Exposition of Job 32-24, Commentary on Job · Chapter 33
JOB. Chap. 33. Verſ. 4, 5, 6, 7.
The Spirit of God hath formed me, and the breath of the Almighty hath given me life.
If thou canſt anſwer me, ſet thy words in order before me, ſtand up.
Behold, I am according to thy wiſh in Gods ſtead: I alſo am formed out of the clay.
Behold, my terror ſhall not make thee afraid, neither ſhall my hand be heavie upon thee.
IN theſe foure verſes, Elihu ſtill proſecutes a diſcreete praefatory inſinuation both of himſelfe and of his intended diſcourſe into the heart of Job, that both might find wellcome, and good entertainment there. Elihu had aſſured him at the third verſe, that he would ſpeak in the uprightneſs of his heart, or that he would deale candidly, and clearly with him. That was a ſtrong argument to gaine attention. And in this fourth verſe, he argueth with and urgeth Job, to give him attention, becauſe he was a man of Gods making, as Job alſo was. The ſame hand wrought them both, and therefore, why ſhould there be a ſtrangeneſſe between them? or an unwillingneſs to give or receive counſel and helpe from one another?
Verſ. 4. The ſpirit of God hath formed me, and the breath of the Almighty hath given me life.
I ſhall open theſe words two wayes.
Firſt, As a direct propoſition, or aſſertion.
Secondly, In their connection and dependance, as they are here uſed, for an argument of perſwaſion.
Firſt, Conſider the Text, as an aſſertion; The ſpirit of God hath made me, &c. The word doth not ſignifie barely to make, foreign faciendi verbum artificioſam & elaboratam agendi rationem affert. Pined:or to clap up a worke any how, but to make with art, to make skilfully, to compoſe and faſhion a thing with exacteſt grace, comelineſs, and beauty. Thus are we made by the Spirit of God. Man is an excellent piece of worke, yea man is the Maſter-piece of all the viſible workes of God. The Spirit of God hath made me.
There are two things here to be enquired; Firſt, what we are to underſtand by the Spirit of God, to whom Elihu attributes his making. Secondly, Why doth Elihu attribute his making to the Spirit of God? To the former queſtion, I anſwer; Firſt, negatively, that by the Spirit of God we are not to underſtand a power or vertue put forth by God, in which ſence we ſometimes read the Spirit of God in Scripture. But by the Spirit of God here, we are to underſtand God the Spirit. In which ſence we read (Gen: 1.2.) The Spirit of God moved upon the face of the waters. As alſo (Math: 3.16.) He ſaw the Spirit of God deſcending like a dove, and lighting upon him; that is, upon Jeſus Chriſt, baptized by John in Jordan.
The ſecond queſtion is, Why doth Elihu attribute his making to the Spirit of God? Regeneration or our new-making is properly the work of the Spirit, but is Creation, or our naturall conſtitution his work alſo? Saith not Moſes? (Gen: 2.7.) The Lord God formed man out of the dust of the earth; Jehovah Elohim formed man. And if we look into the firſt of John ver: 2, 3. we read thus; In the beginning was the word, and the word was with God, and the word was God; the ſame was in the beginning with God, all things were made by him, and without him was not any thing made, that was made. There our maker (for the making of all things is attributed to him) is the Son, the ſecond perſon in the holy Trinity, or the Word, who (as it followeth in that Chapter) was made fleſh. Why then doth Elihu here aſcribe his making to the Spirit? And how are theſe Scriptures reconciled?
I anſwer, By that received Maxime in Divinity, The workes of the holy Trinity towards the creature are undevided. So that, while this Scripture aſcribes the making of man to the Spirit or Third perſon in the Trinity, it doth not at all croſſe thoſe which aſcribe it to the firſt or ſecond, the Father or the Son. The Spirit of God hath made me.
Hence note.
Firſt, Man as to his bodily making, or the making of his body, is the workmanſhip of God.
As we are his workmanſhip created in Chriſt Jeſus to good (or holy) workes, (Eph: 2.10.) ſo we are his workmanſhip created to common and naturall workes. We have heard of that divine conſultation or reſolution rather (Gen: 1.26.) Let us make man: The Father made man, and the Son made man, and the holy Spirit made man; The Father by the Son, through the holy Spirit made man. What a glorious, what a mighty power is put forth for the production of ſuch a poore creature as man is! And this is true, not only of the firſt man in his creation, but of every man ſince the creation, there is a concurrence of a divine power and workmanſhip in the ſetting up of man as man. (Pſal: 100.3.) It is he that made us, and not we our ſelves; God doth not only make us holy men, but he makes us men. Hence David (Pſal: 13.9-14.) I am fearefully, and wonderfully made. He ſpeaks there of the frame of his body, though that be much more true in reference to the admirable frame of the new creature which is ſet up in the ſoule; ſo, indeed we are fearefully and wonderfully made. (Iſa: 27.11.) This is a people of no underſtanding (But did God ever make a people without naturall underſtanding? Surely no, but they were a people without ſpirituall underſtanding, they did not underſtand what the mind, and meaning of God was, and what their owne duty was; Such are a people of no underſtanding, how wiſe ſoever they are in their owne eyes, or in the eyes of the world, what followeth) Therefore he that made them will not have mercy on them, and he that formed them will ſhew them no favour; That is, God who made and formed them, both in their naturall capacity as men, as alſo in their civill and ſpirituall capacity as a Church and Nation, or as a Nationall Church (underſtanding it of the Jewes) will not have mercy on them, will not favour them. We read the ſame Church at once looking to God as their maker and moſt earneſtly moving and imploring his pity upon the ſame account. (Iſa: 64.8, 9.) But now O Lord, thou art our father, we are the clay, and thou our potter, and we all are the work of thy hand; As if they had ſayd, Thou O Lord, haſt moulded us as thy creatures, and faſhioned us as thy Church, when we were but a rude maſſe or heape without forme or comelineſs, therefore doe not marre thy owne worke, doe not breake the veſſels of thine owne making, or as it followeth in the ſame Chapter, Be not wroth very ſore O Lord, neither remember iniquity for ever, behold, we beſeech thee, we are all thy people.
Hence conſider.
Firſt, That, we owe not only our well-being, but our very being unto God. And therefore
Secondly, No man ought to looke upon himſelfe as his owne; So the Apoſtle argues (1 Cor: 6.19.) Know ye not that your body is the temple of the holy Ghost, which is in you, which ye have of God, and ye are not your owne; No man is his owne, he is Gods, who hath made him. Saints and believers eſpecially are not their own in that repſect; as alſo becauſe their bodies are the temple of the holy Ghoſt; that is, the holy Ghoſt hath ſanctified them for himſelfe, for his peculiar ſervice, and for his habitation. Now as the bodyes of Saints are the temple of the holy Ghoſt, becauſe he doth ſanctifie them; ſo they are the temple of the holy Ghoſt, becauſe he hath reared them up, and built them. That conſideration ſhould urge us to duty; our bodies are temples built, as well as temples ſanctified by the holy Ghoſt; And therefore we are not our owne at all, nor in any reſpect; and if we are not our owne at all, but the Lords, then we ought to be alwayes for the Lord.
Hence, Thirdly, Hath the Spirit of God made us? (as Elihu ſaith) then let the Spirit uſe us; how ſad is it, that when the Spirit of God hath made our bodies and ſoules, we ſhould let the wicked ſpirit uſe either (as he doth both the bodies and ſoules of carnall men) to his baſe ſervices. The evill ſpirit did neither make your bodies nor your ſoules, why ſhould he have the command of either? Therefore as your members have been weapons of unrighteouſneſſe to ſin, ſo let them be inſtruments of righteouſneſſe unto God. Seeing the holy Spirit hath made us, let not the evill ſpirit uſe ſo much as a little finger of us; for, he hath not made not only ſo much as a little finger of our hand, but ſo much as the leaſt haire of our heads (as Chriſt ſaith we our ſelves cannot, Math: 5.36.) white or blacke. And therefore let not the evill ſpirit make uſe of one haire of our heads white or black, as a flagge of pride and vanity, or to be an occaſion of ſin to others. He that maketh the houſe ought to have the poſſeſſion and ſervice of it, either to dwell in it himſelfe, or to receive rent and profit from him that dwells in it. The ſpirit having made us, ſhould not only have the rent and revenue, but the full poſſeſſion of us for ever. That which is of God ſhould be for God, for him alwayes, and only for him.
Secondly, In that the making of man is attributed to the Spirit.
Obſerve.
The Spirit of God is God.
The holy Ghoſt is not only a power of God, or a word gone out from God, but the holy Ghoſt is God. This is cleare from the efficiency of the holy Spirit; The Spirit of God hath made me. The work of creation is attributable to none but God. That power which at firſt ſet up man in his creation, continueth him to this day; this power and great prerogative is given to the Spirit; therefore the Spirit is God. (Pſal: 33.6.) By the word of the Lord (his ſubſtantiall Word or Son) were the heavens made, and all the hoſt of them, by the breath (or Spirit) of his mouth; that is, Jehovah by his Eternall Son and Spirit made all things. The heavens and their hoſt, are there expreſſed by a Synecdoche of the part, for the whole creation, or, for all creatures both in heaven and in earth. Againe (Pſal: 104.30.) Thou ſendeſt forth thy Spirit, they are created; The Spirit of God creates every day; what is it that continueth things in their created being, but providence? That's a true axiome in Divinity; Providence is creation continued; Now the Spirit of God who created at firſt, creates to this day; Thou ſendeſt forth thy Spirit, they are created. The work of creation was finiſhed in the firſt ſix dayes of the world, but the work of creation is renewed every day, and ſo continued to the end of the world. Succeſſive providentiall creation as well as originall creation is aſcribed to the Spirit.
