Exposition of Job 32-24, Commentary on Job · Chapter 32
JOB. Chap. 32. Verſ. 21, 22.
Let me not, I pray you, accept any mans perſon: neither let me give flattering titles unto man.
For I know not to give flattering titles: in ſo doing, my Maker would ſoon take me away.
IN theſe two verſes Elihu concludes (in which he had continued long) the Preface to his following diſcourſe and procedure with Job; Here alſo he acquaints us in what manner he meant to proceed with him; about which we may conſider two things.
Firſt, His reſolvedneſſe or the ſetledneſſe of his purpoſe what courſe to take. Secondly, the reaſons which moved him to it. The former he expreſſeth negatively in the 21th verſe, and that in two points.
Firſt, He would not accept any mans perſon.
Secondly, He would not give flattering titles unto man.
Theſe two negatives (as the negative precepts in the Law of God) are to be underſtood with their affirmatives! I will not accept any mans perſon, is, I will have and give an equall, or neither a more nor leſſe (to the beſt of my underſtanding) then a due regard to every mans perſon. And, I will not give flattering titles; that is, I purpoſe to ſpeak plainly, I will not complement men, but doe my beſt to accompliſh the matter. And as he aſſures us how he will proceed in this 11th verſe, ſo
Secondly, He gives us the reaſons of this his intended impartiall, plaine, and down-right proceeding in the 22d. Theſe reaſons are two-fold.
Firſt, He would not doe otherwiſe, becauſe he could not with any content to himſelfe. It was againſt the very graine of his ſpirit to doe otherwiſe; his diſpoſition lay a quite contrary way, he was a man of another genius or temper, a man of another mould and make, then to doe ſuch low and unworthy things, as accepting the perſons of, or giving flattering titles unto men. He is expreſſe in this (v. 22.) I know not to give flattering titles.
Secondly, He would not becauſe he durſt not give flattering titles, nor accept the perſons of men. The danger and dammage he ſhould incurre by doing ſo, kept him from doing ſo, as wel as his owne indiſpoſition to it. He ſhould lay himſelfe open and obnoxious to the wrath of God by ſuch ſeeking the favour of men; as appeares in the cloſe of the verſe; In ſo doing my Maker would ſoon take me away.
Thus you have the parts and purpoſe of theſe words; I ſhall now give a more diſtinct explication and account of them.
Verſ. 21. Let me not, I pray you, accept any mans perſon; or, let me not now.
So that particle is rendred (Job 5.1.) Call now, foreign adverbium ſeu particula obſecrantis, ſeu ad horiandi, ut fades, amabo, latinis.if there be any that will anſwer thee; yet 'tis an Adverb of beſeeching or intreating; and therefore we render wel, Let me not, I pray you; which rendring ſeemes to have in it theſe two things. As if Elihu had ſayd,
Firſt, Expect not that I ſhould, nor believe that I will doe any ſuch thing, as the accepting of perſons, or the giving of flattering titles.
Secondly, Be not offended if I doe not, be not angry with me, if I deale plainly with you; pray give me leave to uſe my owne freedome and liberty when I am ſpeaking; for I am reſolved to doe it, and not to accept the perſons of men, nor to give them flattering titles. The words may be rendred alſo in a direct negation, Verily I will not accept any mans perſon. Non accipiam, ut ſit foreign pro foreign quae enallage inſolens non eſt. Druſ:But I ſhall keep to our reading.
Let me not, I pray you, accept any mans perſon.
The Hebrew is, Let me not lift up any mans perſon; or (which the Apoſtle forbids) Let me not have any mans perſon in admiration; I will not over-reverence any man, nor give him a reſpect beyond himſelfe. The word which we render perſon, foreignis in Hebrew, face, Let me not lift up the face of a man, or wonder at any mans face, as the Septuagint often render this phraſe. And it is uſuall to put the face, or the countenance for the perſon, becauſe the face declares the perſon and ſhews who the mans is; and it is elegantly expreſſed by the face, becauſe accepting of perſons, importeth a reſpect to others for their outſide, or in conſideration of ſome externall glory. Let me not accept the face of any man, or perſon, let him be who he will. The originall word iſh, moſt properly ſignifieth an eminent, or honourable man, a learned or wiſe man. As if Elihu had ſayd, I will not accept or lift up the face of a man, though he be (iſh) a man never ſo much lifted up, and exalted above his brethren. To accept the perſon of a man, is not a fault in it ſelfe; for as our perſons are accepted of God, ſo ought our perſons to be accepted with one another; yea, it is a duty to accept the perſon of a man; that is, to give him favour, honour, and due reſpect. Not only civility and humanity, but religion it ſelfe calls us to give outward reverence to them who excell, and are ſuperior, either to others of our ſelves. God himſelfe is ſayd to accept the perſons of his people firſt, and th… their ſacrifices or ſervices. And we ought to accept the perſons of men according to their differences in place and power, eſpecially according to thoſe gifts and Graces, which ſhine in them. Therefore when Elihu ſaith, Let me not, I pray you, accept any mans perſon, his meaning is, let me not doe it in prejudice to the cauſe or truth that is before us. Then we are properly and ſtrictly ſayd to accept perſons, when in any matter, buſineſſe, or poynt of controverſie, our eyes are ſo dazel'd or blinded by external appearances, that we have reſpect rather to the perſon of the man, then to the matter, or the truth of the cauſe in hand. So then, this ſin of accepting perſons, is alwayes committed when we are more ſwayed by, or when there is more attributed to perſons then to things, that is, when the mans worth is more looked to then the wo…th or merit of his cauſe; or further, when ſomething in a perſon which hath no reſpect to the goodnes, or badnes of his cauſe, moves us to give him more or leſſe then is meete, this is ſinfully to accept or reſpect a perſon. Thus Elihu acquits himſelfe from all thoſe bonds and blinds which his reſpect to thoſe worthy perſons before him, might lay upon him. They were ancient and grave men, they were wiſe and good men, he had a great reſpect for them, he owed much reverence to them, conſidering their age and gravity, their degree and dignity; yet he owed a greater reſpect to God, and to the truth, then to their perſons, and was thereupon reſolved, (though he had many and great temptations to doe it,) not to accept the perſons of men.
Hence note.
To accept perſons in prejudice to the cauſe or truth before us, is a high offence both to God and good men.
