Exposition of Job 32-24, Commentary on Job · Chapter 34
JOB. Chap. 34. Verſ. 33, 34, 35.
Should it be according to thy mind? he will recompence it whether thou refuſe, or whether thou chuſe, and not I: therefore ſpeak what thou knoweſt.
Let men of underſtanding tell me, and let a wiſe man hearken unto me.
Job hath ſpoken without knowledge, and his words were without wiſdome.
IN the Context of theſe three verſes Elihu doth chiefly theſe two things. Firſt, he appeales to the Conſcience of Job (v. 33.) Should it be according to thy mind? ask thy ſelfe whether it ſhould be ſo, yea or no. Secondly, he appeals to the judgement of Jobs friends, yea of all wiſe and underſtanding men, concerning what Job had ſpoken, or whether he had not ſpoken unwiſely, in the 33d and 34th verſes; Let men of underſtanding tell me, and let a wiſe man hearken unto me. Job hath ſpoken without knowledge, and his words were without wiſdome.
The ſcope of Elihu in theſe words is yet further to humble Job, and to provoke him to repentance for his inconſiderate ſpeeches. Yet Elihu doth not call Job to repentance upon the ſame grounds or termes as his three friends had done. They moved him to repentance upon the Conſideration of his former wicked life, as they ſuppoſed; but Elihu moves him to repentance upon the Conſideration of his imprudent and raſh ſpeeches under the afflicting hand of God.
Verſ. 33. Should it be according to thy mind?
This verſe is delivered in as much variety as any text thorowout the whole Book; and as a learned writer upon it concludes;Si omnes lectiones verſiones interpretationes perſequeremur, plus tenebrarum quam lucis afferemus. Pined: If we ſhould ſtay upon all the various readings, tranſlations, and interpretations of it, we ſhould rather darken then enlighten, rather entangle both hearers and readers, then unfold the text. There are at leaſt ſix diſtinct tranſlations of this verſe, which I ſhall paſſe only with the naming of them, and then proceed to open the words as they ſtand in our owne; which comprehends the ſumme and ſubſtance of what is held out in moſt of them.
Firſt, Some give it thus; Should he reward it according to thy minde, though thou haſt deſpiſed the one, and choſen the other, yet will not I, therefore ſpeake what thou knoweſt. As if he had ſayd, Why ſhould God reward him, as thou wouldeſt have him doe it? Though thou haſt refuſed to ſubmit to Gods mercy, and haſt called for juſtice, yet I dare not doe ſo. If thou know better teach me.
Secondly, Another thus; Should it come from thee, how he ſhould recompence is, when thou haſt refuſed his correction? but thou ſhalt chooſe and not I, therefore ſpeake what thou knoweſt. The ſence of which tranſlation may be thus repreſented; Shouldeſt thou who haſt ſinned, and refuſeſt to be corrected, teach God how he ſhould correct thee? Thou mayeſt thinke ſo, but I doe not, ſhew me better if thou canſt.
Thirdly, Should that come from thee, which he will puniſh? I ſpeak it, becauſe thou haſt refuſed Gods correction, becauſe thou haſt choſen that which I would not. Now ſpeak what thou knoweſt. As if he had ſayd; Why ſhouldeſt thou ſpeak againſt Gods proceedings, to bring farther trouble upon thee? my deſire of eaſing thee is the cauſe, why I ſpeak thus; I ſhould never have accuſed God as thou haſt done, if I had been ſo handled by him. But if thou haſt any thing to except againſt what I ſay, ſpeak freely.
Fourthly, Did ſuch a ſpeech come from thee? He will recompence it, that thou haſt rejected him; But thou chooſeſt this way and not I: now ſpeak what thou knoweſt. As if Elihu had thus expreſſed himſelfe to Job; I never heard thee ſpeak ſo humbly, as I have taught thee (v. 31, 32.) Surely God will puniſh thee, becauſe thou haſt ſpoken proudly againſt his proceedings with thee. But this is nothing to me, who like not of ſuch courſes. If thou canſt defend thy ſelfe, ſo doe.
