Exposition of Job 32-24, Commentary on Job · Chapter 32
JOB. Chap. 32. Verſ. 15, 16, 17, 18, 19, 20.
They were amazed, they anſwered no more, they left off ſpeaking.
When I had waited, (for they ſpake not, but ſtood ſtill, and anſwered no more)
I ſaid, I will anſwer alſo my part, I alſo will ſhew mine opinion.
For I am full of matter, the ſpirit within me conſtraineth me.
Behold, my belly is as wine which hath no vent, it is ready to burſt like new bottles.
I will ſpeak, that I may be refreſhed: I will open my lips and anſwer.
ELihu had ſpoken of his friends ſilence before, and here he returns to it againe, with a further addition and aggravation.
Verſ. 15. They were amazed, they anſwered no more, they left off ſpeaking, &c.
There are two opinions concerning the perſon who ſpake theſe words. Firſt, Some referre them to the writer or penman of this Book, but I rather take them as the words of Elihu himſelfe.
They were amazed.
The root ſignifies to be affected with a very paſſionate and ſtrong feare,foreign cum pavorem affert, quo affici ſolent, qui ab hoſte potentiſſimo ſuperantur. even ſuch a feare as they are arreſted with who flee or fall before their Enemies in battel. So the word is uſed (Jer: 50.26.) A ſword is upon her mighty men, and they ſhall be diſmayed. Diſmay or amazement, is the diſplacing, at leaſt the diſturbing of reaſon it ſelfe; Elihu ſhews how unable and unfit Jobs friends were to argue with him any further, ſeeing upon the matter, they had loſt the uſe of their reaſon, and were as men crack-brain'd, or broken in their underſtanding. They were amazed.
They anſwered no more, they left off ſpeaking, or
Speech was departed from them; there is a two-fold Expoſition of that ſpeech (they left off ſpeaking) Some underſtand it paſſively,foreign q.d ab illis ablata ſunt verba. like that (Luke 12.20.) This night ſhall thy ſoule be required, or taken from thee; thou ſhalt not freely deliver it up, but it ſhall be ſnatcht from thee; So here, their ſpeech was taken from them; or by an unanſwerable conviction, ſilence was impoſed upon them. Mr Broughton renders; They doe ſpeake no more, ſpeeches be departed from them. How can they ſpeake from whom ſpeech is departed.
We tranſlate actively, they left off ſpeaking, as implying a voluntary act, they gave a ſtop to themſelves; either they were not able, or it was not fit for them to ſay any more. The Hebrew is, They removed ſpeech from themſelves, and ſo became as ſilent as if they could not ſpeake at all. They were as mure as fiſhes. The following verſe being of the ſame ſence, I ſhall open that before I give the obſervations from this.
Verſ. 16. When I had waited (for they ſpake not but ſtood ſtill, and anſwered no more)
Job waited hoping they would ſpeak ſomewhat worthy of themſelves, worthy of that opinion and reputation which they had in the world for wiſdome,Stare pro tacere. but they deceived his expectation, He could not have nor heare a word more from them. This Elihu puts into a parentheſis (for they ſpake not, but ſtood ſtill, and anſwered no more) He uſeth many words to the ſame purpoſe, to ſhew that there was ſomewhat extraordinary in their ſilence; They ſpake not, their tongues ſtood ſtill. As ſpeech is the image of the mind, and from the aboundance of the heart, ſo it is by the motion of the tongue. If the tongue ſtand ſtill, diſcourſe is ſtayd. Their mouths were ſtopt, as being either unable or aſhamed to urge their accuſations and arguments any further. They ſtood ſtill and anſwered no more. It is ſaid of thoſe forward accuſers of the women taken in adultery (John 8.9.) That being Convicted by their owne Conſcience, they went away one by one; they ſhrunke away, having not a word to reply; And ſo did Jobs friends, who while they ſtood ſtill, carried it as men unwilling to be heard or ſeene any more upon the place. They were amazed, &c.
Firſt, Hence note.
Amazement unfits us for argument.