'Tis ſo in a double notion; Firſt, in the act of it, becauſe we doe that which in it ſelfe is not right, nor according to the mind of God. Secondly, in the iſſue, conſequence or effects of it, becauſe by reſpecting perſons, we are endangered to many other ſins. While Solomon only ſaith (Prov: 28.21.) To have reſpect of perſons is not good; his meaning is, 'tis very evill, 'tis ſtarke naught. And the reaſon which he gives of the evill of it, is not only becauſe the act in it ſelfe is evill, but becauſe the iſſue and conſequence of it is worſe; For, (ſaith that Scripture) for a piece of bread that man will tranſgreſſe; That is, he that reſpects perſons, will turn aſide from Juſtice, for his owne advantage, though it be very ſmall, even for a piece of bread. The Prophet complaines of thoſe (Amos 2.6.) who ſold the righteous for ſilver, and the poore for a paire of ſhoes. They who have ſold or given up themſelves to this crooked Spirit of reſpecting perſons, will not ſticke to ſell both the perſons of the righteous, and the moſt righteous cauſes, not only (as the Prophet ſaith) for a paire of ſhoes, but (as we ſay) for a paire of ſhoe-buckles. They will ſoone judge, amiſſe of things, who have reſpect to perſons, and they alwayes looke beſide the cauſe, who looke too much upon the face; nothing ſhould weigh with us in judgement, but truth or right, and that in a five-fold oppoſition.
Firſt, Truth and right muſt weigh with us in oppoſition to relation. When a Brother, or a neere kinſman be in the cauſe, we muſt not decline, nor be biaſſed from the truth, yea though it be on his ſide to whom we have no relation, but that of man.
Secondly, We muſt keep to the truth, and doe juſtice in oppoſition to friendſhip. Though he be my friend, my old friend, and my fathers friend, I muſt not reſpect him, if truth ſtand upon the other ſide, upon the ſide of the meereſt ſtranger. It was anciently ſayd, Socrates is my friend, and Plato is my friend, Amicus Socrates, Amicus Plato, ſed magis amica veritas.but truth is more my friend, and therefore I will ſtick to that.
Thirdly, We muſt hold to truth, in oppoſition to or notwithſtanding the hatred of men; ſuppoſe a man beares us ill will, yea in other things hath wronged us, yet if his preſent cauſe be righteous, we muſt doe him right: We may not bring in our particular wrongs or quarrells upon any cauſe, but that about which the wrong or quarrel riſeth. They ſhew the pureſt love to righteouſneſſe, who act righteouſly towards thoſe that hate them, and will not wrong thoſe who have attempted to oppreſſe and ruine them. A true lover of Juſtice will do to others as himſelfe would have others doe to him, yea though they have not done to him, as they would be done to.
Fourthly, We muſt ſtand to truth in oppoſition to riches and worldly aboundance; riches uſually find more friends and favourers, then righteouſneſſe doth. And 'tis uſuall to favour the rich more then the righteous. How often is truth on the poore mans ſide over-ballanced by his adverſaries purſe. But O how poore are they in ſpiritualls and morals, who thus reſpect the perſons of the rich!
Fifthly, We muſt judge for truth in oppoſition to worldly greatneſs and power; and that in a two-fold conſideration.
Firſt, Though men have a power to reward, and preferre us, to doe great things for us, yet this ſhould not draw us aſide; woe to thoſe who reſpect the greatneſſe of the perſon inſtead of the goodneſſe of the cauſe: yet how many are there who care not how bad a great mans cauſe is, if he will but engage to do them good: yea ſome great men look upon themſelves as much undervalued, if they be not favoured in their cauſe (how bad ſoever it be) becauſe they are able to doe them good who favour it. Balak tooke it very ill at Balaams hands, when he ſeemed unmoved by his ability to advance and reward him. Did not I earneſtly ſend for thee, to call thee? Wherefore cameſt thou not to me, am I not able indeed to promote thee to honour? (Numb: 22.37.) And wilt not thou ſerve my intereſt, when I have ſuch a power to advance thine? Thus alſo Saul thought all muſt cleave to him, and forſake the cauſe of David, becauſe he was great and could preferre them (1 Sam: 22.7.) Will the ſon of Jeſſe give every one of you fields, and vineyards, and make you all Captains of thouſands, and Captains of hundreds? Hath he any great places to beſtow, and honours to give? Why then doe ye ſeeme to adhere to him and his party. Hope of reward makes a great bias upon ſome mens ſpirits, and carrieth them quite off from truth.
There is a ſecond conſideration prevailing much with many in this matter; for though they are unmoved by rewards, and will not bite at the bayte of ſelfe-advancement; yet, ſay they, O he is a great man, and hath great power, he may do me a ſhrewd turne, he may vex me and undoe me, he may ſit upon my skirts hereafter and ruine me. Thus where hope doth not, feare may carry a man from reſpect to right to the reſpect of perſons. But know, That be a man never ſo great, and able to doe me a miſchiefe, yet truth muſt be maintained and Juſtice be done, though we ſhould be quite undone by appearing for it. It hath been ſayd of old, Let juſtice be done, though heaven fall; much more ſhould it be done, though we for doing and abetting it fall to the earth. Moſes gave that charge more then once (Levit. 19.15. Deut. 1.16, 17.) Thou ſhalt not reſpect the perſon of the poore, nor honour the mighty, but in righteouſneſſe ſhalt thou judge thy neighbour. Againe, Ye ſhall not reſpect perſons in Judgement, but ye ſhall heare the ſmall as well as the great, you ſhall not be afraid of the face of man, for the judgement is Gods; neither undue pity to the poore, nor carnal feare of the great (which two often doe) ought to put any check or ſtop to the execution of Juſtice. So in that excellent model of inſtructions which Jehoſhaphat gave his Judges (2 Chron: 19.7.) Wherefore now let the feare of the Lord be upon you, take heed, and doe it; for there is no iniquity with the Lord our God, nor reſpect of perſons, nor taking of gifts. As if he had ſaid, Do not you reſpect perſons, for God reſpects no perſons; he is no gift-taker, therefore be ye no gift-takers; your duty is to give every one his due. That which is right to one man is right to another, either in the ſame, or in any paralel caſe; That which is the rich mans right in his cauſe, is the right of the poore man in his cauſe;Quod uni aequum eſt, non debet alteri in eodem caſu eſſe iniquum. yea it is as ſinfull not to have a due reſpect to the rich man in his caſe, as not to have reſpect to the poore man in his. Then all ſorts and degrees of men are judged righteouſly, when there is no regard had or notice taken in Judgement, of what ſort or degree any man is. Judges are called gods, and therefore ſhould act like God without reſpect to men.
