Exposition of Job 22-26, Commentary · Chapter 26
JOB, CHAP. 26. Verſ. 1, 2, 3, 4.
But Job anſwered, and ſaid,
How haſt thou helped him that is without power? how ſaveſt thou the arm that hath no ſtrength?
How hast thou counſelled him that hath no wiſdome? and how haſt thou plentifully declared the thing as it is?
To whom haſt thou uttered words? and whoſe ſpirit came from thee?
THis Chapter containeth Jobs anſwer to the third and laſt diſpute or oppoſition of his ſecond freind Bildad; Non reſpondit ad Bildadi dicta, ſed eum ridet quaſi ea attulerit quae parum ad rem faciant, imo ab inſtituto aliena. Merc:wherein he doth two things.
Firſt, He complaineth of and in a manner derideth Bildads dealing with him, as if what he had urged were not onelyonly little to the purpoſe, but very wide from it. This he doth in the foure firſt verſes of the Chapter.
Secondly, Job gives out a large narrative of the power, perfections, and excellencies of God, of his wonderfull works, and providences, which Bildad had but lightly touched; this he doth in the remaining part of the Chapter.
Verſ. 1, 2. But Job anſwered, and ſaid, How haſt thou helped him that is without power?
There is a queſtion among Interpreters, who is here meant,foreign admirantis eſt, & haec dicit, foreign ſive foreign. Druſ: by him, that is without power; and who by the arme that hath no ſtrength; who by him that hath no wiſedome. There are three opinions about the reſolving of this queſtion.
Firſt, Some expound it not of a perſon, but of a thing, for the original leaves it in ſuch words as may be determined upon eyther,In qua re adjuviſti ſententiam tuam de providentia dei particulari, in qua nullae ſunt viris. Quare ex Hebraeo legit, non cujus ſed quid adjuviſti. Vatabl: and may as wel be rendred, that, which hath no power, as, him that hath no power. And the thing without power, which this interpretation aymes at, is the opinion or tenet which Bildad, and his friends had held forth in their diſcourſe: which Job is conceived to looke upon, as weake, and without power, as having neyther ſtrength nor wiſdome in it. And becauſe Bildad made the laſt reply, Job (according to this expoſition) beſpeaks him thus; Thine owne former arguments, as alſo thoſe of thy friends, had no power, no ſtrength of reaſon, nor true wiſdome in them, and haſt thou mended the matter now, haſt thou by what thou ſpakeſt laſt put any ſtrength into what hath been weakly and feebly argued already? As for my ſelfe I am neyther better enformed nor comforted, then I was, and therefore have reaſon to conclude, that there is no more ſtrength nor power in what is now ſayd, then in what was ſayd before. It is uſuall to apply ſtrength to a ſpeech, we ſay ſuch a man made a ſtrong ſpeech, as for ſuch a one, his ſpeech had no ſtrength no ſinewes in it. And that ſpeech which hath no ſtrength in it, can never adminiſter ſtrength to thoſe to whom it is ſpoken; ſo that to ſay, how haſt thou helped him that hath no power; is to ſay, the ſpeech by which thou haſt attempted or endeavoured to helpe him that hath no power. Yet I conceave that Job doth here intend a perſon, whom his freinds ſuppoſed without power, ſtrength, or wiſdome,Hoc de deo accipio O quam egreg…e eum adjuviſti qui imbecillis erat, & invalido es patrocinatus. Quaſi tua defenſione deus indigerit. Merc: Cujus adju…or es num in becillis & ſuſtentas brachium ejus qui non eſt fortis. Vulg: Cui Auxiliatus es, cui non potentia? Mont: rather then his freinds ſpeech, which himſelfe judged and (as his owne releife) found to be ſo.
Secondly, By him that hath no power, and the arme that hath no ſtrength; ſome underſtand God himſelfe; who is indeed all power, all arme, who is altogether ſtrong and onelyonly wiſe. As if Job had ſayd, O Bildad, thou haſt ſtood up in the defence of God, as if he had not been able to defend himſelfe, thou haſt been an Advocate for him, who hath no need thou ſhouldeſt. Hath not he power? hath his arme no ſtrength in it? or is he deſtitute of counſel? ſurely God hath no need of thy patronage, or aſſiſtance? Therefore conſider whoſe helper haſt thou been? what? the helper of him that is weake, and haſt thou ſuſtained the armes of him that hath no ſtrength? ſurely no, God hath ſtrength enough to defend his own cauſe, and wiſdome enough to maintaine his own acts againſt me and all men elſe. Thou oughteſt indeed to have helped him that hath no power, but thou haſt onelyonly given helpe to him that hath all power. Thus ſome cary on the whole context under that frame and forme of this expoſition, as if Job did but rebuke Bildad for undertaking the matter on Gods part, whereas he ſhould have uſed his utmoſt endeavours for the ſupport and comfort of him a poore weake creature, labouring under heavy burdens of moſt ſad afflictions, and wanting counſel, how to beare and improve them as layed upon him by the hand of God. For this Job had no power and might expect helpe from his friend; but he beſtowed all his helpe in vindicating the honour of God againſt Job, not in helping or adviſing Job how to beare up under the hand of God, and therefore he thus interrogates him, How haſt thou helped him that hath no power? But