The Scripture is full of arguments to prove that the holy Ghoſt is God; Which (becauſe this fundamentall truth is blaſphemouſly ſpoken againſt) I ſhall a little touch upon.
Firſt, As the Spirit createth and makes the naturall man conſiſting of body and ſoule, ſo he regenerateth (which is a greater creation) the whole into a ſpirituall man; therefore he is God. (John 3.5.) Except a man be borne againe of water, and of the Spirit (that is, of the Spirit who is as water) he cannot enter into the kingdome of God. The holy Ghoſt is alſo call'd, The ſanctifier; ſanctification is regeneration in progreſs, and motion; regeneration is ſanctification begun, and ſanctification is regeneration perfecting from day to day. (2 Theſ: 2.13.) We are bound to give thanks to God for you, brethren, beloved of the Lord, becauſe God hath from the beginning choſen you to ſalvation, through ſanctification of the Spirit, and beliefe of the truth. And the Apoſtle Peter writes to the Elect (1 Pet: 1, 2.) according to the foreknowledge of God the father, through ſanctification of the Spirit. Now, who can doe theſe great things but God? who can regenerate, or give a new nature, who can ſanctifie or perfect that new nature but God alone? Men and Angels muſt let theſe workes alone for ever, or (as we tranſlate, Pſal: 49.8.) theſe acts ceaſe for ever from men and Angels, as much as the redemption of man from the grave, or from hell, from corruption, or condemnation.
Secondly, The Spirit is omniſcient, He knoweth all things, (1 Cor: 1.12. 2 10.19.) The Spirit knoweth all things, yea the deep things of God. He is not only acquainted with, and privie to the ſurface and outſide of things, but he ſearcheth things to the bottom of them. Nor doth he ſearch only the deepe or bottome things of common men, or of the chiefeſt of men, Kings and Princes, (whoſe hearts are uſually as much deeper then other mens, as their perſons and places are higher) but the Spirit ſearcheth the deep things, the bottome things of God, the things of God that lye loweſt, and moſt out of ſight, the Spirit underſtandeth; therefore the Spirit is God. For (as the Apoſtle argueth, 1 Cor: 2.11.) No man knoweth the things of a man, ſave the ſpirit of a man that is in him; even ſo the things of God knoweth no man but the Spirit of God, or, he that is God; if the ſpirit that is in man, were not man, or the intellectuall power in man, it could never know the things of man; and if the Spirit of God were not God, he could never ſearch and know the deep, the deepeſt things of God.
Thirdly, As the Spirit of God knoweth all things, as he ſearcheth the deep things, even all the ſecrets, and myſteries of God; ſo he teacheth all things, even all thoſe ſecrets and myſteries of God, which 'tis needful or uſeful for man to know. The Spirit is a teacher, and he teacheth effectually (Joh: 16.13.) When the Spirit of truth is come, he will guide you into all truth: for he ſhall not ſpeak of himſelfe (that is, he ſhall not teach you a private doctrine, or that which is contrary to what ye have learned of me) but whatſoever he ſhall heare, that ſhall he ſpeake, and he will ſhew you things to come. Which laſt words are
A fourth argument that he is God. As the Spirit teacheth, ſo he foretelleth all things (1 Tim: 4.1.) Now the Spirit ſpeaketh expreſſely, that in the latter times ſome ſhall depart from the faith, giving heed to ſeducing ſpirits and doctrines of devills. The Spirit of God clearly foreſeeth and infallibly foretelleth what ſhall be, before it is, therefore he is God. The Lord by his holy Prophet (Iſa: 41.23.) challengeth all the falſe Idol gods of the Heathen to give that proofe of their Divinity; Shew the things that are to come hereafter, that we may know that ye are Gods. As if he had ſayd, Doe that and we will yield the cauſe. Men and Devills may gueſſe at, but none can indeed ſhew things to come but God.
Fifthly, The Spirit appoints to himſelfe officers and miniſters in the Church, therefore he is God, (Acts 13.2.) The holy Ghoſt ſaid, ſeparate me Barnabas and Saul for the work whereunto I have called them.
Sixthly, The holy Ghoſt furniſheth thoſe Officers whom he calleth with power and gifts, as he pleaſeth, that they may be fit for the work or miniſtery of the Goſpel (1 Cor: 12.8.11.) To one is given by the Spirit, the word of wiſdome, to another the word of knowledge by the ſame Spirit, &c. But all theſe worketh that one and the ſelfe-ſame Spirit, dividing to every man ſeverally as he will. Now, who can give wiſdome and knowledge, who can give them prerogatively, following in this diſtribution, or diviſion of gifts, no rule, nor giving any other reaſon of it but his owne will, except God only?
Seventhly, The holy Ghoſt is ſinned againſt; therefore he is God. Some, poſſibly may object and ſay, This is not a convincing or demonſtrative argument, that the holy Ghoſt is God, becauſe he is ſinned againſt; For man may ſin againſt man. All ſecond table ſins are ſins againſt our Neighbour; and the Apoſtle tells the Corinthians (1 Ep: 8.12.) that while they uſed their lawfull liberty in eating with offence, they ſinned against the Brethren. I anſwer, Whoſoever is properly ſinned againſt is God, becauſe God is the Law-giver. And, though many actions of men are direct wrongs to man, yet in every wrong done to man, God alſo is wronged, and, in ſtrict ſence, he only is ſinned againſt by man. For the reaſon why any action is a wrong to man, is becauſe it is againſt ſome Law of God. And if to be ſinned againſt in ſtrict ſence, be proper to God only; then the argument ſtands good, that the Holy Spirit is God, becauſe he is ſinned againſt; eſpecially, if we conſider, that there is ſuch an Emphaſis put upon ſinning againſt the holy Ghoſt in the holy Scripture (more if poſſible then upon ſinning againſt the Father, or the Son) (Math: 12.31.) Wherefore, I ſay unto you (ſaith Chriſt) All manner of ſin and blaſphemy ſhall be forgiven unto men, but the blaſphemy againſt the holy Ghoſt ſhall not be forgiven unto men; As if he had ſaid, Though you ſin againſt the Father, and the Son, it ſhall be forgiven you, but if you ſin againſt the holy Ghoſt it ſhall not be forgiven either in this world or in the world to come; that is, it ſhall never be forgiven. Seeing then there is more in ſinning againſt the holy Ghoſt then againſt the Father, or the Son, who are God, the holy Ghoſt muſt needs be God. For though there is no degree or graduall difference in the deity, each perſon being coeternall, coequall, and conſubſtantiall; yet the Scripture attributes more in that caſe, as to the poynt of ſinning againſt the holy Ghoſt, then to ſinning againſt the Father, or the Son; therefore certainly the holy Ghoſt is God.
Laſtly, The holy Ghoſt is the object of divine worſhip; are not we baptized in the Name of the Father, Son, and holy Ghost? Is the Father, and the Son God, and the holy Ghoſt not God, who is joyned with them in the ſame honour? Shall a creature come in competition with God? And doth not the Scripture or word of God, direct us to pray for grace from the Spirit as well as from the Father or the Son? (2 Cor: 13.13. Rev: 1.4.) Thus we ſee how full the Scripture is in giving the glory of the ſame workes upon us, and of the ſame worſhip from us to the Spirit, as to the Father and the Son: And therefore from all theſe premiſes we may conclude, That the Holy-Ghoſt with the Father and the Son, is God bleſſed and to be glorified for evermore. The Spirit of God hath made me, And the breath of the Almighty hath given me life.
foreign Spiritus ex ore egregiens, halitus flatus anima proprie ſignificat halitem, p…r metonymiam effecti, animam; per ſynechdo…hen membri animal. Piſc: in Deut: 10.16.The words carry an alluſion (as Interpreters generally agree) to that of Moſes deſcribing the creation of man (Gen: 2.7.) And the Lord God formed man out of the dust of the earth, and breathed into his noſtrills the breath of life, and man became a living ſoule. Elihu ſpeakes neere in the ſame forme, fully to the ſame effect; The breath of the Almighty hath given me life, or, enlivened me; As if he had ſayd, That ſoule which the Lord hath breathed into me, hath made me live. The ſoule of man may be called the breath of the Almighty, becauſe the Almighty is expreſſed infuſing it into man at firſt by breathing. And therefore the word Neſhamah, which properly ſignifies the breath, doth alſo by a Metonymie of the effect ſignifie the ſoule it ſelfe which cauſeth breathing. Thus our tranſlaters render it (Iſa: 57.16.) I (ſaith the Lord) will not contend for ever, neither will I be alwayes wroth, for the ſpirit ſhould faile before me, and the ſoules which I have made. As the ſoule of man was breathed in by God, ſo the ſoule is that by which man breathes. Breath and ſoule come and goe together. Some comparing the originall word (Shamaijm) for the heavens, with this word (Neſhamah) which here we tranſlate breath, take notice of their neere affinity, intimating that the ſoule of man is of a heavenly pedegree, or comes from heaven; yea the latine word (mens) ſignifying the mind, is of the ſame conſonant letters with the Hebrew Neſhamah, and, as ſome conceive, is derived from it.