Where wondering begins, diſputing ends. They were amazed, they anſwered no more.
Secondly, Note.
The ſame men are ſometimes ſo changed, that they can ſcarcely be knowne to be the ſame men.
Eliphaz ſayd (Chap: 4.2.) Who can withhold himſelfe from ſpeaking? He was ſo forward that he could not be kept from words, but now he had not a word in his keeping, ſpeech was withheld, or departed.
Thirdly, Note.
Falſe grounds or poſitions, cannot be alwayes maintain'd.
God will ſupply both matter and forme, arguments and words, to confirme his owne truth; they who are in the right, ſhall not want reaſon to back it: but they who are in the wrong, may quickly find a ſtop, and have no more to ſay. The Apoſtles were weake, becauſe unwilling in a bad cauſe (2 Cor: 13.8.) We can doe nothing against the truth, but for the truth; and they who are willing to be againſt the truth, ſhall be weake and not able long to doe any thing againſt it (They ſpake no more) As God gives a banner, (that is, outward power) to them that feare him, that it may be diſplayed, becauſe of the truth (Pſal: 60.4.) So he gives wiſdome and underſtanding (that is, inward power) for the maintaining of the truth. In thy majeſty ride proſperouſly becauſe of the truth (Pſal: 45.4.) As Chriſt who is truth, and the giver forth of truth, ſo they who are undertakers for truth, ſhall ride and proſper. Truth may be borne downe by power, and out-fac'd by impudence, but it cannot be overcome. Never feare to undertake a good Cauſe; and ever feare to undertake a bad one, for it will be ſlur'd at laſt. Truth may be oppoſed, but truth-defenders ſhall never be aſhamed, nor want a tongue to ſpeake for it. Chriſt (Math: 10.17.) warnes his Diſciples what entertainment they were like to find in the world; They ſhall deliver you up to Rulers, ye ſhall be brought before Governours and Kings for my ſake; But he withall encourageth them; Take no thought what ye ſhall ſpeak, or what ye ſhall anſwer. For ſome might ſay, What if we ſhould be called in queſtion for the truths of the Goſpel? we are willing to burne for them (as that Martyr ſaid) b…t we feare we cannot diſpute for them. Well, ſaith Chriſt, take no thought what you ſhall ſpeak, for it ſhall be given you in the ſame houre. God himſelfe by his Spirit will prompt you, he will whiſper ſuch things into your eares, as all your oppoſers ſhall not be able to gainſay. Indeed we ſee ſome men of corrupt minds, and reprobate concerning the truth (as the Apoſtle gives their Character) who have courage enough to ſet forth lyes, and ſlander the truth, who ſtraine their wits to the utmoſt, and (as the Prophet ſpeakes, (Jer: 9.3.) bend their tongues like their bow for lyes. But let them remember what the Apoſtle ſayd of ſuch as they (2 Tim: 3.8.) Now as Jannes and Jambres withſtood Moſes, ſo doe theſe alſo reſiſt the truth; but (v. 9.) they ſhall proceed no further, for their folly ſhall be made manifeſt to all men; That is, ſhortly all ſhall ſee that theſe men have but playd the fooles: we may ſay of all thoſe who hold wild taunting opinions, they ſhall proceed no further, though they act highly againſt the truth now, yet ſtay but a while, and they will have nothing to anſwer or returne, they will have emptied their quiver, and quite ſpent their powder, you ſhall heare no more of them.
From that 16th verſe, where Elihu addeth, I waited (for they ſpake not but ſtood ſtill, and anſwered no more)
Obſerve, Firſt.
It is our wiſdome and our duty to ſtay our time before we put our ſelves out upon buſineſs.