And as this is a truth in all thoſe caſes of judgement, where Magiſtrates ſit in the place of God, ſo it is as true in all the private judgements and determinations of brethren concerning perſons or things, which (by way of diſtinction from the former) is commonly called the putting or referring of a matter in difference to men. We muſt take heed in private judgements, that we be not ſwayed according to the condition of perſons, nor muſt we make the fault great or leſſe, the cauſe better or worſe, becauſe the perſon is greater or leſſe, friend or ſtranger to us. The Apoſtle gives this counſel and caution to the Churches (James 2.1, 2, 3, 4, 5.) My Brethren, have not the faith (that is, the doctrine of faith or profeſſion) of our Lord Jeſus, the Lord of glory, with reſpect of perſons; For if there come into your aſſembly a man with a gold ring, and there come in alſo a poore man in vile rayment, and you have reſpect to him that weareth the gay clothing, and ſay unto him, ſit thou here in a good place, and ſay to the poore, ſtand thou there, or ſit here under my footſtool: are ye not then partiall in your ſelves, and are become judges of evill thoughts. In adminiſtring the things of God which are ſpirituall, we muſt obſerve no civill difference, no diſtinction among men. Chriſt hath given himſelfe alike and equally to rich and poore, bond and free, and therefore, as to Church-priviledges and enjoyments, they muſt all be alike, and equall unto us. No man is to be knowne after the fleſh in the things of the Spirit (2 Cor: 5.16.) that is, no man is to be valued meerely, upon natural or worldly accounts; if we doe, then (as the Apoſtle James concludes in the place laſt …efore mentioned) are we not partiall in our ſelves? that is (as ſome alſo tranſlate that reproving queſtion) Have we not made a difference, a groundleſſe difference, or a difference grounded upon carnal reſpects, rather then upon any ſolid reaſon; and ſo as it follows in the cloſe of the verſe, are become judges of evill thoughts, that is, have made our judgement of thoſe perſons, according to the dictate of our owne evill and corrupt thoughts, not according to the rule of the word.
Further, this ſin of reſpecting perſons, is found alſo in the ordinary converſe of men; For when we caſt favours upon thoſe that are ill deſerving, and commend thoſe (as we ſay) to the skies, who ſhould rather fall under our ſevereſt cenſure, and are led to doe all this alſo, becauſe the perſon is a kinſman or a friend; for though (eaeteris paribus, other qualifications and circumſtances being equall) we are to reſpect friends and kindred, who are our owne fleſh, before ſtrangers, yet vertue and worth ſhould out-weigh relations, and (as Levi in doing Juſtice, Deut: 33.9.) ſo we in beſtowing rewards, ſhould not acknowledge our Brethren, nor know our owne children; but let ſuch have our rewards who beſt deſerve them.
I may adde this alſo, To take up this or that forme of religion, becauſe ſuch and ſuch perſons are in it, and to reject another, though better, becauſe none but a few that are deſpiſed and contemned are in it, is a moſt dangerous way of reſpecting perſons. This was the meaning of that queſtion (John 7.48.) Have any of the rulers, or of the Phariſees, believed on him? As if certainly that muſt alwayes be the beſt way and rule of believing, which is profeſſed by the rulers? Or as if it were ground enough to reject a way of religion becauſe the common people or the poore are moſtly found in it. Thus, 'tis ſtoried of a Great Prince that was converted to the Chriſtian faith, and reſolved to be baptized, that ſeeing a great many poore men in his way as he went, he asked to whom they belonged; it was anſwered they were Chriſtians, and of that religion which he was entring into; what, doth Chriſt keep his ſervants ſo poore? (ſayd he) I will not ſerve ſuch a Maſter, and ſo drew backe, even while he was but ſetting his face towards Chriſt. I might inſtance the ſinfullneſs of accepting perſons in many other particular caſes, as well as theſe, but theſe may ſuffice for a taſt. Let me not (ſaith Elihu) accept any mans perſon, Neither let me give flattering titles unto man.
In the former part of the verſe it was Iſh, here it is Adam; Graeciverteum foreign cognominandi per foreign reverori, et foreign, mirari perſona in reddiderunt. Merc: Et deum homini non aequabo. Vulg:I will not reſpect the perſon of the greateſt men, nor will I flatter any earthly, any mortall man. Mr Broughton renders, That I reſpect an earthly man. The vulgar latine tranſlates the whole verſe thus; I will not accept any mans perſons, and I will not equall God to man; As if he had ſayd, I will not meaſure God by man, in his dealings and proceedings with man; As my purpoſe is to ſpeake truth, and ſpare no man, ſo I will not wrong God by drawing him downe to the rules of men. What is man that he ſhould compare with God? But, though this be a truth, yet becauſe it departs ſo farre from the Original text, I will not ſtay upon it. Our reading is cleare.
I will not give flattering titles.
There are ſeverall other readings of theſe words, which I ſhall propoſe and paſſe to our owne.Apud hominem Praefatione non utar. Jun: Et apud hominem ne permutem nomina. Coc: Et ad hominem non nutato nomine loquar. Merc: Ego non ingratiam ejus tectis verbis utar occultè eum deſignans & nomen proprium immutans. Verbum foreign ſignificat aliquem occultè deſignare. Merc: foreign eſt mutatis rerum nominibus agere, ut non poſſis niſi obſcurè quid ſentiatur intelligi. Cujus contrarium eſt aperire os, et foreign appellare. Coc: Firſt, I will not uſe a preface, or, I will not ſtand prefacing with man. Flatteries are uſually ſet forth in affected Prefaces and Apologies. Secondly, Let me not change names before men; or, let me not ſpeak to man under a borrowed name; That is, let me ſpeake plainly and clearly without ambages and fetches; let me ſpeake to every man, and about every thing by its owne name, and not with covered words, as if I were unwilling to touch thoſe to whom I ſpeake. Our tranſlation is yet more cleare to the ſcope and tendency of this place; I will not give flattering titles.
