Exposition of Job 32-24, Commentary on Job · Chapter 32
JOB. Chap. 32. Verſ. 8, 9.
But there is a ſpirit in man: and the inſpiration of the Almighty giveth them underſtanding.
Great men are not alwayes wiſe, neither doe the aged underſtand judgement.
ELihu, as was ſhewed in the former words, having in vaine waited for the wiſdome of the Ancient, proceeds in this Context to give the reaſon why the Ancient are not alwayes wiſe.
Verſ. 8. There is a ſpirit in man; and the inſpiration of the Almighty giveth underſtanding.
There's the reaſon of it; we render the firſt word of this eight verſe by the Adverſative particle (But) there is a ſpirit in man; it is uſually rendered by the Affirmative particle, verily, truly, or indeed. Mr Broughton ſaith, Certes a ſpirit is in ſad man.
Theſe is ſome difference in opinion about this ſpirit affirmed to be in man. Divers expound Elihu intending the Spirit of God; there is a ſpirit; that is, the divine Spirit, the holy Spirit of God, or God the Spirit is in man.foreign. Symmach. One of the Greek tranſlations puts it into the text; Surely the Spirit of God is in man; and the Chaldee paraphraſe gives it in a like expreſſion; Surely there is a prophetick ſpirit in the ſon of man, or, in the ſons of men. Some are induced to this interpretation, becauſe it would be (ſay they) but a cold argument to commend what he had to ſay for the rectifying Job, by telling him that man hath a reaſonable ſoule, which is common to all men. Yet I rather conceive that in this firſt part of the verſe, the ſpirit ſpoken of is the naturall ſpirit of man, which in the latter part of the verſe he affirmes is inſtructed, by the inſpiration of the Almighty, with ſupernatural light for ſpeciall ſervices. The word is often uſed in Scripture to note the reaſonable ſoule, or thoſe powers of the ſoule which are the veſſells of reaſon, or in which naturall reaſon hath its ſeate and exerciſe. There is a power of reaſoning in man,foreign animam rationalem denotat. or a ſpirit which is able to diſcourſe of all things; there was ſuch a naturall power implanted in man at his Creation, and though that power be much weakned and broken by the fall, yet there are, to this day, ſome remaines of it in all men as borne into this world; Surely there is a ſpirit in man; And becauſe the word is univerſall, or extendable to all men, therefore it is more then probable the word ſpirit here is to be taken in the largeſt ſence; for every man hath not the Spirit of God: yea the word here uſed for man, notes man of the meaneſt ranke or loweſt forme; ſurely there is a ſpirit (in enoſh Mr Broughton tranſlates) in ſad man, in ſickly man, in weak man, in the ſicklieſt weakeſt and loweſt of men there is a ſoule, a ſpirit indued with reaſon; this is, as the ſubſtratum or ground of the whole buſineſſe, Surely there is a ſpirit in man. And in the latter part of the verſe, Elihu ſheweth what that is which heighteneth raiſeth and improveth this naturall ſpirit, certainly there is a ſpirit in man, every man hath a reaſonable ſoule.
And the inſpiration of the Almighty giveth underſtanding.
Ineſt quidem hominibus vis illa rationatrix ſed quae niſi dei afflatu dirigatur, verè ſapere non poteſt. Bez. foreign a foreign anhelavit.The worke of God inlightning man is expreſſed by breathing; when Jeſus Chriſt gave his Diſciples the Spirit, he breathed upon them, (or inſpired them) and ſaid, receive ye the holy Ghost (John 20.22.) For, as in the firſt Creation, when God gave man a naturall being, he breathed into his noſtrills the breath of life, and man became a living ſoule (Gen. 2.7.) ſo in the ſecond or new Creation God breaths a ſpirituall life into that life, and man becomes a quickned ſoule; And as his own ſoule is quickned by the holy Spirit of grace, ſo he is fitted, as an inſtrument in the hand of God, to quicken the ſoules of others with grace, or to inſtruct them in the wayes of grace.
The inſpiration of the Almighty
giveth underſtanding.
But hath not the reaſonable ſoule of every man an underſtanding? Doubtleſſe it hath. Therefore I anſwer; The underſtanding may be taken two wayes; Firſt, for the facultie; Secondly, for the furniture and enrichings of it; now though every man hath an underſtanding, yet every man hath not a furniſhed and an enriched underſtanding, a beautified and an adorned underſtanding. The Scripture ſpeakes of ſome men as if they were nothing but underſtanding (Prov. 1.5.) A wiſe man will increaſe knowledge, and a man of underſtanding will attaine unto all Counſell; Every man hath an underſtanding, but every man is not a man of underſtanding; every man is not a man of underſtanding in naturall and civill things, much leſſe in things divine and ſpirituall. As ſome men have ſo much will, or rather wilfulneſſe, that they are nothing but will; and ſome have ſo much paſſion, that they are nothing but paſſion; ſo others have ſuch riches and treaſures of underſtanding, as if they were nothing but underſtanding. Now, it is the ſpeciall inſpiration of the Almighty which giveth ſuch an underſtanding; that is, an enlarged and an enriched underſtanding. We ſay, the inſpiration of the Almighty g veth underſtanding.
