Exposition of Job 32-24, Commentary on Job · Chapter 33
JOB, Chap. 33. Verſ. 1, 2, 3.
Wherefore, Job, I pray thee, heare my ſpeeches, and hearken to all my words.
Behold now I have opened my mouth, my tongue hath ſpoken in my mouth.
My words ſhall be of the uprightneſſe of my heart: and my lips ſhall utter knowledge clearely.
ELihu having ſpent the whole former Chapter in prefacing to Jobs friends, directs his ſpeech now to Job himſelfe; yet not without a renewed Preface, as will appeare in opening this Chapter. Wherein we may take notice of foure heads of his diſcourſe.
Firſt, We have his Preface in the ſeven former verſes of the Chapter.
Secondly, A propoſition of the matter to be debated, or of the things that Elihu had obſerved in Job's ſpeech about this Controverſie, from the 7th verſe to the 12th.
Thirdly, We have his confutation of what Job had affirmed, from the 12th verſe to the 31th.
Laſtly, We have his concluſion, exciting Job to make anſwer to what he had ſpoken, elſe to heare him ſpeaking, further in the three laſt verſes of the Chapter.
Elihu in his Preface, moves Job about two things; Firſt, to attend what he was about to ſay.
Secondly, To make reply to and anſwer what he ſhould ſay.
Elihu moves Job to the former duty ſeverall wayes.
Firſt, By a mild Entreaty and ſweet Inſinuation in the firſt verſe; Wherefore, Job, I pray thee, heare my ſpeeches, and hearken to my words. As if he had ſayd, I doe not come authoritatively and rigorouſly upon thee, to command or demand thy attention, but as a faithfull friend I deſire thee to attend unto my ſpeech, and hearken to my voice.
Secondly, He moves him to heare, by profeſſing his own readineſſe and preparedneſſe to ſpeak, in the 2d verſe; Behold now I have opened my mouth, my tongue hath ſpoken in my mouth; that is, I have been (as it were) tuning my inſtrument, and fitting my ſelfe for diſcourſe, let me not looſe my labour nor my ſtudy.
Thirdly, He moves him to attend from the ſincerity and gracious Ingenuity of his heart in that which he had to ſay to him. This he layeth before him in the 3d verſe; My words ſhall be of the uprightneſſe of my heart, and my lips ſhall utter knowledge clearely. What better Encouragement to heare! And
Fourthly, Elihu moves him to heare from the Conſideration of his preſent ſtate, as a man, not only made by God, but by him inſtructed for the work which he had undertaken, the former of which is Expreſt, the latter Implyed in the 4th verſe; The Spirit of God hath made me, and the breath of the Almighty hath given me life. Thus Elihu Calls out Job to heare. And
Secondly, As he invites him to heare what he had to ſay, ſo he provokes him to anſwer what he ſhould ſay, verſ. 5. If thou canſt anſwer me, ſet thy words in order before me, ſtand up. As if he had ſaid, Be not diſcouraged, take heart man, doe thy beſt to defend thy ſelfe, and make good thy owne cauſe againſt what I ſhall ſay; Spare me not; Doe thy beſt, thy utmoſt.
Having thus encouraged him in General to anſwer, he proceeds to give him two ſpeciall Motives.
Firſt, From their Common ſtate or Condition, in the 6th verſe; Behold, I am according to thy wiſh in Gods ſtead; I alſo am formed out of the clay. As if he had ſayd; You have often deſired to plead with God, or that God would heare your plea; now conſider, I am in Gods ſtead, though a man like your ſelfe.
Secondly, He encourageth him from the tenderneſſe of his ſpirit toward him, reſpecting his preſent Condition, promiſing to deal with, or treate him fairely, gently, in the 7th verſe; Behold, my terror ſhall not make thee afraid, neither ſhall my hand be heavy upon thee. That favour Job h…d asked of God, in the 9th Chapter…; Let not thy terror make me afraid. Now ſaith Elihu, tha… which thou didſt fear from God, thou needeſt not at all feare in dealing with me, My terror ſhall not make thee afraid, &c. Thus Elihu begins with Job, that he might lead him to receive fairely, or anſwer fully what he had to ſay.
The three firſt verſes of the Chapter, Containe the firſt part of the Preface, wherein Elihu excites and calls forth Jobs attention by thoſe foure Conſiderations already diſtinctly propoſed, the firſt whereof is layd downe,
Verſ. 1. Wherefore, Job, I pray thee, heare my ſpeeches, and heerken to all my words.
Elihu begins very mildly, ſweetly, inſinuatingly, even entreatingly, and beſeechingly, Wherefore I pray thee.
The word which we tranſlate, I pray thee, foreign adhortartis vel excitantis tum etiam obſecran….is in the Hebrew language a monaſyllable adverb of obſecration or exhortation. I pray thee.
Hence note.
'Tis good to uſe gentleneſſe towards thoſe with whom we have to deale, eſpecially with thoſe who are either outwardly afflicted, or troubled in ſpirit.
