Exposition of Job 32-24, Commentary on Job · Chapter 32
JOB. Chap. 32. Verſ. 4, 5, 6, 7.
Now Elihu had waited till Job had ſpoken: becauſe they were elder then he.
When Elihu ſaw that there was no anſwer in the mouth of theſe three men, then his wrath was kindled.
And Elihu the ſon of Barachel the Buzite anſwered and ſaid, I am young, and ye are very old, wherefore I was afraid, and durſt not ſhew you mine opinion.
I ſaid Dayes ſhould ſpeak, and multitude of yeares ſhould teach wiſdome.
THis context aſſignes the reaſon, Firſt, why Elihu forbare ſo long to ſpeake, namely, becauſe he was young, that reaſon you have in the 4th verſe, as alſo in the 6th and 7th. Secondly, why he began at laſt to ſpeake, namely, becauſe his elders, thoſe grave ancient men would or could ſpeake no more. This he layes downe in the 5th verſe, When Elihu ſaw that there was no anſwer in the mouth of theſe three men, then &c.
Verſ. 4. Now Elihu had waited till Job had ſpoken.
The Hebrew is, He expected Job in words; Job was long in words, or he ſpake long in many words; and all that while Elihu waited, he kept ſilent; but when Job had ſpoken out, and Elihu had ſtayd ſome time after, to ſee whether either himſelfe, or his friends would ſpeak againe, then he began. Mr. Broughton tranſlates,foreign pationtem expectationem ſonat, qua duramus in malis, nos rebus melioribus ſervantes. Bold. yet Elihu waited to ſpeak with Job. The word notes the moſt patient expectation, a waiting with much long-ſufferance, a waiting alſo in much confidence, as reſerving our ſelves till better times, or for a more favourable diſpenſation. So the word is uſed (Dan. 12.12.) Bleſſed is he that waiteth, and cometh to the thouſand three hundred, and five and thirty dayes; that is, Bleſſed is he that waiteth out thoſe dayes of the Prophecy there ſpecified; he hath a ſtretched out patience, that waiteth to the very laſt day, and to the laſt of that day. The word is uſed againe (Habak. 2.3.) If the viſion (that is, the mercy or deliverance revealed and promiſed) tarry, waite for it; that is, if it tarry beyond the time ſuppoſed by man (it never tarries beyond the time appointed by God) waite patiently for it, that is, for the accompliſhment of it; yea the word implyeth a waiting, as it were, with open mouth, or gaping to receive that good which is aſſured by prophecy or in the promiſe. Such an expectation is here aſcribed to Elihu, he waited for the iſſue of that great and long debate between Job and his three friends, or he gaped for ſuch a ſolid anſwer as might ſatisfie him, and determine the Queſtion under debate; Now Elihu had waited till Job had ſpoken.
Hence note.
Firſt. As it is alwayes our duty to waite on God, ſo ſometimes on men.
We ſhould waite, Firſt, to ſee what men will doe for us; we ſhould waite, Secondly, to heare what men have to ſay to us; we ſhould waite for counſell, for comfort, for inſtruction… for conviction. We ſhould waite, Thirdly, to performe duty, and to doe good to men. Thus God is pleaſed to waite upon (his creature) man, (Iſa. 30.18.) Therefore will I waite to be gracious; As God waiteth to beſtow acts of grace on man, ſo man ſhould waite to performe offices of love and reſpect to man, or to give him advice, helpe and aſſiſtance, as his caſe and needs require.
Secondly, Conſider Elihu who had waited long as a hearer, was afterwards a great ſpeaker.
Hence note.
They that will ſpeak to any mans caſe rightly, muſt firſt heare him patiently.
They muſt be hearers, who would be learners; Paul ſate at the feete of Gamaliel, there he waited as a learner; And if they muſt waite as hearers, who would be learners, how much more ought they, who would be reachers, reprovers, or reformers?
Thirdly, Elihu waited that he might ſpeake opportunely, or in time,
Hence note.
Due times and ſeaſons of ſpeaking muſt be obſerved and taken.
