Job 38

and that mine adversary had written a book. 36 Surely I would take it upon my shoulder, and bind it as a crown to me. 37 I would declare unto him the number of my steps; as a prince would I go near unto him. 38 If my land cry against me, or that the furrows likewise thereof complain; 39 If I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life: 40 Let thistles grow instead of wheat, and cockle instead of barley. The words of Job are ended. We have here Job's protestation against three more sins, together with his general appeal to God's bar and his petition for a hearing there, which, it is likely, was intended to conclude his discourse (and therefore we will consider it last), but that another particular sin occurred, from which he thought it requisite to acquit himself. He clears himself from the charge, I. Of dissimulation and hypocrisy. The general crime of which his friends accused him was that, under the cloak of a profession of religion, he had kept up secret haunts of sin, and that really he was as bad as other people, but had the art of concealing it. Zophar insinuated ( ch. xx. 12 ) that he hid his iniquity under his tongue. "No," says Job, "I never did ( v. 33 ), I never covered my transgression as Adam, never palliated a sin with frivolous excuses, nor made fig-leaves the shelter of my shame, nor ever hid my iniquity in my bosom, as a fondling, a darling, that I could by no means part with, or as stolen goods which I dreaded the discovery of." It is natural to us to cover our sins; we have it from our first parents. We are loth to confess our faults, willing to extenuate them and make the best of ourselves, to devolve the blame upon others, as Adam on his wife, not without a tacit reflection upon God himself. But he that thus covers his sins shall not prosper, Prov. xxviii. 13 . Job, in this protestation, intimates two things, which were certain evidences of his integrity:—1. That he was not guilty of any great transgression or iniquity, inconsistent with sincerity, which he had now industriously concealed. In this protestation he had dealt fairly, and, while he denies some sins, was not conscious to himself that he allowed himself in any. 2. That what transgression and iniquity he had been guilty of ( Who is there that lives and sins not? ) he had always been ready to own it, and, as soon as ever he perceived he had said or done amiss, he was ready to unsay it and undo it, as far as he could, by repentance, confessing it both to God and man, and forsaking it: this is doing honestly. II. From the charge of cowardice and base fear. His courage in that which is good he produces as an evidence of his sincerity in it ( v. 34 ): Did I fear a great multitude, that I kept silence? No, all that knew Job knew him to be a man of undaunted resolution in a good cause, that boldly appeared, spoke, and acted, in defence of religion and justice, and did not fear the face of man nor was ever threatened or brow-beaten out of his duty, but set his face as a flint. Observe, 1. What great conscience Job had made of his duty as a magistrate, or a man of reputation, in the place where he lived. He did not, he durst not, keep silence when he had a call to speak in an honest cause, or keep within doors when he had a call to go abroad to do good. The case may be such that it may be our sin to be silent and retired, as when we are called to reprove sin and bear our testimony against it, to vindicate the truths and ways of God, to do justice to those who are injured or oppressed, or in any way to serve the public or to do honour to our religion. 2. What little account Job made of the discouragements he met with in the way of his duty. He valued not the clamours of the mob, feared not a great multitude, nor did he value the menaces of the mighty: The contempt of families never terrified him. He was not deterred by the number or quality, the scorns or insults, or the injurious from doing justice to the injured; no, he scorned to be swayed and biassed by any such considerations, nor ever suffered a righteous cause to be run down by a high hand. He feared the great God, not the multitude, and his curse, not the contempt of families. III. From the charge of oppression and violence, and doing wrong to his poor neighbours. And here observe, 1. What his protestation is—that the estate he had he both got and used honestly, so that his land could not cry out against him nor the furrows thereof complain ( v. 38 ), as they do against those who get the possession of them by fraud and extortion, Hab. ii. 9-11 . The whole creation is said to groan under the sin of man; but that which is unjustly gained and held cries out against a man, and accuses him, condemns him, and demands justice against him for the injury. Rather than his oppression shall go unpunished the very ground and the furrows of it shall witness against him, and be his prosecutors. Two things he could say safely concerning his estate:—(1.) That he never ate the fruits of it without money, v. 39 . What he purchased he paid for, as Abraham for the land he bought ( Gen. xxiii. 