Entreaties have great power; and therefore though the Prophets and Apoſtles ſpeake ſometimes in a threatning way, and command attention upon utmoſt peril, yet for the moſt part they beſpeake it with Entreaties, (2 Cor: 5.20.) Now then we as Embaſſadors for Chriſt, as though God did beſeech you by us, we pray you in Chriſts ſtead be ye reconciled to God. The Apoſtles went about a begging, as it were, with this meſſage, with the beſt meſſage that ever was carried forth to the world, Reconciliation unto God; we pray you. And againe (2 Cor: 6.1.) We then as workers together with him, beſeech you alſo that you receive not the grace of God in vaine; that is, the doctrine of the Goſpel holding forth the grace and favour of God freely in Jeſus Chriſt, (1 Theſ: 4.1.) Furthermore, we beſeech you brethren, that as ye have received of us how ye ought to walke and to pleaſe God, ſo ye would abound more and more. As he did beſeech them not to receive the grace of God in vaine, ſo he did beſeech them to a progreſs in & an Improvement of that grace. Again (1 Theſ: 2.7.) We were gentle among you, even as a Nurſe cheriſheth her Children; how tender is a nurſe to the infant hanging at her breaſt, or dandled on her knee. Speak ye Comfortably to Jeruſalem, was the Lords direction when ſhe was in her warfare; that is, in a troubled and afflicted condition. (Iſa. 40.2.) The Hebrew is, Speak to her heart; ſpeak ſuch words as may revive her heart, and adde freſh ſpirits and life to her. The Apoſtles rule for the reſtoring of thoſe that are fallen, is, that they ſhould be kindly treated (Gal: 6.1.) Brethren, if a man be overtaken in a fault, ye that are ſpirituall reſtore ſuch an one with the ſpirit of meekneſſe. It is a great poynt of holy skill ſo to order a reproofe as not to provoke; ſo to ſpeak as to ſpeak open, or pick the lock of the heart; Affectionate Entreaties are bleſſed pick-locks, which doe not ſtraine the wards, but effectually lift up the holders and ſhoote the bolt of the heart, cauſing it to ſtand wide open to receive and take in the truth of promiſes, counſels and reproofes. Meeke words meeken the ſpirit. 'Tis hard to refuſe what we perceive ſpoken in love; and if any thing will ſoften a hard heart, ſoft language is moſt likely to doe it. When Abigail came out and met David upon his way, hot upon revenge, yea having (upon the matter) ſworn revenge againſt Nabal and his houſe, yet her Entreaties and mild words overcame that mighty warriour, at leaſt, took off the edge of his ſpirit, and of all his party, (1 Sam: 25.33.) Nor did he only accept of or ſubmit to her counſel, but gave thanks both to God and her for it; Bleſſed be the Lord, and bleſſed be thy advice, which haſt kept me this day from ſhedding-blood. Gentle words, like gentle raine, ſoake deep, and make the ſoule, like a fruitfull tree, bud and bloſſome. For as paſſion in the ſpeaker, begets paſſion in the hearer, and heate brings forth heate, ſo kinde and kindly words, are not only moſt uſefull, but moſt powerfull. There is a rebuking, and that Cuttingly, or a ſpeaking of cutting words, uſefull in ſome caſes, then eſpecially, when ſinners have not only done evill, but are ſetled and reſolved in it. But in caſe of affliction, ſpecially of inward affliction, or trouble of ſpirit, ſoft words are beſt and doe beſt. Heare, I pray thee, ſaith Elihu.
And hearken to all my words.
Here's hearing, and hearkening, to hearken is more then to heare; to heare is barely to receive the ſound of words; but to hearken is to take up the ſenſe of them, or as it were to ſuck out the ſtrength and ſweetneſſe of them; to hearken is to weigh or ponder every tittle ſpoken, and take the value of it. The word in the text, which ſignifies to hearken, hath a ſingular elegancy in it. One of the Rabbins renders, Eare my words; heare my words and Eare them. The ſame word which in the verbe ſignifies to hearken, which is the worke of the eare, ſignifies alſo the eare, or inſtrument of that worke in the noune. To eare words, notes the moſt diligent attention, as to eye a thing, notes the moſt accurate inſpection. The word ſignifies alſo the beam of a ballance, becauſe by the eare, or by the two ears (as by a ballance) words are tryed and poyſed, whether they are weighty and ſolid, or light and chaffy; when Elihu ſaith, hearken to, or weigh my words, he intimates that he meant to ſpeak words which had worth in them, or that he meant to ſpeak matter more then words. And therefore he would not have a word loſt, Hearken, ſaith he, To all my words.
To all, not to this or that only, but to all; As if he had ſayd, I intend not, and I hope I ſhall not ſpeak one needleſſe or unuſefull words; not a word beſide the buſineſſe. Therefore hearken to all my words.
Hence note; Firſt.
They who ſpeak to inſtruction, admonition or exhortation, ſhould not uſe one word more then is uſefull, not a word more then is to the purpoſe.
Seeing, every idle word that men ſhall ſpeak, they ſhall give account for it in the day of Judgement, (Math: 12.36.) How ſhould every man take heed of ſpeaking an idle word, a word of which he can give no good account for any good it is likely to doe. Idle words will make ſad worke one day, and words of no value or account, will turne to a heavy account in the great day. That's an idle word, which doth neither worke the heart for good, nor ſtrengthen the hand to or in a good worke. And if we ſhould be carefull not to ſpeake one idle word, or not one word unworthy to be heard, how ſhould we avoyd evill words, or words which corrupt the hearers.
Secondly, As the words referre to that duty which Elihu minds Job of, and moved him to, Hearkning to all his words.
Note.
They who heare, eſpecially about holy things and ſoule-matters, ſhould heare all.
One word ſhould not be loſt, when every word is precious. We gather up the filings and leaſt duſts of Gold. The eare ſhould gather all that truth which the mouth ſcatters, and the heart ſhould lay it up as treaſure. We may charge many ſorts of men with deficiency at eare-worke. And ſurely if men will not heare all that they ought to believe and doe, they can neither doe nor believe any thing that they heare.
Firſt, Some will not heare the word at all, they are like the deafe Adder ſtopping their eares at the voyce of the charmer, charme he never ſo wiſely to them.