(Eccleſiaſtes 3.7.) There is a time to ſpeak, and a time to keep ſilence. The providences of God po…nt wiſe men to both. And uſually times of ſilence fit us for times of ſpeaking; Every thing is beautifull in its ſeaſon; words ſpoken in their ſeaſon, are not only more effectuall, but more beautifull, they are like apples of gold in pictures of ſilver. And therefore as the wiſe man gives us caution, (Eccleſ. 5.2.) Not to be raſh with our mouths to utter any thing before God; So we ſhould not be raſh with our mouths to utter any thing before men, but well to conſider what we have to ſay, and waite our time to ſay it. The Apoſtle James. (Chap. 1.19.) would have us ſwift to heare, ſlow to ſpeak; and probably, the ſlower we are to ſpeak, the ſurer we ſpeake; Haſty ſpeaking hath given men more dangerous ſtumbles and falls, then ever haſty going did. The Prophet repreſents our Lord Jeſus Chriſt thus be ſpeaking his Father as to his preparation and furniture for the exerciſe of his Propheticall, yea of his whole Mediatoriall office (Iſa. 50.4.) Thou haſt given me the tongue of the learned that I might know how to ſpeake a word in ſeaſon. As there is much wiſdome in hitting the matter what to ſpeak, and the manner of ſpeaking, how to cloath and dreſſe the matter of our ſpeech; ſo there is much wiſdome in hitting the time and ſeaſon when to ſpeake. And as to time a thing well in acting, ſo to time it well in ſpeaking, is the better halfe of it. Elihu waited till Job had ſpoken. What I have now touched, may be one reaſon of his waiting; But the ſpeciall reaſon of it follows in the text.
Becauſe they were elder then he; and good reaſon that he ſhould waite upon his elders.
foreign ſignificat non tantum fenem ſed ſenia confectum, & non tantum ſenem aetate ſed ſapientia.The Hebrew is, They were elder for dayes; they were not only old men for dayes, but elder for dayes then he; The word, ſtrictly taken, imports a man more then old, even one that is worne with age. Further, it denotes a two-fold elderſhip; Firſt, an elderſhip in time, dayes or yeares. Secondly, an elderſhip in wiſdome, and underſtanding. They are our elders indeed, who are wiſer then we; elderſhip in time deſerves reſpect, but elderſhip in wiſdome commands it. And as ſuch are expreſt by this word in the Hebrew, ſo both the Grecians and Romans expreſſe their wiſe men by a word of the ſame force; Senators were elders, not alwayes in time (there was no Law much leſſe neceſſity that every Senator ſhould be an old man) but in underſtanding: every Senator ought to be a wiſe man, though not an old man. They who are to governe others wiſely, had need be furniſhed with wiſdome themſelves. Gray haires alone cannot make a good Magiſtrate. We read the word applyed both to Church-Elders called (Iſa. 37.2.) The Elders of the Prieſts, and to State-Elders, called Elders of the people (Exod. 17.5.) or of the Land (Gen. 50.7.) The Elders of the Land of Egypt went with them. 'Tis ſaid (Pſal. 105.21, 22.) Pharoah made Joſeph Lord of his houſe, and ruler of all his ſubſtance, to binde his Princes at his pleaſure, & teach his Senators wiſdome. Young Joſeph made Pharaohs wiſe men wiſer, and gave counſel to his counſellers. Here Elihu calls Jobs friends Elders, and we may take him either ſpeaking ſtrictly, that they were his Elders in time, or ſpeaking modeſtly, that they were his Elders in wiſdome, knowledge, and underſtanding, and therefore he was not haſty to ſpeake, but gave them their ſcope, waiting till Job had ſpoken, Becauſe they were elder then he.
Hence note, Firſt in General.
Young men ſhould ſhew reſpect and waite upon their Elders.
The Apoſtle would not have Timothy ſlighted, though young, (1 Tim. 4.12.) Let no man deſpiſe thy youth; He chargeth the people not to deſpiſe Timothy becauſe young; and he chargeth Timothy to carry it ſo, that none might have the ſhew of a cauſe to deſpiſe him though young; Let no man deſpiſe thy youth; let not thoſe that ſeeke occaſion finde it. Now, as young men, eſpecially young Miniſters ſhould be ſo holy and grave in their converſation, as not to draw diſreſpect or contempt upon themſelves, and as no man ought to deſpiſe the young meerly becauſe they are young; ſo all men ought to honour old age. The old Law was expreſſe for it (Levit. 19.32.) Thou ſhalt riſe up before the hoary head, and honour the face of the old man, and feare thy God, I am the Lord. See, how theſe two are joyned together, Thou ſhalt honour the face of the old man, and feare thy God; As if he had ſaid, honour old men in the feare of God, or ſhew feare to God in the reverence and honour which thou giveſt to old men, who having lived a long time or many dayes in the world, bear at leaſt a ſhadow of the eternity of God who is The anciant of dayes, who lives and abides for ever. There is a two-fold ſtampe of God upon old men, more then upon other men. Firſt their very age hath a ſtamp of God upon it, for though all ages put together, are not a moment to eternity, yet, as to our computation and reckoning, old age beares the faireſt image of eternity: Secondly, old men bear a reſemblance of God in their wiſdome, ('tis to be ſuppoſed that the oldeſt are wileſt, as Elihu ſpeaks v. 7.) So then old men are to be reverenced not only for their precedence in time, but for their experience, wiſdome, knowledge and prudence,Seris venit uſus ab annis. all which repreſent them more like to God then younger men.