Thirdly, I rather expound the words of Job himſelfe, as being now burdened and diſtreſſed with great affliction, and under ſore temptations, and therefore fitly repreſented in theſe words, a man without power, an arme without ſtrength, and him that had no wiſdome; at leaſt that he was ſuch in the opinion and judgement of his friends. As if he had ſayd, O Bildad, Thou lookeſt upon me as a man without power, ſtrength, or wiſdome; very well, be it ſo as indeed (though not in thy ſence) it is ſo, what haſt thou done? how haſt thou helped him that is without power? how ſaveſt thou the arme that hath no ſtrength? how haſt thou performed the part of a friend, eyther in comforting me, or in counſelling me? ſo the words are a cloſe Ironicall rebuke of what Bildad ſayd in the former Chapter. Thou cameſt to ſtrengthen and helpe me, conſider how well thou haſt made good thy owne intendment; how haſt thou helped him that is without power? thou haſt ſpoken words fitter to weaken, then to ſtrengthen, to caſt downe then to raiſe up; and ſo haſt quite miſtaken the matter. Thou ſhouldeſt not have amplyfyed the power and majeſty of God before a man in my condition, Thou ſhouldeſt rather have opened the doctrine of free-grace, and of the fatherly affection of God to his poore ſervants and children, while they are under his ſharpeſt corrections: Thy words ſhould have been like oyle, like milke and honey, but thou haſt ſpoken very hard words if not gall and wormewood to my wearied ſoule. Though what thou haſt ſpoken be in it ſelfe true, yet it is to me improper and unſuitable, out of time and unſeaſonable, and therefore weigh with thy ſelfe; How haſt thou helped him that is without power? We may paralel this context with that of the Apoſtle, (1 Cor. 4.8.10.) where with much holy deriſion he rebukes the over-weening and high opinion which the Corinthians duplicate page duplicate page had of their preſent attainements, and perfections in ſpiritualls; Now ye are full, now ye are rich, ye have reigned like Kings without us, and I would to God that ye did reigne, that we might reigne with you; As if he had ſayd, I could wiſh with all my heart, it were as well with you as you thinke it is, that we alſo might have a part with you in thoſe gloryes of the Goſpel; But I feare ye are onelyonly puft up with notions, and that your portion is but ſmal in true ſolid ſpirituall knowledge. I feare ye have little except in conceit, and there ye have a great deale too much; and upon the ſame account he puts it upon them againe at the 10th verſe; We are fools for Chriſts ſake, but ye are wiſe in Chriſt; we are weake, but ye are ſtrong, ye are honourable, but we are deſpiſed. Thus Job here, ye looke upon me, as a weake man, as a man of no power, but you are wiſe, and learned; ſee how you have played your part and diſcharged your duty▪ you thinke you have a wonderfull faculty in helping the weake, in ſaving thoſe who are ready to periſh, in teaching the unlearned, in counſelling the unwiſe; whereas I am neyther ſo weake, nor ignorant, nor deſtitute of counſel as you thinke I am; and if I were, your oration is wide of the marke or reacheth not my caſe, and therefore can doe me no good. How haſt thou helped him that hath no power? And which is the ſame in other words; How ſaveſt thou the arme that hath no ſtrength?
The arme is an eminent member of the body, and in Scripture it often ſignifies ſtrength, becauſe the arme holdeth out and acteth the ſtrength of the whole body; How haſt thou ſaved the arme that hath no ſtrength? that is, the man that hath no ſtrength. There is a threefold ſtrength; firſt, naturall, which is twofold; firſt, of the mind or inward parts; ſecondly, of the body or outward parts: ſecondly, there is a civill ſtrength, which is the command or Authority which a man hath over others; thirdly, there is a ſpirituall ſtrength, which is the command which a man hath over himſelfe, both in doing good and in avoyding evill, or both for the due enjoyment of good and induring of evill. When, Job ſaith, How ſaveſt thou the arme that hath no ſtrength? we may expound it both of the firſt and third ſort of ſtrength. For Job had indeed loſt the ſtrength of his body, and his friends thought he had loſt the ſtrength both of his parts and graces. Which is more cleare in the next interrogation.
Verſ. 3. How haſt th…s counſelled him that hath no wiſdome?
To give counſel is the worke of the wiſe, and they who are unwiſe have moſt need of counſel, though they ſeldome thinke ſo. And it may be a very diſputable queſtion, who is the wiſer man, he that gives good counſel, or he that readily receives it & makes good uſe of it. Good counſel directs how to judge of things, how to ſpeake, and how to act. In the multitude of Counſelers there is ſafety (ſaith Solomon) and they muſt needs be unſafe, who eyther have none to give them counſel, or refuſe wholeſome counſel when 'tis given. Counſell is to a man without wiſdome as bread is to a man that is hungry, or as cloaths to a man that is naked. Maſter Broughton tranſlates; What doeſt thou counſel without wiſdome? Right counſel is the very ſpirits of wiſedome; but thy counſel is flat and hath no ſpirits in it. Thus his tranſlation referrs the want of wiſdom to the counſel which Bildad gave Job; but ours refers it to Job to whom Bildad undertook to give counſel. How haſt thou counſelled him that hath no wiſdom? As if he had ſayd; Thou O Bildad lookeſt upon me, as a man without wiſdome; If I am ſo, I doe not perceive that thy counſel is like to make me much wiſer. Thy counſel will even leave me where it found me, and 'tis wel if it doe not put me backward. What ſtrange kinde of counſel is thine! How haſt thou counſelled him that hath no wiſdome? From all theſe cutting queſtions put together,
Obſerve.
Firſt, They who are weake, and without wiſdome, ſhould be holpen, and tenderly dealt with, by grave and gratious counſel.