An ergo (haec oratio profecta eſt) a te? rependet illud ſi ſpreveris (ſi: hac oratione tuti, &c. Jun:Thus Junius connecting this verſe with the former, wherein is ſhewed what a penitent perſon ſhould ſay to God, tranſlates and expounds the whole to this ſence; Now therefore conſider, haſt thou ſpoken in ſuch a manner, ſurely God will recompence it to thee, if thou refuſeſt to ſpeak ſo, (thus he deterreth him by the conſideration of the event, or of what might follow upon his refuſal, and then he deterreth him by his owne example) but if thou chooſeſt to doe otherwiſe, truely I will not. (Thou ſhalt goe alone for me) Now then ſpeak what thou thinkeſt.
Fifthly,An igitur en tua opinione rependet deus illud quod homo fecerit dicendo, &c▪ Piſc: Should therefore God recompence that which man hath done according to thine opinion, ſaying, becauſe thou diſlikeſt this, it is but equall, that thou ſhouldeſt chooſe another and not I. And what doeſt thou know? ſpeake man.
Sixthly, Mr Broughton renders thus; Should that come from thee which he will puniſh; as thou doeſt loath, as thou likeſt, where I would not? Now ſpeake what thou thinkeſt.
All theſe rendrings may be reduced to this one common ſence; O Job, whatſoever thou ſuffereſt, or by what meanes ſoever thou art fallen into this miſery, is it fit that God ſhould be ordered by thy opinion and Judgement? And ſurely, O Job, I muſt tell thee plainly, nor canſt thou deny it, that thou haſt not reſted nor ſat down quietly in the determination and decree of God concerning thee; But thou wouldeſt rather be chuſing and preſcribing to God, how and in what way he ſhould deale with thee, and diſpence his providences to thee, then ſatisfie thy ſelfe in his appoyntments and pleaſure. Farre be it from me, that I ſhould follow thy example, or tread in thy ſteps as to this matter; yet if thou haſt any thing to reply to what I have urged, ſay onne, bring it forth, let me and all in thy preſence, heare and judge of it.
Thus Elihu poynts Job to his grand error, that he did not readily approve, nor quietly ſubmit to the Judgement of God in his owne caſe. And ſo had not ſpoken reverently enough of God, nor humbly enough of himſelfe.
The reaſon of theſe various readings and rendrings mentioned, is the conciſeneſs of the Hebrew text, which leaves ſome words to be underſtood and ſupplyed for the compleating of the ſenſe. And becauſe the moſt skilfull Interpreters are not perfectly acquainted with the dialect or manner of ſpeech uſed in thoſe more remote and ancient times, therefore they muſt needs differ both in their tranſlations and expoſitions, yet (which may free the reader from all prejudices againſt the holy Scriptures, either as obſcure or dubious) they all center and agree in that which is true in it ſelfe, as alſo in the principall ſcope and drift of Elihu in this diſcourſe with Job.
Having thus given ſome account of the various tranſlations of this verſe, I ſhall now cloſe with the explication of our owne.
Should it be according to thy mind?
Thus Elihu beſpeaks Job; Should it be? he doth not ſay what, but leaves us to the whole matter, ſhould this, or that, or t' other thing,foreign or any thing be according to thy mind? the Hebrew text is but one word, which we tranſlate, according to thy mind, or, as thou wouldst have it? Num ex tuo conſilio et arbitratu rependet illud ſc: bonum vel malum, ſed de malo proprie accipio. Merc:ſhould it be from thee? that is, ſhould God take counſell or direction from thee? or goe to thee as an Oracle to be taught which way to deal with thee, or with any man elſe; ſhould it be from thee? The matter which Elihu inſiſts upon, reſpects the diſpenſations of God; So his meaning is, ſhould God cut out the workes of his providence according to thy order? ſhould God reward, or ſhould God puniſh? ſhould God ſet up, or ſhould God pull down? ſhould God bring trouble, or ſhould God cauſe peace according to thy mind? muſt he needs ask counſell of thee, before he proceed to any of theſe reſolutions? no!
He will recompence it whether thou refuſe, or whether thou chuſe.
The former part of the verſe, is a queſtion or Interrogation, Should it be according to thy mind? He will recompence, &c. That's the anſwer; and it containes both a negative and an affirmative, he will not doe according to thy mind, but he will doe according to his own;foreign a radice foreign He will recompence it.
The verb ſignifies to pay, or appeaſe, and make quiet, and the reaſon why the ſame word ſignifieth paying, or recompencing, and peace, is becauſe where payment is made, peace is obtained, where recompence is given, there quietneſs is ſetled; He will recompence, or he will pay, that is, give our and diſtribute in his providences as he pleaſeth.