It is good to wait; God himſelfe is not haſty upon us, he waits to be gracious, and we muſt wait our ſeaſon to be ſerviceable; Elihu did not preſently engage. The providences of God, and the Exigency of things, muſt put us on, we muſt not put our ſelves on. Chriſt tells us (Math: 9.38.) The harveſt is great, and the labourers few, pray therefore the Lord of the harveſt that he would thruſt forth labourers into his harveſt; he doth not ſay, pray that labourers would thruſt forth themſelves into the harvest, or run into it before they are ſent, but pray the Lord of the harveſt that he would thruſt forth labourers; that is, that he would powerfully encline their hearts to the worke, whom he hath fitted and prepared for it. And as untill we are, at leaſt, both competently prepared, and fairely enclined to that or any other good worke, 'tis beſt for us to waite; ſo when once we are prepared and enclined, 'tis beſt for us, without delay, to ſet upon the worke; Elihu did ſo, as appeares in the next verſe.
Verſ. 17. I ſaid alſo I will anſwer my part, I will ſhew my opinion.
Now Elihu addreſſeth to his worke, his duty; and in this with the verſes following to the end of the Chapter, we have, firſt, his reſolvedneſſe to ſpeak, I ſaid I will anſwer for my part, &c. Secondly, his ability, readineſs and furniture to ſpeake (v. 18.) For I am full of matter, &c. Thirdly, we have the motives that preſt him to ſpeak, or that he was exceedingly preſt to it in the latter end of the 18th verſe, as alſo v. 19, 20. My ſpirit within me Conſtraineth me. Behold my belly is as wine which hath no vent, &c. I will ſpeake that I may be refreſhed. Fourthly, in the two laſt verſes, he tells us what caution, yea what conſcience he meant to uſe in ſpeaking (v. 20.) Let me not I pray you accept any mans perſon: neither let me give flattering titles unto man, &c.
I ſaid I will anſwer for my part, &c.
Now you have done, I will begin; thoſe words, I ſaid, are not in the Hebrew text explicitely, yet are well underſtood. I will anſwer for my part, that is, (as ſome conceive, the force of the phraſe) I will anſwer with my ſtrength, and might, I will put my ſhoulders to it; but better Grammarians conclude,Illud quod aliqui partem interpretantur pro mea virili parte aut pro viribus, latinè potius dictum eſt, quam ad germanant vocis ſignificationem. Pined: that the word imports, A mans ſhare or portion in any worke to be done, rather then the ſtrength which the workman uſeth or puts forth in doing it. And ſo the ſence is plaine, as if Elihu had ſaid, they have done their part, they have gone to the utmoſt of their line; now I ſee it falls to my turne to ſpeak, and I will do what falls to my turne, I will anſwer alſo for my part.
I alſo will ſhew my opinion.
We had theſe words in the negative at the 6th verſe; There Elihu ſayd, I was afraid and durst not ſhew you my opinion; But here, as alſo before (v. 10.) Elihu had taken courage and was reſolved to ſhew his opinion. I ſhall not ſtay upon any opening of this clauſe, only I ſhall note two or three things briefely from it; as connected with the former verſe. There we had Elihu waiting, here we have him purpoſing to ſpeake.
Hence note.
They who conſider and waite before they ſpeake, ſpeake moſt prevailingly, moſt weightily.
It was long ere Elihu ventured to ſpeake, but when he did, he did it to purpoſe and with full effect. That which comes from our owne heart, is moſt like to take upon the hearts of others; they ſpeake as much from their hearts as with their tongues, whom we ſee long waiting before we heare them ſpeaking. And therefore, it is not good, no not for good ſpeakers, to be ſpeaking before they have been waiting; many through haſt bring forth untimely births, and unripe fruit; Elihu could ſay, I have waited, before he ſayd, I will anſwer for my part.
Secondly, Note.
We ought to obſerve order in ſpeaking, and act our proper part.
I will anſwer for my part (ſaith Elihu) or my turne is come to anſwer. The Apoſtle Paul gives this rule at large (1 Cor: 14.28, 29, 30.) He would have no Interruption, no confuſion in Church-meetings, or Church-ſpeakings.
Thirdly, When he ſaith, I will anſwer alſo for my part, I alſo will ſhew mine opinion.
Note.
He that hath received a gift or talent, ſhould make uſe of it, and not hide it.