The words of the wiſe conveigh ſtrength to the weake, comfort to the ſorrowfull, and counſel to thoſe who know not what to doe. See the tenderneſſe of Chriſt to the weake (Math: 12.18, 19.) Behold my ſervant whom I have choſen, and my beloved in whom my ſoule is well pleaſed, I will put my ſpirit upon him, and he ſhall ſhew judgement unto the Gentiles. He meaneth not judgement, as judgement is oppoſed to mercy; Jeſus Chriſt did not come in that ſenſe to ſhew judgement to the Gentiles, he did not come to bring wrath upon them, but he came to ſhew mercy to the Gentiles, to thoſe who were ſinners of the Gentiles, who ſat in darkneſſe, and in the ſhaddow of death, he ſhewed mercifull judgement, he ſhewed them the knowledge of God, he reformed and purged them from their ſins and ſinfull Idolatryes, he brought them into a holy ſtate and order under Goſpel Government, this is the judgement which Chriſt brought to the Gentiles, & this judgement is a mercy; he ſhall bring Judgement to the Gentiles; How ſhall he doe it? he ſhall not ſtrive nor cry, neither ſhall any man heare his voyce in the ſtreets; that is, he ſhall not deale boyſterouſly, and contentiouſly, he ſhall not be vexatious, and rigorous, he ſhall not act as a man chafed and enraged, as a man full of wrath and fury, but as a man moſt tenderly affected and full of pity, for a bruiſed reade ſhall he not breake, and ſmoaking flax ſhall he not quench; a bruiſed read, and ſmoaking flax, are emblems of the weake, of the arme without ſtrength, of thoſe who are without wiſdome; Chriſt will not deale roughly with thoſe, he will not breake the bruiſed read, nor quench the ſmoaking flax, that is, ſuch as are broken with the ſence of ſin, ſuch as are weake in faith, ſuch as are ſo much over-powred by corruption, that they doe rather ſmoake, and make an ill-ſented ſmother, then burne or ſhine in a gracious profeſſion, ſuch as are thus low and meane in ſpiritualls, Chriſt will not breake with his power, nor quench with his rebukes, till he ſend forth judgement to victory, that is, till he hath perfected their converſion, and hightned their graces to the full, and cauſed the better part in them to prevaile over the worſe (as the houſe of David did over the houſe of Saul) till it arive at a bleſſed victory. And againe (Iſa. 61.2.) The ſpirit of the Lord God is upon me, (for wh…t) becauſe the Lord hath anointed me to preach good tidings to the meeke, he hath ſent me to bind up the broken-hearted, to proclaime liberty to the captives, and the opening of the priſon to them that are bound. Here is helping thoſe that have no power, and ſaving the arme that hath no ſtrength. Thus Chriſt handles thoſe who through temptation, affliction, or any trouble are brought low. For the neglect of this duty, the Lord reproves the Shepheards (Ezek. 34.2, 3, 4.) Son of man propheſie againſt the Shepheards of Iſrael, prophecy and ſay unto them, thus ſaith the Lord God unto the Shepheards; Woe be to the Shepheards of Iſrael, that doe feed themſelves, ſhould not the Shepheards feed the flockes? That is, ſhould they not be more intent upon the feeding of their flocke with ſpiritualls, then upon the feeding of themſelves with temporalls? ſhould they not labour more to feed the peoples ſoules then their owne bellyes? ſurely they ought. But what did the Shepheards of Iſrael? The next words ſhew us both what they did, and what they did not; Ye eate the fat, and ye cloath you with the wool, ye kill them that are fed. Theſe things they were forward enough to doe; But ſee what they did not; ye feed not the flock, That's a general neglect of duty; then followeth their neglect of particular duties; The diſeaſed have ye not ſtrengthened, neyther have ye healed that which is ſicke, neyther have ye bound up that which was broken, neyther have ye brought againe that which was driven away (by force of Satans temptation) neyther have ye ſought that which was loſt (through ſelfe-folly and corruption) Here is a large enditement againſt the Shepheards; All which may be ſummed up in Jobs language to Bildad; They did not helpe thoſe who had no power, they did not ſave the arme without ſtrength, nor counſel thoſe, who had no wiſdome. See againe how the Prophet deſcribes the compaſſionateneſſe of God to his people in an afflicted condition (Iſa. 27.8.) In meaſure (that is, moderately) when it ſhooteth forth thou wilt debate with it, he ſtayeth his rough winde, in the day of the Eaſt winde; that is, when affliction, like an Eaſt winde blowes feircely upon his from the world, then he ſtayeth his rough winde, he will not bring his rough winde out of his treaſures to joyn with the Eaſt-winde. God will deale gently with his when they are hardly dealt with by men. And thus it is our duty when it is a day of the Eaſt winde, a day of trouble, and temptation upon any ſoule, to ſtay the rough winde, to breath gently, to give refreſhment and eaſe to the weary ſoule; How haſt thou helped him that hath no power? how ſaveſt thou the arme that hath no ſtrength?
Secondly, Obſerve.
The manner how we performe any duty is to be attended as well as the matter.
Bildads buſineſſe was to comfort the ſorrowfull, to ſtrengthen the infirme; how did he performe this? his ſtrengthening was a weakning, his helping was a grieving of Job already weake and grieved; and the reaſon was, becauſe he failed in the manner, or mannaging of this worke; we muſt be carefull as to doe good for the matter, ſo to doe it effectually, which cannot be unleſſe it be done rightly. Some goe with an honeſt purpoſe to helpe, who yet adminiſter no helpe at all, to every ſuch helper it may be ſayd with rebuke, How haſt thou helped him that is without power? how unhandſomely haſt thou done it? what worke haſt thou made of it? Thou haſt but entangled the poore ſoule worſe then before. This runs through all duties. We may ſay to ſome, How have you prayed, and called upon God? They onelyonly ſpeake a few words, preſent a few petitions, but without a heart, without faith, without a ſenſe of the preſence of God, or of their owne wants; how have ſuch prayed? call ye this prayer? we may ſay to others, how have you heard the word of God? is this to heare? what to re…eive the ſound or the ſenſe of the word, and never to minde it more, never to digeſt nor turne what is heard into practice; is this hearing? We may ſay to others, how have you f…ſted, and humbled your ſoules before God? Is this a faſt that God hath choſen, a day for a man to hang downe his head like a bullruſh; Is this faſting to God, even to God? No; This is but a mock-faſt, a No-faſt; God hates ſuch formality, in praying, hearing, faſting, with a perfect hatred. A body exerciſed and a ſoule ſitting ſtill, is not worſhip. God is a ſpirit, and will be worſhipped in ſpirit and in truth; In the truth or according to the rule of his owne word, as alſo in the truth or according to the ſincerity of our owne hearts: unleſſe we worſhip God in this twofold truth, we worſhip him not at all, as he will be worſhipped, how much ſoever we ſeeme to have a will to worſhip him. As Job here puts a queſtion mixt with admiration and indignation to his helper; How haſt thou helped him that hath no power? How ilfavordly how bunglingly haſt thou done it? So the Lord will put ſuch a queſtion to many of his worſhippers; How have ye worſhipped him that hath all power? how ſlightly, how formally, how hypocritically have ye done it? Therefore in all duties, looke to the manner, as well as to the matter, and labour to doe them well, as well as to doe them. To neglect the doing of a duty, or the doing of it negligently, are alike offenſive unto God; and he will ſay to the latter with as much diſpleaſure, How haſt thou done what I commanded? as he will to the latter, Why haſt thou not done what I commanded? yea
Thirdly, Obſerve.