Whether thou chuſe, or whether thou refuſe.
There are two ſpeciall acts of the will, chuſing and refuſing; and theſe two are Intrinſecall and Eſſentiall to the will; as the proper act of the underſtanding is to apprehend, and then to aſſent;foreign denotat rejicere cum faſtidio tanquam vile et cōtemptum quid. ſo upon thoſe repreſentations which the underſtanding makes to the will, the will doth either refuſe or chuſe. Further, the word which we here tranſlate to refuſe, ſignifies more then that ſimple act of the will, it ſignifies to refuſe with a kind of diſdain and great diſguſt; to refuſe a thing as altogether unworthy to be received; or to refuſe a thing as being much diſpleaſed and burdened with it. Eliphaz uſeth this word (Chap: 5.17.) Deſpiſe thou not the chaſtening of the Lord; that is, doe not refuſe it with a diſlike, or as a thing that is grievous and nauſeous to thee. That which is contrary to our appetite, the ſtomack refuſeth and vomits it up againe; ſuch a force there is in this word, he will recompence it, whether and how much ſoever thou refuſe or whether thou chuſe.
He puts that in, to ſhew that it is neither the refuſall of man that ſtops God, nor is it the choyce of man that brings God onne to his worke, he will proceed purely from himſelfe; he will recompence whether thou refuſeſt, or whether thou chuſe, and not I.
As if he had ſayd, it is God that will doe it, it is God that will bring this upon thee, and not I; that's the ſenſe of our reading; But according to other readings, and not I, referrs, to thou; doe thou refuſe or chuſe whether thou wilt obey the diſpenſation or no, for my part I will not ſtand upon thoſe termes with God, but referre my ſelfe wholly to his diſpoſe.
From the words thus opened (Should it be according to thy mind? &c.
Obſerve; Firſt.
Man would have every thing goe according to his mind.
He would have his mind the meaſure both of all that he is to doe for God; and of all that God doth to him. We love to doe all things according to our own minds, and we love to have all things done according to our own minds. Man naturally would doe nothing according to Gods mind; nor would he have any thing done to him according to Gods mind, unleſſe it accord with his owne too. The Apoſtle (Rom: 8.7.) proclaimes that Innate Enmity that is in the heart of all men naturally againſt the mind and will of God; The wiſdome of the fleſh is Enmity againſt God: It is not ſubject to the Law of God, neither indeed can be; that is, while a man remaines fleſh, or in an unregenerate ſtate, he is altogether at enmity againſt the Law of God; both againſt what God appoynts him to do, & againſt what he appoynts him to ſuffer. Man equally riſeth up in his thoughts, and rebells againſt both. And as this enmity doth remaine whole and unbroken in all men by nature, till they are renewed by grace and borne againe; ſo there are remainders of it, even in thoſe who are renewed by grace; there is ſomewhat of this oppoſition againſt God in every godly man; he would fain have things goe according to his mind; and he hath much of this mind in him; I doe not ſay, a godly man would doe nothing according to Gods mind, that's the naturall mans frame; but a godly man would very fain have God doe things according to his mind, as may appeare, eſpecially in foure things.
Firſt, He would have God reward, or doe good both to himſelfe and others, according to his mind; He would have God lift up thoſe whom he would have lifted up, and preferre thoſe whom he would have preferr'd; he would faine have God ſhew favour to or beſtow favours upon thoſe whom he favours.
Secondly, As to puniſhment and Judgement, he would have God puniſh according to his mind; ſuch a man is proud; he is an oppreſſor, he is an oppoſer of goodneſſe and good men, therefore he would have the hand of God heavy upon him, to caſt him down out of hand, or without delay.
Thirdly, He would have God goe according to his mind in chaſtning and afflicting himſelfe; though he would not be totally uncorrected, yet he would have God correct him only in ſuch a kind, in ſuch a manner and meaſure as he would chuſe; he doth not refuſe chaſtening, but he would be chaſtened in what himſelfe pleaſeth, or in his owne way. He ſaith in his heart, if God would correct me in this or that, I could bear it, but I doe not like to be corrected in ſuch a thing, or in ſuch a way; one ſaith, if God would ſmite me in my Eſtate I could bear it, but not in my body; Another ſaith, if God ſhould ſmite me with ſickneſſe, I could bear it, but not in my Children; or let the affliction be what God pleaſeth, if God would afflict me but thus much, or thus farre, in ſuch a degree, I could ſubmit, but my heart can hardly yeild to this meaſure of affliction. Thus we would have it according to our minds, as to the meaſure, as alſo for the continuance of our afflictions. We would be corrected for ſo long, for ſo many dayes, but to have months of vanity, and yeares of trouble, this is not according to our mind.