This ſentence is but two words in the Hebrew; The verbe ſignifies (ſay the Rabbins) to hide, or conceale, or to carry a matter cloſely and obſcurely; and they give the reaſon of it, becauſe in flattering there is a hiding of what men are, and a ſhewing of what they are not. The word ſignifieth alſo to give a nicke name or a by-name, and ſo the ſence is; I will not give ſecret reflections, nor gird at any man upon the by; Jobs friends had done ſo ſometimes, though they after ſpake explicitely and directly enough. Further, the word ſignifies the giving of any additionall title. Thus I finde it uſed in the Prophet (Iſa: 44.5.) One ſhall ſay, I am the Lords: (ſpeaking how perſons ſhall flow into the Church) and another ſhall call himſelfe by the name of Jacob: and another ſhall ſubſcribe with his hand unto the Lord, and ſirname himſelfe by the name of Iſrael: He ſhall ſirname himſelfe; that's the word here uſed, he ſhall take up that title, that illuſtrious title, he ſhall liſt or enroll himſelfe among the people of God, and thinke it his honour and glory to ſirname himſelfe by the name of Iſrael. The word is ſo uſed againe (Iſa: 45.4.) For Jacob my ſervants ſake, and Iſrael mine elect, I have even called thee by thy name: I have ſirnamed thee, though thou hast not knowne me. It is ſpoken of Cyrus, I have given thee a glorious title; God did not only name Cyrus, but gave him a ſirname, he called him, Cyrus my ſervant, and Cyrus mine anoynted. Thus the word ſignifies to give a title, or a ſirname; now there are ſirnames or titles of two ſorts; Firſt, diſgracefull and reviling ones, juſtly given to, but commonly by vile men. Secondly, Honorable and advancing ones. And theſe are of two ſorts.
Firſt, Such as are true and well deſerved, many by the great acts which they have done, have purchaſed ſirnames; Alexander King of Greece, for his Warlike valour and ſucceſſes, was called The Great; And among The Romans Scipio after his victories over the Carthaginians in Africa, was ſirnamed Africanus. The Romane Hiſtories ſupply ſundry examples of this kind. And when in Scripture Paul is called an Apostle, Peter an Apoſtle, They well deſerved theſe honorable Titles, becauſe as they were meerely of Grace, immediately called and ſent of God, to publiſh and plant the Goſpel all the world over, ſo they laboured aboundantly in it, and by their miniſtery ſubdued and conquered the world to the faith and obedience of our Lord Jeſus Chriſt.
Secondly, There are alſo titles and ſirnames, which are meere pieces of flattery, there being no worth in the perſon that may juſtly deſerve them. 'Tis not ſinfull to give titles, but as we tranſlate to give flattering titles unto men. We ſhould call men as they are, and as they deſerve; I will call a ſpade a ſpade, (ſaith Elihu) he that is good I will call him good, and he that is bad I will call him bad; and that which is ill done I will ſay it is ill done; Let me not give flattering titles unto men.
Hence obſerve.
Flattery is iniquity: to give flattering titles unto men is to tranſgreſſe the Law of God.
Some will not give true and due Titles to any man; The moſt truly honorable perſons and higheſt Magiſtrates, ſhall have nothing from them but Thou and Thee. Jacob a holy and a plaine man, yet called his owne brother, My Lord Eſau, (Gen. 32.4. Gen: 33.8.) Luke The Evangeliſt called Theophilus, Moſt excellent (Luke 1.3.) And Paul ſtiled Festus, Moſt Noble (Acts 26.25.) Now as they erre upon one extreame, who will not give true titles, ſo doe they on the other, who give (which Elihu here diſclaimes) flattering titles. There is a two-fold flattery.
Firſt, In promiſes.
Secondly, In praiſes.
Some are full of flattery in promiſes, they will tell you of great matters which they will doe for you, yet meane no ſuch thing. Thus (Pſal. 78.36.) The children of Iſrael dealt with God, when in the time of their ſtraights and calamities they promiſed to doe great and good things, they would turne to the Lord and ſerve him; Nevertheleſſe (ſaith the text) they did flatter him with their mouth, and they lied unto him with their tongues; for their heart was not right with him, &c. Thus many upon their ſick-beds, or in a day of trouble, what promiſes will they make? How deeply will they engage for duty, if God will reſtore them? how holy and zealous and upright will they be? they will leave their former ill courſes, and yet all is but flattery, they really intend it not. 'Tis flattery in promiſes to God, when there is not a purpoſe in the heart to doe what we ſay, but only to get our ends upon him; And we deale no better many times by one another; men in ſtreights will promiſe any thing, and when they have gained enlargement, performe nothing.
Secondly, There is a flattery in praiſes, and that's here profeſſed againſt. This flattery in praiſing hath a double reſpect.
Firſt, To the actions of men. 'Tis flattery to call that act good that is nought,Multi ſunt qui vitia virtutibus vicinis honeſtare contendunt & vitium omne palliant adumbrata nomenclatura è vicino ſubjectae virtutis. Baſil: in Pſal: 61. that juſt that is unrighteous; To put titles of vertue upon thoſe things that are vicious, to call that which is indeed a covetous act, a thrifty one, and to call that act which is cruell, juſt, at moſt but ſtrict or ſevere, this is to flatter men in what they doe.
Secondly, There is a flattery of perſons, as to what they have and are, when we ſpeake more of them then is in them, when we ſpeake highly of them, who are low in all abilities and attainments. How groſſely doe they give flattering titles, who blow up very Ideors with a conceit of their learning, who extoll fooles for wiſdome, and commend the wicked as vertuous, yea recommend them as patternes of vertue.