Secondly, Look to the ſpeciall way wherein Elihu ſhewed reverence to his Elders, even by his long ſilence; he did not rudely not raſhly breake into diſcourſe, but waited till they had done. This modeſty of Elihu is both commendable and imitable, who would ſay nothing as longe as Job or any of his friends had any thing to ſay,Mira in hoc elucet antiquuorum in publicis concertationibus gravitas et ſtupendum inviolabilitèr ſervati in dicendo ac reſpondendo ordinis exemplum. Bold. becauſe they were elder then he. As the light of nature teacheth reverence to the aged in all caſes, ſo more particularly, in this. There ſhines (as to this poynt an admirable comlineſſe in the diſputes of the Ancients, and a moſt eminent example of order inviolably kept both in propoſing and anſwering. Their rule or maxime was, Let the Seniors ſpeake, let the Juniors hear. Let Old men teach, let young men learne. It is the note of a learned Commentator upon this place from what himſelfe had obſerved. Living (ſaith he) once at Paris in France, where, in a Monaſtery,Majores natu loquantur juniores audiant; ſenes doceant, adoleſcentes diſcant; Pulcherrima diſciplinae ſententia. Druſ. three Indians were brought up and inſtructed in the Chriſtian Religion, I could not but admire to behold how ſtudiouſly, and ſtrictly they kept to the Lawes of ſpeaking, the younger not offering a word till the Elder had done; The practice of theſe Indians brought with them out of Heatheniſme may reprove the imprudence of many, yea the impudence of ſome young men among us, who will be firſt in talk, when their betters and elders are in place; The Prophet threatned this as a great judgment (Iſa. 3.5.) The Child ſhall behave himſelf proudly againſt the Ancient. The child is not to be taken here ſtrictly, but for any inferiour in age, though poſſibly himſelf be arrived to the ſtate of manhood. As if the Prophet had ſaid, there ſhall be a generall confuſion among all degrees of men, without reſpect had to age or place, every ſtripling will take the boldneſs to talk and act unſeemly before his betters. Obeyſance and ſilence, bowing the body, and holding the peace, are reſpects which ought to be paid to our Superiours whether in time or authority.
But as young men ſhould not be forward to ſpeak in the preſence of their elders, ſo they ſhould not be afraid to ſpeak when there is cauſe for it, eſpecially when their elders forbear or refuſe to ſpeak any more. Thus Elihu who had long kept his mouth (as David in another caſe did Pſal: 39.1.) with a bridle, and was dumb with ſilence, yet at laſt his heart was hot within him, and while he was muſing, the fire burned, and (as it followeth) he ſpake with his tongue.
Verſ. 5. When Elihu ſaw that there was no anſwer in the mouth of theſe three men, then his wrath was kindled.
When Elihu ſaw it, that is, when he was as much aſſured of it (by their geſture and carriage) as if it had been viſible, that thoſe three men had no more to ſay, or would ſay no more (for the words may be referred indifferently to their will or power, when, I ſay, he ſaw they had no more to ſay) Either, firſt, to convince Job of error, or ſecondly, to defend the truth of God, which they had undertaken (when he ſaw this) his wrath was kindled, at that inſtant time, and for that very reaſon, his wrath was kindled. Some conceive (as was ſhewed before) that this anger proceeded from the paſſionateneſs of his ſpirit, and ſo tax him with it as his fault; but I rather conſent with thoſe who ſay it proceeded from his zeal for God, and ſo it was his vertue and his praiſe.
I have met with theſe words two or three times already ſince I entred upon this Chapter, and therefore I ſhall not ſtay upon them here; And as this anger of Elihu was ſpoken of before, ſo the ſame reaſon which was given before of his anger is repeated and reported hear again; Then his wrath was kindled becauſe they had no anſwer in their mouths, that is, becauſe they had no more to ſay againſt Job whom they had condemned; and becauſe they had no more to ſay for God whoſe cauſe in afflicting Job they had defended; I ſhall only adde a few brief Notes upon this Verſe, and ſo paſſe on.
Firſt, Some men anſwer till they have no more to anſwer.
'Tis very poſſible for a good and a wiſe man to be at the bottom of his reaſon, in ſome points, or to be brought to ſuch a wall, that he can go no further; David ſaith, I have ſeen an end of all perfection, which as it is true of all outward commodities and conveniences, which men enjoy, ſo both of their corporal and intellectual abilities, or of what they can either do or ſay. The beſt of men may ſee the end of their beſt perfections in all things, but Grace, and the hope of Glory. Their ſtock and treaſure may be quite ſpent, their ſpring exhauſted, and they gone ro their utmoſt line and length. There's no more anſwer in their mouth, nor work in their hand.