It is good to be doing our part, and ſhewing our opinion where we may be uſefull. Some love to act other mens parts rather then their owne, and to intrude into Provinces which are not theirs. But whatſoever our hand findes to doe (as Solomon ſpeakes, Eccl: 9.10.) that is, whatſoever is, as Elihu here calls it, our part, that we ſhould doe with all our might. More was given about uſing our talent and ſhewing our opinion at the 10th verſe of this Chapter, whether I referre the reader.
Fourthly, Elihu was here but an auditor, not a diſputant, not a party, he came in only upon the by; yet having received a word he utters it.
Hence note.
Every man ſhould thinke himſelfe Concern'd to ſpeake for the truth, when 'tis wronged, and doe his best to right it.
Or we ſhould take all occaſions and ſeaſons of doing good by our words as well as by our workes. As it is not good to out…un providence, ſo to neglect or foreſlow it is not good.
Laſtly, Obſerve.
What others fayle in, we ſhould labour to ſupply in the cauſe of God, and for his truth.
It is a proverbiall ſpeech among the Hebrewes;Ʋbi non eſt vir, tu vir eſto. Where there is not a man, there be thou a man; That is, if we ſee any unable to carry on and goe thorow-ſtitch with the worke before them, we ſhould lend a hand to helpe and ſupply them; thus ſaith Elihu, I will anſwer for my part, I alſo will ſhew mine opinion. And it ſeemes (by that which follows) Elihu did ſo, not only to anſwer his duty, but to empty and eaſe his ſpirit. For
In the 18th, 19th, and 20th verſes, he gives us that further account of his interpoſition about this controverſie.
Verſ. 18. For I am full of matter.
Yea I am under a mighty Conſtraint; there is a kinde of force upon me, The Spirit within me Conſtraineth me.
I am full of matter.
The Original is, I am full of words; yet of more then words, as appeares in the following part of this Chapter; therefore we tranſlate, I am full of matter; that is, I am full of ſuch words as are materiall; words of truth, words of ſoberneſſe: I am full of ſuch words as will carry with them a Conviction home to thy Conſcience O Job, & ſilence all thy complaints.Cum ait ſe plenum, amicorum impiam notare videtur. Pined: Or as if Elihu had ſaid to Job's friends, Though ye have ſpent your ſtore upon Job, yet I have ſtore and plenty by me to ſpend upon him. Thus he reflects upon them as ſcanty and ſhort in their undertaking; your Lamps have ſpent their oyle, you have emptied your veſſels; ſo have not I, I am full of matter.
The Spirit within me Conſtraineth me.
foreign in Hiphil anxit, anguſtovit preſſit.The text is; My ſpirit in my belly Conſtraineth me. Maſter Broughton renders, My bellyes ſpirit doth preſs me: The Seventy render, The ſpirit of my belly deſtroyeth me. A Greek tranſlater ſaith, My ſpirit within me ſets me on fire, or, I am all in a flame. foreign comburit. Sym.The word which we render Conſtraine, ſignifies to preſs very ſore (Judges 14.17.) And it came to paſſe the ſeventh day, that he told her, becauſe ſhe lay ſore upon him, or conſtrained him.
It may be queſtioned, whoſe ſpirit, or what ſpi…it it was that Conſtrained Elihu?
Some Expound it of the Spirit of God; he dictates both words and matter to me. Maſter Calvin ſeemes to Comply with this Expoſition; God hath printed ſuch a marke in the doctrine of Elihu, that the heavenly Spirit is apparent in his mouth; God (ſaith Elihu) hath put his Seale to what I have to ſay, therefore doe not receive it as the word of a mortall man, the Spirit of God Conſtraines me. Paul uſeth a word in the Greeke of like ſignificancy (2 Cor. 5.14.) The love of Chriſt Conſtraineth me, it preſſeth and overbeareth me; I am not able to get out of the power of it.