The Hebrew is but one word,foreign Intellectificat eos. Brent. which we may expreſſe as ſome doe, It Intellectifieth. So then, the ſcope and meaning of this verſe is plainly this; That howſoever every man, the meaneſt of men, hath a reaſonable ſoule, yet the furniture of the underſtanding, or mans fulneſs of wiſdome and knowledge is by gift or inſpiration of the Almighty; and therefore ſome read the verſe thus; Surely there is a ſpirit in man, but the inſpiration of the Almighty maketh them to underſtand. Thus Elihu would g…ine credit and authority to what he had to deliver, as being by the teachings and dictates of the Spirit of God.Eſt ſpiritus in hominibus, ſpiratio autem omnipotentis docet. Sept: The Seventy comply fully with this rendering; There is a ſpirit in men, but the inſpiration of the Almighty teacheth; As if Elihu had ſaid, Though man be endewed with naturall knowledge and reaſon, which can doe ſomewhat, yet untill light ſhines from above, till the ſpirit of God comes in and enlargeth the naturall ſpirit, it cannot ſee farre, nor doe any great matter. Or take the ſence of the whole verſe thus, in connection with what went before; Though old age hath odds of youth, yet one man as well as another hath a ſpirit of reaſon and judgement in him, whereby through ſupply of ſpeciall inſpiration from God (who can doe all things) he may be able to know that which want of yeares denieth him. From the words thus opened,
Obſerve, Firſt.
Wiſdome or underſtanding is the gift of the Spirit of God.
We have a like aſſertion by way of queſtion in the 38th Chapter of this booke (ver. 36.) Who hath put wiſdome into the inward parts, or who hath given underſtanding to the heart? who hath? hath man put wiſdome into himſelfe? or hath he made his own heart to underſtand? the Queſtion denies, no, man hath not done it. Wiſdome is an Influence or an Inſpiration from the Almighty; knowledge to order common things is of the Lord (Iſa. 28.26, 29.) His God doth inſtruct him (the husbandman he meanes) to diſcretion (in ordering the ground) and doth teach him; how much more in ſpirituall things and the myſteries of the kingdome of heaven. (Prov. 16.1.) The preparation of the heart in man, and the Anſwer of the tongue (that is, The fitting of the heart for any right anſwer of the tongue) is from the Lord; both the generall preparation of the heart for ſervice or uſe, and the ſpeciall preparation of it to this or that ſervice & uſe is of the Lord, & ſo is the Anſwer of the tongue for the diſcharge of it. (Eccleſ. 2.26.) God giveth to a man that is good in his ſight, wiſdome and knowledge and joy; As God giveth man the knowledge of things, ſo wiſdome to know how to order and manage the things that he knoweth; Some have more knowledge then they know how to manage, their knowledge maſters them, they are not maſters of their knowledge; they have more knowledge then wiſdome. Now God gives to him that is good in his ſight (that is, to the man whom he chooſeth and is pleaſed with) knowledge and wiſdome; and then he gives him joy, that is, Comfort in the exerciſe of that knowledge wherewith he is endued; this is a notable and a noble gift of God. We read (Iſa. 11.2.) The ſpirit of the Lord ſhall reſt upon him, the ſpir…t of wiſdome and underſtanding; It is a propheſie of Chriſt, who being made in all things like to man, had a naturall ſpirit, or a reaſonable faculty, and he had that furniſhed by the ſpirit without meaſure; the ſpirit of the Lord reſted upon him, the ſpirit of wiſdome and underſtanding, the ſpirit of Counſell and might, the ſpirit of knowledge and of the feare of the Lord; even Chriſt as man received an unction or inſpiration from the Almighty for the fullfilling of his Mediatoriall office; much more doe meere men for the fullfilling of any office they are called unto. (2 Cor 3.5.) We are not ſufficient of our ſelves ſo much as to thinke a good thought; Our ſufficiency is by the Inſpiration of the Almighty. (James 1.17.) Every good gift and every perfect gift is from above; It is not a vapour that riſeth out of the earth, but an Influence which diſtills and drops downe from heaven, it is from above; that is, from God, who though he be every where filling both heaven and earth with his eſſentiall preſence, yet (according to Scripture language) his moſt glorious and manifeſtative preſence is above; and therefore to ſay, every good gift is from above, is all one as to ſay, it is from God. Daniel and thoſe other three Noble youths of the Jewiſh race exceeded all the wiſe men of Chaldea in rare abilities, and the Scripture tells us, whence it was, that they did ſo. (Dan. 1.17.) As for theſe foure Children, God gave them knowledge and skill in all learning and wiſdome; and the aſſertion is layd downe in General (Dan. 2.21.) He (that is, God) changeth times and ſeaſons, he removeth Kings and ſetteth up Kings, he giveth wiſdome to the wiſe, and knowledge to them that know underſtanding; All theſe Scriptures ſpeak with one Conſent the language of this Text, It is the Inſpiration of the Almighty that giveth underſtanding. And if we compare 1 Sam: 10.1. with the 6th 9th 11th and 12th verſes of the ſame Chapter, we have a moſt remarkable paſſage to this purpoſe. Where Saul having received the unction from Samuel, both as an aſſurance of and a preparation for the exerciſe of his kingly office over Iſrael; Samuel tells him (ver. 6.) The Spirit of the Lord will come upon thee, and thou ſhalt prophecy with them (that is, with the company of Prophets ſpoken of in the former verſe) and ſhalt be turned into another man. And the holy text adds (ver. 9.) God gave (or as we put in the margin turned) him another heart. There is a twofold