We ſhould give honour to all men to whom it belongs; but we are not to flatter any man, for that belongs to no man. (Rom: 13.7.) Render therefore to all their dues, tribute to whom tribute is due, custome to whom cuſtome, feare to whom feare, honour to whom honour. There is an honour that belongs to men with reſpect to their degrees, when none belongs to them with reſpect to their qualities. He that is very honorable as to his place, may not deſerve any honour as to his worth, yet he muſt be honoured as much as his place comes to. And as there is an honour due to thoſe that are above us, ſo there is an honour due to thoſe that are our equalls, yea to thoſe that are our inferiours, and below us. The Apoſtle gives that direction more then once; we have it firſt (Rom: 12.10.) Be kindly affectionate one to another, in honour preferring one another. The people of God ſhould be ſo farre from an ambitious affectation of preheminence above others, that they ſhould f…eely and really (not as many doe complementally) give others the preheminence, and offer them the upper place or hand; The grace of humility, doth not only forbid us to exalt our ſelves above our betters, but it alſo (in many caſes) bids us ſet our ſelves below thoſe whoſe betters we are. One of the Ancients hath made three degrees of this kind of humility. The firſt is, when we make our ſelves inferior to our equals; The ſecond, when we make our ſelves but equal to our inferiors; The third, when we make our ſelves inferior even to our inferiors, and leſſe then thoſe who are leſſer then we. Of this third ſort of humility, the Apoſtle ſpeakes againe in that ſerious admonition to the Church (Phil: 2.3.) Let nothing be done through ſtrife, or vaine glory, but in lowlineſſe of minde; Let each eſteeme other better then himſelfe. As it is good to judge (according to truth) the worſt of our ſelves, and the beſt of others, ſo it is good to have a better opinion of others then of our ſelves.
So then, the poynt lyeth not againſt giving honour to any man, or to men of all ſorts, but only againſt the giving of undue honour to any. Of that the Apoſtle ſpeakes (Gal: 1.10.) If I yet pleaſe men, I ſhould not be the ſervant of Chriſt; that is, if I ſhould pleaſe men by flattery, ſmoothing them up in their ſins or errors, I could not be the ſervant of Chriſt. They that were the ſtrick obſervers of Chriſt, could not but obſerve this in him, that though he came to ſave man, yet he was farre enough from pleaſing, that is, humoring any man. (Luke 20.21.) And they asked him, ſaying, Maſter, we know that thou ſayeſt and teacheſt rightly, neither accepteſt thou the perſon of any, but teacheſt the way of God truly.
Yet caution is to be uſed here. For ſome goe ſo farre to the other hand, that while they thinke they ought not to flatter or plea…e, they care not how they ſlight or diſreſpect the perſons of men; and in ſtead of ſo: bearing (as they ought) to give undue titles, they will not (as was toucht before) give ſo much as thoſe that are due; that's a ſin in defect, as the other is in exceſſe. And they ſin much more who while they refuſe to give flattering titles, a…e free to give reviling titles. There are theſe two g…eat tongue-evills among men; Some give flattering titles, others give reviling titles, detracting, calumniating, and biting titles; it is as dangerous not to forbeare the one, as to be free and forward in giving the other, and therefore we ſhould take heed of both theſe extreames, that our ſpeech may have an equall reſpect to truth, both while we praiſe, and while we reprove.
Verſ. 22. For I know not how to give flattering titles.
Neſcio cognominare; i. e. Blendiri. Bez:It ſeemes to have little vertue in it, or matter of commendation, not to give flattering titles, when we are not able, or know not how to give them; To heare one that is (as we ſpeak) a meere Countryman, or a clowne ſay, I will not give flattering titles, ſpeakes not his praiſe at all, becauſe 'tis ſuppoſed he at moſt can but ſpeake ſence, or true Engliſh; but to heare a learned man, or ſome Great Courtier ſay, I will not give flattering titles, this is ſomething, this ſhewes that his honeſty maſters his ability, and that his conſcience is too ſtrong for his parts. How is it then that Elihu ſaith, I know not to give flattering titles? Had not Elihu wit and skill, words and language at command to give them? Was he ſo courſely bred that he could not reach them?
I anſwer, Thoſe words, I know not, may have a three-fold interpretation.
Firſt, I know not, is, I have not made that piece of knowledge my ſtudy, I have not ſet my ſelfe to learne the art of flattery, nor to gaine the skill of carnal Courtſhip. Thus I know not to doe it, is, I have not ſet my ſelfe to doe it, I have not made it my buſineſſe, or my ayme to doe it; A good man hath, or at leaſt deſireth no skill in that which is evill, or not his duty; how much ſoever any man knows to flatter, yet we may ſay he knows not to flatter who abhorreth flattery; And can ſay (as the Apoſtle ſpeaks, Epheſ: 4.20.) He hath not ſo learned Christ; that is, he hath heard no ſuch leſſons, nor received any ſuch inſtruction in the ſchoole of Chriſt.
Thus Elihu ſaith, I know not to give flattering titles. And doubtleſſe, 'tis beſt being an Ideot, or a bungler at the doing of that which is not good, or (as the Apoſtle ſaith, ſome are to every good work) to be reprobate to every evill work, and word. How knowing are they, who can ſay in truth, they know not how to lie, or flatter, &c. I dare not ſay (with the Papiſts) that ignorance is, but I am ſure this neſcience is not only the mother of devotion, but a great poynt of devotion it ſelfe. And, in this ſence every godly man, and only a godly man knoweth not how to doe evill.
For as the wicked may have the Theory of good workes, and know what it is to pray, what it is to heare the word of God, yet they have no skill, they are not ſtudied, nor fitted for the practiſe of thoſe workes; So a godly man may know in ſpeculation what it is to doe wickedly, and how to doe it as well as the moſt wicked man in the world, yet he is not at all diſpoſed nor ready for the practiſe of any wickedneſs. As nature makes us reprobate to good, ſo grace to evill workes. The Prophet ſaith of a bad ſort of men, (Jer: 4.22.) They are wiſe to doe evill, but to doe good they have no knowledge. Were they an ignorant people? No, the meaning is, they had not ſet themſelves to learne the doing of that good which they knew; theirs were not ſins of ignorance, but of wilfulneſſe, and perverſneſſe. So on the other hand, 'tis the commendation of the people of God, They are wiſe to doe good, but to doe evill they have no knowledge. I know not to give flattering titles.