Secondly, Others thinke that there's not a word more to be heard, but what they have heard already, who can ſpeak what they know not?
Thirdly, There are few who hearken to any word that is ſpoken; that is, who make it their buſineſſe to heare, who heare with diligence, and labour at it. As it is a great labour to ſpeak, ſo I aſſure you, it is no ſmall nor eaſie labour to heare, if you heare indeed and as you ſhould. To heare the word is the exerciſe of the whole ſoule. Among many hearers, there are but few hearkeners, ſuch I meane as weigh and conſider what they heare.
Fourthly, There are very few who heare and hearken to all the words of righteouſneſſe and ſalvation. As ſome though they heare all, yet hearken to halves, ſo others will heare but halfe, or only ſo much as pleaſeth them of what is ſpoken. When the King of Judah (Jer: 36.23.) had the Role brought to him which Baruch had written from the mouth of Jeremiah, he heard three or foure leaves of it read to him as he ſate by the fire, and then he cauſed it to be cut with a penknife and caſt into the fire; He did not read it out, he had enough of it, he had (as we ſay) his belly full, but his heart was altogether empty, he was very angry and vext at the word, but not at all humbled nor affected with it; and therefore would not heare all thoſe words.
Againe, To hearken is to obey, to ſubmit and yield up our ſelves to the truth we heare. Samuel tells Saul (1 Sam: 15.22.) To obey is better then ſacrifice, and to hearken then the fat of Rams; to obey and to hearken is the ſame thing; the obedient eare is the hearkening eare. Mine eare haſt thou opened (ſaith Chriſt, Pſal: 40.6.) This opening or digging of his eare (as we put in the Margin) ſignified his readineſſe to obey, as 'tis expreſſed (v. 7, 8.) Then ſayd I loe I come; I delight to doe thy will O my God. And in reference to this he had ſayd before (v: 6.) Sacrifice and offering thou didſt not deſire, burnt-offering and ſin-offering haſt thou not required; that is, for themſelves, or comparatively to that, which in the volume of thy booke is written of me, that I ſhould doe. Which clearely expounds and is almoſt the ſame in termes with that of Samuel; To obey is better then ſacrifice, and to hearken, then the fat of Rams. Thus Elihu preſſeth Job to hearken to all his words obedientially, or to hearken with a purpoſe to obey. Take a few Conſiderations, why we ſhould both heare and hearken to, that is, obey, the whole mind of God, all thoſe words which have the ſtamp of divine authority upon them.
Firſt, All the words of God are alike holy and true, pure and precious. Though ſome truths are more neceſſary to be knowne and believed then others, yet all are neceſſary; nor can we be diſcharged from the duty of hearing and obeying any one of them, if called.
Secondly, There is a like or the ſame power and authority in all the words of God; ſo that to neglect or ſlight any one word, is to put a ſlight upon the authority of God himſelfe. There is but one Law-giver and word-ſender.
Thirdly, Not to ſubmit to any one word (though it be ſuppoſed we hearken to all others) drawes upon us the guilt of non-ſubmiſſion or diſobedience to the whole word of God. That's the Apoſtles concluſion (James 2.12. ver.) Whoſoever ſhall keepe the whole Law, and yet offend in one poynt, he is guilty of all; for though in many things we offend all, yet there is a Goſpel-ſence wherein we are ſaid to keep the whole Law of God. And ſo the Apoſtles meaning is, that whoſoever ſhall give himſelfe a looſe or a liberty, whoſoever ſhall diſpence or indulge himſelfe in breaking any one Command of God, he breakes all, that is, he declares himſelfe ready to break all, if he had a like occaſion or temptation.
Fourthly, We would have all our words hearkened to by God, we would have God grant all our Petitions, all our requeſts, and ſupplications, and ſhall not we hearken to and obey all the precepts of God? Shall we not receive and believe all his promiſes and threatnings?
Fifthly, As we deſire God would, ſo God hath promiſed to heare all our words, even all the requeſts of his people which are according to his will. Chriſt ſpeakes without reſtriction (Math: 21.22.) All things whatſoever ye aske in my name, believing ye ſhall receive. And againe (John 14.13, 14.) Whatſoever ye ſhall aske in my name, that will I doe, &c. Nor are there any reſtrictions upon the promiſes of God in granting and doing what we aske, but only theſe two; Firſt, that we aske right things; Secondly, that we aske aright. Now if the Lord hath promiſed to hearken to all our words, not to this or that, but to all our words which are according to his will, (we have no liberty to aske beyond the will of God, beyond the rule of Scripture, nor can we aske any thing beyond that, but it is to our hurt and damage, now if God (I ſay) will hearken to all our words) ſhould not we hearken to all his?
Laſtly, The condition upon which God hath promiſed to heare all our words, is, that we ſhould be ready ro heare and hearken to all his words, (1 John 3.22.) Whatſoever we aske we receive, becauſe we keepe his Commandements, and doe the things that pleaſe him. It were not confidence, but higheſt and moſt hatefull impudence, to expect that God ſhould pleaſe us by giving us what we aske, while we refuſe (which is the condition of that promiſe) to doe the things that pleaſe him. Thus Elihu would have Job hearken to all his words, he being about to ſpeake, not his owne, but the words of God. And that Job might …ot delay the opening of his eare to heare, Elihu tells him further in the next verſe, that himſelfe had already opened his mouth to ſpeake.
Verſ. 2. Behold now I have opened my mouth, my tongue hath ſpoken in my mouth.
This phraſe of opening the mouth, imports foure things.