16 ), and David, 2 Sam. xxiv. 24 . The labourers that he employed had their wages duly paid them, and, if he made use of the fruits of those lands that he let out, he paid his tenants for them, or allowed it in their rent. (2.) That he never caused the owners thereof to lose their life, never got an estate, as Ahab got Naboth's vineyard, by killing the heir and seizing the inheritance, never starved those that held lands of him nor killed them with hard bargains and hard usage. No tenant, no workman, no servant, he had, could complain of him. 2. How he confirms his protestation. He does it, as often before, with a suitable imprecation ( v. 40 ): "If I have got my estate unjustly, let thistles grow instead of wheat, the worst of weeds instead of the best of grains." When men get estates unjustly they are justly deprived of the comfort of them, and disappointed in their expectations from them. They sow their land, but they sow not that body that shall be. God will give it a body. It was sown wheat, but shall come up thistles. What men do not come honestly by will never do them any good. Job, towards the close of his protestation, appeals to the judgment-seat of God concerning the truth of it ( v. 35-37 ): O that he would hear me, even that the Almighty would answer me! This was what he desired and often complained that he could not obtain; and, now that he had drawn up his own defence so particularly, he leaves it upon record, in expectation of a hearing, files it, as it were, till his cause be called. (1.) A trial is moved for, and the motion earnestly pressed: " O that one, any one, would hear me; my cause is so good, and my evidence so clear, that I am willing to refer it to any indifferent person whatsoever; but my desire is that the Almighty himself would determine it." An upright heart does not dread a scrutiny. He that means honestly wishes he had a window in his breast, that all men might see the intents of his heart. But an upright heart does particularly desire to be determined in every thing by the judgment of God, which we are sure is according to the truth. It was holy David's prayer, Search me, O God! and know my heart; and it was blessed Paul's comfort, He that judgeth me is the Lord. (2.) The prosecutor is called, the plaintiff summoned, and ordered to bring in his information, to say what he has to say against the prisoner, for he stands upon his deliverance: " O that my adversary had written a book —that my friends, who charge me with hypocrisy, would draw up their charge in writing, that it might be reduced to a certainty, and that we might the better join issue upon it." Job would be very glad to see the libel, to have a copy of his indictment. He would not hide it under his arm, but take it upon his shoulder, to be seen and read of all men, nay, he would bind it as a crown to him, would be pleased with it, and look upon it as his ornament; for, [1.] If it discovered to him any sin he had been guilty of, which he did not yet see, he should be glad to know it, that he might repent of it and get it pardoned. A good man is willing to know the worst of himself and will be thankful to those that will faithfully tell him of his faults. [2.] If it charged him with what was false, he doubted not but to disprove the allegations, that his innocency would be cleared up as the light, and he should come off with so much the more honour. But, [3.] He believed that, when his adversaries came to consider the matter so closely as they must do if they put the charge in writing, the accusations would be trivial and minute, and every one that saw them would say, "If this was all they had to say against him, it was a shame they gave him so much trouble." (3.) The defendant is ready to make his appearance and to give his accusers all the fair play they can desire. He will declare unto them the number of his steps, v. 37 . He will let them into the history of his own life, will show them all the stages and scenes of it. He will give them a narrative of his conversation, what would make against him as well as what would make for him, and let them make what use they pleased of it; and so confident he is of his integrity that as a prince to be crowned, rather than a prisoner to be tried, he would go near to him, both to his accuser to hear his charge and to his judge to hear his doom. Thus the testimony of his conscience was his rejoicing. Hic murus aheneus esto, nil conscire sibi— Be this thy brazen bulwark of defence, Still to preserve thy conscience innocence. Those that have kept their hands without spot from the world, as Job did, may lift up their faces without spot unto God, and may comfort themselves with the prospect of his judgment when they lie under the unjust censures of men. If our hearts condemn us not, then have we confidence towards God. Thus the words of Job are ended; that is, he has now said all he would say in answer to his friends: he afterwards said something in a way of self-reproach and condemnation ( ch. xl. 4, 5 , xlii. 2 , &c.), but here ends what he had to say in a way of self-defence and vindication. If this suffice not he will say no more; he knows when he has said enough and will submit to the judgment of the bench. Some think the manner of expression intimates that he concluded with an air of assurance and triumph. He now keeps the field and doubts not but to win the field. Who shall lay any thing to the charge of God's elect? It is God that justifies. The stage is clear, for Job and his three friends have sat down, and neither he nor they have any thing more to say; it is therefore very seasonable for a moderator to interpose, and Elihu is the man. In this chapter we have, I. Some account of him, his parentage, his presence at this dispute, and his sentiments concerning it, ver. 1-5 . II. The ap