So then, I take theſe words, The breath of the Almighty, as a deſcription of that part of man which is oppoſed to his body; The Spirit of God hath made me; that is, hath ſet me up as a man, in humane ſhape, And the breath of the Almighty hath given me life; that is, this ſoule which the Almighty hath breathed into me, hath made me a living man, ready for any humane act, or (as Moſes ſpeakes) God breathing into my noſtrills the breath of life, I became a living ſoule.
Hence obſerve.
Firſt, The ſoule of man floweth immediately from God.
'Tis the breath of God; not that God liveth by breathing; the way of his life is infinitely above our apprehenſion; But 'tis cleare in Scripture, That the Almighty breathed into man the powers of life. And therefore he is called (by way of Eminence) The father of ſpirits, (Heb: 12.9.) For though the Almighty is rightly entituled the Father of the whole man, though both body and ſoule are the worke of God, yet he is in a further ſence, the father of our ſpirits, or ſoules, then of our bodyes. And here Solomon ſhewing how man is diſpoſed of when theſe two are ſeparated by death, ſaith (Eccl: 12.7.) Then ſhall the duſt (that is, the body) returne to the earth as it was, and the ſpirit (that is, the ſoule) ſhall returne to God who gave it. The body is the gift of God, but the body is not the breath of God, it is not ſuch an immediate gift of God as the ſoule is; when the body of man was made at firſt, God tooke the duſt of the earth and formed his body out of it, but when he gave him a ſoule, he breathed that from himſelfe; it was an immediate effect of Gods power, not dealing with, nor working upon any prae-exiſting matter. The ſpirit or ſoule of man is purely of God, ſolely of God. And hence we may inferre.
Firſt, Then the ſoule is not a vapour, ariſing from the craſis or temperament of the body, as the life of a beaſt is.
Secondly, Then the ſoule of man is not traduced from the parents in generation, as many learned men affirme, eſpecially, to eaſe themſelves of thoſe difficulties about the conveyance of originall ſin or defilement into the ſoule.
Thirdly, We may hence alſo inferre, then the ſoule is not corruptible; it is an immortall ſubſtance. How can that be corruptible or mortall, which hath its riſe (as I may ſay) immediately from God, or is breathed in by the Almighty, who is altogether incorruptible and immortal. And whereas there is a twofold incorruptibility; Firſt, by divine ordination, that is, God appoynts ſuch a thing ſhall not corrupt, and therefore it doth not; ſo the body of man in it's firſt creation was incorruptible, for though it were in it ſelfe corruptible, being made out of the earth, yet by the appoyntment of God, if man had continued in his integrity he had not dyed. And therefore it is ſaid, By ſin came death; yea doubtleſſe if God ſhould command and appoynt the meaneſt worme that moves upon the earth to live for ever, or the moſt fading flower that groweth out of the earth to flouriſh for ever, both the one and the other would doe ſo. Secondly, there is an incorruptibility in ſome things, not meerely by a law or appoyntment of God, but as from that intrinſecall nature, which God hath beſtowed upon them, and implanted in them. Thus the Angels are immortall, they have an incorruptible nature, and likewiſe the ſoule of man, being breathed from the Almighty, is in it's owne nature incorruptible; it hath naturally no ſeedes of diſſolution in it, becauſe no contrariety, no contrary qualities in it, as all bodyes or corporeall ſubſtances have. I know the Apoſtle ſaith (1 Tim: 6.16.) God only hath immortality; it's true, he only hath it in himſelfe independently, originally; but he derives and gives it as a talent to ſome creatures in a way of dependance upon himſelfe.
Secondly, Obſerve.
The ſoule brings in the life of the body, The life of man.
What is the body without the ſoule, but a lumpe of clay; As ſoone as ever the ſoule departs, life departs, man dyeth and becomes a putrifying carkaſſe; yet ſuch is the folly of moſt men, that all their care is for the life of the body, which is (at beſt) a dying life, they utterly neglect the ſoule, which, as it is the life of the body, ſo it ſelfe never dyeth. The ſoule is the Jewell, the body is but the Cabinet, the ſoule is the kernel, the body is but the ſhell. Will you be ſollicitous, about a Cabinet, and a ſhell, and ſlight the Jewel, or throw away the kernel? Will you take care of that which liveth, the body, and will you not take care of that which holds your life, the ſoule?
Againe, Note.
Life is the gift of God.
If the ſoule which is the cauſe of life in man, be of God, then the life of man is of God alſo. The cauſe of the cauſe is the cauſe of the effect or thing cauſed. But we need not argue it from Logick rules, Scripture teſtimony being ſo aboundant in this thing. (Acts 17.25.) He giveth to all, life and breath, and all things. And (v. 28.) In him we live and move and have our being. Spirituall and eternall life, are the gift of God, ſo alſo is naturall life. And if ſo, Then
Firſt, Live to God; Secondly, Seeing God gives us life, we ſhould be willing to give our lives to God. Yea Thirdly, We ſhould therefore be ready to give up, or rather to lay downe our lives for God. And as we ſhould give up our lives to God when he calls for them by natural death, ſo we ſhould give up our lives for God, when he calls us to beare witneſs to his name and truth by violent death.
I ſhall yet take notice of one thing further, before I paſſe from this verſe; The Spirit of God hath made me, and the breath of the Almighty hath given me life.
Some, upon good grounds, referre the firſt clauſe; The Spirit of God hath made me, to the creation both of ſoule and body; and the ſecond or latter clauſe, the breath of the Almighty hath given me life, to that quickning which we receive by the Spirit to the duties whereinto we are called in this life. The breath of the Almighty hath given me life; that is, hath fitted and prepared me for the ſeverall offices and ſervices of life. As if Elihu had ſayd, The Spirit of God hath not only made me a man, but a man for worke, yea the Spirit of God hath quickned me to the preſent worke and buſineſſe I am come about. Thus, life imports not only ſpirituall life in the being of it, but all the furniture, ornaments, and abilities of a ſpirituall life. The Septuagint render this profeſſion made by Elihu expreſſely,foreign. Spiratio omnipotentis eſt quae docet me. Sept: Haud me latet non a meipſo, ſed a deo hunc prudentiae ſenſum me accepiſſe. Nicet: to this ſence, holding out a ſtrong aſſurance which Elihu had, that God had both called and prepared him for the ſervice he was come about and engaged in. The Spirit of God hath made me, and the breath of the Almighty hath inſtructed me. Another of the Greek Interpreters ſpeaks as much; I am not ignorant, that of my ſelfe I am able to doe nothing, but I have received this power from God; As if Elihu had ſaid, The Spirit of the Almighty hath quickned me to this worke I am now upon, and taught me what both to ſay and doe in thy caſe, O Job.
Hence note.
God giveth not only the life of nature unto men, but he fits them for all the duties, and ſervices of this life.
We, indeed, are ſcarcely to be reckoned among the living, if we have no more but a naturall life; what is it to be able to eate and drinke, to heare, and ſee, and ſpeake; unleſſe we have more then this, we deſerve not to be numbred or written among the living; we are upon the matter, but dead lumps, and clods of clay. It is the breath of the Almighty that quickens us and ſuperadds ability to doe good, that frames, faſhions, and fits us for every good word, and worke; This is the life of man; when a man is fitted for duty, and ſervice, when he is furniſhed for imployment, to ſtand God, and his Brethren in ſome ſtead while he is in this world, then he lives. The motions, impulſes and influences, the teachings and guidings of the Spirit of God, are the life of our lives. We can doe nothing of our ſelves, till the Almighty beſtows a new life upon us; and as we can doe nothing at all in ſpiritualls, till he gives us a new life, ſo we can do nothing to purpoſe till the Spirit acts & ſtirres up that life in us. It is the Spirit who firſt beſtows; Secondly, encreaſeth; Thirdly, excites our ſpirituall life, & puts the new creature into motion. All our good thoughts and holy actings, all our uprightneſſe and ſincerity, all our ſtrength and ability flow from the Spirit; untill the holy Spirit workes in us, we ſit ſtill; and when the Spirit worketh, we muſt not ſit ſtill; I (ſaith the Apoſtle, Rom: 15.18.) will not dare to ſpeak of any of thoſe things, which Chriſt hath not wrought by me, to make the Gentiles obedient by word, and deed; As if he had ſayd, My owne workes are not worth the naming, I will not ſo much as mention any thing that Chriſt hath not wrought in me by the Spirit; That was a mighty worke which he was enabled to doe, to make the Gentiles obedient in word, and deed. Chriſt did not leave him to doe it in his owne power. The breath of the Almighty enabled him; and ſo he doth all thoſe that are able and willing, ready for and ſucceſſefull in any ſuch holy worke.
Let us therefore aſcribe all to his working and quickening; let us ſet down our ſeverall Items of receit in our account-books, confeſſing that we have nothing of our own. This gift, that grace, that ability to doe, to ſpeake, to ſuffer, to act, we have received from him. Let the whole Inventory of our ſoules riches, have Gods name written upon it, and aſcribed to his praiſe alone. And if we thus uncloath our ſelves, by giving God the glory of all, we ſhall looſe nothing by it, for God will apparrell and furniſh us, deck and adorne us better every day. The poorer we are in our ſelves, the richer will he make us. To be thus diminiſh't is the beſt way to our encreaſe. 'Tis the breath of the Almighty that teacheth us, and if we can but humbly enough, that is, heattily acknowledge it, we ſhall be taught and learne enough.