That which is not done as it ought, is to be judged, as if not done.
That which we ſtrive not to doe in a right manner, we (upon the matter) doe not at all. We may reſolve theſe interrogations of the Text into negations, How haſt thou helped him that is without power? is as much as this, thou haſt not helped him: how ſaveſt thou the arme that hath no ſtrength? is indeed, Thou haſt not ſaved him: how haſt thou counſelled him that hath no wiſdome? caryeth this meaning, thou haſt given him no counſell; we uſe to ſay, as good never a whit, as never the better, and how good ſoever any thing is that we doe, if we doe it amiſſe, it will be reckoned by God (what reckoning ſoever men make of it) as if we had done no ſuch thing. Moſes ſaid to the Lord under a temptation, when he was troubled at the complaint of the people, becauſe the deliverance promiſed did not come on, and they were not freed as was expected; Lord, wherefore haſt thou ſo evill entreated this people? why is it that thou haſt ſent me? for ſince I came to Pharaoh to ſpeake in thy name, he hath done evill to this people, neither haſt thou delivered thy people at all, (Exod. 5.23.) Is this a deliverance? this is no deliverance; we are apt to thinke the mercyes of God no mercyes, unleſſe he give us full and perfect mercyes, unleſſe we preſently receave all that we looke for, we looke upon it as if we had receaved nothing at all. But how truely may the Lord ſay to the children of men, when they performe duties ſlightly, and negligently, ye have not done them at all, ye have neyther prayed, nor heard, nor faſted at all, becauſe ye have been negligent in, and unprofitable under them. The workes and dutyes of the beſt are not every way full, but the workes and dutyes of ſome are alltogether empty; and they doe nothing in all they doe.
Fourthly, In theſe ſeverall interrogations, are here held forth the ſeverall effects of holy advice given according to the word, and minde of God; how haſt thou helped him that is without power? ſaved the arme that hath no ſtrength? counſelled him that hath no wiſdome? As if he had ſayd, thou indeed haſt offered me counſell from God; if thou hadſt managed it right, this would have been the fruit of it; I who have no power ſhould have been helped, and I who am as an arme without ſtrength ſhould have been ſaved
Hence obſerve.
That the word of God or divine truths are mighty in operation, when duely adminiſtred.
The word of truth conveigheth ſtrength to the weake, wiſdome to the ſimple, comfort to the ſorrowfull, light to thoſe who are in darkenes, and life unto the dead. The word lifts up the hands which hang downe, and the feeble knees. The law of the Lord (that is, every holy truth, ſaith David, Pſal. 19.7, 8.) is perfect (and what can it doe? the next words tell us) converting or reſtoring the ſoule. The teſtimony of the Lord is ſure (and what can that doe? the next words tell us) making wiſe the ſimple. The ſtatutes of the Lord are right (and what can they doe? even that which is moſt ſweete where it is done) reioycing the heart: The commandement of the Lord is pure (in it ſelfe, and it worketh gloriouſly in us) enlightning the eyes. I may ſay alſo, The word of the Lord is mighty, and it giveth ſtrength to thoſe who have no might. As it is mighty for the pulling downe of ſtrong holds, caſting downe imaginations, & every thing that exalteth it ſelfe againſt the knowledge of God, and bringing into captivity every thought to the obedience of Chriſt (2 Cor: 10.4, 5.) So it is as mighty for the rayſing up of the weake, for the lifting up of thoſe who are caſt downe and fallen below the knowledge of God through unbeliefe; and for the bringing of poore ſoules out of captivity into that bleſſed liberty of faith in Chriſt. What Great things the word rightly applyed, and divine truths brought home with Authority, have done and ſtill can doe was ſhewed at the 4•h Chapter of that booke, verſe 3d and 4th. As alſo at the 25•h verſe of the ſixth Chapter, upon thoſe words, How forcible are right words? Though we ought to helpe thoſe who have no power by more then words, yet words have holpen many who had no power; as Job doth more then intimate while he reproves Bildad for his unskillfull wording it with him. How haſt thou helped &c.
And how haſt thou plentifully declared the thing as it is?
foreign unde Graecum foreign. Appellatio a foreign quod eſſe ſignificat, ſapientia enim rerum omnium exiſtentium prima & praecipua eſt. Druſ:That which we render, The thing as it is, is but one word in the Original, and it hath a threefold ſignification.
Firſt, It is put for the eſſence, ſubſtance, or being of a thing; The Greek word for ſubſtance, is very neere this in ſound, and may poſſibly be a derivative from it.
Secondly, It ſignifieth that working or operation which flowes from being; Things firſt are, and then they act, and they are to little or no purpoſe unleſſe they act.
Thirdly, It ſignifieth counſell, advice, wiſdome, or ſound wiſdome (Prov. 3.21.) ſo Mr Broughton tranſlates, And makeſt advice knowne aboundantly. Others taking up the ſame notion render, How haſt thou declared wiſdome abundantly. As if he had ſayd, Thou thinkeſt thou haſt opened a treaſure and declared ſtore of wiſdome and knovledge in this diſcourſe, or that thou haſt made a very wiſe and learned diſcourſe, whereas indeed it will be found leane and ſhort in it ſelfe, as alſo impertinent to the poynt in hand. foreign ad multitudinem vel multiplicitèr.Our tranſlation takes it in the firſt ſenſe, How haſt thou plentifully declared the thing as it is, that is, how haſt thou declared the ſubſtance of the thing, or the ſolid truth in plenty, or as the Hebrew phraſe imports, in great number and with much variety.
Hence note.
Firſt, Every thing ought to be declared as it is, that is, the naked truth ought to be declared.