Secondly, As to know a thing or perſon, imports the allowance and approbation of it. (Pſal: 1.6.) The Lord knoweth the way of the righteous; that is, he approveth it. (Pſal: 101.4.) I will not know a wicked perſon; that is, I like him not, I regard him not, I will never give him teſtimony, he ſhall neither have my hand, nor my heart. So, not to know a thing or perſon, notes our diſallowance and diſtaſt of either; in this ſence Chriſt will ſay to thoſe great knowing profeſſors (Luke 13.27.) I tell you, I know you not whence you are, depart from me, &c. Thus, here when Elihu profeſſeth, I know not to give flattering titles; his meaning is, I like not, yea, I cannot abide to doe it. I may be as much skilled as any man to ſpeake high words, poſſibly I could Court it as well as others, but I have no heart to doe it, yea it is the abhorrence of my ſoule to doe it. A good man doth not approve the doing of evill, and therefore though he know well enough how to doe evill, yet he is truely ſayd not to know how to doe it.
Thirdly, Not to know a thing, is not to be accuſtomed, or practiſed in it. Thus when Elihu ſaith, I know not to give flattering titles; he ſeemes to ſay, It is not my manner, I have not been uſed to flatter. As uſe doth not only make fitneſſe, but encreaſeth our knowledge, ſo diſuſe doth at once unfit us to doe a thing, and diminiſheth our knowledge how to doe it. And therefore what we uſe not to doe, we are rightly ſayd not to know to doe. I know not to give flattering titles.
Hence note.
The ſpirit of a good man is ſet againſt all that is evill, he cannot cloſe nor comply with it.
His underſtanding aſſenteth not to it, his will chuſeth it not, his conſcience cannot ſwallow it, though not a camel, but a gnat, the leaſt of ſin-evils, much leſſe doth he give himſelfe up to the free and cuſtomary practiſe of great ſins. A good man may well be ſayd, not to know to ſin, becauſe though he knoweth the nature of all ſins, yet he knowingly declines the doing of every ſin. I know not to give flattering titles, In ſo doing my Maker would ſoone take me away.
Thoſe words, in ſo doing, are not expreſſed in the Originall, but ſupplyed to make up the ſence; and yet we may very well read the text without them; I know not to give flattering titles, my Maker would ſoone take me away, or as Mr Broughton renders, my Maker would be my taker away.
My Maker.
Elihu expreſſeth God, by the work of creation, or by his relation to God as a creator; Elihu doth but include himſelfe in the number of thoſe whom God hath made, he doth not exclude others from being made by God, as much as himſelfe, while he ſaith, My Maker. God is the maker of every man, and is ſo in a three-fold conſideration.
Firſt, He is the maker of every man, in his naturall conſtitution, as he is a man, conſiſting of a reaſonable ſoule and body. I am fearefully and wonderfully made, ſayd David, with reſpect to both, (Pſal: 119.14.)
Secondly, God is every mans maker, in his civill ſtate, as well as in his naturall; he formeth us up into ſuch and ſuch a condition, as rich, or as poore, as high, or as low, as Governours or as governed, according to the pleaſure of his owne will. (Prov. 22.2.) The rich and the poore meete together, the Lord is the maker of them both; he meaneth it not only, if at all in that place, that the Lord hath made them both as men, but he hath made the one a rich man, and the other a poore man. Thus the Lord is the maker of them both. And as the Lord makes men rich, ſo Great and honorable. (Pſal: 75.6.) Promotion cometh not from the Eaſt, nor from the West, nor from the South; It cometh from none of theſe parts or points of earth or heaven, it cometh from nothing under heaven, but from the God of heaven; God is the Judge, he putteth downe one, and ſetteth up another.
Thirdly, The Lord is the maker of every man in his ſpirituall ſtate, as good, and holy, and gracious. (Epheſ. 2.10.) We are his workmanſhip, created in Chriſt Jeſus unto good works; till we are wrought by God, we can doe none of Gods worke, nor have we any mind to doe it. Now when Elihu ſaith, My Maker would ſoone take me away, we may underſtand it in all theſe three ſences; he that made me this body and ſoule, when I came into the world, he that ordered my way and ſtate all this while that I have been in this world, he that formed me up into a new life, the life of Grace, and hath made me a new man in this and for another world. This my Maker would ſoone take me away.
Hence note.
It is good to remember God as our maker.
Man would not make ſuch ill worke in the world, if he remembred God his maker, or that himſelfe is the work of God. We ſhould remember God our maker; Firſt, as to our being, as from him we receive life and breath. Secondly, as to our well-being, as from him we receive all good things, both for this life and a better. (Eccleſ: 12.1.) Remember now thy creator (not only that God is a creator, but thy creator, remember this) in the dayes of thy youth; And ſurely if thou remembreſt him well, thou wilt not forget thy ſelfe ſo much as to forget the duty which thou oweſt him. Thinke often upon thy maker, and then this thought will be upon thee alwayes, If I owe my ſelfe wholly unto God for making me in nature, how much more doe I owe my ſelfe unto God, for making me a new creature. We ought to live wholly to him from whom we have received our lives. He that hath made us ſhould have the uſe of us. He hath made all things for himſelfe, (Prov: 16.4.) chiefely man, who is the chiefe of all viſibles which he hath made. Thoſe two memento's, That we are made by the power of God, and that the price by which we are redeemed is the blood of God, ſhould conſtraine us at all times and in all things to be at the call and command of God. My Maker Would ſoone take me away.
Invoce foreign tolleret me, alludit ad praecedens foreign .q. d. Si capiam faciem me capiet. Coc:We had the ſame word in the former verſe, there 'tis uſed for accepting a perſon; here for taking away a perſon. The Learned Hebricians take notice of an elegant flower of Rhetorick in this expreſſion; If I take perſons, God will take away my perſon; ſo we may tranſlate the Text; If I take men, my God will take me away. Yea my maker would not only take me away at laſt, or (as we ſay) firſt or laſt, but he would make diſpatch, and be quicke with me, My maker would Soone take me away.
Some render, He would take me away as a little thing; But the mind of our tranſlation is, he would take me away in a little time. The originall word beares either ſignification,foreign and ſo may the ſcope of the text; My Maker would take me away as a little thing, he would blow me away as a feather, or as duſt, and cruſh me as a moth; and he would doe it in a moment, in a little time; all the men of the world, yea the whole world is but a little thing before God, and he can quickly take both away. (Iſa: 40.15.) Behold, the nations are as a drop of a bucket, and are counted as the ſmall duſt of the Ballance; Behold, he taketh up the Iſlands as a very little thing. Now if Whole Iſlands, if all nations are ſuch little things as drops and duſts, then, what is any one particular man, how big ſoever he be? And how ſoone can God take him away! Little things are taken away in a little time. So the word is uſed in the ſecond Pſalme (v. 12.) If his wrath be kindled but a little, or but, as a little thing; if the wrath of Chriſt be kindled only ſo farre that you ſee but a ſparke of it, bleſſed are they that truſt in him; There is no ſtanding before the leaſt wrath of the great God, by the greateſt of the ſons of men.