So much of theſe words as they are a direct aſſertion. I ſhall conſider them a little in their connection, and reference both to what went before, and to that which follows after; which was the ſecond conſideration of this verſe at firſt propoſed,
Firſt, This verſe may be connected with the three former verſes, and then the ſence appeareth thus; As if Elihu had ſayd, O Job, I have moved thee to heare me patiently, and attentively, and let it not ſeeme grievous to thee to doe ſoe; For, though I am thy inferiour in age, and degree, yet I am a man as well as thou, and I have a ſoule and body like thine, yea the Spirit of God that made me, hath alſo furniſhed me; I have rceeived ability from God as thou haſt, I ſtand upon even ground, or equall termes with thee, as to creation, and I am not altogether voyd of inſtruction; and therefore as a man I have a poſſibility to underſtand reaſon; and as a man indowed by the Spirit of God, I have a capability to direct thee about the wayes of God, or how to underſtand and comport with his providences towards thee. Thou haſt been long under the hand of God, and long in the hands of men, who have rather entangled and troubled thy mind then eaſed it; who knowes but that I, who all this while have been but a looker on, may ſee ſomewhat in thy caſe, which hath hitherto been hid from thy former undertakers. Therefore pray favour me (it may prove in the iſſue a favour to thy ſelfe) with an houre or two of patient attention. Take this note from it.
The conſideration of our common originall, that we have all one maker, or are all come out of the hand of God, ſhould make us willing to heare, and learne of one another.
Thus Elihu argueth; Heare me; why? Becauſe the Spirit of God hath made me, as well as thee; doe not deſpiſe what I have to ſay, as if you were a man of another mould, or pedigree, the ſame God, out of the ſame matter, by the ſame Word, and Spirit, hath form'd us both. Some pictures are more highly prized then others of the ſame perſon, becauſe drawne by a better hand, by An Apelles, or A Michael Angelo. The fame of the Artiſt or workman puts a value upon the worke; And the title of the Authour doth ſometimes commend a piece more then, in truth, either the forme or matter. But come among the ſons of men, all their faces and features are drawne by one hand; The ſame moſt exact hand of God hath wrought and faſhioned them all, both as to their outſide, and inſide, both as to the forme of theſe houſes of clay, and as to all the ornaments and beautifyings of them. As we all walke upon the ſame earth, drinke out of the ſame water, breath in the ſame ayre, as we are all covered with the ſame Canopy of heaven, and lighted with the ſame Sun, ſo we are all made with the ſame hand; The Spirit of God hath made one as well as another; This man hath not had a better pencill nor a more skilfull Limner then that. Thus we may argue from the common condition of man in nature, to a mutuall condiſcenſion among men. Indeed Chriſtians, who have higher principles, have alſo higher topicks & arguments then that, why they ſhould condeſcend one to another; and (as the Apoſtle directs, Eph: 4.4, 5, 6.) Keep the unity of the ſpirit in the bond of peace. Saints ſhould be lowly and meeke with long-ſuffering, forbearing one another in love, (as the Apoſtle there exhorts) not only becauſe one hand hath made all their bodyes, but becauſe they are one body; though they are many naturall bodyes, yet one myſticall body; There is one body, and one ſpirit; As one Spirit hath made them, ſo they are made one ſpirit; There is alſo (as it followeth) one hope, one Lord, one faith, one Baptiſme, one God, and father of all, who is above all, and through all, and in you all. How ſhould all Saints be one, who are comprehended and united under this ſeven-fold oneneſs. That we have all one maker in nature, is a very moving argument to meekneſs, love, and unity, but that all believers are made one by Grace, is a much more moving argument.
Againe, We may conſider theſe words in connexion with the three following verſes, and then, as in connection with the former, they are a prevention of Job's pride, ſo in this, they are a prevention of his feare, or an encouragement of him to a chearfull hearing of what Elihu had to ſay. Job had been dealt ſeverely with by his three friends, and the terror of God was upon him, he was under much diſpondency of ſpirit. Now (ſaith Elihu) Anſwer me if thou canſt, ſtand up, ſet thy words in order before me, for the Spirit of God hath made me, and given me life; I am a creature, and I am but a creature, I am no more then thou art, I am made of God, and thou art made of God as well as I, I was made out of the duſt, as thou art; I am not God to terrifie thee, but I am ſent of God, to counſel and comfort thee; my hand ſhall not be heavie upon thee, I promiſe to deale tenderly with thee, I am ſuch a one as thy ſelfe, as I am not worſe, ſo I am not better, we ſtand alike together in this diſpute; therefore thou mayeſt freely come forth, and anſwer me, who am but a poore creature, as thy ſelfe is. Thus Elihu beſpeakes Job in the ſixth and ſeventh verſes; If thou canſt anſwer me, ſet thy words in order before me, ſtand up, Behold, I am according to thy wiſh. Speake freely, and cleare thy ſelfe, if thou art able, thou haſt free leave for me.
Verſ. 5. If thou canſt anſwer me, ſet thy words in order before me, ſtand up.
This verſe may have a four-fold reſpect.
Firſt, To the inſufficiency, or incompetency of Job's parts and intellectuals to deale with Elihu in this matter; as if they were a daring challenge, Anſwer me if thou canſt, doe thy worſt. And hence ſome of the Ancients charge Elihu, as if he came upon Job boaſtingly, and ſpake thus in the pride of his owne ſpirit, and in the diſdaine of Job, at once to ſhew and ſlight his weakneſſe, If thou canſt anſwer me. As if (like ſome irrefragable Doctor) he had ſaid; I ſhall ſpeak ſuch reaſon, as I know thou canst not anſwer; doe what thou canſt, ſet all thy wits aworke, and beate thy braines as much as thou wilt, thou wilt but looſe thy labour, and weary thy ſelfe in vaine. Thus the meaning of, Anſwer me if thou canſt, is, Thou canſt not anſwer. But I ſuppoſe Elihu, (though hot ſpirited enough) was yet of a better ſpirit & temper then to ſpeak either thus proudly of himſelfe, or deſpiſingly of ſo worthy a man as he had before him; nor did Elihu look upon Job as ſuch a puny to him, or ſo much his underling as that he durſt not hold up the Bucklers in diſpute againſt him. Elihu knew Job was an old experienced Souldier, well verſ'd in the wayes and things of God. And therefore
Secondly, (If thou canſt) may rather referre to the weakneſſe and ſoareneſſe of Job's body, to the wounds or troubles which he had received and felt from the Almighty in his ſpirit, then to any inability of his mind for argument. As if Elihu had ſaid; I conſider how it is with thee, thou art a man diſeaſed and diſtempered in thy body, fitter to lye upon or keep thy bed, then to ſtand up to a diſpute, fitter for a hoſpitall then for the Schooles. Thou alſo haſt a troubled and an afflicted ſpirit, I doubt thou art not in caſe to anſwer me, or to ſtand up longer in a way of diſpute; but this I ſay, if thou canſt anſwer me, pray doe: ſet thy words in order before me. I will not lay this burden upon thee, unleſſe thou art willing to take it, unleſſe thou findeſt thou haſt ſtrength and ſpirit to beare and carry it through. Anſwer me if thou canſt, otherwiſe I will ſpeak my thoughts out, and make what uſe of it thou pleaſeſt.
Thirdly, I conceive Elihu might here intend to let Job underſtand, that he was reſolved to put him to the utmoſt, that he was reſolved to bring the ſtrongeſt arguments, and uſe the quickeſt way of reaſoning for his conviction that he could; and that therefore he alſo adviſeth Job to doe the like, to doe his beſt, to buckle himſelfe to the buſineſſe with all his might, for he was not come to dally with him: he would have him ſet his ſhoulders to the work, and gather all the forces of his ſoule to the battaile, he bids him bring forth even his horſemen for his defence (as I may ſpeak in alluſion to that in the 12th of Jeremy; If thou haſt run with footmen, and they have wearied thee, how ſhalt thou contend with horſes) Elihu was purpoſed and reſolved to bring out his greateſt ſtrength, his horſemen to the battaile, and therefore wiſheth Job doe ſo too. Thus he gives him faire warning, If thou canſt, anſwer me; doe thy utmoſt, I am ready for thee.
Fourthly, While Elihu ſaith, If thou canſt, anſwer me, ſet thy words in order before me, ſtand up. We may take his words as a gentle and ſweete invitation to the worke; As if he had ſayd, If thou haſt ſpirits enow left to hold diſcourſe with me, or to reply upon me, come friend, ſpare me not, ſet thy words in order before me, I will not be a terror to thee. Or there may be this condeſcending ſence in theſe words of Elihu; Doe not thinke (O Job) becauſe I begin to ſpeak, that therefore I meane to ſpeak all, or to have all the diſcourſe my ſelfe; aſſure thy ſelfe, I have no purpoſe to hinder thee in any defence, which thou art able to make for thy ſelfe: No, though I am come with my beſt preparations to urge thee, and reply upon thee, as to all that hath past between thee and thy friends, yet I am as willing that thou ſhouldeſt anſwer, as I am ready prepared and preſt to ſpeake; thou hast free leave to make thy Apologie, to ſay what thou canſt for thy ſelfe, I intend not to impoſe upon thee, nor by any Authority to compell thee to ſtand to my ſentence, as if I were thy Maſter, or would Lord it over thee; Doe and ſpeake thy beſt for thy owne vindication, I am ready to receive it from thee, and give thee a faire account of my thoughts about it. If thou canſt, anſwer me, Set thy words in order before me.