It is our duty to ſpeake of things as they are, not to put colours upon them, and ſo make them appeare what they are not, or otherwiſe then they are; truth is plaine, and truth ſhould be told plainely. The naked truth, or, the thing as it is, is moſt beautifull to the eye of the underſtanding. And though Bildad did miſreport what he ſpake of God, yet he did not make a full report. How haſt thou plentifully declared the thing as it is?
Secondly, Hence note.
As we ought to ſpeake the truth, ſo to ſpeake the truth out, or all the truth.
Paul tells the Church of E…heſus (Acts 20.20.) That he had kept nothing back that was profitable for them; and (ſayth he, ver. 27.) I have not ſhunned to declare unto you all the counſel of God. Paul plentifully declared the thing as it was. Bildad ſpake truth, but not all the truth, as to Jobs caſe. He ſpake great things of the power and holynes of God, but Jobs caſe called him to ſpeake as much if not more and rather of the goodneſs and kindnes of God. He ſpake enough to humble and caſt Job downe, at the ſight of his natural uncleanenes, but he ſhould have ſpoken more to rayſe him up and comfort him by ſhewing him that fountaine which is opened to waſh in for ſin and for uncleanenes. Wee may quickly entangle a ſoule by ſpeaking truth, unleſſe we ſhew him all that ruth which belongs to his condition. The Scriptures have plenty of truth in them, and are therefore able to make as wiſe unto ſalvation; They are profitable for doctrine, for reproofe, for correction, for inſtruction in righteouſnes. The Scripture is like that River ſpoken of (Gen. 2.10.) which went out of Eden to water the Garden, and from thence it was parted and became into foure heads: Paul in that place now mentioned (2 Tim. 3.16.) ſhewes us the Scripture parting it ſelfe into foure heads; firſt, of Doctrine, for eſtabliſhing the truth; ſecondly, of reproofe, for removing of error; thirdly, of correction, for the beating downe of ill manners; fourthly, of inſtruction, for building up in a holy converſation; That ſo (as it there follows) the man of God may be perfect, throughly furniſhed unto all good workes; that is, in Jobs language, that he may be able plentifully to declare (the ſolid truth) the thing as it is, and as knowingly to declare General truths, ſo to apply them diſcerningly to the ſtate of every perſon; A fayling wherein Job is ſuppoſed to charge Bildad with in the next verſe.
Verſ. 4. To whom haſt thou uttered words?
Here Job taxeth Bildad with inconſiderateneſſe, in reference to the perſon to whom he ſpake; To whom haſt thou uttered words? haſt thou conſidered to whom thou ſpakeſt?Quem docere voluiſti, nonne eum qui fecit ſpiramentum. Vulg: The vulgar tranſlation referrs it to God, whom wouldſt thou teach? wouldſt not thou teach him who made the breath? ſurely thou takeſt upon thee to teach him, who is the teacher of us all. Thus many carry on the ſenſe of this fourth verſe according to the ſecond interpretation of the ſecond and third verſes. With which preſumption Job taxed his friends once before, and that in expreſſe termes (Chap. 21, 22.) Shall any teach God knowledge? ſeeing he judgeth thoſe that are high.
But I conceive Jobs meaning is onelyonly to ſhew Bildad that he had not well adviſed about his caſe and condition before he ſpake; for Bildad might ſay, is this a queſtion to be asked, to whom have I uttered words? have not I been ſpeaking to thee all this while? art not thou the man for whoſe ſake we are here met, and about whom we have had all this diſpute? Why then doeſt thou aske, to whom haſt thou uttered words? Job doubted not who it was to whom he ſpake; but Job queſtions him as fearing he was not well acquainted with, or had not enough layd to heart the ſtate of the man to whom he ſpake, doſt thou know what my condition is, and haſt thou ſuited, and cut out thy diſcourſe to my condition? to whom haſt thou uttered words?
Hence note.
We ſhould well conſider the ſtate of every perſon to whom we ſpeak, and apply our ſpeech or doctrine accordingly.
Bildad in the former Chapter had been ſetting forth the power, majeſty, and dread of God, as alſo his infinite purity befo…e whom the Angels are not-cleane; now ſayth Job, to whom haſt thou uttered theſe words? ſhould I be thus dealt with, thus handled, who am a man caſt downe already and under the terrours of God? Is this diſcourſe (though an undoubted truth) ſutable to my condition? Thou ſhouldſt rather have repreſented God to my faith in his goodneſſe, and mercy, in his long ſuffering, and patience, in his tenderneſſe and gentleneſſe towards ſinners, thou ſhouldſt have proclaimed that name of God to me which is his Glory (Exod. 34.6.) The Lord, The Lord gracious, and mercifull, long ſuffering, and aboundant in goodnes and truth; this had been a deſcription of God, a proclamation of God fit for a man in my caſe. Whereas thou haſt onelyonly told me of his mighty power and dominion, of his Hoſts and Armyes; doeſt thou know to whom thou haſt uttered theſe words? Jeſus Chriſt, when here on earth, conſidered to whom he was uttering words, and therefore tells his Diſciples (Joh. 16.12.) I have many things to ſay unto you, but ye cannot beare them now. Chriſt would not put new wine into old botles, but attemper'd his ſpeech to the ſtrength and capacity of his hearers. Some muſt heare that which they cannot beare (when that ſprings from their paſſion and impatience, eſpecially when from their love to and reſolvedneſſe to goe onne in ſinne; Amos muſt not forbeare to ſpeake, though Amaziah cry out, The Land is not able to beare all his words) But we muſt take heed of forcing words upon any which they cannot beare, or are not fit to heare, eyther by reaſon of their afflictions and temptations, or by reaſon of their preſent infirmities and incapacities. The Apoſtle (2 Tim. 2.15.) bids Timothy ſtudy to ſhew thy ſelfe approved unto God, (he doth not meane it in his private courſe of life and dayly converſe, which is the duty of every beleever) but in his publicke courſe of life, or converſe as a Miniſter of the Goſpel, in that, ſayth he, ſtudy to ſhew thy ſelfe approved (unto God) a workman that needeth not to be aſhamed, (what kind of workman was Timothy, his worke lay in the Word, ſhew thy ſelfe a workeman, and a Maſter in thy worke) rightly dividing the word of truth; how is the