Secondly note; It may put a wiſe man into paſſion to ſee how ill ſome wiſe men uſe their reaſon, or that they can make no further uſe of it.
Then was the anger of Elihu kindled when he ſaw, they could anſwer no more, or that there was no anſwer in the mouth of theſe three men.
Thirdly, As the anger of Elihu is often ſpoken of, ſo ſtill we find ſome what or other is aſſigned as a ground of it;
Whence note; We ſhould ſee good reaſon for our anger before we are angry, whether in our own cauſe, or in the cauſe of God.
There is nothing can excuſe anger but the cauſe of it. Reaſon is a good plea for paſſion; And he that hath a true reaſon for his anger, will probably manage his anger with reaſon, yea, and mingle it with grace; And ſo his proves not only a rational, but a gracious anger.
Fourthly note; Provoked patience breaks out into greater paſſion.
In the former Verſe, we find Job waiting, he waited long and patiently; but being diſappointed of what he waited for, his wrath broke out; His anger was kindled; As when God waits long and is diſappointed, his anger is encreaſed in the manifeſtation of it (Rom. 2.4, 5. ver:) Deſpiſeſt thou the riches of his goodneſſe and forbearance and long-ſuffering, not knowing that the goodneſſe of God leads thee to repentance? but after thy hardneſſe and impenitent heart, treaſureſt up wrath, &c. As if he had ſaid, the more patience God ſpends upon thee, the more wrath is treaſured up …r thee, and that wrath will break out the more fiercely and violently to conſume thee, the longer it hath been treaſured up. Now I ſay, as the wrath of God is the more declared againſt man, by how much his patience is the more abuſed; So the abuſed patience of man will turn to greater anger, and he groweth the more paſſionate by how much he hath been the more and the oftner deceived. Thus Elihu is ſtill deſcribed acting angerly, yet in the very next verſe we ſhall find him ſpeaking ſoberly, plainly and to purpoſe.
Verſ. 6. And Elihu the ſon of Barachell the Buzite anſwered and ſaid.
When Elihu ſaw theſe three men gravel'd, and that after all the outcry they made againſt Job, they were forced to leave him as they found him, unconvinced of thoſe crimes, of that hypocriſie, which they had layd to his charge, he hereupon ſaw himſelfe engaged to undertake the matter and offer his opinion.
Concerning Elihu, his name, his fathers name, Barachel, his tribe or ſtock, a Buzite, I have ſpoken at the 2d verſe, and ſhall not adde any thing of it here; only take notice, That here Elihu begins his own preface; The former part of the Chapter contained the report of the divine hiſtorian concerning Elihu; but theſe are the words of Elihu himſelfe; here he begins like an Orator to gaine favour with and attention of his hearers, or to prepare the minds of his hearers to receive what he had to ſay; And upon this ſubject or piece of Rhetoricke (making Prefaces) he ſpends the whole that remaines of this Chapter. And Elihu, &c. anſwered and ſaid, I am young, and ye are very old (that is it which he ſaid) therefore I was afraid and durſt not ſhew mine opinion.
As if he had ſaid, I am conſcious to my ſelfe of the weakneſſe which accompanieth youth; I very well know my own incompetency for ſuch a worke; I am young.
Parvus ſecundum dies. Heb:The Hebrew is, I am few of dayes, or, little according to dayes; if you ſhould reckon or meaſure, me by dayes, I am very little; And is not every man ſo? If you meaſure any man by dayes, is not he very little? Thou haſt made my age a ſpan long (ſaid David, Pſal. 39.7.) that's quickly meaſured. Job ſpake thus (Chap. 14.1.) Man that is borne of a woman, is of few dayes, and full of trouble; He ſaith not, this or that man, but man, take old men, the Elders, take all men, the oldeſt men are but few of dayes in themſelves conſidered; and comparatively to the age or rather the eternity of God, their utmoſt age is but as a drop to the ocean. Thus all men, even ancient men are few of dayes, which is here the deſcription of a young man, I am young (ſaith Elihu) or few of dayes; but compare one man with another, ſo ſome have few dayes, and others many dayes; young men have few dayes, and old men have many dayes, compared with one another.
I am young,
and ye are very old.
foreign decrepitus.The word notes decrepid old age, the very dregs of age, the utmoſt line of life; old age like a heavy burden bowes the back, and criples the limbes of the ſtrongeſt and ſtouteſt ſons of Adam. See more of this word (Chap. 15.10.Hominis aetates in ſeptem partitur, Hippocrates 1 Parvulus ad annum 7 mum. 2 Puer ad An: 14. 3 Adoleſcens ad An: 21. 4 Juvenis ad An: 28. 5 Vir ad An: 50. 6 Senex ad An: 56. 7 Decrepitus poſt quamdiu vivit.) There are ſeverall diviſions of the life of man, ſome caſt it into foure parts, ſutable to the foure ſeaſons of the yeare; ſome into five, alluding to the Acts of an Interlude or play; others into ſeven, in alluſion to the Planets; now what ever diviſion you make of the life of man, this decrepid old age is the laſt.