Againe, Others underſtand it of his owne ſpirit, yet acted by the Spirit of God (Prov: 29.11.) A foole uttereth all his ſpirit; we tranſlate, all his minde; the ſpirit preſſing Elihu was his mind carried ſtrongly or reſolvedly bent upon this buſineſs. The ſtrong inclination or diſpoſition of a mans mind to any thing good or bad, is in Scripture language called his Spirit. The Spirit within me. The Hebrew is,
The ſpirit of my belly; Which forme of ſpeech notes only that which is moſt internall,Spiritus ventris eſt foreign & alacritas urgens & exiſtimulans ad loquendum. Coc: or lyeth cloſeſt within us. Solomon ſaith of the words of wiſdome (Prov: 22.18.) It is a pleaſant thing if thou keep them within thee; The Original is, in thy belly. (John 7.38.) Out of his belly ſhall flow rivers of living water; That is, out of his inward man; there ſhall be a ſpirit in his ſpirit (for this Chriſt ſpake of the Spirit which ſhould be given) and the ſame word is uſed of the wicked man (Job 15.35.) His belly (that is, his mind or underſtanding) prepareth deceit. And Solomon (Cant: 7.2.) ſpeaking of the Church, ſaith, Her belly is like an heap of wheat ſet about with lillies; That is, ſhe is big with holy thoughts and conceptions, as a woman great with child, ready to be delivered. A gracious heart is continually meditating and conceiving holy things, which it brings forth, and is as it were delivered of, upon any good occaſion. The ſpirit within me Conſtraineth me.
What Elihu had thus ſpoken in plaine termes by way of aſſertion in this verſe, he illuſtrates by way of ſimilitude or alluſion in the next.
Verſ. 19. Behold, my belly is as wine which hath no vent,foreign vinum novum vel muſtum, cui non eſt ademptum obthuraculum ut exhalet. Iun: it is ready to burſt like new bottles.
Elihu proſecutes the ſame thing in another way; and to ſhew how troubleſome it was to refraine ſpeaking any longer, his thoughts being not only too many, but too working to be encloſed in ſo narrow a roome as his owne breaſt, he compares them to wine, or to new wine, which will either find or make its way out.
The whole ſimilitude is exceeding elegant, Firſt, he compares his thoughts, or the matter he had in his mind to wine. Secondly, he compares his ſoule or ſpirit to bottles, his inward man was the veſſell that held this wine. Thirdly, he compares his long ſilence to the ſtople or Corke of the bottle. Fourthly, he compares that trouble and griefe of mind which this forbearance to ſpeake brought upon him, to the working which is in a bottle ſo ſtopt, or having no vent. Fifthly, he compares his intended ſpeaking to the opening of the bottle which gives it vent.
Behold, my belly is as wine; that is, the thoughts of my belly are as wine.
The Chaldee Paraphraſe ſaith, as new wine, which is full of ſpirits, and being ſtopt is ready to breake the bottle; which ſhews the mighty force which Elihu's thoughts had upon him, they would out, there was no ſtopping of them. Chriſt ſaith, (Math: 9.17.) No man putteth new wine into old bottles, but men put new wine into new bottles; why? becauſe they are ſtronger, and ſo more fit to preſerve the wine; My belly is as wine.
It is ready to burſt like new bottles.
foreign pro utre non alibi reperitur, ſaepe pro pythone; quod qui hoc ariolādi genere uterentur velut ex utribus vocem emitterent. Ʋn…e a Grecis foreign dicuntur. Merc:The word which we render bottles, is never uſed in Scripture elſewhere in this ſence, but it is often uſed to ſignifie Wizards, or ſuch as have familiar Spirits (Iſa: 8.19. Iſa: 29.4.) becauſe they who uſed thoſe helliſh arts by compact with the Devill, did ſpeak out of their belly, & ſo as it were, out of a bottle. Now, ſaith Elihu, My belly is as new wine that hath no vent, and it is ready to burſt like new bottles; even new bottles will break, unleſſe the new wine have ſome vent. And becauſe though new bottles be ſtronger then old to keepe in wine, yet the wine may be ſo ſtrong as to breake them, therefore Elihu here-by ſhewes that his deſire or neceſſity of ſpeaking was ſo urgent upon him, that though he ſhould ſtrengthen himſelfe, yea ſtrive with himſelfe as much as he could to refraine from ſpeaking, yet ſpeake he muſt.