word to be divided? he doth not meane of a gramaticall, nor of a logicall diviſion (though there may be a uſe of theſe diviſions of the Word) but the dividing of the word intended by Paul, is the dividing of it ſpiritually to the ſeverall ſtates, and conditions of men, giving to ſuch, a word of inſtruction, to others a word of reproofe, to a third ſort words of comfort: This is dividing the word aright; And in doing this, Paul would have Timothy declare himfelfe a workman that he needed not be aſhamed. He would have him know to whom he uttered words: to know when he ſpake to ſinners, and when to Saints, when he ſpake to the afflicted, and when to them that were in a comfortable eſtate; He would have him know when he ſpake to thoſe who were hardned in their ſin, and when to thoſe whoſe hearts were broken under the weight and ſence of ſin. And thus as every man who uttereth words, ſo Miniſters of the Goſpel eſpecially ſhould be well adviſed to whom they utter them. For as the ſame garment will not ſerve every body to weare, nor the ſame bed to lye upon, ſo the ſame word will not ſerve every ſoule. We muſt not doe as the tyrant, who made one bed ſerve all his gueſts, and they that were too long for it were cut ſhorter, and they who were too ſhort were ſtretched longer. Yet thus doe they who have but one word for all commers, or for all they come to. We would judge him a very unskilfull Phyſitian, who, let the diſeaſe be what it will, ſhould preſcribe one and the ſame medicine, or apply the ſame ſalve (though a very ſoveraigne one) to every ſoare. As wee ſay, That which is one mans meate is another mans poyſon, ſo we may alſo ſay, That which is one mans medicine may be another mans poyſon; That which cures one diſeaſe may encreaſe another. Therefore the Phyſician muſt conſider to whom he gives the potion, as well as what he gives, and the Chirurgion muſt not onelyonly know what his ſalve is, but to whom he applyes it, ſo in this caſe, To whom haſt thou uttered words? weigh it wel, whether they be babes or ſtrong men in Chriſt, whether they be under peaceable or troubleſome diſpenſations, whether obſtinate, or tender-hearted; For theſe muſt be differently dealt with, as their ſtates doe differ. We may elſe doe more hurt then good. We may quickly (as the Prophet ſpeakes, Ezek. 13.19.) Slay the ſoules that ſhould not dye (that is, grieve & trouble the godly) and ſave the ſoules alive which ſhould not live, that is, harden and fatten the wicked in their ſinnes. The Apoſtle hath left us an excellent rule by his owne practice (1 Cor. 9.19.) Though I be free from all men, yet have I made my ſelfe ſervant to all that I might gaine the more, and unto the Jewes I became as a Jew, that I might gaine the Jewes, to them that are under the Law, as under the Law, that I might gaine them that are under the Law, to them that are without the Law, as without Law, being not without law to God, but under the law to Chriſt, that I might gaine them that are without Law; to the weak became I as weak, that I might gaine the weak I am made all things to all men, that I might by all meanes ſave ſome, and this I do for the Goſpel ſake that I might be partaker thereof with you. In this context we ſee what was chiefely in the Apoſtles eye, (even that which is the higheſt and fayreſt marke in the world) the ſaving of ſoules. And that he might attaine this end, he critically obſerved the temper and ſtate of his hearers, ſtriving to frame and ſute himſelfe, and his ſpeech accordingly; He was not the ſame to all, but he would be as they were to whom he ſpake, or with whom he did converſe; yet Paul did not ſymbolize with, nor connive at any in their ſins, he did not take upon him all colours, he was not a man for all men, or a man for all houres, and humours. The holy Apoſtle did not turne, as flatterers doe, with the times, nor faſhion himſelfe to the ſeverall garbes of men in a ſinfull way; Paul was ſo farre from any ſuch baſe complyances, that he having put the queſtion, doe I yet pleaſe men? anſwers and concludes in the next words (Gal. 1.10.) If I yet pleaſed men, I ſhould not be the ſervant of Chriſt. But weighing the ſtate of all men, he formed his words, and did accommodate his Miniſtery for their gaine, or rather for the gaining of them. Some are all things to all men, that they may gaine by all, that they may advantage themſelves by all (which is a ſpirit not onelyonly unworthy of a Miniſter, but of a man) but Paul complyed with all, that he might gaine them, or bring them in the greateſt gaine. Or he complyed with all men, that Chriſt might gaine, and faith in him be propagated, this I doe for the Goſpel ſake. I doe not this for my owne ſake, I doe not put my ſelfe into all formes towards men for my own preferment in the world, but that Chriſt may be preferred in the hearts and acceptations of all men with whom I have to doe, before the world. And that this was his purpoſe, we have his ſence fully from his owne pen (1 Cor. 10.32, 33.) Give none offence, neyther to the Jewes, nor to the Gentiles, nor to the Church of God, even as I pleaſe all men in all things, not ſeeking mine own profit, but the profit of many that they may be ſaved.
There are five things to be taken notice of, that we may utter words to profit.
Firſt, The matter or what we ſpeake. Thoſe words which have no worth in themſelves can never profit others. While the Prophet (Hoſ. 14.2.) exhorteth the people to repentance, He ſayth, Take with you words, that is, choiſe words, ſelect words, conſider what words you take with you, when you turne to the Lord, and plead with him for mercy, ſaying, take away all iniquity, and receave us graciouſly. And as we are to take words with us, choyſe words to expreſſe choyſe matter in when we ſpeake to the Lord, ſo alſo in proportion when we ſpeake to Men, as from the Lord.
Secondly, We muſt conſider to whom we are to utter words, we muſt not ſhoot at random, or without a marke; Some doctrines are generall, but there ought to be a ſpeciall application of Generall doctrines. Other Doctrines are peculiar to ſome. We muſt not caſt pearles before ſwine, nor give childrens bread to doggs. And we muſt be as carefull, that we ſpeake not to children, that is, to the truely Godly, as we ſhould doe to doggs and ſwine (for ſo the Scripture calls them) prophane and ungodly men.