turning or changing of the heart, or of a man into another man. Firſt, by gifts of Illumination; Secondly, by the grace of Sanctification; the great change of the heart is that change, of Converſion, by the grace of Sanctification; Saul was not turned into another man, nor had he another heart, as changed by Grace (for he ſhewed ſtill his old heart in his new kingly ſtate) but he had another heart, or he was another man as changed by gifts; the ſpirit of the Almighty gave him underſtanding for the Government which he was called to; for whereas before he had only a private ſpirit, taken up about cattel and the affaires of husbandry, then God gave him a ſpirit of prudence and valour, a ſpirit of wiſdome and magnanimity, a Noble and an Heroicall Spirit, befitting the Governour of ſo great and populous a kingdome, both in peace and warre. Every Calling is a myſtery, much more the Calling of Kings and Supreame Magiſtrates. It was ſaid to Imperiall Rome; Tu regere im perio populos Romane memento; Hae tibi ſint artes—Doe thou remember to Rule Nations and Kingdomes, let theſe be thy arts; This Art the Spirit of the Lord gave Saul, even knowledge and skill to rule and governe; yea he had a gift of Illumination, not only for government, but for propheſie, he was found amongſt the Prophets; and when (v. 11th) they asked (wondering) Is Saul alſo amongst the Prophets; As if they had ſaid, How ſtrange and unheard of a thing is this, that Saul ſhould be furniſhed with the gift of prophecy, and joyne himſelfe with the Prophets? They who before were acquainted with his perſon and manner of education, were even amazed at the ſight; And while they were ſurprized with this amazement, one of the ſame place (as it ſeemes wiſer then the reſt) Anſwered and ſaid, but who is their father? (ver. 12.) That's the ſpeciall word, for which I alledge this text. What? Saul among the Prophets! is it not ſtrange that he ſhould be Inſpired! Then one Anſwered and ſaid, who is their father? As if he had ſaid, Doe not any longer ſtand wondering at this thing, but conſider who is the father of Saul as a Prophet, as alſo the father of all theſe Prophets. Saul was the ſon of Kiſh as to naturall deſcent, but he had another father as he was a Prophet, and ſo all theſe Prophets, had (beſides theit Fathers as men) one and the ſame father as Prophets. Therefore wonder not that ye heare Saul prophecying, for all theſe whom ye heare and ſee prophecying, have not theſe gifts by birth from men, nor by induſtry from themſelves, but from God who is a free agent, and inſpireth whom he pleaſeth. The ſame God who, by inſpiration, hath freely beſtowed thoſe gifts upon the other Prophets, hath alſo inſpired Saul with a gift of prophecy. The Spirit of God is his father (in that capacity) as well as the father of theſe other Prophets. And hence that Scripture runs in the plurall number, who is their father? Unleſſe God give power from above, the underſtanding is darke, the memory unfaithfull, the tongue ſtammering; It is light from on high that teacheth the skill of prophecy. Solomon had the greateſt meaſure of underſtanding of any meere man ſince the fall of man, and of him it is ſaid, (1 Kings 4.29.) God gave Solomon wiſdome and underſtanding exceeding much, and largeneſſe of heart, even as the ſand that is on the ſea-ſhore. Solomons heart had been as narrow as another mans, if the Inſpiration of the Almighty had not widened it. When Moſes was ſo ſinfully modeſt, as to excuſe his Embaſſie to Pharoah, ſuppoſing himſelfe not fitted for ſuch an undertaking (Exod: 4.10, 11.) O my Lord, I am not eloquent, neither heretofore nor ſince thou haſt ſpoken unto thy ſervant, but I am ſlow of ſpeech, and of a ſlow tongue. God preſently put the queſtion to him, Who hath made mans mouth? &c. As if he had ſaid, Cannot he give words into thy mouth, who gave thee a mouth? cannot he act thy organs of ſpeech who made them? Now therefore goe and I will be with thy mouth, Eſt deus in nobis, ſunt et commercia caeli, ſedibus aethereis ſpiritus iſte venit. Ovid.and teach thee what thou ſhalt ſay. The Inſpiration of the Almighty ſhall give thee underſtanding. Heathen Poets have boaſted of their …ptures and inſpirations. The people of God have a promiſe of the Spirit to lead them into all truth, and to helpe them in maintaining thoſe truths.
From this generall, that the furniture of the underſtanding is the gift of God, or by Inſpiration of the Almighty, take theſe hints by way of Coralary.
Firſt, If a right underſtanding flow from the Inſpiration of the Almighty, then pray for an underſtanding, pray for the Spirit; Ye have not becauſe ye aske not, ſaith the Apoſtle (James 4.2.) God gives wiſdome, but he gives it to them that aske it (Jam: 1.5.) If any man want wiſdome, let him ask it of God, who giveth liberally and upbraideth not. God upbraideth us not, either with our want of wiſdome, or with the abundance of wiſdome that he is pleaſed to ſupply us with, and give out to us. When Solomon was put to his choice what to aske, he ſaid, Give thy ſervant an underſtanding heart. God gave Solomon wiſdome, but Solomon asked it firſt. All good things are ſhut up in promiſes, and the promiſes are opened to give out their good things, when we pray. (Prov. 23.5.) When thou Cryest after knowledge, and lifteſt up thy voyce for underſtanding, then ſhalt thou underſtand the feare of the Lord, and find the knowledge of God. To pray well is to ſtud…e well, becauſe by prayer light comes in from on high to make ſtudies ſucceſsfull, and the worke to proſper in our hand. As the Almighty breatheth downe on us, ſo we muſt breath up to the Almighty. To expect and not to pray, is to tempt God, not to truſt him.