Firſt, That a man hath been long ſilent; they that are full of talke, and ſpeake out of ſeaſon, may be ſaid to have their mouth alwayes open, rather then at any time to open their mouthes. But Elihu profeſſed in the former Chapter that he had waited as a Diſciple to heare and to learne, and had waited with utmoſt patience; therefore he might well ſay, Behold now I have opened my mouth, and taken upon me to ſpeake. So (Chap: 3.1.) after Job had ſate ſilent a great while, it is ſaid, Then Job opened his mouth, and curſed the day of his birth; Thus to open the mouth, intimates much ſilence or forbearance of ſpeech, and long expectation of a ſeaſon or opportunity to ſpeake.
Secondly, Opening the mouth, implyeth as ſpeaking after much ſilence, ſo with much prudence. A fooles mouth is therefore ſayd to be alwayes open, becauſe whenſoever he ſpeaketh, he is found ſpeaking imprudently and impertinently.Os aperire dicuntur apud Hebraeos, qui inſtituunt ſermonem ſerium et de re gravi. Piſc: But a wiſe man will not ſpeake, unleſſe he may ſpeake to purpoſe, and ſo opens his mouth to ſpeake. Solomon ſaith, (Prov. 24.7.) Wiſdome is too high for a foole, he openeth not his mouth in the gate; that is, he is unfit to ſpeak in the preſence of wiſe and judicious men, he may open his mouth in the ſtreets, and in common Company, but he opens not his mouth in the gate, where the Elders and Magiſtrates uſed to meete and judge the weightieſt matters. There is a foure-fold Conſideration to be had, as to the due opening of the mouth, (And 'tis no ſmall matter to open the mouth with thoſe Conſiderations.)
Firſt, Conſideration is to be had of the place and Company where, and to whom we ſpeake. We muſt not caſt pearles before ſwine, nor give ſtrong meate to children.
Secondly, The time and ſeaſon wherein we ſpeake muſt be conſidered; every truth is not fit for every time. Chriſt would not ſpeak all at once to his Diſciples, for this reaſon, (John 16.12.) I have many things to ſay unto you, but ye cannot beare them now; and becauſe ye cannot beare them now, therefore I will not ſay them now.
Thirdly, Conſideration is to be had how and in what way to ſpeake, whether inſt…uctingly, or exhortingly, reprovingly, or Comfortably, we ſhould alwayes labour to divide the word of God, and what we ſpeake from it aright, giving every one his proper part and portion. Then a man opens his mouth to ſpeake, when he Conſiders how to ſort his ſpeech according to the ſtate of things and perſons before him.
Fourthly, Conſideration is to be had of the end or tendency of ſpeech, what our ayme and mark is; we ſay, a fooles bolt is ſoone ſhot, he Conſiders not his ayme and mark in ſpeaking; he that opens his mouth, looks to his mark, and drives a deſigne, or hath a purpoſe in every word that paſſeth from him.
Inde videtur dici foreign pytho, quod obſeſſi vel uti utres inflati turgeſcant & ſpiritus immundus ex illorum ventre reſpondeat.Thirdly, This phraſe of opening the mouth, notes liberty of ſpeech, or boldneſſe in ſpeaking; when a man doth not ſpeake in his throat, as untaught children doe, nor in his belly, or in a bottle, as Witches and Sorcerers are ſayd to doe, that peepe and mutter (Iſa: 8.19.) When a man (I ſay) doth not ſpeak any of theſe covert wayes, but freely and liberally, then indeed he opens his mouth to ſpeake. We have that Expreſſion in the promiſe, (Ezek. 29.21.) In that day will I cauſe the horn of the houſe of Iſrael to bud forth, and I will give thee the opening of the mouth in the midst of them, and they ſhall know that I am the Lord; That is, I will give thee boldneſſe, and liberty of ſpeech: time was when thou didſt not dare to …peake a word for God, or of God, of his praiſe, name and worſhip, or if thou didſt it was but in a Corner, or whiſperd in ſecret; but the time ſhall come when I will give thee the opening of the mouth; thou ſhalt ſpeak my truth and praiſes boldly: and the Enemy ſhall know that I the Lord have procured thee this liberty. 'Tis a great mercy when God gives his people the opening of the mouth, or liberty of ſpeech, to ſpeak boldly, no man hindring, no nor ſo much as diſcouraging them. The Prophet makes that the character of an evill time, when the prudent keep ſilence, (Amos 5.13.) As in evill or calamitous times, it becomes the Godly prudent to be willingly ſilent, adoring the juſtice of Gods ſevereſt diſpenſations towards them with patience and without murmuring at his hand. So in ſome evill times they are forced to keepe ſilence, (though as David ſpake, Pſal: 39.2.) their ſorrows be ſtirred) either leſt by ſpeaking, even nothing but truth and reaſon, they draw further ſorrows upon themſelves; or becauſe they ſee it but loſt labour to ſpeake to a people obſtinate and reſolved on their way.
Fourthly, This phraſe of opening the mouth to ſpeake, notes the things ſpoken to be of very great worth, ſuch as have been long concocted and digeſted, and at laſt ready to be brought forth, as out of the treaſury of an honeſt and underſtanding heart.Os aperire eſt bene diſcuſſa et praemeditata habere dicenda. Bold: The heart is the treaſury of words, there they are ſtored up: and from thence iſſued forth; as Chriſt ſaith, Out of the abundance of the heart the mouth ſpeaketh. As there is a ſtock of evill words in the hearts of evill men, ſo of good and gracious words in the hearts of Godly men, and when they open their mouthes (according to this notion) it is to bring forth the treaſures, and riches of their hearts, to bring forth the gold and ſilver and precious things ſtored up there; all theſe are very uſefull interpretations of this phraſe; and I might give diſtinct obſervations from them, but it may ſuffice to have named them. I ſhall only adde that the laſt is conceived by ſome to be chiefely intended in the latter branch of this verſe.