Thirdly, We muſt conſider the ſeaſon or time when we ſpeake. Thoſe words will take at one time, which will not at another. There is as much care to be had, and as much skill ſeene in a due timeing of our words, as of our actions.
Fourthly, We muſt conſider the quantum, or the meaſure of words uttered, we may over-lay and over-charge thoſe to whom we ſpeake; Every one cannot beare a ſtrong ſhower of ſpeech, or words powred out like a flood upon ſuch. Our doctrine (as Moſes ſayd his did, Deut. 32.2.) muſt drop as the raine, our ſpeech muſt diſtill as the dew, as the ſmal raine upon the tender hearbe, and as the ſhowers upon the graſſe.
Fifthly, We muſt conſider the manner in which we utter words: whether to ſpeake as a Barnabas, or as a Boanarges, whether as a ſon of thunder, of wrath and judgement, or as a ſon of peace, of joy and conſolation. Of ſome have compaſſion (that is, deale tenderly with them, Jude v. 22.) making a difference, and others ſave with feare, pulling them out of the fire. We doe but caſt words into the ayre, unleſſe we thus make a difference in the manner of ſpeech, as they differ to whom we ſpeake. When we have duely weighed, the matter which, the perſons to whom, the ſeaſon when, the meaſure how much, and the manner in which we ought to ſpeake, then we are like to ſpeake to purpoſe, and ſhall be above this reproofe which Job here gives Bildad; To whom haſt thou uttered words?
And whoſe ſpirit came from thee?
The word which we tranſlate ſpirit, ſignifyes alſo the breath; whoſe ſpirit or whoſe breath came from thee? The ſenſe is the ſame.
And.
Firſt, Some interpret Job thus; Whoſe ſpirit, or whoſe breath came from thee? That is, Conſider O Bildad, whoſe ſpirit moved thee, or who breathed theſe things into thee? whoſe breath or whoſe ſpirit came from thee when thou didſt utter theſe words? ſo 'tis a rebuke of Bildads preſumption, as if he had conceaved himſelfe wrought or acted by ſome extraordinary ſpirit, while he was ſpeaking, or that the things which he uttered had been dropt into him by an immediate Revelation from heaven; whoſe ſpirit came from thee? what breath, what gale hath filled thy ſayles? thou haſt high conceits of thy ſelfe, as if God had ſpoken to thee by his Spirit, or as if thou hadſt ſpoken theſe things to me from his mouth. But is it not rather thy owne ſpirit, thy owne heart which hath dictated theſe words unto thee? Some thinke the ſame ſpirit comes from them when they ſpeak, which came from the holy Prophets and Apoſtles, who yet are deceaved. The Diſciples of Chriſt thought the ſame ſpirit came from them, which came from Eliah when they ſaid (Luk. 9.54.) Lord, wilt thou that we command fi…e to come downe from heaven, and conſume them as Elias did: But he turned and rebuked them, and ſayd, ye know not what manner of ſpirit ye are of: As if he had ſayd in the language of Job, ye know not whoſe ſpirit comes from you; ye would ſpeake the words of Elias, but ye have not the ſpirit of Elias; you have a zeale but not according to knowledge; yours is but a humane affection, not a divine inſpiration, as Elias his was, his was a pure ſpirit of zeale, but yours is a raſh ſpirit of revenge. And therefore your motion ſuites not with your calling; for as I am come, ſo I ſend you, to ſave not to deſtroy. We may ſpeake the ſame words, and doe the ſame things which others have done and ſpoken, and yet not with the ſame but with quite another ſpirit. Therefore examine, whoſe ſpirit comes from you? This is a good and profitable ſence. Yet,
Cujus anima prodijt ex te; i. e. quem conſolatus es tam efficaciter ſermone tuo, ut anima ejus ex maerore quaſi in corpore ſepulta jacebat rurſum è latebris prodierit ſeſeq, per corpus exſerue rit Piſc: Cujus animam verbis tuis vivificaſti? Hebraei, Apud Merc:Secondly, Rather thus; Whoſe ſpirit came from thee? that is, whoſe ſoule, or whoſe minde hath been recovered out of trouble and feare, out of ſadneſſe and ſorrow by the words which thou haſt ſpoken. Thus the ſpirit is taken for his to whom he ſpake, not for his ſpirit who ſpake, or not for the ſpirit with which he ſpake. This is a Great truth, gratious and right words, rightly applyed, doe as it were releive the ſpirit, and bring back the fainting, yea dead ſoule, from the grave of griefe and ſorrow, wherein it lay as buried. Now ſayth Job, whoſe ſpirit came from thee? Haſt thou recovered or rayſed any languiſhing ſoule by what thou haſt ſayd? who hath felt life and power coming from thee? I am ſure I have not, though I have heard thee out, and heard thee attentively. What the Moraliſt ſayd of Idlenes, the ſame may we ſay of ſorrow or heavynes, It is the buriall of a man while he liveth. And therefore he that hath comforted a man and recovered him out of his ſorrows, may be ſayd to give him a new life, and that the ſp…rit of ſuch a man is come forth from him: yea, he that inſtructeth the ignorant, and bringeth them to the ſaving knowledge of God, may be ſayd, to breath or put a ſoule into them. In which ſence ſome of the Jewiſh writers expound that place, (Gen. 12.5.) where it is ſayd, That Abraham tooke Sarah his wife, and Lot his Brothers ſon, and all their ſubſtance that they had gathered, and the ſoules that they had gotten in Charan, &c. that is, all thoſe whom by good inſtruction and example they had gained to God, or (as the Apoſtle ſpeakes, 1 Theſ. 1.9.) had by their meanes turned to God from Idolls to ſerve the living and true God. Theſe ſoules they got in Charan; though Abraham and Sarah were barren of naturall iſſue, yet they had much ſpirituall iſſue, many ſoules or the ſoules of many came from them. And therefore when Job would put a diſparagement upon what Bildad had ſpoken, he puts him this Queſtion, Whoſe ſpirit or whoſe ſoule came forth from thee? or whom haſt thou reſouled, as the Greeke word which the Apoſtle uſeth for refreſhing, foreign.doth elegantly ſignifie (Acts 3.19.) Repent ye therefore and be converted, that your ſins may be blotted out, when the time of refreſhing (or reſouling) ſhall come from the preſence of the Lord. When a man faints, or is very weary, we ſay he hath loſt his ſpirits, and he is even as a man without a ſoule. But when in the uſe of any meanes he is refreſhed, then we ſay, his ſpirit or ſoule is come to him againe. The ſpirit of man comes onelyonly from God in its natural conſtitution, he is the father of Spirits (Eccl: 12.7. Heb. 12.9.) But the ſpirit of man may come from man in its refreſhings and conſolations. And therefore ſayth Job to Bildad, Whoſe ſpirit came from thee? or whom haſt thou comforted? Thou haſt undertaken to comfort me; but I am not comforted.