Secondly, Doe not onelyonly pray for wiſdome, but uſe meanes, and be induſtrious for the obtaining of it; The gift of God doth not take off the diligence of man. God doth not worke in us that we ſhould ſit ſtill. (Prov. 2.4.) Then ſhalt thou know wiſdome when thou ſeekeſt her as ſilver, and ſearcheſt for her as for hid treaſure. And where is this treaſure to be had? Surely in the mines of Scripture, and in all thoſe Appoyntments wherein God hath promiſed to meete his people, to ſhine upon them and give them the knowledge of his wayes in Jeſus Chriſt.
Thirdly, Be thankfull for any gift of knowledge; for every beame and ray of light be thankfull; It is God who commands light to ſhine out of darkneſſe, and that God who at firſt commanded light to ſhine out of darkneſſe, dayly ſhineth into our hearts, to give the light of the knowledge of the glory of God in the face of Jeſus Chriſt, (2 Cor. 4.6.)
Fourthly, If underſtanding be from Inſpiration, then they who have received much underſtanding, muſt be caution'd againſt two evills; Firſt, not to be proud, nor high minded; that our gifts come from on high, ſhould make us very low in our owne eyes. What haſt thou that thou haſt not received, and if thou haſt received it, why doeſt thou glory as if thou hadst not received it? Theſe are the Apoſtles ſoule-humbling and pride-mortifying queſtions or expoſtulations rather (1 Cor. 4.7.) You that have received the greateſt gifts, whom the Inſpiration of the Almighty hath made moſt wiſe and underſtanding, be ye moſt humble in your ſelves. Secondly, let me adde (which is another dangerous rock upon which great gifts are apt to daſh and ſplit you) take heed of deſpiſing thoſe who have received leſſe; our portions are divided and allotted to us by the hand of God. Divine wiſdome gives us our portion of wiſdome; He that hath moſt, hath no more then God hath given; and he that hath leaſt, hath as much as God is pleaſed to give. They deſpiſe the wiſdome and queſtion the underſtanding of God in giving wiſdome, who deſpiſe thoſe to whom he gives leſſe wiſdome and underſtanding then he hath given to themſelves.
Fifthly, To thoſe who have received but little, I ſay alſo two things, by way of caution; Firſt, doe not envie thoſe who have received much; It is of God that they have more then you, is your eye evil becauſe the eye of God is good? Secondly, be not diſcontented with your own leſſer portion; doe not ſit downe ſullen; ſay not, we will doe nothing with what we have received, becauſe we have not as much as others: we know the doome paſſed on him who having but one talent hid it in a napkin. If we are diſcontent with a little portion, or with one talent, that little is too much, and that one too many for us; nothing doth more dim the glory of God, nor more deſtroy and eate out our own comforts, then diſcontent; the Devill, ſince his fall, is the moſt diſconcented ſpirit in the world, and he was not contented while he ſtood, he thought he was not high enough, & that was his undoing. They who are diſcontent with the gift of God, looſe what is given, and ſo fall into deeper diſcontent; yea, as the Apoſtle ſpeakes in another caſe (1 Tim. 3.6.) into the condemnation of the devill.
Sixthly, Then, let us not be lifted up in our owne naturall wiſdome and reaſon, he that would be wiſe, muſt become a foole, (1 Cor. 3.18.) untill we ſee our owne wiſdome folly, we cannot attaine the wiſdome of God, or Godly wiſdome.
Seventhly, This ſhews us the reaſon of the various kinds, and ſeverall meaſures of gifts among the ſons of men. Men differ not more in the meaſures and degrees of their outward eſtates, worldly riches, titles and honours, then they doe in the meaſures and degrees of their inward abilities, wiſdome, knowledge, and underſtanding: men differ not more in the feature and figure of their faces, then in the furniture of their minds. One hath five talents, another two, a third but one. And as the various degrees of the ſame gift, ſo diverſities of gifts are from the ſoveraigne pleaſure of God. The Apoſtle is large and very diſtinct in this matter (1 Cor. 12.4, 8, 9, 11.) There are diverſities of gifts, but the ſame Spirit; to one is given by the Spirit the word of wiſdome, to another the word of knowledge by the ſame S…rit, to another prophecy, to another diſcerning of Spirits, to another divers kinds of tongues, &c. But all theſe worketh that one and the ſelfe-ſame Spirit, dividing to every man ſeverally as he will. It is only the will of the Spirit, the will of God which makes this diviſion and diverſification of gifts among men. And as the Apoſtle ſheweth here the riſe or ſpring of all to be from God, ſo he had ſhewed that the reaſon and intendment of all this is the benefit of men (v. 7.) The manifestation of the Spirit is given to every man to profit withall. What ever your gift is God hath given it for profit and uſe. One hath skill in ſciences, another in languages, one is more acute, another more ſolid, one hath a ſtronger judgement, another a quicker phanſie and a more ſearching invention, One is beſt at an argument to convince the underſtanding, another at a motive to quicken the affections; one can confute an error and ſtate a Controverſie well, and another can beſt diſcover ſin, and convince the Conſcience; one hath weight of matter, but is ſlow of ſpeech, another hath a fluent tongue, but is leſſe materiall; a third is both; but all to profit withall. Such a Character was given of thoſe three Eminent men in the beginning of the reformation,Res ſine verbis Lutherus, verba ſine rebus Eraſmus, res & verba Philippus. Luther, Eraſmus, and Melancthon; Luther had matter and not words, he did not affect any exactneſſe of ſtile or ſpeech; Eraſmus had words at will, but leſſe weight of matter; Melancthon was full in both there was a concurrence or complication of many eminent gifts in him. The ſame Eraſmus, mentioned laſt but one, hath a like paſſage in his Preface to the workes of the Ancients (which he with wonderfull skill and induſtry redeemed from many miſtakes, and ſet forth more defecate and pure to the view and uſe of the world) where obſerving the different veines of divers Authors in their writings, he concludes thus; Severall men have their ſeverall gifts, as it pleaſeth the gift giving Spirit to give to them. In Athanaſius we admire a ſerious perſpicuity of ſpeaking, and in Chryſoſtome a flowing Eloquence; in Baſil, beſides his ſublimity, a pleaſant language; in Hilary we ſee a lofty ſtile, well marcht with the loftineſſe of his matter; in Cyprian we reverence a ſpirit worthy the crowne of Martyrdome; and we are in love with the ſweet incentives and modeſty of St Ambroſe; In Jerome we commend his rich treaſures of Scripture-knowledge, and muſt acknowledge in Gregory a pure and unpoliſht ſanctity. He ſhuts up thus; Leaſt I ſhould be tedious; others …ve, from the bounty of the ſame Spirit, their diſtinct abilities, by which they are commended to the conſciences of the Godly. The Inſpiration of the Almighty giveth underſtanding. And as this is true with reſpect to the gifts of Illumination, which Elihu pitcheth here upon; ſo 'tis much more true in reference to the gifts of ſanctification; The Inſpiration of the Almighty giveth a ſpirituall underſtanding to know ſin, and hate it, to know Chriſt and love him; ſo to know as to be conformed unto, yea transformed into that which we know. The Inſpiration of the Almighty gives this underſtanding, this heart-changeing and life-renewing underſtanding.