I am full of matter, &c.
Obſerve, Firſt.
A man ſhould not ſpeak, eſpecially in weighty matters, till himſelfe be well ſtored with matter.
Secondly, Obſerve.
When ſome veſſells are drawne quite dry, and inſtruments ſpent and worne to the ſtumps, when they can neither doe nor ſay any more, then God fills up and furniſheth others for his purpoſe.
There was not a drop more to be ſqueez'd out of Jobs friends; but Elihu was a full bottle (Mal: 2.15.) there is a reſidue of the Spirit; God hath more Spirit or ſpirituall abilities to diſpoſe of, and beſtow then he hath yet diſpoſed of to, or beſtowed upon any one or all the ſons of men.
Thirdly, Note.
God can furniſh Inſtruments with proper gifts for the worke which he Calls them to.
Here was a man Cut out on purpoſe for this worke, he was Clothed with a ſpirit of prudence and courage, as well as with a ſpirit of diſcerning. We have a wonderfull Example of this in Luther, who came forth againſt all the powers of the papacy. What a ſpirit had he? his was a ſpirit of might, his ſpirit Conſtrained him, his belly was like a bottle full of new wine, there was no ſtopping of it. Others would have been daunted and cowed downe with the tenth of that oppoſition which he met with, but he was bold as a Lyon, who turneth not aſide.
Againe, Why did Elihu come forth? why did his ſpirit conſtraine him? what made his belly like wine? Some charge him with pride and arrogancy of ſpirit, as if he did it out of vaine oſtentation, to ſhew his parts and gifts, to ſet himſelfe above thoſe other Worthyes who had dealt and diſcourſed with Job before. But we have reaſon enough (conſidering what he ſpake, and what the iſſue of his ſpeaking was) to determine, that he was moved with a zeale for God, and to doe good to Job, not with a ſpirit of pride, to ſhew his learning, wit or wiſdome among men; and therefore we finde that when the whole matter was brought to an iſſue, and God himſelfe came to deale with Job and his three friends, God commends Job, and reproves his three friends, but there is no reproofe upon Elihu. Now for as much as God himſelfe doth not charge him, what hath man to doe to charge him? Not only charity but reaſon and judgement command us to thinke his deſigne honeſt, and his aymes ſincere, while he profeſſeth under ſo vehement an impulſe or impreſſion upon his ſpirit to engage and ſpeake in this matter.
Hence note, Thirdly.
To ſee truth ill handled, ſhould fill our ſpirits with much zeal for God.
That was it which drew Elihu to this engagement, he ſaw thoſe men (though good men) had put a diſguiſe upon the things and dealings of God; and if men diſguiſe the truth, and maintaine error, if they deface the doctrines of faith and pure worſhip, with their owne phanſies and falſe gloſſes, it ſhould kindle a holy fire and fervour of ſpirit in us, to aſſert and vindicate the truth. Our ſpirit within us (in all ſuch caſes) ſhould Conſtraine us.
Fifthly: In that Elihu was ſo Conſtrained and preſſed in ſpirit, as wine which hath no vent, or as a woman with Child ready to travell.
Note.
It is a paine not to ſpeake when we have much to utter, and much minde to utter it.