Hence note.
Holy truths or words rightly applyed, have a releiving yea a reviving power in them.
Such words give a man his ſoule againe, when he hath loſt it, and when he is (as it were) gone from himſelfe, he is brought backe to himſelfe againe. For as it is ſayd of the repenting Prodigall, he came to himſelfe, he was gone, he was loſt from himſelfe, his ſoule was departed from him, his underſtanding was none of his, he was no more Maſter of any ſpiritually rationall faculty, then a dead man is of any meere rationall faculty; and ſo his father reported him whilſt in that condition, this our ſonne was dead but is alive, he was loſt, but he is found (Luk. 15.32.) Now (I ſay) as it is in extreame ſinnings, ſo in extreame ſorrowings and dejections of ſpirit, a man is loſt from himſelfe, he is as a dead man; and ſo when comfort comes in againe, life may be ſayd to come in againe; he who before was loſt is found, and he who was dead revives. The word revives from a twofold death; It revives a natural man from the death of ſin, and it revives a Godly man from a death in ſorrow. How many ſpirits have come forth at the voyce of the Word, out of the grave of ſin. Chriſt foretold this reſurrection of the ſoule by the preaching and publication of the Goſpel (Joh. 5.25.) The houre is coming, and now is, when the dead ſhall heare the voyce of the ſon of God (in the miniſtery of the word) and they ſhall live. And leſt any ſhould thinke that this is meant of the reſurrection of the body, Chriſt ſpeakes of that diſtinctly (ver. 28.) Marvel not at this, for the houre is coming (he doth not ſay as before, and now is) in the which all that are in the Graves (dead bodyes) ſhall heare his voyce, and come forth, they that have done good, unto the reſurrection of life, and they that have done evill unto the reſurrection of damnation. As if Chriſt had ſayd, That powerfull voyce (and a voyce leſſe powerfull then that will not doe it) which is able to rayſe dead bodyes, bodyes mouldered into duſt, from the earth, and cauſe them to live againe, (that voyce I ſay) is able to rayſe a dead ſoule from a ſtate of ſin to newnes of life. The Apoſtle ſaith as much, while he calleth the preaching of the Word a ſavour of life unto life in them that are ſaved (2 Cor: 2.16.) They ſmel and taſt life, even eternal life at the receaving of the Word. And as it is the meanes of conveighing life to thoſe who are dead in ſinne, ſo of recovering and renewing life to thoſe who are dead in ſorrow. Worldly ſorrow or the ſorrow of the world worketh death (2 Cor. 7.10.) and extreame ſpirituall ſorrow, or the extreame ſorrow of the ſoule about ſpiritualls, puts us into a kinde of death. Thus Heman ſpake of himſelfe in that caſe (Pſ. 88.4, 5.) I am counted with them that goe downe into the pit; I am as a man that hath no ſtrength, free among the dead, like the ſlaine that lie in the grave, whom thou remembreſt no more; and they are cut off from thy hand. As Heman was counted among the dead by others, ſo he was like a dead man in his owne account too, as he ſpeakes at the 15th verſe; I am afflicted and ready to dye, from my youth up, while I ſuffer thy terrors I am diſtracted. He was not ready to dye of bodyly diſeaſes, but of ſoule terrours, nor could any thing revive him, or fetch him backe from that death, but the favour of God ſhining to him in the word of promiſe; how glorious is the word by the workings of the Spirit, which cauſeth the ſpirit to come forth, and maketh them who were free among the dead, become free among the living. This effect and fruit of the word Job expected from his friends before, and now from Bildad, but all in vaine; As their, ſo his diſcourſe with Job was fruitleſſe and ineffectuall. Much hath been ſpoken, but I have got nothing; I have got no ſpirit, no refreſhing, my heart is no whit cheared, nor my ſoule comforted, both you and the reſt of your brethren, have proved miſerable comforters to me. To whom haſt thou uttered words? I am no better, then if you had ſayd nothing. And whoſe ſpirit came from thee, not mine, for as yet, (notwithſtanding all your reaſonings) my ſpirit is not returned to me; I am as deepe in ſorrow as ever I was.
There is yet another reading of this laſt clauſe of the verſe given by Mr Broughton, And whoſe ſoule admired thee. The ſame word may ſignifie to admire, and to come forth; becauſe the ſoule or ſpirit of a man comes forth (as it were) to gaze upon thoſe things and perſons which he admireth. As if Job had ſayd; Poſſibly O Bildad, thou preſumeſt that thou haſt ſpoken like an Oracle of Wiſdome, even much beyond the rate and proportion of ordinary men, or of what is common to man, and therefore doeſt expect to be applauded, yea to be admired. But whoſe ſoule is come forth by reaſon of thee? who hath admired thee? not I, nor doe I know, that any man hath reaſon ſo to doe, unleſſe it be, becauſe thou haſt ſo much miſtaken my meaning and intention in what I ſayd, and haſt ſayd things ſo improper to my condition. Some have the perſons of men in admiration, becauſe of advantage (Jude v. 16.) and others deſire no other advantage, but to be cryed up and had in admiration. I dare not ſay, that Bildad was a man of ſuch a ſpirit, though this tranſlation (whoſe ſoule admired thee?) ſeemes to charge him with ſuch a folly.