Againe, There is a ſpirit [in man] and the Inſpiration of the Almighty giveth them underſtanding; The word is Enos, weake man.
Hence Note.
God can make the weakest and the unlikelieſt of men wiſe and full of underſtanding.
It is no matter what the man is, if God will uſe him; he can make Enos to be Iſh, the weake man ſtrong, the ignorant a learned a knowing man; Amos was a husbandman, and God gave him an excellent underſtanding; the Apoſtles were Fiſhermen, and yet the Inſpiration of the Almighty made them wiſe above many; God can make the wiſe fooliſh, and fooles wiſe. The power of God triumphs over all humane power, and in all humane infirmity. So much the Apoſtle teacheth (1 Cor. 1.27.) God hath choſen the fooliſh things of the world to confound the wiſe, and the weake things of the world to confound the things which are mighty; And baſe things of the world, and things which are deſpiſed hath God choſen, yea and things which are not, to bring to nought things which are, that no fleſh ſhould glory in his preſence. God chuſeth thoſe things which have the greateſt improbility for his worke, that the power and ſucceſſe of the worke may be aſcribed to him alone. When we chuſe, we ſhould chuſe thoſe that are fit for the worke, to which they are choſen; we ſhould not chuſe a foole to governe, nor one that is of low parts himſelfe to teach others; we ſhould pitch upon the wiſeſt and ableſt we can get. Joſeph ſaid well to Pharoah (Gen. 41.33.) Looke out a man diſcreet and wiſe, and ſet him over the Land of Egypt. We cannot make men wiſer then they are, and therefore we muſt chuſe and take thoſe that are wiſe to doe our worke. But when God comes to doe his worke, he often takes the fooliſh and the weake, becauſe as he calleth them to, ſo he can fit them for his worke. As the ſtrongeſt oppoſition of nature againſt grace cannot hinder the worke of the Spirit; when the Spirit comes, he will make a proud man humble, a covetous man liberall, an uncleane perſon modeſt and temperate; ſo the weakneſſe of nature cannot hinder his worke. If a man below in parts, God can raiſe him; Out of the mouths of babes a…d ſucklings haſt thou ordained ſtrength (Pſal. 8.2.) or (as Chriſt alledgeth that text, Math: 21.16.) Thou haſt perfected praiſe; one might thinke, Surely God will take the aged, the learned and great for his praiſe; no, he ordaines praiſe to himſelfe out of the mouths of babes and ſucklings, that is, out of their mouths who in all natuturall conſiderations, are no way formed up nor fitted to ſhew forth his praiſe. (Iſa. 32.4.) The heart of the raſh (or haſty) ſhall underſtand knowledge. Heady and inconſiderate perſons, whoſe tongues (as we ſay) run before their wits, ſhall then be grave, adviſed, and ſerious, both in what they doe, and (as it followeth) in what they ſay; The tongue of the ſtammerers ſhall ſpeake plainly, that is, cleare words with cleare reaſon; or they ſhall ſpeake well both in matter and forme, right things rightly. All this the Lord doth that he may honour himſelfe, and lift up his owne name only, which alone is to be lifted up. Never feare to put an empty veſſell to a full fountaine; no matter how empty the veſſell be, if the fountaine be full: God delights in broken weake and empty creatures, that he may mend, ſtrengthen, and fill them. There is a ſpirit in man [in weake man] and the Inſpiration of the Almighty giveth them underſtanding.
Elihu having ſhewed the original of mans wiſdome to be from God in this 8th verſe, makes an inference from it in the 9th; The inſpiration of the Almighty giveth underſtanding; And what then? ſurely even hence it cometh to paſſe, that,
Verſ. 9. Great men are not alwayes wiſe, neither doe the aged underſtand Judgement.