Fourthly, He would have God govern (not only himſelfe but) the whole world according to his mind: Man hath much of this in him, he would have God order nations as himſelfe and other men like himſelfe deſire. Some one man would preſcribe and direct what God ſhould doe, and how he ſhould doe to all men. Luther writ to Melanchton when he was ſo exceedingly troubled at the providences of God in the world;Admonendus eſt Philippus ut deſmat mundum regere. Our Brother Philip is to be admoniſht, that he would forbear governing the world; we can hardly let God alone to rule that world which himſelfe alone hath made; Should it be according to thy mind? to this mans mind, or that mans mind? it muſt not be as it is; if every man might have his mind, he would govern and rule the world in another way then God doth. There is ſcarce any Good man that is ſatisfied in the government of particular nations, if he might have his mind, he would caſt things into another mould and method then the providence of God hath caſt them in at this day. Yea, 'tis ſeldome, that it either raines or ſhines according to our mind; The weather which God is pleaſed to ſend, whether wet or dry, fayre or foule, rarely pleaſeth us.
Secondly, When Elihu ſaith, Should it be according to thy mind? This queſtion implyeth a ſtrong Negation; certainly, it ſhould not.
Hence note.
'Tis beſide the duty and above the line of man to deſire that things ſhould be according to his mind, either with himſelfe or with others.
There's nothing more againſt the mind of God, nor againſt our owne good, then that all things ſhould be according to our mind; we may quickly undoe our ſelves and diſhonour God by having our owne deſires. And that it is ſinfull, very ſinfull to deſire to have our owne deſires, may appeare, by conſidering the ſpring or roote of ſuch deſires, I ſhall ſhew a three-fold very evill roote from whence thoſe deſires ſpring.
Firſt, They ſpring from pride and an over-weening conceit of our ſelves; and that upon a double account; Firſt, from pride as to our deſerts; for if God doe ſuch men good, they are apt to think they have deſerved more good, then God hath done them; and if God afflict them, they are ready to ſay, ſurely they have not deſerved ſo much affliction. We think we have deſerved greater kindneſs then God exhibits; and that we have not deſerved to great a croſſe as he inflicts. Is not this a great piece of pride?
Againe, Theſe deſires ſpring from pride in our own wiſdome & underſtanding; as if we knew how to order matters more equally then God. Is it not a huge piece of pride, of luciferian pride, to thinke that there might be a better meaſure of things then the mind of God is? doth not ſuch a man make himſelfe wiſer then God? and more prudent then God? doth not he ſuppoſe, that he ſees further into things then God? when as alas we cannot ſee an houre before us, but God hath the proſpect of all things, He ſeeth the end from the beginning, and hath all in his eye from all Eternity. When we thus make our ſelves wiſer then God, is not this a high poynt of pride? Here's the firſt evill roote of deſiring to have things according to our mind, pride, or an opinion that we deſerve better, or could order things better.
Secondly, Theſe deſires proceed as from pride, ſo from diſcontent with the dealings of God, and 'tis pride that fills us with diſcontent; he that would have things according to his minde, muſt needs be disſatisfied when they are not.
Thirdly, when they ſpring not from direct diſcontent, yet they do from ſome degree of impatience. There is not ſuch a quietneſs of ſpirit or acquieſcence as ſhould be in the heart of man, otherwiſe he would let things be according unto Gods minde, and never be troubled, when they are not according to his own. Now conſider what can ſpring from theſe three roots, Pride, Diſcontent, and Impatience, but very evil and bitter fruit; therefore, to deſire to have things according to our mind is very ſinful, exceeding ſinful.
Thirdly, This queſtion, Should it be according to thy minde? implyeth a ſharp rebuke and a reproof upon Job, as deſiring a thing which was altogether againſt rule and reaſon.
Hence Note.
It is moſt unreaſonable and abſurd, to deſire that things ſhould be ordered as we would have them, and not as God would have them.