We tranſlate, He would ſoone take me away, or he would doe it in a little time, my ruine needs not be long in working, he would rid his hands of me preſently; to take or ſnatch a man away, notes three things.
Firſt, A violent death, or a violence in death.
Secondly, A ſpeedy or ſudden death, a quick diſpatch. When the fire was kindled and the word ſent out againſt Korah, Dathan, and Abiram, their maker ſoone took them away; he bid the earth open, and it tooke them away in the twinckling of an eye; they went downe quick into hell. It is ſayd of a wicked man in this booke (Chap: 27.21.) The Eaſt wind carrieth him away; there alſo this word is uſed, that is, judgement like ſome fierce impetuous winde, ſhall blow him from his ſtanding, and blaſt all his glory.
Some give the ſence by the effect of fire,Sunt qui foreign tolleret me, exponant, combureret me, ut aliquando ſumitur hoc verbum a flamma, quae in ſublimi tollitur. Merc: My Maker would ſoone burne or conſume me. The word in the Hebrew ſignifieth to burne, as well as to take away, and we know the burning of a thing is the taking of it quite away; fire makes cleane riddance. And againe Fire or flame riſeth up (as a thing that is taken up) into the aire, and that which is burned in the fire may be ſayd to be taken up with it. Thus alſo 'tis tranſlated (2 Sam: 5.20, 21.) David came unto Baal-perazim, and David ſmote them there, &c. and there they left their Images, and David and his men burnt them; we put in the margin, and David and his men tooke them away; which is the tranſlation here in Job. Either of the readings is cleare and full to the purpoſe; God hath fire, he hath hell-fire unquenchable for ſinners, their maker can quickly conſume and burne them up. (Iſa: 27.4.) Who would ſet the briars and thorns in battell against me, I would paſſe through them and burne them up together. How quickly can the Lord burne wicked men, who like briars and thorns ſcratch and teare the innocent? wicked men can no more ſtand before the wrath of God, then briars and thorns can ſtand before a flaming fire. That's a good reading; ours comes to the ſame ſence, my Maker would ſoone take me away.
Hence obſerve.
Firſt, As flattery and accepting of perſons are great, ſo they are very dangerous ſins, they are wrath-provoking ſins.
If we flatter men, God will not flatter us, he will deale plainly with us. To receive flattery, or to ſuffer our ſelves to be flattered, is very dangerous, as we ſee in the example of Herod (Acts 12.22, 23.) who having made a very eloquent Oration, The people gave a ſhout, ſaying, it is the voice of a God, and not of a man; They gave him flattering titles, or (as ſome render the former part of this verſe) they wonder'd at his perſon. But what was the iſſue of it? Preſently (ſaith the text) the Angel of the Lord ſmote him, becauſe he gave not God the glory, and he was eaten up with wormes, and gave up the ghoſt. Thus his Maker tooke him ſoone away, for taking that glory to himſelfe. O take heed of entertaining flatteries when given, we ſhould put them back from us, as we would a poyſonous cup. High commendations of Sermons given to the Preacher, may have a ſad conſequence. When men give much glory to men, 'tis hard for men to give the glory back againe to God. Herod was ſo pleaſed and tickled with the glory which the people gave him, that he could not part with it, and ſo loſt himſelfe. Becauſe he forgat that he was a worme, he was deſtroyed by wormes. The tranſlation given us by the Septuagint of this text in Job, foreign, et me tineae edent. Sept:complyes fully with that dreadfull example in the Acts; I know not how to give flattering titles, for in ſo doing the wormes or moths will eate me up. The words of Elihu thus rendred in Job are a threatning aſſertion, That the wormes ſhall eate thoſe that give flatteries; and the judgement which fell u…on Herod, is an example threatning all thoſe that receive flattering titiles, with that dreadfull doome of being eaten up by wormes. And doubtleſſe, if not that, yet either ſome other corporal and viſible judgement, or (which is much worſe) ſome ſpirituall and inviſible judgement, will overtake thoſe who love either to flatter others, or to be flattered themſelves. And as that example ſhewes how dangerous it is to receive flatteries; ſo to give flatteries, hath in it a double danger.
Firſt, It is dangerous to others. When Paraſites flatter Princes, when Miniſters flatter the people, how doth it enſnare their ſoules? 'Tis hell and death to flatter ſinners, and not to deale plainly with them; to give lenitives inſtead of coroſives; to give oyle where vineger ſhould be given; to heale the hurt of the ſoule deceitfully, is the greateſt hurt and wounding to the ſoule. Flatteries are thoſe pillows ſpoken of in the Prophet (Ezek: 13.18.) ſowed to the Arme-holes or elbowes of wicked men, upon which many ſleepe without feare, till they dye without hope; yea theſe flatteries as well as any falſities and errors of doctrine, whether reſpecting faith or worſhip, are that untempered morter, of and againſt which the Prophet ſpeakes in the ſame Chapter (v. 10.15.) wherewith ſome daubed that wall of vaine confidence which others built, while they ſeduced the people, ſaying, peace, and there was no peace. How often doe the true Prophets warne the people againſt theſe flatteries of the falſe Prophets. And how ſadly doth the Prophet Jeremy bewaile them (Lam: 2.14.) Thy Prophets have ſeene vaine and fooliſh things for thee, and they have not diſcovered thine iniquity, to turne away thy captivity, but have ſeene for thee falſe burdens, and cauſes of baniſhment; that is, the viſions which they have ſeene, they pretend, at leaſt, to have had from God, but they are their owne dreames and brain-ſick phanſies, and ſo the cauſe of thy baniſhment; they have undone thee with theſe deceits, ſoothing thee up in thoſe thy ſins, which procured thy baniſhment, and cauſed the Lord to thruſt thee out, and ſend thee farre away from thine owne Land. They have fed, yea, filled thee with falſe hopes, till thy condition was hopeleſſe. How many thouſands have been deſtroyed by flatteries both for here and for ever. And if flattery be ſo dangerous to the receiver, then
Secondly, It muſt needs be much more dangerous to the giver. It is no ſmall ſin to palliate or cover the ſins of others;Non leve ſcelus eſt veritatem palliare. Merc: But it is a farre greater ſin to commend the ſins of others, or to commend others in their ſin. And we may take the meaſure of this ſin by the puniſhment of it. When we heare the Lord threatning flatterers with ſuddaine deſtruction, doth it not proclaime to all the world, that their ſin is full of provocation? The Lord beares long with many ſorts of ſinners, but not with ſinners of this ſort. My maker would ſoone take me away.