It is well conceived by ſome Interpreters, that the Apoſtle doth more then allude to, even cite this text (1 Cor. 1.26.) You ſee your Calling Brethren, how that not many w…ſe men after the fleſh, not many mighty, not many Noble are called. If God ſhould chuſe only of moſtly wiſe men, they would be ready to ſay, we are choſen for our wiſdome; If he ſhould chuſe and call only or moſtly rich men, they would be ready to thinke, we are choſen for our riches; If he ſhould call only or moſtly Kings and Princes, they would conclude, we are called for our Greatneſſe; Therefore the Lord paſſeth by moſt of theſe, and calleth the Fiſherman, calleth the poore man, the ignorant man, and ſaith, You that have nothing, you that (in the eſteeme of the world) are nothing, doe you follow me, who have all things, and can ſupply you with all. Thus here ſaith Elihu, Great men are not alwayes wiſe; Why not? the reaſon is becauſe God doth not alwayes beſtow wiſdome upon them, It is the Inſpiration of the Almighty that giveth underſtanding; Greatneſſe doth it not; Not many wiſe men after the fleſh, not many Great or Noble are Called. Elihu and the Apoſtle Paul ſpeake the ſame thing almoſt in the ſame words. This is alſo a proofe of the divine Authoritie of this booke, as well as that (1 Cor. 1.19.) taken out of the ſpeech of Eliphaz in the 5th Chapter at the 13th verſe; He taketh the wiſe in their owne craftineſſe, &c.
Great men are not alwayes wiſe.
The word alwayes is not at all in the Originall text, and therefore put in a different Character; Great men are not wiſe; but 'tis well ſupplyed by that word alwayes; For the meaning of Elihu is not that great men are never wiſe, but not alwayes wiſe.
Great men, the Rabbies, the honourable men of the world, foreign Magnus unde Rabbi Magiſter, qui multam eruditionem habet. Honorabiles Pagn: Magnates. Tygur:men in Authoritie and great place are intended by this word. The Officers which King Ahaſuerus ſet over his feaſt, are called Rabbies (Eſt. 1.8.) ſo that we may expound it here in the largeſt ſence, as including all ſorts and degrees of Great ones.
Great men are not alwayes wiſe.
That is, wiſdome neither floweth from, nor is it alwayes aſſociated with Greatneſſe. As ſome are little yet great, little in the world, yet great in true wiſdome; ſo others are Great, yet little, they are little in wiſdome, or have little true wiſdome, though they are great in the world, or have great worldly wiſdome.
Hence note.
It is not greatneſſe of birth, of place, or power, that can make any man wiſe, nor doth it at all aſſure us, that a man is wiſe, becauſe we ſee him exalted to and ſetled in a place of power and greatneſs.
The Prophet (Jer. 5.4, 5.) finding ſome very incorrigible and hardned in ſinfull courſes, concluded them meane perſons, and in the loweſt forme of the people. Therefore I ſaid, Surely theſe are poore, they are fooliſh, for they know not the way of the Lord, nor the Judgement of their God. To be poore and fooliſh is very common; theſe are poore and fooliſh (ſaith the Prophet) but ſurely I ſhall finde the Great ones better accommodated with wiſdome; and thereupon he reſolved, I will get me to the great men, and will ſpeak unto them, for they have knowne the way of the Lord, and the judgement of their God; That is, theſe great men have had great meanes of knowledge, and we have reaſon to ſuppoſe them as great in knowledge, as they are in place or power. But did the great men anſwer his expectation? did he find that in them, which he ſought and looked for? nothing leſſe: The great men proved more fooliſh, or leſſe in true knowledge then the poore, as it followeth, But theſe have altogether broken the yoake and burſt the bonds; As if he had ſaid, I thought theſe great men had been wiſe, but I ſee they are very fooles. What can be a greater argument of folly, then to breake thoſe yoakes and bonds, which the wiſdome of God hath put upon us? 'Tis both our wiſdome and our freedome to be bound by the moſt wiſe and holy will of God; and hence the Prophet accounts this one as ſtrong as a thouſand arguments, to prove that the Great men among the Jewes were not wiſe, becauſe they were not only unwilling to be bound to the obedience of the will of God, but wilfully burſt thoſe bonds. When Jeſus Chriſt came into the world, the great ones, the Rabbies had the leaſt true wiſdome, they would not believe on him, nor receive him; yea ſome boaſted of this their unbeliefe as an argument of their wiſdome (John 7.48, 49.) Have any of the Rulers, or of the Phariſees believed on him? No; they were too wiſe to believe; Faith in Chriſt was left to the fooles, and counted folly by thoſe wiſe men; But this people (ſay they, meaning the common ſort or ignorant vulgar) who knoweth not the Law are curſed. And they thought them accurſed becauſe they believed in and received Jeſus Chriſt, the chiefeſt bleſſing. Great men are not alwayes wiſe in civill things, very rarely in ſpirituall things; They have not alwayes the wiſdome of a man, they ſeldome have the wiſdom of a reall Chriſtian. They are not alwayes worldly wiſe, or wiſe for this preſent world, much leſſe are they alwayes wiſe for the world which is to come. Great in title, and wiſe in truth, are a ſweete couple, but ſeldome ſeene. If ſo
Then there is no taking of things upon truſt from the greateſt in the world. As it is dangerous to follow the multitude (Exod. 23.2.) the moſt are uſually the worſt, and they who are evill, will leade to evill; ſo there is no following great ones blindfold, for even they are often blind, or (which is worſe) will not ſee; And they who either doe not or will not ſee their own way, may ſoone leade others out of the way, and turne them aſide to that which is not good.