Is it not unreaſonable in a family that things ſhould be as the children would have them, and not as the Father would have them? Or, that things ſhould be done according to the minde of the ſervants, and not according to the minde of the Maſter? Do not the Magiſtrates and Governours of the world think it an unreaſonable thing that Nations ſhould be governed according to the minde of Subjects, and not according to the minde of the Prince, regulated according to the known Laws of the Nation? Who doth not think it an unreaſonable thing, that a journey ſhould be diſpoſed according to the minde of the Horſe, and not according to the minde of the Rider? Should the horſe guide the Rider, or the Rider his horſe? Is it not an unreaſonable thing that a mans ſenſe ſhould guide his underſtanding, when his underſtanding is given on purpoſe to guide his ſenſe? Is it not an unreaſonable thing that paſſion ſhould order reaſon, when as reaſon ſhould be the bridle of our paſſion? Is it not an unreaſonable thing that unlearned ignorant men ſhould teach the knowing, when the learned & knowing are ſet up to teach the ignorant? and is it not much more abſurd and unreaſonable for us, to deſire that things ſhould be according to our minde, either with our ſelves or others, families, or Nations, and not according to the minde of God? Should things be as the beſt, as the wiſeſt, as the holyeſt men in the world would have them, and not as God would have them; it were more abſurd and unreaſonable then that things ſhould go in a family according to the minde of the ſervants and children, rather then according to the minde of the Maſter and Father; yea it were more abſurd then any of thoſe fore-mentioned abſurdities. Should it be according to thy minde, O Job? how unreaſonable a thing were that!
Fourthly, From thoſe words, He will recompence it, whether thou refuſe, or whether thou chuſe.
Note.
God will not yeild to men, nor be ſubject to their pleaſure.
God will do what he pleaſeth, as I may ſay, in ſpight of any mans teeth. Things muſt paſs in ſuch a way as God hath appointed, and ſees meet to diſpoſe of them; and not as we would have them. He will recompence: God is reſolute for the doing of his own will, and men are uſually over-reſolute for the doing of theirs; and indeed ſome are as it were wholly changed into will, or rather wilfulneſs; they will do this, and they will do that; they will have this, and they will have that. Men may quickly, but God can never act too highly, too ſtrongly, too confidently upon his own will; the reaſon is, becauſe his will is an holy will, and the rule of righteouſneſs. Only Conſider from the whole.
Man is never diſpleaſed with what God doth, till he forgetteth what himſelf is.
Man forgets that he is a worm, and no man, he forgets that he is a creature, he forgets himſelf to be duſt and aſhes, elſe his ſpirit would not be wrought up to ſuch a height, to have things go according to his minde, and not according to the minde and will of God.
And ſeeing God will have every thing go according to his minde and will, know there's no ſtriving nor ſtrugling with God; if man will not bow to the will of God, he ſhall be broken by the will of God: if he will not ſubmit to it, he muſt fall by it. There's no avoiding one of theſe two, for he will recompence. Therefore let us yeild up our ſelves freely to God, to be ruled by him, and not ſet him the rule, no nor ſo much as give him advice; let us receive the Law, and take advice from him. God is our Commander, but we muſt not be ſo much as his Councellors. The Apoſtle ſpeaking of the eternal purpoſes and decrees of God, ſaith (Rom. 11.34.) Who hath been his Councellor? As God had none to counſel him concerning his eternal purpoſes, ſo we muſt not adventure to counſel him as to his daylie providences or diſpenſations, either toward our ſelves, or others; the true rule of our life is, to yeild our ſelves to be ruled by God. He will recompence it, whether we chuſe, or whether we refuſe.
And not I.
As if he had ſaid, If thou wilt ſtruggle with the will of God, thou mayeſt, but I will not. God will go his own way, and do as he ſees good, ſay thou what thou canſt, or howſoever it pleaſe or diſpleaſe thee. And for mine own part, I dare not entertain or give way to a thought of preſcribing to him in any of theſe things, what he ſhould do; no nor be unſatisfied with, much leſs cenſure, what he hath done. Therefore, if thou canſt acquit thy ſelf of this crime and accuſation which I have laid to thy charge, as thou didſt theirs who ſpake before, do it, ſay what thou canſt for thy ſelf.
Hence Note.
He that ſees another do amiſs, ought to take heed of doing the like himſelf.