ology he made for his bold undertaking to speak to a question which had been so largely and learnedly argued by his seniors. He pleads, 1. That, though he had not the experience of an old man, yet he had the understanding of a man, ver. 6-10 . 2. That he had patiently heard all they had to say, ver. 11-13 . 3. That he had something new to offer, ver. 14-17 . 4. That his mind was full of this matter, and it would be a refreshment to him to give it vent, ver. 18-20 . 5. That he was resolved to speak impartially, ver. 21, 22 . And he did speak so well to this matter that Job made no reply to him, and God gave him no rebuke when he checked both Job himself and his other three friends. The Address of Elihu. ( b. c. 1520.) 1 So these three men ceased to answer Job, because he was righteous in his own eyes. 2 Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God. 3 Also against his three friends was his w

rath kindled, because they had found no answer, and yet had condemned Job. 4 Now Elihu had waited till Job had spoken, because they were elder than he. 5 When Elihu saw that there was no answer in the mouth of these three men, then his wrath was kindled. Usually young men are the disputants and old men the moderators; but here, when old men were the disputants, as a rebuke to them for their unbecoming heat, a young man is raised up to be the moderator. Divers of Job's friends were present, that came to visit him and to receive instruction. Now here we have, I. The reason why his three friends were now silent. They ceased to answer him, and let him have his saying, because he was righteous in his own eyes. This was the reason they gave why they said no more, because it was to no purpose to argue with a man that was so opinionative, v. 1 . Those that are self-conceited are indeed hard to be wrought upon; there is more hope of a fool (a fool of God's making) than of those who are fools of their own making, Prov. xxvi. 12 . But they did not judge fairly concerning Job: he was really righteous before God, and not righteous in his own eyes only; so that it was only to save their own credit that they made this the reason of their silence, as peevish disputants commonly do when they find themselves run a-ground and are not willing to own themselves unable to make their part good. II. The reasons why Elihu, the fourth, now spoke. His name Elihu signifies My God is he. They had all tried in vain to convince Job, but my God is he that can and will do it, and did it at last: he only can open the understanding. He is said to be a Buzite, from Buz, Nahor's second son ( Gen. xxii. 21 ), and of the kindred of Ram, that is, Aram (so some), whence the Syrians or Aramites descended and were denominated, Gen. xxii. 21 . Of the kindred of Abram; so the Chaldee-paraphrase, supposing him to be first called Ram—high, then Abram—a high father, and lastly Abraham—the high father of a multitude. Elihu was not so well known as the rest, and therefore is more particularly described thus. 1. Elihu spoke because he was angry and thought he had good cause to be so. When he had made his observations upon the dispute he did not go away and calumniate the disputants, striking them secretly with a malicious censorious tongue, but what he had to say he would say before their faces, that they might vindicate themselves if they could. (1.) He was angry at Job, because he thought he did not speak so reverently of God as he ought to have done; and that was too true ( v. 2 ): He justified himself more than God, that is, took more care and pains to clear himself from the imputation of unrighteousness in being thus afflicted than to clear God from the imputation of unrighteousness in afflicting him, as if he were more concerned for his own honour than for God's; whereas he should, in the first place, have justified God and cleared his glory, and then he might well enough have left his own reputation to shift for itself. Note, A gracious heart is jealous for the honour of God, and cannot but be angry when that is neglected or postponed, or when any injury is done it. Nor is it any breach of the law of meekness to be angry at our friends when they are offensive to God. Get thee behind me, Satan, says Christ to Simon. Elihu owned Job to be a good man, and yet would not say as he said when he thought he said amiss: it is too great a compliment to our friends not to tell them of their faults. (2.) He was angry at his friends because he thought they had not conducted themselves so charitably towards Job as they ought to have done ( v. 3 ): They had found no answer, and yet had condemned Job. They had adjudged him to be a hypocrite, a wicked man, and would not recede from that sentence concerning him; and yet they could not prove him so, nor disprove the evidences he produced of his integrity. They could not make good the premises, and yet held fast the conclusion. They had no reply to make to his arguments, and yet they would not