Againe, This firſt part of the verſe (Great men are not alwayes wiſe) is rendred by the Septuagint, men of many yeares, foreign. Sep.or great in yeares, are not alwayes wiſe. The Original word may refer to greatneſſe of age, which conſiſts in having lived many yeares, as well as to greatneſſe of honour, which conſiſts in the enjoying of high places and dignities. But I rather adhere to our tranſlation, that the great men here intended are the Great in power and place, not in yeares and dayes, though it be a truth, that ſuch are not alwayes wiſe; and if we take in that ſence alſo, it is a further confirmation of the generall truth in hand, That wiſdome is the gift of God, and therefore thoſe men are not alwayes wiſe, whom vve might moſt probably looke upon as ſuch. For as we ſee Great men, who have the advantage of meanes for education in learning, are not alwayes the wiſeſt; ſo the aged, vvho have that great advantage of time and experience to gather vviſdome are not; Both often come ſhort in abilities of underſtanding and prudence, the former of their inferiors, the latter of their Juniors. This is expreſſe in the latter part of the verſe, and therefore needs not be inferred from this firſt part of it, by way of interpretation; Great men are not alwayes wiſe, then followes this disjunctive propoſition; Neither doe the aged underſtand Judgement; or, that which is right.
The word Miſhpat is taken two vvayes in Scripture; firſt, for the rule of Righteouſneſſe; Samuel told the people, the judgement or manner of the Kingdome, (1 Sam: 10.25.) that is, how the kingdome ſhould be ordered and governed, according to judgement and rules of righteouſneſſe. Secondly, Such an actuall Adminiſtration as is according to that rule of righteouſneſſe, is in Scripture called judgement. The aged doe not alwayes underſtand judgement in either notion; they doe not alwayes underſtand the rule, nor doe they alwayes act according to the rule which they underſtand; they vvho fayle in one, much more in both theſe, doe not underſtand judgement. Sometimes the aged are at a loſſe and know not vvhat to doe, and oftentimes they are ſo entangled with their luſts, that they will not doe vvhat they know. Yet here remember, theſe words are not to be taken as an abſolute negation of vviſdome to the ancient, much leſſe as a reproach upon them: For uſually the aged are moſt underſtanding in judgement, and we may more probably and doe more frequently finde Judgement with them, then among thoſe that are young. And therefore when Elihu ſaith, neither doe the aged underſtand Judgement; his meaning is only this, old age doth not give vviſdome, nor is it the old mans priviledge only, to underſtand judgement.
Hence note.
As honour or greatneſſe of eſtate, ſo age or greatneſſe of yeares, doth not confer wiſdome upon any man.
Time doth neither ſtop nor convey knowledge and underſtanding; old men have not their knowledge by their Antiquitie, and therefore, as no man is wiſe at all times, ſo no man is made wiſe by time. In ſtrict ſence, vviſdome is not the daughter of time, but the gift of the eternal. It is not time but divine favour vvhichwhich makes wiſe. They are ſoone made wiſe and learned, whom God will teach. The teachings of God make young men like the ancients in vviſdome, and without his teaching, the aged are like children in folly.Intelligentia juris non pendet a ſenectute. Piſc: God ſometimes denieth vviſdome to the Ancient, and ſometimes he takes vviſdome from them. And God ſuffers old men to act like children, to goe out of the way, to doe fooliſhly, that he may ſtaine the glory of all fleſh, and that all might both know and have their dependance on him alone. Hence take two or three deductions.
Firſt, From the Connection of theſe two verſes, we learne that, The ſpirit of God is not tyed to any age or degree of men; The Inſpiration of the Almighty giveth underſtanding; Great men are not alwayes wiſe, &c. The Spirit of God is a free Spirit; and as the Spirit is free becauſe he moves without any deſert in the object; as alſo becauſe he gives liberally, plentifully, and abundantly; ſo the Spirit of God is free as to the choice of objects, he gives here and not there, he paſſeth by this man, and takes hold of that, he ſometimes paſſeth by the rich, and takes the poore, (Eccl. 9.15.) The poore wiſe man ſaved the Citie; ſometimes he paſſeth by the old, and takes the young; and he doth all this, that we might aſcribe all to himſelfe, not to the age of man, not to any thing in man. God hath promiſed to be with his Church, and with his Miniſters by his Spirit to the end of the world; but the Spirit hath his choice as to particular men, and none have been more deceived then they that thought the Spirit in bonds or tyed to them; Come (ſay they, Jer: 18.18.) let us deviſe devices againſt Jeremiah; For the Law ſhall not periſh from the Priest, nor Counſell from the wiſe, nor the word from the Prophet; The Prieſts are of this opinion, and Jeremiah is out of the way, he is a falſe Prophet, and therefore certainly we may proceed in our devices againſt him, for we have the opinion of the Prieſts and Prophets with us; Thus they ſpake, as if the Spirit of God had been bound up to that order. We ought to ſeeke wiſdome at the Prieſts mouth; yet they who reſt upon their vviſdome may ſoone be deceived; knowledge may periſh from the Prieſts mouth, and counſel from the ancient. The great Cheate which the Pope hath put upon the world is, That the Spirit of God is tyed to the pumells of his Chaire, or that there he cannot erre. But as particular men, ſo whole Counſells of learned and aged men have erred. True vviſdome is not the birth of time, nor the peculiar of a party, but the free gift of the Spirit of God, who is moſt free, both in what he giveth, and to whom he giveth. Therefore