When El…hu was full he had a Conſtraint upon him to vent his opinion. David ſaith (Pſal: 39.1, 2, 3.) I held my peace, even from good words; (he did not only forbeare idle and evill diſcourſe, but refrain'd from good) but it was a trouble to him not to ſpeak, eſpecially not to ſpeak good words; therefore he adds, My heart waxed hot within me. Jeremy found it no eaſie worke to keepe in words; yea, he deſcribes himſelfe as much pained by not delivering his minde, as a woman is when not delivered in child-birth (Jer: 20.9.) Then ſaid I, I will not make mention of him, nor ſpeak any more in his name, but his word was in my heart as a burning fire ſhut up in my bones, and I was weary with forbearing, and I could not ſtay. There was wine, new wine in his belly, yea there was a fire within him; as we may be weary with ſpeaking, ſo with not ſpeaking, or forbearing to ſpeake, (Jer: 4.19.) My bowels, my bowels, I am pained at the very heart, my heart maketh a noiſe in me, I cannot hold my peace. Read him in the like trouble upon the ſame occaſion (Jer: 6.11.) Eliphaz (Chap: 4.2.) was thus preſſed, Who can withhold himſelfe from ſpeaking? 'Tis a great paine, to be mind-bound, or not to deliver our mind, when our mindes are full and we full of deſire to deliver it.
Sixthly, When he ſaith, I am Conſtrain'd, I am like a bottle ready to burst, It teacheth us.
The Spirit of God doth ſo over-power ſome men, that they cannot containe.
The Phariſees and high Prieſts, thought to ſtop up the Apoſtles, thoſe bottles full of the new wine of the myſteries of Chriſt, and therefore gave them Counſell, yea a command to ſpeake no more in his name. At the 10th verſe, they ſaid of ſome in a common ſence, Theſe men are full of new wine, that is, they are drunken; but the truth was, they were full of the Spirit, full of Goſpel-truths, and like bottles full of new wine they could not hold. And when the Phariſees and high Prieſts would have ſtopt up thoſe bottles, and charged them that they ſhould ſpeak no more in the name of Jeſus; they anſwered, Whether it be meet to obey God or man judge ye; for we cannot but ſpeak the things that we have ſeene and heard: you may cut out our tongues if ye will, take away the organs of ſpeech ye may, but otherwiſe we cannot but ſpeak. As it is ſaid of Chriſt, they could not reſiſt the Spirit by which he ſpake; ſo they were not able to reſiſt the Spirir by which the Apoſtles ſpake. Some have ſuch Impulſes from the Devill upon them, that they cannot but ſpeak boldly as well as wickedly and blaſphemouſly; it is ſtrange to ſee what ſome both old and new Impoſtors have done, their bellyes have been like bottles full of new wine, they have even burſt to vent their wicked opinions.Eſuris & ſuit auditores quibus omne quod ſentit effundat, quibus qual… & quantus ſit innoteſcat. Non curat te docere vel a te doceri quod neſcit, ſed ut ſcire ſciatur quod ſcit. Bernard: Bernard diſcourſing of ſuch an Opinioniſt in his time, ſaith, He hungers and thirſts for Auditors, into whoſe boſomes he might empty himſelfe, and powre out all his ſentiments, that he might appeare who and how great a man he was. He careth not to teach thee what thou knoweſt not, nor to be taught by thee what he doth not know; but that himſelfe may be knowne to know what he knoweth. Now if there be ſuch preſſures upon the ſpirits of vaine men to be delivered of their falſe and ayery concep…ions: How much more when a man hath ſtrong impreſſions from the Spirit of God ('tis diſcernable by the matter that comes out of the bottle, whether it be the wine of Sod…me, or of Sion) is he unable to containe himſelfe? Such a man muſt ſpeake not only to inſtruct and refreſh others, but (as it followeth in the next verſe) to eaſe and refreſh himſelfe.
Verſ. 20. I will ſpeak that I may be refreſhed.
The Hebrew is, That I may breath, or, I may have roome. foreign latus dilatatus, recreatu… loquar & mihi latum erit. i. e. erit mihi dilatio recreatio. Merc: Per verba evaporata interiorem fervorem & ab anxietate …eſiderij requieſcam.. Aquin:The word properly ſignifies, that which is enlarged or widened; when a veſſell is full, and you draw ſome of the liquor out of it, then there is room; So ſaith Elihu, I will ſpeak, that I may be refreſhed, or have roome.
I will open my lips, and anſwer.
To open the lips is a preparation to ſpeaking; Chriſt opened his mouth and ſpake; ſpeaking is begun with opening the mouth; a man may open his lips for other ends then for ſpeaking, and a dumbe man opens his lips who cannot ſpeake, yet no man can ſpeak without opening his lips: and why did Elihu open his lips? it was to refreſh himſelfe.