I am young, and ye are very old,
wherefore I was afraid, and durst not ſhew mine opinion.
What effect that ſence which Elihu had of his youth or fewneſſe of dayes produced in him, is ſet forth in theſe words; 'twas feare, I (ſaith he) was afraid, &c. There is, (as to this poynt) a twofold feare: Firſt, a cowardly feare; Secondly, a modeſt feare; when Elihu ſaith, he was afraid, he doth not meane the feare of a coward; but of a modeſt man: it is not not cowardize to be afraid of doing many things, to feare to doe thoſe things which are unlawfull, or which are uncomely, is no part of cowardize. This latter feare ſurprized or rather compoſed Elihu; he was a man bold ſpirited enough, but modeſty made him afraid to ſhew his opinion. There is a great elegancy in thoſe words;foreign eſt ſerpere & denotat timorem ſerpentum latebras quaerentium & videri metuentium. Aben Ezra. I durſt not ſhew mine opinion; They imply, he hid his ſpeech, as Serpents hide themſelves when men approach. (Micah 7.17.) Serpents which are a terrour to men, and make them afraid, are alſo afraid of men, their appearance cauſeth them to run and hide their heads. The Rabbins take much paines in their Criticiſmes about this word to expreſſe a vertuous modeſty. As it is a duty to be (as Chriſt exhorts his Diſciples to be) eſpecially in times of perſecution (Math: 10.10.) wiſe as Serpents, ſo it is a vertue to be fearefull as Serpents, even to feare as much to be heard by ſome men, as Serpents feare to be ſeene by any man.Reptilium more dimiſi me; unde vulgatus reddit, Demiſſo capite veritus ſum. Druſ: Thus Elihu held downe his head, he was afraid and durſt not ſhew his opinion ſuddenly, nor declare his judgement in the caſe, for the reverence he bare to thoſe graver and elder heads.
Note hence.
Firſt, Young men are apt to run into miſtakes, their heat uſually exceeds their light.
Youth drives furiouſly, and commonly carrieth preſumption with it, or is it ſelfe hurried by preſumption. Though God hath given a young man a good underſtanding, quick parts, and a ready tongue, yet he wants much, becauſe he hath not ſeene much, and ſo is very liable to miſcarriage. He cannot look through, nor ſee to the end of things; for as it is the great and ſole priviledge of God to caſt an eye quite through all intermediate, both actions and revolutions, and to ſee the end from the beginning: ſo it is more peculiar to thoſe that are aged and long experienced, to ſee much of the end of things in their beginnings, or to ſee what is like to be as well as what is. 'Tis the part of a wiſe man to conſider what may come, and whether things tend; there is much weakneſs and deficiency in young men as to this. As moſt young men want ſences exerciſed (as the Apoſtle ſpeakes of all un-improved Chriſtians of what age ſoever (Heb: 5.19.) as I ſay, moſt young men want ſences exerciſed) to diſcerne what is good or evill; ſo they want ſences exerciſed to diſcerne what good or evill is like to be, they rarely ſee effects in their cauſes, or events in their prognoſticks. Therefore Elihu might well ſay, I am young, therefore I durst not venture to ſhew mine opinion. Paul giveth Timothy ſomewhat a ſtrange warning (2 Tim. 2.22.) Flee youthfull luſts. Timothy was young, but was he noted for indulgence to any youthfull luſts? what luſts doth he meane? ſurely not drunkenneſſe, nor uncleanneſſe, nor any looſe behaviour; for though the moſt ſober and temperate young men, have in them the ſeed of all theſe, yea of every luſt, yet Timothy at that time was a pattern, a mirrour, not only of ſob iety, but of holineſſe; and Paul was even forced to bid him take more liberty in the uſe of the creature, then he uſed to allow himſelfe; Drink no longer water, but uſe a little wine for thy ſtomack ſake, and for thy often infirmities. Surely Timothy was a man that fled ſuch youthfull luſts faſt and far enough when he drank nothing but water, and muſt be bid to drink a little wine (1 Tim: 5.23.) What luſts then were they which Timothy was exhorted to flee? the words following (ver. 23, 24, 25.) ſeeme to cleare it; that becauſe he was young, he ſhould take heed of ruſhing into unneceſſary Queſtions and diſputes, which young men are apt to doe in the heat of their ſpirits; nor are there any luſts of the lower or ſenſuall appetite, to which the heart of man is more intemperately and vainely carried out, then to thoſe of the underſtanding; and therefore the Apoſtle counſels Timothy to avoid unprofitable Queſtions, knowing that theſe gender ſtrife; (Thoſe Queſtions cannot promote faith in or holineſſe towards God, which only ſtirre up and foment ſtrife among men) and the ſervants of the Lord must not ſtrive, but be gentle to all, and patient. Theſe vertues, and graces, are oppoſed chiefely to the youthfull luſts which Paul exhorts Timothy to take heed of; As if he had ſaid, Be not too hot-headed and haſty (as young men are very apt to be) in purſuing of controverſies and entangling thy ſelfe in the thickets of Opinioniſts. Elihu was of an excellent temper, who, becauſe young, was afraid and durſt not ſhew his opinion.