Secondly, Let us not pin our faith or our Conſciences upon men, how great, or how Ancient ſoever they are; Let us give reſpect to the Ancient, and the honourable, (not to doe it is not only uncivill but ſinfull) yet let us not give up our Conſciences to them; For great men are not alwayes wiſe, neither doe the aged underſtand Judgement; We muſt not reverence any mans perſon to the prejudice of the truth. The opinions of great or ancient men are not to be received, as Oracles, without debate; we have liberty to Conſider of them, and to Compare them with the rule: We muſt prove all things, and hold faſt that only which is good.Quae in philoſophia dicuntur ea oportet exiſtimatione ejus qui dicit detracta, ſeorſum per ſe examinari, Etenim canities dicentis, geſtus ſuperciliſt, &c. faciunt ad percallendum imperitum Auditorem. Plutaret de Auditione. A heathen gave that direction to thoſe who heare philoſophicall diſcourſes; You muſt take off all thoſe conſiderations which concerne the perſon ſpeaking, and only mind what is ſpoken: his Antiquity, that he is an old man, and his authority, that he is a great man, muſt not ſway you; His outward geſture, tone and gravity, his ſevere or demure lookes, which much affect, almoſt aſtoniſh unlearned auditors, and make them ready to ſwallow any thing that is uttered, muſt all be layd aſide when the matter delivered and aſſerted, comes to be examin'd and layd in the ballance. Believe what is ſaid becauſe you judge it true, doe not believe it true becauſe ſuch or ſuch a man hath ſaid it; becauſe an old man, or a great man, or a good man hath ſaid it. How ſtrictly then and religiouſly is this to be obſerved in hearing the word of God, and the doctrines of faith? in that caſe be ſure to lay aſide all that concernes the ſpeaker, and weigh what he ſpeakes alone and ſingle in the Ballance of the Sanctuary.
Thirdly, Then, we ought not to deſpiſe what young men ſay, becauſe of their youth. —Tempora quippe virtutem non prima negant, non ultima donant.If old men be not alwayes wiſe, then wiſdome may be with the young; ſometimes an opinion is undervalued, becauſe it is the opinion of a young man; and truths are not received, becauſe he that delivers them hath not ſeene many dayes. As it is a ſin to adore old age, or to give up our faith and Conſcience to it; ſo it is a ſin to ſlight youth, in doing ſo we may ſlight the truth. Paul ſaith to Timothy, Let no man deſpiſe thy youth; Which as it is a Caution to Timothy (as hath been ſhewed) to carry himſelfe wiſely and warily, leſt he ſhould occaſion others to ſlight or deſpiſe him; ſo it is a Caution to the people, that they ſhould not deſpiſe him becauſe of his youth; That which is the true glory of gray hayess, doth ſometimes Crowne the youthfull head, wiſdome (I meane) and ripeneſſe of underſtanding.Corpore Juvencula, animo cana fuit. Ambr: de Agnete. Ser: 90. It was ſaid of a godly woman, Shee had a youthfull body, but an aged mind. Samuel was young in yeares, but in grace elder then old Ely; Jeremiah was young, but how wiſe did the Inſpiration of God make him? Daniel was young, yet wiſer then all the Magicians and Aſtrologers; Timothy and Titus were young, yet honourable for p udence and piety; and therefore, ſeeing great men are not alwayes wiſe, neither doe the aged underſtand Judgement, as we ſhould not accept what old men ſay becauſe of their age; ſo let us not ſlight what young men ſay becauſe of their youth.
When God furniſheth young men with abilities, and calleth them to his worke, even old men muſt be willing, at leaſt not diſdaine, to heare them. Chriſt muſt be heard in or by whom ſoeever he will ſpeake. God indeed doth uſually ſerve himſelfe by the aged, yet he hath abundantly teſtified that truth is not bound up to old age. Modeſty ſhould bridle young men from being over-forward to ſhew themſelves, but it muſt not ſhut or ſeale up their lips. Old men muſt have the preheminence; Elihu ſhewes us that order (v. 7.) I (ſaith he) ſaid dayes ſhall ſpeake, and multitude of yeares ſhall teach wiſdome: We muſt firſt attend and give eare to our elders. And when we are to chuſe Officers or Governours, to chuſe ignorant Greene-heads before knowing Gray hayres, were a perverting of all order. Therefore men of yeares having grace and wiſdome proportionable, are to be preferred before the younger. In that caſe it were a ſhame to advance young men, with a neglect of the aged. But when God gives more grace and underſtanding to young men then to ancients, our approbation ſhould follow his preparation, and whom he qualifies beſt, we ſhould ſooneſt chuſe. The order of Nature is good, yet not alwayes fitteſt to be obſerved. Right reaſon and the rule of the word of God muſt ſway and caſt our vote, no the age and yeares of men. When Samuel was ſent to anoynt a King in the place of Saul among the ſons of Jeſſe, he looking on Eliab ſaid, Surely the Lords anoynted is before him (1 Sam: 16.5.) but the Lord ſaid unto him (v. 6:) Looke not on his countenance, or on the height of his ſtature, becauſe I have refuſed him, for the Lord ſeeth not as man ſeeth; for man looketh on the outward appearance; but the Lord looketh on the heart. Now, as we are not to be taken with the beauty and ſtature of men, ſo not with their gray haires and outward gravity. Old men are not alwayes wiſe; wiſdome and a heart for God, a good heart, or a heart to doe good, may dwell with a greene Head, even with a greener then ſeven, the eighth o… greeneſt of all (ſo was Davids) that come or ſtand in a day of Election before us.