Hence note.
He that ſpeaks his minde, eaſeth his minde.
'Tis good to ſpeak to refreſh our ſelves, but 'tis much better to ſpeak for the refreſhing of others; yea, we ſhould ſpeak. (though to our own paine) that we may refreſh others, and ſpeak away their paine (Iſa: 50.4.) Thou haſt given me the tongue of the learned, to ſpeak a word in ſeaſon to him that is weary; They are good words indeed which refreſh both the ſpeaker, and the hearers. But the deſigne of ſpeaking is rather for the refreſhing of hearers, then of the ſpeaker. How vainly then doe they ſpend their breath in ſpeaking, who ſpeak without any deſigne of good, or of refreſhing, either to themſelves or others, who ſpeak only to be applauded and taken notice of, to be cryed up and commended for eloquent ſpeakers. Theſe are ſad deſignes of ſpeaking; better be a ſtammerer, then ſuch an Orator, better be dumb and not able to ſpeake, then to ſpeak for ſuch ends, with greateſt ability. Unleſſe we ſpeak, that others may be informed, converted, comforted, edified, ſaved, ſome way or other bettered, we were as good hold our peace and ſay nothing. The holy Apoſtle profeſſed (1 Cor: 14.19.) I had rather ſpeak five words with my underſtanding, that I might teach others alſo, then ten thouſand words in an unknowne tongue. To ſpeak ſtrange words in an unknowne tongue, may gaine us a name among men; But neither are any ſoules gained, nor doth any ſoule gaine the worth of one farthing in ſpirituall knowledge by hearing thouſands and ten thouſands of words ſpoken in an unknowne tongue. We ſhould thinke all thoſe words even as loſt to us, by which we have not, at leaſt, intended the gaine and good of others. But ſuppoſe, while we ſincerely intend the good of others in ſpeaking, they get no good by what is ſpoken; yet it ſhall not be without good to us: for as Elihu here hoped, ſo may we to be refreſhed by it; for when a man hath diſcharged his duty to God and man, in ſpeaking his mind, it cannot but be a great eaſe to his minde. Elihu had a great duty upon him, to moderate and ſet this buſineſſe right between Job and his friends, to take downe that height of ſpirit that was in Job, and to allay that ſharpneſſe and bitterneſſe of ſpirit that was in his friends. When we have in ſincerity diſcharged our duty to all others, and done that which our Conſciences charge upon us, how doth it quiet and refreſh our minds? and how many have been burdened and diſquieted in their ſpirits for neglecting this duty: They (I ſay) who neglecting to ſpeake when it was incumbent upon them to ſpeak, and the cauſe of God required it, have found it a burden upon them long after. When Mordecai had acquainted Queene Eſter with the ſad condition of the Jewes, (whoſe deſtruction Haman had plotted) and adviſed the meſſenger to charge her, that ſhe ſhould goe in unto the King to make ſupplication unto him, and to make requeſt before him for her people (Eſt: 4.8.) She returned him anſwer by the ſame meſſenger, that ſhe could not doe this without running the hazzard of her owne life (v. 10, 11.) yet Mordecai replyed (v. 14.) If thou Altogether holdst thy peace (let the danger be what it will) at this time, then ſhall their enlargement and deliverance ariſe to the Jewes from another place, but thou and thy fathers houſe ſhall be deſtroyed: and who knowes whether thou art come to the kingdome for ſuch a time as this? As if he had ſayd, It is thy duty to ſpeake for thy people at ſuch a time as this, and therefore if thou doeſt not breake through all difficulties to ſpeake, thy ſilence will coſt thee deare, probably thou wilt looſe thy owne life by it, or if not, then certainly thy conſcience will trouble and vex thee for it as long as thou liveſt. Many offend in ſpeaking, and we may in many caſes offend both God and man, yea our ſelves too (when we ſee our opportunities loſt) by neglecting to ſpeake.