My tongue hath ſpoken in my mouth.
This ſeems a ſtrange Expreſſion; where ſhould the tongue ſpeak but in the mouth? when the tongue is out of the mouth, can it ſpeak? as the mouth cannot ſpeak without the tongue, ſo the tongue cannot ſpeak out of the mouth: why then doth he ſay; My tongue hath ſpoken in my mouth?
The Hebrew is, In my palate, the palate being a part of the mouth, and one ſpeciall Inſtrument of ſpeech (Naturaliſts reckon five, The lips, the tongue, the teeth, the palate, & the throat) 'tis put for all; but there is more in it then ſo, for every man ſpeaks in his mouth,Palatum …ris coelum eſt. Druſ: Praemeditata et quaſi intelligentiae meae palato praeguſtata ſum prolaturus. Bez: Bene ſapui verba mea antequam illa efferendo tibi aliiſ que ſapienda et guſtanda traderem. Bold: Non ſequarverba aliorum, ſed propries conceptus enunciabo. Aquin: or by the palate which is the heaven, roofe or cieling of the mouth. Therefore when Elihu ſaith, My tongue hath ſpoken in my mouth, or in my palate; The palate may be conſidered as the inſtrument of taſting as well as of ſpeaking. We ſay ſuch a thing is very ſavory to the palate; And we call that Palate wine, which is quicke and lively, briske and pleaſant to the taſt. Thus when Elihu ſaith here, My tongue hath ſpoken in my mouth or palate; His meaning is; I have uttered only that which I have wel conſidered, what my tongue hath ſpoken to you, I have taſted my ſelfe; I have put every word to my palate; For as a man that that taſteth wine or any other ſapid thing, muſt have it upon his palate, before he can make a Judgement, whether it be ſweet or ſharpe, quick or flat: ſo faith Elihu, my mouth hath ſpoken in my palate, I taſted my words before I ſpake them.
Hence note.
Judicious and wiſe men will tast and try what they intend to ſpeake before they utter it.
The ſpeaker preſents his words to the taſt of the hearer; For as this Scripture hath it at the 3d verſe of the next Chapter, The eare tryeth words, as the mouth taſteth meat; now he that ventures his words to the taſt and cenſure of others, had need take a taſt of them before he doth it. My tongue hath ſpoken in my mouth.
Secondly, From the ſcope of Elihu in adding this, namely, to gaine attention,
Note.
There is great reaſon we ſhould heare that carefully, which the ſpeaker hath prepared with care.
They who regard not what they ſpeake, deſerve no regard when they ſpeake; but a weighing ſpeaker, ſhould have a weighing hearer. And what any mans tongue (in the ſence of Elihu) hath ſpoken in his mouth, that we ſhould heare, not only with our eare, but with our heart. This a ſtrong argument to quicken attention, yet Elihu gives in another, and a ſtronger in the next verſe.
Verſ. 3. My words ſhall be of the uprightneſſe of my heart, my lips ſhall utter knowledge clearly.
In the former verſe Elihu called for an open eare, becauſe he opened his mouth, and was about to ſpeak, or had ſpoken what he had well taſted. In this verſe he preſſeth the ſame duty, by profeſſing all manner of Ingenuity and Integrity in what he was about to ſpeake. He would ſpeake not only ſeriouſly, but honeſtly, not only from his underſtanding, but his conſcience.
My words ſhall be of the uprightneſſe of my heart, &c.
The meaning is not, that the uprightneſſe of his heart ſhould be the ſubject upon which he would treat, though that be a bleſſed and moſt uſefull ſubject, yet it was not the poynt he intended to diſcuſſe: but when he ſaith, My words ſhall be of the uprightneſſe of my heart, his meaning is, my words ſhall flow from the uprightneſſe of my heart, I will ſpeake in the uprightneſſe of my heart, or according to the uprightneſſe of my heart; my words ſhall be upright as my heart is; the plain truth is this,Sincerè et abſque ullo ſuco proferam animi mei ſenſa. Bez; I will ſpeak truth plainly, I'le ſpeak as I thinke, you may ſee the Image of my heart upon every word, I will ſpeak without dawbing, without either ſimulation or diſſimulation. Some conceive this to be a ſecret reproofe of, or reflection upon Jobs friends, as if Elihu had ſuſpected them to have ſpoken worſe of Job, then they could thinke him to be in their hearts. But as we cannot judge mens hearts directly, ſo there is no reaſon why we ſhould judge ſo of their hearts conjecturally. It is enough to the purpoſe, that Elihu aſſerts his owne uprightneſſe without reflecting upon or ſuſpecting the uprightneſſe of thoſe, who had dealt with Job before; My words ſhall be in the uprightneſſe of my heart.
This uprightneſſe of his heart may have a three-fold Oppoſition. Firſt, to paſſion; Some ſpeake in the heat and fire of their hearts, rather then in the uprightneſſe of them; it is good to ſpeak with the heat and fire of zeal in our hearts; but take heed of the heat and fire of paſſion, I will not ſpeak in the heat, but in the uprightneſſe of my heart, ſaith Elihu.
Secondly, This uprightneſſe may be oppos'd to partiality, I will not ſpare when there is cauſe to ſpeake home, nor preſſe, nor load thee with any thing where there is not cauſe for it.