Again, As theſe words, and not I, refer to the word recompence, He will recompence, whether thou chuſe, or whether thou refuſe; the meaning of them may be conceived, as if Elihu had thus beſpoken Job, If thou doſt ſmart for thy pride, and the height of thy ſpirit, if God pay thee home for it, do not lay the fault upon me; I have given thee counſel to direct thee better, I deſire not thou ſhouldeſt come under ſuch a handling, but certainly God will do it. When we have declar'd the minde and will of God, in the ſeverity of his judgements upon ſinners, it is good for us to ſay, God will do it, and not we. The Prophet Jeremiah (chap. 17.16.) having warned them of an evil day, addes, Nor have I deſired the woful day, Lord thou knoweſt it: Jeremy had ſpoken woful things againſt that people, but (ſaith he) I have not deſired that woful day, though I have propheſied of it. So Elihu ſeems to ſpeak, he will recompence, and not I; though it be not in my minde, yet I aſſure thee 'tis the mind of God.
Yet further, Some read theſe words with the former as an Interrogation or rebuking queſtion made by God himſelf; What? Should you chuſe, and not I? Election or choice is my priviledge, not thine, thou muſt not think to preſcribe to me. Verba Dei per Mimeſmeſſe puto. Merc.I will chaſten and afflict, as I think fit, or according to my own will, not according to thine. Thus he brings in God ſpeaking to Job; thou findeſt thy ſelf much aggrieved, and complaineſt that thou art afflicted more then is meete; It ſhould ſeem then, that I muſt do what thou thinkeſt fit, not what I think fit my ſelf. Surely thou muſt give me the rule, how much, how long, and in what manner I muſt correct both thy ſelf and others. Should you chuſe, and not I: How uncomely!
Therefore ſpeak what thou knoweſt.
Here Elihu gives Job time to reply, as he had done (at the 33d chap. verſ. 5.) as if he had ſaid, If thou knoweſt any thing againſt what I have ſpoken, or art able to make any objection againſt it, ſpeak; if thou thinkeſt I have not ſpoken right, ſhew me my errour, and ſpare not.
Hence Note, Firſt; When we have declar'd what we judge to be the minde of God in any caſe, we ſhould give others liberty of ſpeaking their minds alſo.
This is my opinion, ſpeak what thou canſt againſt it; we ſhould ſpeak (2 Cor. 1.24.) Not as having Dominion over the faith of others, but as helpers of their joy; The Miniſters of Chriſt muſt ſpeak as Servants to, not as Lords of the faith of others. Elihu did not carry it as a Lord over the faith of Job; but left him to make good his own opinion and practiſe if he could.
Secondly Note.
Knowledge is the fountain of Speech.
We need no other light to ſpeak by then that of reaſon, the underſtanding ſhould feed the Tongue; we muſt not ſpeak at a venture, but keep to Rule and take our ayme. The Apoſtle Paul tells us of ſome who make a great noiſe, but know not what they ſay, nor whereof they affirm (1 Tim: 1.7.) they ſpeak they underſtand not what, and vent what they can give no account of; Speak what thou knoweſt.
Thirdly Note.
We ſhould ſpeak (when called) what we know.
Knowledge is a Talent, and muſt not be hid in a Napkin; if thou know better then I ſpeak, pray ſpeak, do not hide thy knowledge. As Elihu would have Job ſpeak in his own caſe, ſo he inviteth others to ſpeak about his caſe, as it followeth in the next verſe.
Verſ. 34. Let men of Ʋnderſtanding tell me, &c.
In this 34th verſe Elihu turns his ſpeech to Job's friends again, preſuming of, or not queſtioning their conſent to what he had ſaid, being confident that himſelf was in the right, and that they were wiſe enough to apprehend it. He was perſwaded that all wiſe men either were, or (upon hearing the matter) would be of his minde, and that therefore what Job had ſpoken, was very defective of wiſdome, as he concludes in the thirty-fifth verſe.
Let men of underſtanding tell me, &c.
He appeales to Jobs friends, or any other men of underſtanding: let them (ſaith he) Conſider what I and he have ſpoken,Viri cordis. i. e. cord…ti; cor notat fapientiam et carere cor dicitur qui deſcipit. Cum Jobo non putat amplius producendum eſſe colloquium. Quare viros vocat intelligentes. Sanct. Et vir ſapiens audit. i. e. audiet me, et mihi acquieſcet in hoc. Merc: and give their judgement impartially concerning the whole matter in debate between him and Job. Let men of underſtanding tell me, &c.