'Tis a metaphorical ſpeech,foreign often and moſt properly uſed for the marſhalling of an Army; and ſo is elegantly applyed here in this matter of controverſie, or polemicall diſcourſe. Set thy words, thy reaſons, thy arguments, as it were in battaile aray againſt me; we had the word in the former Chapter at the 14th verſe. It is applyed alſo to the exactneſs of the heart in prayer, not an affected exactneſs or curioſity about words, or to word it with God, but it notes exactneſs or ſpirituallneſs rather in meditating and diſpoſing the ſtrongeſt Scripture reaſonings, to prevaile with God in prayer. Prayer is, as it were, a battaile fought in heaven, not in wroth or revenge, but with faith and holy ſubmiſſion. Thus did Jacob when he wraſtled with the Angel, (Gen: 32.) And thus David ſpeaks (Pſal: 5.3.) In the morning I will direct my prayer unto thee, and will look up, or, I will marſhall my prayer, I will bring up petition after petition, pleading after pleading, even till I am become like Jacob a Prince with God, till I have won the field, and got the day. Thus the word is applyed by a metaphor both to diſputations with men, and ſupplications to God. Further, we may take the meaning plainly without any ſtraine of rhetorique, Set thy words in order before me. Methode is good in every thing, either an expreſſe or a covert methode. Sometimes 'tis the beſt of art to cover it; in ſpeaking there is a ſpeciall uſe of methode; for, though, as one ſaid very well (ſpeaking of thoſe who are more curious about methode, then ſerious about matter) Methode never converted any man; yet methode and the ordering of words, is very uſefull. Our ſpeeches ſhould not be heaps of words, but words bound up, not a throng of words, but words ſet in aray, or, as it were, in ranke and file. The Prophet (Joel 2.5.) deſcribes a terrible Judgement of God by a ſtrong people ſet in battaile aray. In purſuance of which ſence, Mr Broughton renders the next words, not (as we) ſtand up, but ſtand to it, as Commanders ſay to their Souldiers, ſtand to it; and the Italian tranſlation thus; Set thy words in order before me, preſent thy ſelfe to the Combate. Thus he continues the metaphor; As if he had ſaid; Chuſe thy ground, St… quaſi in acie, ad pugnandum contra me & convincendum me rationibus. Druſ:and maintaine it like a valiant Champion; I doe not deſire thou ſhouldst yeild me an inch of ground, yeild to nothing but the truth, diſpute every patch with me, ſtand up, ſtand to it; ſtand as if thou wert to fight a battaile, not only for thy honour, but for thy life. The Apoſtle (1 Cor: 16.13.) ſpeaks in that language about our ſpirituall warre; Watch ye, ſtand faſt, foreign viriliter agire.quit your ſelves like men; man it, be ſtrong. There is ſuch a ſence in Elihu's exhortation here to Job; Set thy words in order before me, ſtand up.
Now, in that Elihu when he was thus bent to ſpeak, and was ſo full of matter to ſpeak, that as he tells us in the former chapter, He was like bottles of wine, and that he could not hold, yet gave Job faire law, and bids him anſwer, if he could.
Note Firſt.
In all matters of difference we ſhould be as willing to heare what others can anſwer, as we are deſirous that others ſhould heare what we can object.
If thou canſt, anſwer me. It is good to ſpeak in a right cauſe, eſpecially to ſpeak rightly, and it is very good to learne what can be anſwered.
Note.
Secondly, Elihu looking upon Job as a man in a weake condition, ſpeaks incouragingly, ſtand up; as much as to ſay, Take heart.
It is our duty to refreſh thoſe that are troubled, or to comfort thoſe that are weake, whether in body or in minde.
We ſhould doe our beſt to put ſtrength and infuſe ſpirits into ſinking hearts and fainting ſpirits. Thus God dwells (Iſa: 57.51. and ſo ſhould we) with him that is of a contrite and humble ſpirit, to revive the ſpirit of the humble, and to revive the heart of the contrite ones.
Thirdly, As theſe words, If thou canst, anſwer me, import that as Elihu intended to put Job to the utmoſt, ſo he would have Job beſtirre himſelfe to the utmoſt.
Hence note.
Every man ſhould doe his beſt for the clearing or maintaining of a good and righteous cauſe.
'Tis ſinfull to be ſlight in matters of moment. Whatſoever thy hand findeth to doe, doe it with all thy might (ſaith Solomon, Eccleſ: 9.10.) we ſhould eſpecially doe theſe two things with all our might; Firſt, maintaine the truth of God; Secondly, our owne integrity. The former of theſe was chiefely upon the hand of Elihu in this undertaking, the latter upon the hand of Job. To betray the truth of God, is the worſt kinde both of cowardiſe and treachery; and to betray our owne Integrity is next to that. There is nothing more unworthy a man, much more a Chriſtian, then to leave either truth, or our own integrity to ſinke or ſwim, to ſhift for themſelves. Thus Elihu provokes Job to the combate, and ſends him a friendly challenge, which leſt he ſhould refuſe or not accept, he gives him a comfortable account (as a cordiall) what manner of man he ſhould find him to be, even a man moulded and modell'd to his owne heart, or minted to his mind, as will appeare in the next verſe.
Verſ. 6. Behold, I am according to thy wiſh in Gods ſtead, &c.
Here we have a very winning argument (as was ſhewed in opening the whole Context) to incourage Job both to heare and anſwer. If ever a man will ſpeak when he comes to a buſineſſe, it is when things and perſons are according to his wiſh. Job had oftentimes wiſht that he might be mildly heard by God, & not ſo harſhly dealt with by man; his friends having been ſo over-ſevere and rigorous toward him, that he was even compelled in the bitterneſſe of his ſoule, to cry out, He that is afflicted, ſhould have pitty from his friends. Yea, when Job wiſht to be heard by God, he, with much earneſtneſſe deprecated his ſeverity, (Chap: 9. 34. and Chap: 13. 24.) Let not thy dread make me afraid. Thus, Job had wiſht for a milde and gentle treatment from all hands. In anſwer to which deſire Elihu preſents himſelfe to him.
Behold, I am according to thy wiſh in Gods ſtead.
Thoſe words (According to thy wiſh) may have a two-fold interpretation; Firſt, as we render, according to thy wiſh, is, according to what thou haſt heretofore ſpoken or drawne out in wiſhes; thou haſt thy vote, thy wiſh, and what wouldſt thou have more. As if he had ſaid; O Job, I have heard thee wiſhing ſuch wiſhes, that thou mighteſt be more tenderly handled; that God would not oppreſſe thee with his Majeſty, nor thy friends with their ſeverity. Now thou haſt thy deſire, I doe here promiſe my ſelfe ſuch a one to thee as thou hast deſired; For as I will be a faithfull advocate for God, ſo, I, who am in Gods ſtead, will not (as thou hast prayed God would not at the hearing of thy caſe) be terrible nor dreadfull to thee; I doubt not but to carry the matter with thee to thy hearts content. I am according to thy wiſh.
Hence note.
Wee ſhould labour as much as in us lieth to anſwer the deſires and wiſhes of others in all things lawfull, eſpecially when they are weak and labouring under ſore burthens of affliction and infirmity.
It is not good to be croſſe-grain'd at any time to our brethren, much leſſe at ſuch a time; ſome love (as it were) to lie thwart in every buſineſſe, nor is any thing more deſireable to them, then to oppoſe another mans deſire. The ſweetneſſe and ingenuity of theſe words, I am according to your wiſh, in what I ſafely may, is ſeldome heard among brethren. Some indeed are too forward to be according to the wiſh of others in things that are ſinfull. When theeves and murderers ſay to them, Come, come with us, let us lay wait for blood, let us lurke privily for the innocent without cauſe, &c. Caſt in your lot among us, let us all have one purſe; They ſay, we are according to your wiſh, we will goe with you. When the prophane ſay, come run with us into all exceſſe of riot, to drunkenneſs and uncleanneſs, they anſwer, we are according to your wiſh, we are for you. It is good to lie croſſe to the ſinfull deſires of men; but to comply with their honeſt deſires, and to anſwer every good wiſh of their ſoules, is a great part of our goodneſſe, and of our fulfilling the law of love: we ſhould ſtrive in that ſence, to fall in with every ones wiſh, and to become all things to all men, both for their edification and conſolation. Behold, I am according to thy wiſh.