Thirdly, This uprightneſſe in ſpeaking,Non loquar ad calumniendum vel ad rid…ndum, ſed ſimplici animo ad veritatem manifeſtandam. Aquin: may alſo be oppos'd to ſpeaking without cleare ground or proofe. And 'tis ſuppoſed that Elihu aymed more ſpecially at this, Jobs friends having been ſo high in his reproofe, charging him with divers things for which they had no proofe, but only a vehement ſuſpition. The words of Eliphaz are full (Chap: 22. 5.) Is not thy wickedneſſe great, and thine iniquities infinite? for thou haſt taken a pledge from thy brother for nought, and ſtripped the naked of their Clothing: Thou hast ſent widdowes empty away, and the armes of the fatherleſſe have been broken: Surely Eliphaz could not ſpeak this in the uprightneſſe of his heart, knowing it to be ſo, though he ſpake it in this uprightneſſe of his heart, that he really thought it to be ſo. Which kind of uprightneſſe Paul had in perſecuting the Saints, (Acts 26.9.) I verily thought with my ſelfe, that I ought to doe many things contrary to the Name of Jeſus of Nazareth. Thus Jobs friends verily thought he had done many Groſſe things contrary to the Law of God, but they only thought ſo, they could not prove it; This is a lame kinde of uprightneſſe, and in oppoſition to this Elihu might now ſay, I will not charge or burden thee with any thing but what I know to be true, and had even from thy own mouth. My words ſhall be of the uprightneſſe of my heart.
I ſhall not ſtay to give particular notes from theſe words, according to this three-fold oppoſition; The reader may improve them in that, as he hath occaſion; Only in Generall Obſerve.
The heart and tongue ſhould goe together.
The tongue ſhould alwayes be the hearts Interpreter, and the heart ſhould alwayes be the tongues ſuggeſter; what is ſpoken with the tongue ſhould be firſt ſtampt upon the heart, and wrought off from it. Thus it ſhould be in all our Communications and exhortations, eſpecially when we ſpeak or exhort about the things of God, and diſpence the myſteries of heaven. David ſpake from his heart while he ſpake from his faith (Pſal: 116.10.) I believed, therefore have I ſpoken. Believing is an act of the heart, with the heart man believeth; ſo that to ſay, I believed, therefore have I ſpoken; Is as if he had ſaid, I would never have ſpoken theſe things, if my heart had not been cleare and upright in them. The Apoſtle takes up that very proteſtation from David (2 Cor: 4.13.) According as it is written, I believed, therefore have I ſpoken; we alſo believe, and therefore ſpeak; that is, we moved others to believe nothing but what we believed, yea, were fully aſſured of, our ſelves, as the next words of the Apoſtle import, Knowing, that he which raiſed up the Lord Jeſus, ſhall raiſe up us alſo by Jeſus, and ſhall preſent us with you. To ſpeak what we in our hearts believe, is to ſpeak in the uprightneſſe of our hearts.
Some ſpeak without their hearts, that is, coldly, they have no heart at all in ſpeaking; as ſome heare without their hearts, only with their eares; ſo ſome ſpeak without the heart, only with the tongue.
Secondly, Others ſpeake what was never in their hearts; They have no experience in themſelves of what they ſay to others. They throw out their words at a venture. It is ſad to ſpeak that as a truth, or a Comfort to others, which we have not found in our ſelves, that is, have not felt the operation of it upon our owne hearts. How are they to be lamented, who ſpeak of the things of God as a Stage-player, who acts the part of, or Perſonates a Prince, being himſelfe but a poore plebeian. It is bad to ſpeak without our hearts, or coldly, but 'tis worſe to ſpeak what was never in our hearts, or hypocritically.
Thirdly, Not a few ſpeak quite againſt their hearts; theſe are at fartheſt diſtance from ſpeaking in the uprightneſſe of their heart; they ſpeak with a falſe and malicious heart, they ſpeak with a deceitful and double heart, with a heart and a heart. There are three wayes wherein men ſpeak againſt their owne hearts and Conſciences.
Firſt, In the profeſſion which they make of themſelves, (Rev: 2.9.) Chriſt writing to the Church of Smyrna, ſaith, I know thy faith and patience, &c. and the Blaſphemy of them who ſay they are Jewes and are not, but lye, &c. And ſo at the 9th verſe of the 3d Chapter, Which ſay they are Jewes and are not, but doe lye. We are not to underſtand it ſtrictly, that they profeſſed themſelves to be of the Nation of the Jewes, the Children of Abraham. A Jew there is, any one that holdeth out a profeſſion of the faith of Chriſt. Old Teſtament words are often applyed to the New Teſtament, or Goſpel ſtate; they ſay they are Jewes, that is, true believers, but they are not, and doe lye; to lye, is to goe againſt a mans mind, againſt his Conſcience; they make a great profeſſion of godlineſſe and holineſſe, of Chriſt and his wayes, and they lye at every word; for indeed they are the Synagogue of Satan. Thus at this day ſome make profeſſion before the Church of God, and by ſuch profeſſion get admittance into the Church of God, who yet belong to the Synagogue of Satan. The Apoſtle John ſpeakes of ſuch, (1 Ep: Joh: 2.19.) They went out from us, but they were not of us; that is, they were not truly of us, though they once deſired to come in and joyne themſelves to us, and for a time walked with us.