Secondly, Note.
It is good to feare, and ſuſpect our own judgements, or, to feare that we may erre, they ſeldome doe or ſpeak amiſſe who feare they may.
An over-confidence of being in the right, hath ſetled many in a wrong way; to be under a ſence of our readineſſe to fall, preſerves us from falling, (Hoſea 13.1.) When Ephraim ſpake trembling, then, he exalted himſelfe; There are ſeverall ſences given of that place, but according to our tranſlation, the meaning is carried thus; When Ephraim was in an humble frame, and jealous of himſelfe, not confident, nor over-bold (as ſome are who preſume to carry all before them) when he ſpake trembling, or did even tremble to ſpeake, then he did that which tended to his own advancement and exaltation. This gracious trembling doth at once ſettle us the faſter, and rayſe us the higher in the wayes and things of God. It is a high poynt of wiſdome to have low apprehenſions of our ſelves; though that be true,Tanti eris aliis quanti tibi fueris. You ſhall be eſteemed of others, as you eſteem your ſelves; If a man under-value himſelfe others will; yet, 'tis beſt erring on that hand; Let the price be much too low, rather then any thing too high, when you are occaſioned to put a value upon or rate your ſelves.
Againe, Conſider what an excellent ſpeaker Elihu was when he came to it, as will appeare hereafter, yet ſee how he ſtood trembling, he durſt not ſpeake, nor offer his opinion.
Hence note: Ʋſually they who have moſt ability to ſpeak, are most backward to ſpeak, or ſparing of ſpeech.
They are not eaſily brought to it, who have it in them; The belly of Elihu was as full with matter, as an Egge with meate or a bottle with wine; yet how ſlow was he in opening himſelfe? They who are and have leaſt are moſt deſirous, if not ambitious, to appeare moſt, and would make up in ſeeming what they are not in being. As Elihu in this verſe hath ſhewed himſelfe afraid to ſay any thing, ſo he ſhewes us in the next, who, he hoped, would have ſaid all, and altogether have ſaved him a labour.
Verſ. 7. I ſaid, dayes ſhould ſpeak, and multitude of yeares ſhould teach wiſdome;
Or, as the text may be rendred, let dayes ſpeak; Loquantur dies ſunt enim verba permittentis q.d. ſinam loqui illos, non praeripiam eis loquendi locum. Piſc:dayes ſhall not be hindred by me from ſpeaking, let dayes ſpeak their fill. But what meaneth he, when he ſaith, let dayes ſpeak? how can dayes ſpeak; 'tis an elegancy in Rhetorick, when that which belongs to a perſon, is aſcribed to a thing, as here ſpeech to time, let dayes ſpeak; that is, let thoſe who number many dayes, who have lived and ſeene many dayes, let them ſpeak; they who have lived moſt dayes on earth, are yet indeed (as Bildad told Job, Chap. 8.9.) but of yeſterday, and ſo have lived, as it were, but a day; yet, according to common account, ſome men are ſo very old, that you may call them dayes, and to them we may well ſay, let Dayes ſpeak. Johannes de Temporibus.We read of one who was called John of Times, becauſe he had lived (if the Records ſpake true) three hundred yeares and more. An old man is a man of dayes; and thus Elihu might ſay, let dayes, that is, old men ſpeak.
But Children can ſpeak, why then doth he ſay, dayes ſhould ſpeak? I anſwer; There is a twofold ſpeaking; Firſt, naturall, thus Children, as ſoone as they are out of their ſwadling-bands, learne to ſpeak; ſuch ſpeaking is but a naturall act; Secondly, There is a ſpeaking which is an artificiall or ſtudied act; thus Orators and men of eloquence ſpeake; ſuch ſpeaking Elihu intended when he ſayd, dayes ſhould ſpeak; He looked they ſhould ſpeake to purpoſe, ſpeak by rule, even the quinteſſence of reaſon; he preſumed they would have brought forth ſomewhat worthy of their yeares, and that he ſhould have received ſuch inſtruction from them, as they had learned from old age it ſelfe; I ſayd dayes ſhould ſpeak Children can ſpeak words, but old men ſhould ſpeak things, every word ſhould have its weight; their tongues ſhould drop as the honey-combe, and be a tree of life to feed and refreſh many. It is moſt truly ſaid of the word of God in Scripture, Every tittle of it hath a mountaine of ſence, a mighty weight of truth in it; And ſurely the words of old men ſhould be weighty and convincing; They ſhould ſpeak truth with ſuch evidence both of teſtimony and reaſon as may put to ſilence all thoſe who ſpeak againſt or beſides either truth or reaſon. As, day unto day (ſaith David, Pſal. 19.2.) uttereth ſpeech, that is, every day ſpeakes ſomewhat; ſo men of dayes ſhould ſpeak much both for inſtruction and conviction. I ſaid dayes ſhould ſpeak.