Whence note, Secondly.
God can make quicke diſpatch with ſinners.
As the grace of God towards ſinners,Neſcit tarda molimina ſpiritus ſancti gratia. ſo his wrath needs no long time in preparations. When we deſigne great actions, we muſt take time to fit our ſelves. Princes muſt have time to ſet out an Army or a Navy, when they would either defend themſelves againſt, or revenge themſelves upon their enemies; But God can preſently proceed to action, yea to execution. He that made all with a word ſpeaking, can deſtroy the wicked as ſoone as ſpeake the word; he can doe it in the twinkling of an eye, with the turning of a hand. My Maker would ſoone take me away.
Thirdly, Becauſe Elihu, being about to ſpeake in that great cauſe, ſets God before him, and God in his judgements, in caſe he ſhould ſpeake or doe amiſſe.
Note, Thirdly.
They that doe or ſpeake evill, have reaſon to expect evill at the hand of God.
If I ſhould flatter (ſaith Elihu) my Maker would ſoone take me away. I have reaſon to feare he will; not that God takes away every ſinner as ſoone as he ſins, (God rarely uſeth Martiall Law, or executes men upon the place, we ſhould live and walke more by ſence then by faith if he ſhould doe ſo) but any ſinner may expect it, God (I ſay) is very patient and long-ſuffering, he doth not often take ſinners away, either in the act, or immediately after the act of ſin. Yet there is no ſinner but hath cauſe to feare, leſt as ſoone as he hath done any evill, God ſhould make him feele evill, and inſtantly take him away. David prayeth (Pſal: 28.3.) Draw me not away with the wicked, and with the workers of iniquity. There is a two-fold drawing away with the workers of iniquity. Firſt, to doe as they doe; that is, wickedly. Thus many are drawne away with the workers of iniquity; and 'tis a good and moſt neceſſary part of prayer, to beg that God would not thus draw us away with the workers of iniquity, that is, that he would not ſuffer the workers of iniquity to draw us away into their lewd and ſinfull courſes. Secondly, there is a drawing away to puniſhment, and execution. In that ſence (I conceive) David prayed, Lord draw me not away with the workers of iniquity, who are taken away by ſome ſudden ſtroake of judgement; though I may have provoked thee, yet let not forth thy wrath upon me, as thou ſometimes doeſt upon the workers of iniquity: doe not draw me out as cattell out of the paſture where they have been fed and fatted, for the ſlaughter. Every worker of iniquity is in danger of preſent death, and may looke that God will be a ſwift witneſs againſt him: though moſt are reprieved, yet no man is ſure of that.
Againe, In that Elihu repreſents God to himſelfe ready to take him away, in caſe of flattery and prevarication in that cauſe.
Note, Fourthly.
It is good for us to over-awe our ſoules with the remembrance of the judgements and terrours of God.
'Tis profitable ſometimes to converſe with the threatnings, as well as with the promiſes; 'tis profitable to remember what God is able to do againſt us, as well as to remember what God is able to do for us; Even believers ſhould goe into the dreadfull treaſuries of wrath, into the thunders & lightnings of divine diſpleaſure, as well as into the delightfull treaſuries of mercy, of love & compaſſion; it is good for a good man to thinke God may take me away, as well as to thinke God will ſave and deliver me; we need even theſe meditations of God, to keepe downe our corruptions, and to fright our luſts. Though it be the more Goſpel way to make uſe of love, yet the Goſpel it ſelfe teacheth us to make uſe of wrath, (2 Cor: 5.11.) Knowing the terrour of the Lord we perſwade men.
Laſtly, Note.
When we goe about any great worke, when we are either to ſpeak or doe in any weighty matter, it is good for us to ſet God before our eyes, to thinke of and remember our Maker.
As in great undertakings we ſhould remember our Maker, waiting for and depending upon his aſſiſtance, ſtrength, and bleſſing, in what we doe or goe about; ſo we ſhould remember him to keepe our hearts right. And to remember ſeriouſly, believingly and ſpiritually, that God beholds and ſeeth us in all our wayes and workes, and that according to the frame of our hearts, and the way that we take in every action, ſuch will the reward and the iſſue be, cannot but have a mighty command, and an anſwerable effect upon us. We can hardly doe amiſſe with …od in our eye. And therefore as it is ſayd of a wicked man (Pſal: 10.4.) that through the pride of his countenance he will not ſeeke after God, God is not in all his thoughts. So David ſaid of himſelfe (though in that Pſalme he ſpeakes chiefely as a type of Chriſt) and ſo in proportion or as to ſincerity every godly man ſaith like David, Pſal: 16.8.) I have ſet the Lord alwayes before me: becauſe he is at my right hand, therefore I ſhall not be moved; that is, as I ſhall not be utterly overthrowne by any evill of trouble, ſo I ſhall not be overcome by any evill of temptation: or I ſhall not be moved either in a way of diſcouragement by the troubles I meete with, or in a way of enticement by the temptations I meete with. How ſtedfaſt, how unmoveable are they in the worke of the Lord, how doe they keepe off from every evill worke, who ſet the Lord alwayes before them, and have him at their right hand! Could we but ſet the Lord before us, either in his mercies or in his terrors, we ſhould not be moved from doing our duty in whatſoever we are called to doe.
Thus farre Elihu hath drawne out his ſpeech, in a way of preface, preparing himſelfe for his great undertaking with Job; He hath now fully ſhewed the grounds why he undertooke to deale with him, and what method he would uſe in that undertaking. In the next Chapter, and ſo forward to the end of the 37th, we have what he ſayd, and how he managed the whole matter.