Secondly,foreign ſecundum os tuum. i. e. ſicut tu. Theſe words are rendred ſtrictly out of the Original thus, I am according to thy mouth, or meaſure; I am in the ſame condition and ſtate as thou art. Thus alſo they are words of encouragement to Job, aſſuring him that he ſhould not be overpower'd, nor borne downe by force. This forme of ſpeaking is uſed frequently in Scripture, to note the ſutableneſſe or proportion of things. The Iſraelites (Exod: 16.21.) gathered Manna every morning, Every man according to his eating. Juxta os edere ſui. Heb:The Hebrew is, Every one did gather to the mouth of his eating, that is, according to the meaſure of his eating, ſuch was the meaſure of his gathering. The Nazarite was to offer according to the vow which he vowed (Numb: 6.21.Juxta os voti ſui. Heb: Juxta os ſervitij. Heb:) The Hebrew is, according to the mouth of his vow. Againe 'tis ſaid (Numb: 7.5.) Moſes was to give the offerings of the Princes of Iſrael to the Levites, to every man according to his ſervice, or, according to the mouth (that is, the condition and degree) of his ſervice. Once more, Solomon (Prov: 22.6.) preſſing the good and genuine education of children,Super os viae ſuae. Heb: expreſſeth it thus; Train up a child in the way that he ſhould goe; The Original upon the mouth of his way; that is, in ſuch a way as is not only good and honeſt in it ſelfe, but moſt proper and congeniall to the ſpirit, diſpoſition, and capacity of the child. As children are to be fed with ſuch meates, ſo to be taught in ſuch a manner as they can moſt eaſily and profitably digeſt. After this manner, or to this ſence, Elihu ſpeakes to Job, Stand up, I am according to thy mouth or meaſure; As if he had ſaid; God indeed is infinitely above thy meaſure, But I, who am come to deale with thee in Gods ſtead, am according to thy mouth or meaſure, therefore take courage; one man is like another, the meaſure of one man is the meaſure of another. There are I grant, ſeverall differences among men, both as to civils and ſpiritualls; there are ſeverall graduall and perſonall differences, but no ſpecificall difference among men; every man is according …os the mouth or meaſure of any other man: in that God only tranſcends the meaſure of all men; My thoughts are not as your thoughts, nor my wayes as your wayes; but look as the heavens are high above the earth, ſo my thoughts are above your thoughts, and my wayes above your wayes, ſaith the Lord (Iſa. 55.8, 9.) But the wayes of one man are like the wayes of other men, and the thoughts of one man are like the thoughts of other men; There is no ſuch tranſcendency among men; They are all (as men) of one meaſure, that is, not only finite, but they are all ſhort and narrow, even they who carry the greateſt length and breadth among the ſons of men. If we conſider man with man, as to his ſinfull condition, ſo one man is perfectly like another; one man is of the ſame meaſure with another; as Solomon expreſſeth it (Prov: 27.19.) As in water face anſwers face, ſo the heart of man to man. If man look downe into the water, that face which he ſeeth in the water is like that face which ſeeth the water. Thus the hearts of the children of men anſwer one another, heart anſwers heart, as face anſwers face: And as man anſwers man fully, as to naturall ſinfulneſſe, ſo moſtly as to naturall abilities, as for thoſe which are acquired, though the difference may be ſo great that one man may be clearly diſcerned to excell another, yet that man who excells moſt, doth not exceed man; and therefore may be compaſſed by man. It is ſaid (Rev: 21.17.) That the wall of the new Jeruſalem was meaſured according to the meaſure of a man, that is, of the Angel. There is one meaſure of an Angel, and there is another meaſure of a man; Angels have a meaſure above men; why then doth he ſay according to the meaſure of a man, that is, of the Angel? I anſwer, he ſpeakes ſo becauſe the Angel appeared in the ſhape of a man, to doe that worke. Now as the meaſure (that is, the Ability) of an Angel is above mans; So God hath a meaſure infinitely above both men and Angels. But men are of a meaſure. I am according to thy mouth or meaſure.
Hence note.
Firſt, Man and man are of a meaſure.
Let us not make a God of any man, no nor an Angel. The Apoſtle Jude reproves thoſe who had the perſons of men in admiration. Men will be leſſe to us then was expected, if we expect too much from them, or more from them, then is meete. For though one man may have a little more height and largeneſſe of parts and gifts, in that which is either acquired or infuſed, then his neighbour, yet what man is there in the world, but hath his match, & ſhall finde his meaſure in ſome other men; yea, though ſome men exceedingly out-goe others, yet their equalls may be found among men, no man out-goes all men: The beſt of men have but the meaſure of a man.
Secondly, Take this Caution from it; Let no man make a God of himſelfe, or look upon himſelfe as if he were in his meaſure beyond all other men. We are very apt to doe ſo. And if we have but little more then ſome others, we are ready to thinke we have more then all others, or to look upon our ſelves as if we tranſcended the meaſure of mankinde, and ſo ſwell preſently with pride and ſelfe-conceit; then which nothing is more uncomely or unmanly. Not a few eſteeme themſelves ſo unparalell'd in the parts and beauty of their bodies, that they deſpiſe others, and many doe it in reference to the endowments and abilities of their minds; they have ſuch a quickneſſe of underſtanding, ſuch a ſtrength of memory, ſuch a fluency of ſpeech, ſuch a depth of reaſon, ſuch power of arguing, as they ſuppoſe none can match them or meaſure with them. All ſuch have forgotten that they are but men. Therefore as no man ſhould admire another, ſo let him not thinke highly of himſelfe, let him rather thinke that though poſſibly there are ſome below him, yet there may be many, yea a great many more above him, and enow that are upon the ſame levell with him. I am according to thy wiſh or meaſure, ſaith Elihu.
foreignIn Gods ſtead.
Pro deo; erga deum.But how came Elihu to be in Gods ſtead? had he a Commiſſion from God to undertake Job? was he, as I may ſay, Gods Delegate or Ambaſſador? did God ſend him out upon this errand? if not, why did he take ſo much to himſelfe, as to ſay, I am according to thy wiſh in Gods ſtead?
Non quod ſe dei loco illi aut deum illi futurum aut eſſe dicat, ſed quod dei partes & cauſam ſit contra illum defenſurus. Ʋt quia ille cum deo ob ejus majeſtatem congredi verebatur, offerat ſe Jobo dei loco illi futurum. Merc: Ego juxta os tuum deo. i. e. pro deo, eſt enim dativus favoris. Bold:I cannot ſay, that Elihu had any formall Commiſſion to come out, and appeare in Gods ſtead, as an Atturny appeares in ſtead of his Client, or as an Ambaſſador in the ſtead of his Prince; But doubtleſſe Elihu had an equivalent or virtuall Commſſion, even a mighty impreſſion upon his ſpirit, by the Spirit of God to doe ſo; his heart was drawne out ſecretly, but ſtrongly to ſtand up and undertake for God, towards the determination of this long continued diſpute. I am (ſaith he) in Gods ſtead or place; in that place which if God himſelfe ſhould ſupply, he would be a dread and a terrour to thee. But I a man of like paſſions as thy ſelfe, and being here in Gods behalfe, and by his authority, in his name and for his glory to ſpeak unto thee, I ſhall yet ſpeak according to the meaſure of a man, and therefore, thou needeſt not feare that my terrour ſhould make thee afraid, I am in Gods ſtead.
Hence note.
They who ſpeak to others about the things of God, ſhould ſpeak as God, or as put in Gods place and ſtead.
'Tis enough to make all the Miniſters of Chriſt tremble and cry out in the Apoſtles words, Who is ſufficient for theſe things? to remember that when they ſpeake to men, they ſpeake in Gods ſtead. We (ſaith the ſame Apoſtle, 2 Cor: 5.20.) are Ambaſſadors for Christ, as though God did beſeech you by us, we pray you in Chriſts ſtead, be yee reconciled to God. Thus ſpake he who had indeed an immediate call and commiſſion from God; and they who have not ſuch an immediate call and commiſſion as he had, yet ſpeaking of or about the things of God; and coming in the name of God, they ſhould ſpeake as placed in Gods ſtead. And if the Miniſters of Chriſt ought to ſpeake as in Gods ſtead, then ſurely they that heare, ſhould heare them as ſpeaking in Gods ſtead. The Apoſtle teſtifies of the Galathians (Gal: 4.14.) My temptation which was in my fleſh ye deſpiſed not, nor rejected, but received me as an Angel of God, even as Christ Jeſus. Ye received me not only as an Angel or meſſenger of Chriſt, but as if Chriſt had been there in perſon, ſo did ye receive me. He gives the ſame teſtimony of the Theſſalonians (1 Theſ: 2.13.) For this cauſe alſo thanke we God without ceaſing, becauſe when ye received the word of God, which ye heard of us, ye received it not as the word of man, but (as it is in truth) the word of God, which effectually worketh alſo in you that beleeve. I doe not ſay, that what every man ſpeaketh about the things of God, is preſently to be taken for the word of God, or as if God ſpake it. But if that be his ſcope and purpoſe, if that be his Theame and his buſineſſe, if that be the ſubject matter and ſubſtance of his ſpeech, Then he (as to the body of his ſpeech) is to be lookt upon as uttering the word and minde of God in Gods ſtead. 'Tis a very great means to advance our profit in hearing the word, when they who ſpeak it are lookt upon as ſpeaking in Gods ſtead, and not bringing an errand of their owne.
Before I paſſe from this firſt clauſe of the verſe, I ſhall briefely touch two other readings and interpretations of it.
Firſt, thus; Behold, I am, as if thy mouth were to God; that is,Ecc… ego quaſi eſſet os tuum ad deum. Coc: thou needeſt not as thou haſt wiſhed to goe or addreſſe to God himſelfe for the laying open of thy cauſe, the matter may be done between me and thee, even as if thou hadſt ſpoken to God himſelfe.