The Hebrew is, men of heart: the heart is the ſeat of underſtanding, according to Scripture language, there we read of a wiſe heart, and of an underſtanding heart; and it ſaith of a fooliſh or indiſcreete perſon, he hath no heart; he is a man without a heart. Ephraim is a ſilly dove without a heart (Hoſ: 7.11.) that is, he doth not underſtand. Mr Broughton tranſlates; Sad men of heart will ſpeake as I, and the wiſe perſon that heares me. As in the former part of the verſe Elihu called for ſpeakers; ſo in the latter he calleth for hearers; Let men of underſtanding tell me, And let a wiſe man hearken to me; or as ſome render, a wiſe man will hearken to me.
The word rendred hearken, ſignifies more then to heare, even to ſubmit, to obey, a wiſe man will hearken to me; that is, he will aſſent to, and conſent with me, he will vote with me, and declare himſelfe to be of my mind. In that Elihu appealed to wiſe and underſtanding men.
Note, Firſt.
It is not good to ſtand to our owne Judgements altogether, in dealing with the Conſciences of others.
Let wiſe men, let men of underſtanding, heare and conſider the matter, let them ſpeake their minds; we ſhould not leane to nor rely upon our owne underſtanding in the things which concerne our ſelves only, much leſſe in thoſe, wherein others are concerned more then our ſelves. Eyes ſee more then an eye. And though it be an argument of too much weakneſs to ſee with other mens eyes; yet it is an argument of much goodneſs and humility, to call in the helpe of other mens eyes.
Secondly, Note.
The more wiſe men agree in any matter, the greater is the Conviction.
One man may ſpeak to Conviction, but if many ſpeak the ſame, it is a very ſtrong Conviction. Many (I confeſſe) may center and agree in a wrong Judgement; yet we ought to have a reverend eſteeme of, and not eaſily differ from that Judgement wherein many wiſe and underſtanding men agree. Chriſt ſpeaking of Church-proceedings and cenſures, ſaith (Math: 18.19.) If two of you (who conſtitute the leaſt number, much more if a greater number of godly wiſe men) ſhall agree on earth as touching any thing that they ſhall aske, it ſhall be done for them, &c. So ſtill the more wiſe, holy, and learned men agree in any poynt, the greater is our conviction, and the ſtronger our obligation to ſubmit to it. He that doth not heare a ſingle brother, his fault is great; much more if he heare not two or three; moſt of all when he doth not heare the Church ſpeaking to him, and teſtifying againſt him in the name of Jeſus Chriſt.
Thirdly, Elihu having made a long diſcourſe, appeal's to wiſe men.
Hence note.
He that believeth he hath ſpoken truth, is not afraid to have it conſidered by thoſe who are beſt able to judge what is true.
Truth feares not any teſt, or tryall. He that offers pure gold and ſilver, cares not who toucheth it, or takes the Aſſay. Wiſdome is (ſure enough to be) juſtified of her children. They who underſtand truth, and love it, can doe nothing againſt the truth, but for it.
Fourthly, Elihu having diſcourſed long, is willing to referre it to men, and to let them judge of it.
Hence note.
He that hath ſpoken truth in his uprightneſs, hath reaſon to believe that he ſhall have the Conſent of the upright with him.
There is a ſameneſſe of ſpirit in all wiſe and godly men for the maine, and for the moſt part it is ſo in particulars. If a godly man conſcienciouſly judge ſuch an opinion to be truth, he may be much aſſured, that other wiſe and godly men will be of his opinion too. He dares ſay, as Elihu, Let wiſe men hearken unto me.
Fifthly, and laſtly, In that Elihu makes his appeal to wiſe men; to men of heart.
Note.
All men are not fit to give their Judgement in a caſe.
All are not Competent Judges, nor prepared to give an opinion; and if they doe 'tis not much to be regarded; wiſe men, ſpecially godly wiſe men, men of a holy underſtanding, are the men whoſe judgement and opinion is to be regarded. Elihu having beſpoken the thoughts and opinion of wiſe men, ſeemes to give his owne in the next words.
Verſ. 35. Job hath ſpoken without knowledge, and his words were without wiſdome.
When Elihu had offered it to the Conſideration of wiſe and underſtanding men, whether Job had ſpoken right about that great poynt, Submiſſion to the abſolute Soveraignty of God, he forbare not firſt, and plainly to declare his owne underſtanding of it.