Secondly, The tongue ſpeaks againſt the heart many times in the promiſes which men make to others of what they will doe. O what Courteſies and friendſhips will ſome men profeſſe! they will tell you aloud how they love you, and how much they are your ſervants, while there is nothing in their hearts, but deceit and guile, yea poſſibly nothing but wrath and revenge to death. Thus Iſhmael went out weeping all along as he went (Jer: 41.6.) and ſayd, Come to Gedaliah, the ſon of Ahikam, yet he invited them into the City as poore birds into a ſnare, to deſtroy them preſently; He was ſeemingly troubled at their affliction and wept, but his were Crocodiles tears, he murthered them as ſoone as he had them in his power.
Thirdly, Some ſpeake againſt their hearts doctrinally or in the Doctrines which they propound and teach. There are three ſorts who ſpeak amiſſe doctrinally.
Firſt, Some ſpeak that which is not right in the uprightneſſe of their hearts; or, I may ſay, they ſpeak that which is falſe with a true heart; that is, they think it to be a truth which they utter, when 'tis an error, and will be found ſo at laſt. When ever we ſee different opinions ſtifly maintained among honeſt and godly men, (which though it be a very ſad ſight, yet it is too often ſeene, in that caſe I ſay) one ſide alwayes ſpeaks that which is falſe with a true heart, and utters error uprightly. The truth is, ſome men defend an error with better and more honeſt hearts, then ſome others defend the truth. For
Secondly, There are ſuch as ſpeak right without any uprightneſſe of heart, or they ſpeak truth with a falſe heart; this Elihu ſpecially profeſſeth againſt; he would not only ſpeak that which was right, but with uprightneſſe. The Apoſtle found ſeveral teachers of this ſecond ſort (Phil: 1.16, 17, 18.) Some preach Chriſt, that is, the Goſpel, yea the truth of Chriſt in the Goſpel, (elſe the Apoſtle would not have rejoyced in it, as he profeſſeth he did at the 18th verſe, I therein doe rejoyce, yea and will rejoyce.) Yet theſe men did not preach in the uprightneſſe of their own hearts; for, ſaith he, Some Preach Christ out of envy and ſtrife, and ſome out of good will, (they preached Chriſt, pure Goſpel, yet not with pure hearts, for, he adds, they did it) ſuppoſing to adde affliction to my bonds; They preacht to oppoſe the Apoſtles more then to ſet up Chriſt, and though they preached the truth, yet they did it more in pretence then in truth; as 'tis ſayd at the 18th verſe. The ſame Apoſtle ſpeakes of others, (2 Cor: 11.13, 14.) who preached what was true for the matter, and yet he calls them falſe Apoſtles, deceitfull workers, tranſforming themſelves into the Apoſtles of Chriſt, and no marvell, for Satan himſelfe is transformed into an Angel of light. They formed and ſhaped themſelves into Angels of light, and tooke up the doctrine of the faithfull Apoſtles of Jeſus Chriſt in ſome things, yet they did it not in the uprightneſſe of their hearts, but that they might weaken the eſtimation of the true Apoſtles in the hearts of the people, and ſet up themſelves there, that ſo in other things they might with greater efficacy or more effectually, miſ-lead them or draw them into error. Thus ſome are found ſpeaking lyes in the truth of their hearts, and others ſpeaking truth in the falſeneſſe of their hearts.
Thirdly, Many ſpeak that which is falſe with a falſe heart; This is the height of wickedneſſe. The Apoſtle propheſieth of ſuch (1 Tim: 4.2.) Who ſhall ſpeake lyes in hypocriſie: the matter they ſpeak is a lye, and they ſpeak it with a baſe and falſe heart too. And therefore he ſaith of theſe in the ſame verſe, Their conſciences are ſeared with a hot iron; that is, they are inſencible both of the miſchiefe they doe, and of the miſery they muſt ſuffer.
Elihu profeſſeth himſelfe to be none of all theſe; He ſpake that which was right and true in the uprightneſſe and truth of his heart. Such a one the Apoſtle directs the Goſpel Deacon to be, (1 Tim: 3.9.) Holding the myſtery of faith in a pure Conſcience, which is the ſame with an upright heart. And he tells us (1 Theſ: 2.4, 5.) That himſelfe did not uſe any guile in the miniſtration of the Goſpel. He had truth on his ſide, and he had truth in his heart, as he alſo profeſſed to his Brethren the Jewes, (Rom: 9.1, 2.) I ſpeak the truth in Chriſt, I lye not, my Conſcience alſo bearing me witneſſe in the holy Ghoſt, &c. And againe, (2 Cor: 2.17.) We are not of thoſe that Corrupt the truth; we ſpeak the truth, and ſpeak it truly. He is a better ſpeaker that ſpeaks with an upright heart, then he that ſpeakes with an eloquent tongue; He is the happy ſpeaker, who ſpeakes more with his heart then with his tongue, that can ſay with Elihu to Job, My words ſhall be of the uprightneſſe of my heart. Words ſpoken of that ſubject, and words flowing from that ſubject, are lovely words. Of this latter ſort ſaith Elihu to Job, My words ſhall be.
And my lips ſhall utter knowledge clearly.
Job had charged his three friends (Chap: 13. 4.) that they were forgers of lyes. Quia tribus amicis Jobus impoſherat, quod eſſent fabricatures menda…ij, hoc a ſe ex…l… dit dicens & ſententiam labia mea puram loquentur. Aquin: foreign purum planum perſpicuum, a fuco alienum ſincerum & ab omni ſcoria doli aut mendacij purgatorem. Merc:This Elihu engageth againſt, while he ſaith, My lips ſhall utter knowledge clearly.
The word here tranſlated Clearly, is rendered two wayes.
Firſt, As an Adjective.
Secondly, As an Adverb.