Hence note.
That's not to be eſteemed as done at all, which is not well done, or not done to purpoſe.
An old man doth not ſpeak unleſſe he ſpeaks wiſely, edifyingly, and to the poynt. The aged ſpeak like children, when they ſpeak fooliſhly, or unfruitfully. He only is a good ſpeaker, who ſpeaks that which may doe others good, or make them better. We ſay proverbially and truly both of ſaying and doing, As good never a whit, as never the better.
I ſaid dayes ſhould ſpeak,
and multitude of yeares ſhould teach wiſdome.
Elihu reckons the age of aged men, by multitude of yeares; this he doth only to highten the matter; what wiſdome might he not expect from a multitude of yeares? that is, from ſuch as had lived a multitude of yeares. Certainly thought Elihu, they will Teach wiſdome.
There is a twofold wiſdome; Firſt, that which is meerely rational; Secondly, that which is ſpirituall; or there is firſt, a common; ſecondly, an holy wiſdome; Elihu expected wiſdome of both ſorts, but chiefely of the latter, from multitude of yeares. He expected they would teach the wiſdome which the Spirit of God had taught them;Sapientiam intelligit, quae in vera dei & noſtri cognitione ſita eſt; cujus author ſit ſpiritus dei, non hominis animus, non anni, non uſus, non experientia. Merl: that wiſdome which conſiſts in the true knowledge of God and of our ſelves, that wiſdome which is from above, that which man hath not from himſelfe, nor is taught him by dayes or yeares, by uſe or experience only. And it was very probable, that they who from their youth had been inſtructed in the things of God, being growne old, ſhould alſo be growne further in this wiſdome, and riper in this ſort of knowledge. And therefore Elihu ſpake according to the rule of right reaſon, when he judged that thoſe three aged men had attained to a very high degree of divine light. Such is the goodneſſe of God to his people, that uſually they grow in grace and knowledge as they grow in yeares; For though God is Debror to no man (but Creditor to all men) and though old age in it ſelfe conſidered, deſerves nothing of God, yea is not only undeſerving, but (becauſe ſin multiplyes as our dayes doe) ill deſerving, yet as Chriſt ſaith, To him that hath, (that is, who uſeth and improveth what he hath) more ſhall be given; And therefore though true wiſdome be a free gift, and is infuſed and wrought by the Spirit of God, yet we may in probability, and ought according to charity, judge, that they who have moſt dayes, have alſo moſt wiſdome. Though wiſdome be not entayled upon old age, yet there we are moſt likely to finde it. I ſayd multitude of yeares ſhould teach wiſdome.
Hence obſerve firſt.
We may well expect they ſhould be very wiſe, and knowing, who have had much meanes, and many opportunities of obtaining knowledge and wiſdome.
And therefore we have reaſon to expect much wiſdome from thoſe who have had a multitude of yeares paſt over their heads; It is a common rule in Logick,Cauſis ſufficientibus poſitis in a…tu neceſſario ſequitur effectus. When ſufficient cauſes are put in act, the effect muſt needs follow; And ſo where probable cauſes are in act, probably the effect will follow. Old men having been well brought up in youth, and having had faire opportunities to attaine knowledge and wiſdome, are rightly preſumed and judged well ſtor'd and ſtockt with both. Where ſhall we finde wiſdome, if not among the Ancients? where, if not among a multitude or throng of yeares and dayes? where elſe ſhould we look for it? ſhall we goe and enquire among the greene heads and young beginners for it? ſhall we goe to novices and children for it? We may ſay, ſurely they who have been long taught, have learned much, ſurely they who have heard many ſoule-ſearching Sermons, and continued from day to day under the droppings of divine truths, are full of fruit and very fruitfull; whether ſhall we goe for fruit elſe, if not to theſe? ſhall we goe to thoſe that live as upon the mountaines of Gilboa, where David prayed no raine might fall? ſhall we goe for Goſpel-fruit to the wild naked untaught Indians and Barbarians, or to the rightly inſtituted and plentifully inſtructed Churches of Chriſt? may we not more then ſay, conclude, ſurely theſe are wiſe, and full of ſpirituall underſtanding?Quanquam te Marce Fili Annum jam audientem Cratippum id que Athenis abundare oportet praeceptis inſtitutiſ que philoſophiae, &c. Cic: de Offi: lib. t. The Roman Orator Cicero took it for granted that his ſon Marcus was well grounded in and plentifully furniſhed with the principles of Philoſophy, becauſe he had been at Athens a whole yeare, and there heard Cratippus a famous Philoſopher read many excellent Lectures about things natural and morall. And may we not ſay to many thouſands of Goſpel-hearers and profeſſors, what? you that have heard ſuch, and ſuch able Miniſters, you that have had the word ſo long preached, and that at London (more famous for Goſpel knowledge, then Athens for philoſophy) ſurely you are filled with all knowledge in the myſtery of Chriſt, and with all goodneſſe in the practice of go…lineſſe. And doubtleſſe, the Lord will argue it with thoſe that have had time and opportunities, as a rich price in their hand to get wiſdome, as Elihu did with his friends being aged men. Who can imagine, but that they are full of wiſdome, that they abound in knowledge and ſpirituall underſtanding, who abounding in dayes and yeares, have abounded alſo in meanes of knowledge.