Secondly, Some render thoſe latter words not in Gods ſtead as we, But, in reſpect of God. As if he had ſaid, In reſpect of God, I ſtand in the ſame proportion, or upon the ſame terms with thy ſelfe, for he is the God of us both, nor did God make me of any better or more excellent matter then thou art made of; which he fully expreſſeth in the cloſe of the verſe, as it followeth.
I alſo am formed out of the Clay.
Theſe words are another argument (as was ſhewed when I gave the proſpect of the whole Context) why Job ſhould heare Elihu; I am in Gods ſtead indeed, but I am a poore creature, moulded out of the duſt, made up of earth, as thou art; I alſo am formed out of the Clay; therefore ſtand up, anſwer me, and feare not; anſwer me and ſpare not. The higheſt and holyeſt that ever diſpenced the minde of God, in Gods ſtead, to his Church and people here on earth, were made of earth, and were formed out of Clay. The Apoſtle makes that humble confeſſion of himſelfe and fellow-Apoſtles (2 Cor: 4.6.) We have this treaſure in earthen veſſels, that the excellency of the power might be of God. The weakneſs of the inſtrument lifts up the glory of the ſuperior agent. They who by commiſſion are the Miniſters of God, and ſo in Gods ſtead, are yet but, as other men, in their naturall ſtructure and conſtitution. (Acts 10.26.) when Cornelius gave too much reſpect, a kinde of Adoration to Peter, he forbad him, ſaying, Stand up, I alſo am a man. As if he had ſaid with Elihu, I am formed out of the clay as well as thee. There is a reſpect due to the perſons of men, and much more to the Meſſengers of God, yet too much may ſoone be given; I will none of that, ſaith Peter; I alſo am a man. So Paul and Barnabas (Acts 14.15.) when the people were ſo hightned in their ignorant reſpects, that they would have ſacrificed to them, as Gods, They rent their cloathes (as in caſe of blaſphemy) and ran in among the people, crying out and ſaying, Sirs, why doe ye theſe things? We alſo are men ſubject to like paſſions with you, &c.
foreign Exciſus.I am alſo [formed] or as the Hebrew ſignifies, Cut out of the Clay. As the potter cuts off a rude lump of clay from the whole maſſe of clay before him, to make a veſſel of it; ſo man is cut out of that maſſe of mankinde; for though the birth and originall of man is now by another way, then the firſt mans was, yet we may all look upon our ſelves as having the ſame originall; we are cut out of the clay, and formed out of the duſt.
Hence note.
For the matter all men have one originall. I alſo am formed out of Clay.
I have heretofore met with this poynt, and therefore paſſe it here.
Secondly, From the ſcope of Elihu,
Note.
The conſideration of our common condition, ſhould fit us with compaſſion one to another; much more ſhould it keep us from inſulting over one another.
Elihu uſed this expreſſion, to aſſure Job that he would deale very tenderly with him; What, doſt thou think, that I who am a piece of clay will inſult over thee, who art as good a piece of clay as I? why ſhould one earthen veſſel daſh hard upon another? When we are tempted to pride in our ſelves, let us remember that we are clay, when we are provoked to anger againſt our brethren, or to any harſh and rigorous dealing with them, let us remember that we alſo are clay, that our pedigree and our ſtock is from the duſt as well as others. If our feet be but a little fouled, we think our ſelves ſomewhat humbled by it, if but a little dirt ſtick to our ſhoes, or hang about our cloaths, we are ſomewhat aſhamed of our ſelves, yet the truth is, we are all duſt, all clay, all mire, we are nothing as to our bodyes, but a little living duſt and breathing clay, why then ſhould we be lifted up in high thoughts of our ſelves? I might hence alſo give a third note; 'Tis a common Theame, but of important uſefulneſſe.
Man is a very fraile creature, he is clay.
But having had occaſion to ſpeak to this alſo heretofore, I ſhall not ſtay upon it. Only conſider, that, as man is clay, ſo he is returning to clay, yea turning into clay. We are but a little well compacted and compounded duſt, and we ſhall ere long crumble into duſt. We are every day going back, and ſhall ſhortly be gone back to what at firſt we were. Theſe conſiderations ſhould wither and nip the buddings of ſelfe-confidence, and bring down the height of mans ſpirit; I alſo am formed out of the clay.
We may take notice of one thing farther, Elihu ſpeaking here of his own naturall formation, gives it in this ſtile; I alſo am formed out of the clay. This is a peculiar Scripture-expreſſion, or the proper phraſe of the holy Ghoſt, not of a heathen Author, Poet, or Orator. They at beſt had only ſome rude notions about this myſtery of mans originall, His formation by the power of God out of the earth. Which may enforme us, that the Saints and people of God in thoſe elder and darker times, were familiarly acquainted with the doctrine of the creation,Gentes enim hoc de primi hominis facta a deo plaſmatione & ex terraformatione myſterium penitùs ignorarunt. Bold: and knew well how to ſpeake in a Scripture language, though they had not then the written word or Scriptures; For 'tis a queſtion whether theſe tranſactions were before the giving of the Law or after; However, they were verſed in Scripture truths, and in thoſe formes of ſpeech by which God gave out his minde to their forefathers. Here's Scripture phraſe, I alſo am formed out of the clay. And therefore Elihu, as ſencible of anothers frailty by the experience which he had of his own, ſubjoynes this Aſſurance of his reſpect to Job's weakneſs in what he ſhould further ſay.
Verſ. 7. Behold, my terror ſhall not make thee afraid, neither ſhall my hand be heavie upon thee.
Elihu had given Job much ſecurity already that he would deale fairely with him; and here he gives him a promiſe for it; As if he had ſaid; I give thee my hand, I plight thee my truth, that my terror ſhall not make thee afraid, nor ſhall my hand be heavie upon thee. Veruntamen miraculum meum te non terreat. Vulg:The vulgar tranſlation reads, my miracles (or what I will doe in any ſtrange and unuſuall way) ſhall not terrifie thee. Indeed miracles hauehave a kinde of terror in them; But we need not put ſuch a ſtraine upon the Text. The word which we tranſlate terror, ſignifies that which is moſt terrible and dreadfull to man, even the Magiſtrates throne,Vox foreign terrorem denotat & ſaepe illum, qui in facie regis, judicis, principis elucet. the preſence of great Princes; of which Solomon ſaith (Pro: 20.28.) The King ſitting upon the throne, ſcattereth all evill with his eyes; that is, with the terrible looks of Majeſty which God hath ſtampt upon him. The Prophet (Jer: 50.38.) uſeth this word to expreſſe idols or falſe Gods by; and he c…lls them ſo either in a holy ſcorne; O theſe dumbe idolls which have eyes and ſee not, eares and heare not, feete and walke not, are doubtleſſe very ſhrewd and terrible things, are they not? have we not great reaſon to feare what theſe doughty Gods will ſay or doe, who can neither ſay nor doe any thing? Thus he might call them in a way of ſcorne: or he calls thoſe Idolls terrible things Jehim, from the event, becauſe fooliſh, vaine, ignorant men, did exceedingly feare them, or were much terrified by them, and God left them to their owne feares and terrors, as he ſpake by the Prophet (Iſa: 66.4.) I alſo will chuſe their deluſions, and bring their feares upon them. As if he had ſaid, Becauſe they being vainely deluded, have choſen to feare that which was not to be feared, therefore I alſo will make this my choyce to bring that upon them which they feared, and hoped to avoyd by following and worſhipping Idolls, or by their Idolatrous worſhip. Now whereas Job was afraid of the terror of the true God, Elihu, who preſented himſelfe in Gods ſtead, tells him, my terror ſhall not make thee afraid. And we may well conceive, that Elihu ſpake this ironically concerning himſelfe; for having ſayd before, I am but a piece of clay, ſurely then my terror cannot make thee afraid. What terribleneſs is there in a piece of clay,Terror minimè poteſt eſſe in maſſa luti, qualis eſt omnis homo. in a clod of earth? What are the moſt terrible of the ſons of men, that they ſhould be a terror to us? we ought not to truſt in the mightieſt among men, why then ſhould we feare them, or what need we feare them? Who art thou (ſaith the Prophet, Iſa: 51.1…, 13.) that thou ſhouldeſt be afraid of a man that ſhall dye, and of the ſon of man that ſhall be made as Graſſe? and forgetteſt the Lord thy maker. We never feare men unduely, till we doe one of or both theſe things, either firſt forget God who made us, or ſecondly, forget of what other men are made. I am but a piece of clay (ſaith Elihu) what matter of terror can I be to thee I wonder?
In that Elihu giveth Job ſuch a promiſe, Behold, my terror ſhall not make thee afraid.
Note.
Man ſhould ſhew himſelfe faire and meeke to men, eſpecially to a man in affliction.