Many render it as an Adjective, My lips ſhall utter cleare knowledge, or diſtinct knowledge; cleare as to the matter; pure, plaine, without any adulteration, deceit, or guile, as to the manner. So the word is often uſed, I might give you many Scriptures for it. The Prophet ſpeaking in the perſon of Chriſt (Iſa: 49.2.) ſaith, He hath made me a poliſhed ſhaft, the Hebrew is, a pure ſhaft, a glittering, ſhining ſhaft. (Jer: 5.11.) He made bright his arrowes, there this word is uſed. It is applyed alſo to Chiefe men (1 Chron: 7.48.) Theſe were Choyce men, pure men. So ſaith Elihu (My lips ſhall utter cleare ſhining pure knowledge.)
Hence note.
We ſhould ſpeak cleare truth. Truth without mixture, truth well winnowed, doctrine well refined.
The commandement of the Lord is a pure word, (Pſal: 19.8.) There's not any droſs at all in it, 'tis like ſilver tryed ſeven times in the fire (Pſal: 12.6.) The Prophet among other bleſſings which God promiſeth to his Church and people, hath this (Iſa: 30.24.) The Oxen likewiſe and the young Aſſes that eare the ground ſhall eate cleane Provender, free from the ſtraw, and chaff, duſt and darnel. But may we not here renew the Apoſtles queſtion, (1 Cor: 9.9, 10.) Doth God take care for oxen? or ſaith he it altogether for our ſakes? for our ſakes no doubt it is written; That the mouth of the oxe treading out the corne, ſhould not be muzzl'd, was written for the Miniſters ſake, to aſſure them, that while they labour in the Goſpel to feed ſouls, their bodies ſhould be fed. And that the oxen and young aſſes ſhall eate cleane provender, was written for the peoples ſake, to aſſure them, that Chriſt would ſend them ſuch Miniſters as ſhould feed them with pure holy wholeſome doctrine, not with the chaffe of unwritten traditions, nor with the mixtures of humane i…entions. They ſhould be taught cleare knowledge, as Elihu here ſpeaketh. This mercy was alſo prophecied (Zeph: 3.9.) Then will I turne to the people a pure language, or a Clean lip: it is this word, that is, what they ſpeak, ſhall be pure truth. Their language ſhall be, not only Grammatically pure, proper and genuine, but Theologically pure, without any tincture of error in it.
Secondly, As the word is taken (according to our tranſlation) Adverbially.
Note.
We ought to ſpeake truth clearly.
Some ſpeake cleare truths, who yet doe not ſpeak them clearly. They ſpeak great truths, yet obſcure them in their own way of expreſſions; they who wrap up ſound doctrine in hard uncouth words, or deliver it in an unneceſſary multitude of words, doe rather puzzle and confound their Auditors, then enforme or inſtruct them. And they who ſpeak not knowledge clearly, are like thoſe who mud the waters, or raiſe a duſt in the ayre, which will not let others ſee diſtinctly what they hold or put in either. Speaking in darke words and ſtrange notions, is like ſpeaking in a ſtrange language. They only ſpeak profitably, who ſpeak clearly. We commonly ſay, Truth ſeekes no corners, truth would not be hid. What are obſcure and ambiguous words, words of a doubtfull conſtruction and interpretation, but corners, wherein many hide truth, while they pretend to ſpeak and publiſh it. Such ſpeakers as wel as they who ſpeak in an unknowne language, are Barbarians to their hearers. And therefore as the Apoſtle in reference to an unknowne tongue, ſo ſhould we ſay in reference to any covert or obſcure way of ſpeaking in our owne mother tongue, We had rather ſpeak five words that others may be edified, then ten thouſand words in hard and ſtrange expreſſions. Though we ſpeak in a knowne language, yet doubtfull words hinder edifying as much as an unknowne language doth; yea ſuch are as a forreiner to their hearers, while they ſpeak in their owne Country tongue: 'Tis a ſpeciall gift of God, to ſpeak knowledge clearly. The Apoſtle hath left that excellent advice with all who are called to ſpeak the great things of eternall life, (1 Pet. 4.11.) If any man ſpeak (that is, if he ſpeak about the things of God, divine things) let him ſpeak as the Oracles of God. What are they? The oracles of God are the knowne word of God. But how are thoſe oracles to be knowne? Surely as God ſpake them, plainly and clearly; The oracles of God were ſpoken without ambiguity, therefore let no man ſpeake them as the oracles of the devil were ſpoken, or as the devill ſpake his oracles, that is, ambiguouſly and doubtfully; The devill of old gave out all his anſwers and oracles doubtfully and darkly to his darke and blinded votaries; what he ſayd might beare ſeverall Conſtructions. And he ſpake ſo on purpoſe, that whatſoever the event or iſſue proved to be, he (though the father of lyes) might have the reputation of ſpeaking truth.Croeſus Halym penetrans magnam perver…et opum vin. The Devils oracle gave Croeſus ſuch an anſwer as he might Interpret either of a great ſucceſſe, or of a great overthrow, when he asked counſel about his warres. And when Saul came to Enquire of the Witch of Endor, that is, of the Devill, (1 Sam: 28.11.) he gave him a doubtfull reſolve; To morrow ſhalt thou and thy Sons be with me (v. 19.) Which ambiguous anſwer might be underſtood as of the next day following, ſo indefinitely of any day neere approaching. Satan loves not to ſpeake knowledge clearely. But the ſervants and meſſengers of Chriſt, muſt uſe great plainneſs of ſpeech while they are treating of and giving out the mind of God to his people; and be carefull that as the doctrine is ſound which they deliver, ſo there may be a clearneſs in their delivering of it. Their lips (as Elihu engaged his ſhould) ought to utter knowledge clarely.