Note Secondly.
As old men ſhould abound in knowledge, ſo they ſhould approve themſelves ready to teach the ignorant.
I ſaid dayes ſhould ſpeak, and multitude of yeares ſhould teach wiſdome. 'Tis a duty incumbent upon them who have learned much, to teach much. To conveigh wiſdome and knowledge to others is moſt proper to ſuch, as well as moſt ornamental, and honourable. To be knowing our ſelves is a great mercy, and to helpe others to the knowledge of what we know is a great duty; we looſe one ſpeciall end of knowing, if we know only for our ſelves. To communicate and diffuſe our knowledge to others is the nobleſt way of uſing it, and the beſt way of improving it, and that in a double reſpect; Firſt, it is the beſt way of improving it, as to encreaſe; Secondly, it is the beſt way of improving it, as to reward. The more we give out our knowledge, the more we ſhall have of it, and the more we ſhall have for it both from God and men. The Apoſtle ſaith of a Goſpel Miniſter (1 Tim. 3.2.) He muſt be apt to teach, not only able, but apt, that is, ready and willing to teach; now what the Apoſtle ſpeaks there of an Elder by office, is true of thoſe that are elders in time, they alſo ſhould be apt to teach; not only able, but ready and willing to teach in and according to their ſpheare and power. I ſaid dayes ſhould ſpeak, &c.
Thirdly, Note.
'Tis a reproach to old age, not to be knowing and w…ſe, not to be able and apt to teach wiſdome.
That old age is venerable, not which hath white hayre, but which whiteneth with vertuous and worthy actions;Senectus illa venerabilis eſt, non quae canis ſed meritis albeſcit. Ambro: lib: 7. Epiſt. 70. Elihu ſpeaks here, not only narratively but reprovingly, he reflects upon the ancient, whoſe abilities come not up to or doe not equall their yeares. The aged may well bluſh and be aſhamed to be ſound ignorant of, or unskilfull in any thing that they ought to know. The Apoſtle ſhames the Hebrewes with this, and tells them they were dull of hearing (Heb. 5.11, 12.) becauſe when for the time they ought to be teachers, they had need that one ſhould teach them againe which be the firſt principles of the oracles of God, and were become ſuch as had need of milke and not of ſtrong meate; As if he had ſaid, When for the time, dayes, and yeares, which have gone over your heads, (the reproofe lyes there) you ſhould be able to teach others, what a ſhame is it that you your ſelves ſhould not be capable of thoſe higher teachings, which he calls ſtrong meat, but muſt be dealt with about the very principles of Religion, and be fed like Children with milke and ſpoones? How is it that you who ſhould have had ſences exerciſed to diſcerne both good & evill, ſhould be ſo little able to diſtinguiſh them, either in their minds or degrees. Theſe were ſpiritually Children, while naturally old men; They had not learned of their teachers, when the Apoſtle had reaſon to hope they had been able to teach learners, yea were learned teachers. Some are exceeding old, & exceeding ignorant, they have multitude of dayes upon them, yet if asked, they are not able to hold forth the leaſt Number of divine truths, poſſibly not one in a right underſtanding; As gray haires are a crowne of glory when found in the way of righteouſneſs, ſo gray haires are crowns of glory, when found in a way of wiſdome, knowledge, and underſtanding, otherwiſe to be old and dotiſh, old and ſottiſh, how diſhonorable is it! yea, they that are old and ignorant, ſhall at laſt finde their old age, a ſtrong aggravation, as of all their ſins, ſo eſpecially of their ignorance.