Job hath ſpoken without knowledge.
The Hebrew is, not in knowledge, or, not knowingly; that is, ignorantly, fooliſhly; a very high charge; Job hath ſpoken without knowledge; yet we are not to underſtand it as if Elihu thought Job an Ignorant, or an unknowing man, he could not but know otherwiſe; but as to this particular caſe, he reports him as a man that had ſpoken without knowledge, and declared himſelfe both beſide his duty, and the rule.
Hence note.
They who are very wiſe and knowing in many things, yet may be out in ſome.
The beſt of men are not perfect, either in grace, or knowledge. We may know much, and yet come ſhort in what we ought to know; A man may ſpeak ſome things very underſtandingly, and yet ſpeak other things very erroneouſly; A Job may be out ſometimes. Job hath ſpoken without knowledge.
And his words were without wiſdome.
When the Lord comes to decide this great Controverſie in the laſt Chapter of this Book, he tells Job's three friends, that their words had not been right, as the words of Job; and yet here Elihu ſaith, Job's words were without wiſdome, or, not in wiſdome. When God ſaid, the words of Job were right; we may underſtand it, that they were ſo according to their general tenour, or they were ſo comparatively to what his friends, Eliphaz, Zophar, and Bildad had ſaid in his caſe, or at leaſt his laſt wo ds (after God had throughly convinced and humbled him) were ſo, though in many things he had fayled in ſpeech, or ſpoken thoſe things which were not right before. Yet here Elihu ſpake truth, while he ſayd, his words were without wiſdome in the ſpeciall poynt he had to doe with him about; and ſo much Job himſelfe acknowledged, I have ſpoken once, yea twice, but I will ſpeak no more; I will no more ſet my wiſdome againſt the wiſdome of God, nor preſume to have things goe according to my mind, let God doe what he will with me hereafter.
Conſider, how well this good man tooke the plain-dealing of Elihu; It might be expected that Job would quickly have riſen up in paſſion, eſpecially when he heard himſelfe thus urged; But being convinced, with what Elihu ſpake, he gave him not a word, much leſſe an angry word.
Hence note.
A good man where he is faulty, will heare reproofe with patience.
A gracious heart, will ſoone be angry with himſelfe for ſpeaking or doing amiſſe, but he can take it well to heare himſelfe reproved, when he hath indeed either ſpoken or done amiſſe. Nor are there many greater and clearer arguments of a gracious heart then this. To beare a reproofe wel is a high poynt of commendation. Grace may be ſhewed as eminently by our patience when we are rebuked for doing that which is evill, as by our forwardneſs and zeale in doing that which is good. When Nathan the Prophet applyed the parable home to David after he had not only committed but continued long impenitently in his grievous ſins of adultery and murder, telling him to his face, Thou art the man (2 Sam: 12.7.) and not only telling him ſo, but at once upbrayding him with all the former benefits and kindneſſes of God to him, & threatning him with many dreadfull future judgements (v. 8, 9, 10, 11, 12.) when (I ſay) he was thus ſharply dealt with, it might have been feared, that this Great king would have riſen up in paſſion, and roared like a fierce Lyon upon the Prophet; yet we heare nothing from him but words of ſorrowfull confeſſion, and humble ſubmiſſion (v. 13.) I have ſinned againſt the Lord. The boldneſſe of Paul was great in blaming Peter openly, and Peters meekneſſe was as great in bearing that blame (Gal: 2.14.) Nor doe I know whether the patience of Job were greater in bearing the great afflictions that God layd upon him, or in bearing the great reproofs which this man layd upon him. I grant, he complained often of thoſe bitter reproaches which his three friends caſt upon him, charging him for a wicked man or a hypocrite, and then he replyed and replyed home: but here Elihu reproved him ſharply for his raſh ſpeeches and intemperate carriage under his affliction, and he tooke it both meekly and ſilently. A good man will not ſtorme, nor rage, nor revile, nor threaten, when he is juſtly reprehended, but lyes downe under it, and takes it quietly, yea thankfully, and goes home and bleſſeth God that he hath met with a knock; Theſe are very hard words, Thou haſt ſpoken words without wiſdome; But Job ſeemes to confeſſe and patiently beare them: It is beſt for us not to doe or ſpeak any thing that deſerves a reproofe: and 'tis the next beſt, to receive a reproofe well for what we have either done or ſpoken ill.