It is poſſible for a man, though he be but clay, as another man is, yet to cloath himſelfe, as it were, with terror, yea as the neck of the horſe is ſaid to be clothed (Job 39.19.) with thunder. He may put on a kinde of dreadfulneſſe as a Garment, and appeare very formidable to his brother. Some men indeed appeare to men as a Wolfe to a poore ſheepe, or as a Beare and Lyon to a Lamb. Though but clay, yet how ſcaringly doe ſome men look and Lord it over their brethren! they will rore upon them like a Lion, and rend them like a Beare; clouds and darkneſs are in their faces, and ſtorme ſits upon their browes. There is a terribleneſſe of man to man. Thus the holy Prophet (Iſa: 25.2.) ſaith, The blaſt of the terrible one is like a ſtorme againſt the wall. Yea, ſome men are not only dreadfull, like ſavage beaſts, but like devills, they even act or play the devill with their brethren. How farre have they departed from their duty, and broken all the lawes of love, which command us to be as God one to another, in kindneſs, in mercy and compaſſion? I grant, Magiſtrates by their place and office are ſaid to be terrible, yea a terror, but it is to evill doers (Rom: 13.3.) Rulers are not a terror to good workes, but to the evill; that is, not to thoſe whoſe workes are good, but to evill workers. And to them they ought to be a terror; For they doe not beare the ſword in vaine; that is, to hold it in their hands, or let it ruſt in the ſcabbard, and never ſtrike with it; As they are Miniſters of God, ſo avengers towards men, to execute wrath upon him that doth evill. Againe, Goſpel-Miniſters in ſome caſes are to be terrible, they may be Boanergeſſes, ſons of thunder to the obſtinate and rebellious, to the proud and preſumptuous ſinner; they muſt cut him out a portion to his condition, and ſave him (if it may be) with feare. But the generall temper and carriage of the Miniſters of the Goſpel is meekneſs and gentleneſſe, they ſhould be full of love and of compaſſion, inſtructing even thoſe that oppoſe themſelves, if God peradventure will give them repentance, to the acknowledging of the truth. (2 Tim: 2.25, 26.) The Miniſters of Chriſt muſt not deale out terror, till there be a neceſſity of it: And alwayes they who doe well, or are humbled for the evill which they have done, muſt be handled tenderly. My terror ſhall not make thee afraid, Neither ſhall my hand be heavie upon thee.
Onus meum ſuper te non erit grave. Targ: Quidam vocem foreign ita ſumunt quaſi veniat ab foreign quod eſt incurvare. q.d. opus meum quod tibi imponam non erit tale, ut ſub eo incurveris. Bold: Inflexit ſe ſuper eum os ſuum. Mont:My Burthen ſhall not be heavie upon thee, ſaith the Chaldee Paraphraſe, and ſo ſome tranſlate out of the Hebrew, taking the derivation of the word from a roote which ſignifieth to bow downe the backe, as we doe when a burden is layd upon us. So the word is rendred (Prov: 16.26.) He that laboureth, labours for himſelfe, for his mouth craveth it of him, that's our reading; and we put in the Margent, and his mouth boweth unto him. The mouth of a labouring man boweth to him, as begging that he would get and give it ſomething to eate, and ſatisfie the craving of his hungry ſtomacke. 'Tis ſad to ſee ſome poore men ſo given to Idleneſs, that they had rather ſtarve then worke, and when (according to the propriety of this text in the Proverbs) their mouth boweth to them, that they would take paines to get a little bread to eate, they had rather endure the burthen of hunger, then the burthen of labour; But I inſtance this place only for that word which ſignifies a burthen, or to burthen. Thoſe dreadfull Prophecies which mere publiſhed againſt any people in Scripture, are called Burthens. The Burthen of Duma; the burthen of Damaſcus; the burthen of Babylon; that is, a prophecy which had a burthen of calamity in it, able to break the backs of the ſtrongeſt Nations. So ſaith Elihu according to this tranſlation; My burthen ſhall not be heavie upon thee.
Others render it thus,Eloquentia mea non erit tibi gravis. Vulg: My Eloquence ſhall not be heavie upon thee; that's farre from the text; yet there is a truth in the thing; As if Elihu had ſaid, Though I am about to ſpeake, and have much to ſpeake, yet I would not ſpeak ſuch words, nor ſo many (I hope) as ſhall be burthenſome to thee. I would not burthen thee with Eloquence; that is, either with affected Eloquence, or the over-flowings of Eloquence. Multiplicity of expreſſion is very burthenſome; nor is any thing in ſpeech more grievous to a wiſe man, then an unneceſſary heape of words. They who have a fluency of ſpeech, are uſually more pleaſed to heare themſelves ſpeak, then others are to heare them. Elihu (according to this reading) ſpake diſcreetly, and to the purpoſe, while he thus engageth to Job; I will not burthen thee with my Eloquence. But I paſſe that alſo.
We tranſlate fully and clearly to the text;foreign pro foreign vota mea. i. e. manus plaga, ut Aleph ſit addititium ſive Hermanticum. Druſ: My hand ſhall not be heavie upon thee. The hand is taken two wayes; properly, and improperly; it is not to be taken properly here; we cannot ſuſpect Elihu of any ſuch rude behaviour, that he would lay a violent hand on Job. Improperly the hand ſignifies any act of a man towards man; ſo a mans words may be his hand; A mans hand may be heavie on him, whom he never touched or came neere, yea, a mans hand may be heavie upon him whom he never ſaw. Our hand is heavie upon others, not only by outward violence upon the body, but by any preſſure upon the mind or inward man; our vexing or troubling another, whether by doing or ſaying that which afflicts him, is the laying of a heavie hand upon him. That's the meaning of Elihu; My hand ſhall not be heavie upon thee; that is, I will doe nothing, nor will I ſay any thing, which (in it ſelfe) ſhall be grievous and vexatious to thee. We finde David complaining (Pſal: 32.4.) that the hand of God was heavie upon him day and night; that is, God appeared as diſpleaſed with him, he could not get evidence of his love in the pardon of his ſin; This preſſed his ſoule like an intollerable burthen. Great afflictions of any kinde are a heavie hand upon us. Elihu who ſaw the heavie hand of God upon Job already, giveth him this comfortable promiſe, That he would not adde griefe to his ſorrow; My hand ſhall not be heavie upon thee; I know thou haſt thy load already. Theſe latter words are of the ſame generall importance with the former; And we may Note further from them.
Meekneſs and gentle dealing becomes us while we would reduce others from their error, or reprove them for it. My hand ſhall not be heavie upon thee.
The Apoſtle called God to record concerning the Corinthians (2 Cor: 1.23, 24.) that it was to ſpare them that he had not come as then to Corinth. As if he had ſayd, I was loth to lay ſo heavie a hand upon you, or deale with ſuch ſeverity, as your caſe required. And yet he adds, what ſeverity ſoever I or others ſhall uſe towards you, we ſhall uſe it, Not for that we have dominion over your faith, but as helpers of your Joy. We ſhall not come with Lordly power upon you, we purpoſe not to carry it by meere authority and command, but of entreaty and love; we will not Lord it over your conſciences, but only regulate them, that your comforts may flow in more freely. Hard words are oftentimes more preſſing then the hardeſt blowes. Words may weigh much more upon the ſpirit, then a heavie burthen upon the backe. I grant a heavie hand muſt be layd upon ſome, there is no other way to deale with them. The word is a hammer and a fire. But as I intimated before, we muſt diſtinguiſh of perſons and of cauſes, and accordingly lay our hand. God hath not made his Miniſters Lyons to ſcare his flock, nor Bulls to gore them, but Shepheards to feed them and watch over them. And eſpecially when the hand of God is upon any, our hand ſhould not.
For concluſion, take here the laws of a juſt diſputation. Elihu in this Preface (I have yet gone no farther) gives Job free leave to anſwer, and ſet himſelfe to the battaile with him, and promiſeth to deale with him in the faireſt and in the meeteſt way he could wiſh or deſire. It is the obſervation of a moderne Expoſiter upon this place, conſidering the equanimity and gentleneſſe with which Elihu engaged himſelfe to mannage this diſpute. If ſuch a ſpirit (ſaith he) could be found as here Elihu profeſſeth in this controverſie with Job, Levaterus.how ſoone might all our controverſies be ended; but we ſee moſt men every where magiſterially impoſing one upon another, yea magiſtratically. If they cannot impoſe mageſterially, and make others believe what they ſay, becauſe they ſay it, then they will impoſe magiſtratically, the Magiſtrates ſword ſhall make way, if ſtrength of argument cannot. And (ſaith he) when they have diſputed a while and anſwer is made, they will not receive anſwer, but tell of priſons, of ſword and fire. Thus he taxed the Popiſh Magiſtrates of thoſe times, who layed indeed a moſt heavie hand upon all who ſubmitted not to the Babyloniſh yoke. And it were well if there were not ſomething of ſuch a ſpirit, a bitter ſpirit, an impoſing ſpirit, a ſpirit of dominion over the faith of others remaining at this day; but that we could with ſweetneſs and gentleneſs treat about our differencies, and ſay as this man did (though a man full of zeale for truth) to our diſſenters, we will not terrifie you with the Magiſtrates ſword, nor will we deale by ſubtleneſs; we will not perſwade you by bonds and priſons; Our terror ſhall not make you afraid, nor our hand be heavie upon you, neither will we provoke other hands to be heavie on you; we will carry all things fairely, amicably, Chriſtianly, waiting in the uſe of proper meanes, counſels, convictions, and prayers, till God ſhall make way into every mans ſpirit to receive the truth.
Thus farre Elihu hath (like a ſubtle Orator) prefac'd it with Job, to prepare him for an attentive hearing,Hactenus exordium ſequitur propoſitio. for a candid conſtruction of, and a ready condiſcention to what he had ready to propoſe, and ſay.