoſe who are moſt 'outragious; ſo it is very powerfull in ſupporting thoſe that are ready to ſinke, and in aſſwaging the griefe of thoſe who are moſt diſconſolate and ſorrowfull.
Laſtly, Whereas Job ſpeakes peremptorily, as if he ſaw the effect, or were aſſured of it aforehand, I would ſtrengthen you with my mouth, and the moving of my lips ſhould aſſwage your greife: Job knew that the ſucceſſe of all his counſells depended upon the concurrence and bleſſing of God; yet thus he ſpeakes.
Hence Note.
A man may ſay he hath done that, for the doing of which he hath uſed ſuitable and faithfull endeavours, whether the thing be done or no: The Lord ſaith to Jeruſalem by the Prophet Ezekiel (Chap. 24.13.) Becauſe I have purged thee, and thou waſt not purged. Now as God takes it upon him, that he had purged them, though they vvere not purged, becauſe he gave them ſo many meanes and helpes for their purging; ſo any man in his proportion, may take it upon him, that he hath ſtrengthned their faith, abated their griefe, yea and ſaved their ſoules, among, and towards vvhom hee hath diligently uſed thoſe meanes appointed by God for the attaining of thoſe great and noble ends, though poſſibly thoſe ends be not attained. God himſelfe reckons thus of all the labours of his faithfull ſervants, they ſhall be rewarded as having done that vvhichwhich they have been doing vvith their hearts, hands, and tongues, though they ſee little fruit of eyther. Then I ſayd, I have laboured in vaine (Iſa. 49.4.) but though it vvas in vaine to thoſe for whom he laboured, that is, they got no good by it, yet it was not in vain to him who laboured, he got much good by it; as it follows in the ſame Verſe, Surely my judgement is with the Lord, and my worke (or my reward, one vvord ſignifies both reward and vvorke, to ſhew that theſe can never be ſeperated, my worke, ſaith hee) is with my God; and Verſ. 5. Though Iſrael be not gathered, yet ſhall I be glorious in the eyes of the Lord, and my God ſhall be my ſtrength.
As vve are not to judge of the goodneſſe of any cauſe by the ſucceſſe, but by the juſtice of it; ſo neither doth God adjudge the reward of any vvorke by the ſucceſſe, but by the goodneſſe of it, together with the ſweat and ſincerity of him that doth it. As the will of a godly man is accepted for the deed, ſo his deed is accepted for the ſucceſſe.