yield, but, right or wrong, would run him down; and this was not fair. Seldom is a quarrel begun, and more seldom is a quarrel carried on to the length that this was, in which there is not a fault on both sides. Elihu, as became a moderator, took part with neither, but was equally displeased with the mistakes and mismanagement of both. Those that in good earnest seek for truth must thus be impartial in their judgments concerning the contenders, and not reject what is true and good on either side for the sake of what is amiss, nor approve or defend what is amiss for the sake of what is true and good, but must learn to separate between the precious and the vile. 2. Elihu spoke because he thought that it was time to speak, and that now, at length, it had come to his turn, v. 4, 5 . (1.) He had waited on Job's speeches, had patiently heard him out, until the words of Job were ended. (2.) He had waited on his friends' silence, so that, as he would not interrupt him, so he would not prevent them, not because they were wiser than he, but because they were older than he, and therefore it was expected by the company that they should speak first; and Elihu was very modest, and would by no means offer to abridge them of their privilege. Some certain rules of precedency must be observed, for the keeping of order. Though inward real honour will attend true wisdom and worth, yet, since every man will think himself or his friend the wisest and worthiest, this can afford no certain rule for the outward ceremonial honour, which therefore must attend seniority either of age or office; and this respect the seniors may the better require because they paid it when they were juniors, and the juniors may the better pay because they shall have it when they come to be seniors. 6 And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old; wherefore I was afraid, and durst not show you mine opinion. 7 I said, Days should speak, and multitude of years should teach wisdom. 8 But there is a spirit in man: and the inspiration of the Almighty giveth them understanding. 9 Great men are not always

i> wise: neither do the aged understand judgment. 10 Therefore I said, Hearken to me; I also will show mine opinion. 11 Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out what to say. 12 Yea, I attended unto you, and, behold, there was none of you that convinced Job, or that answered his words: 13 Lest ye should say, We have found out wisdom: God thrusteth him down, not man. 14 Now he hath not directed his words against me: neither will I answer him with your speeches. Elihu here appears to have been, I. A man of great modesty and humility. Though a young man, and a man of abilities, yet not pert, and confident, and assuming: his face shone, and, like Moses, he did not know it, which made it shine so much the brighter. Let it be observed by all, especially by young people, as worthy their imitation, 1. What a diffidence he had of himself and of his own judgment ( v. 6 ): " I am young, and therefore I was afraid, and durst not show you my opinion, for fear I should either prove mistaken or do that which was unbecoming me." He was so observant of all that passed, and applied his mind so closely to what he heard, that he had formed in himself a judgment of it. He neither neglected it as foreign, nor declined it as intricate; but, how clear soever the matter was to himself, he was afraid to deliver his mind upon it, because he differed in his sentiments from those that were older than he. Note, It becomes us to be suspicious of our own judgment in matters of doubtful disputation, to be swift to hear the sentiments of others and slow to speak our own, especially when we go contrary to the judgment of those for whom, upon the score of their learning and piety, we justly have a veneration. 2. What a deference he paid to his seniors, and what great expectations he had from them, ( v. 7 ): I said, Days should speak. Note, Age and experience give a man great advantage in judging of things, both as they furnish a man with so much the more matter for his thoughts to work upon and as they ripen and improve the facilities he is to work with, which is a good reason why old people should take pains both to learn themselves and to teach others (else the advantages of their age are a reproach to them), and why young people should attend on their instructions. It is a good lodging with an old disciple, Acts xxi. 16 ; Tit. ii. 4 . Elihu's modesty appeared in the patient attention he gave to what his seniors said, v. 11, 12 . He waited for their words as one that expected much from them, agreeably to the opinion he had of these grave men. He gave ear to their reasons, that he might take their meaning, and fully understand what was the drift of their discourse and what the force of their arguments. He attended to them with diligence and care, and this, (1.) Though they were slow, and took up a great deal of time in searching out what to say. Though they had often to seek for matter and words, paused and hesitated, and were unready at their work, yet he overlooked that, and gave ear to their reasons, which, if really convincing, he would not think the less so for the disadvantages of the delivery of them. (2.) Though they trifled and made nothing of it, though none of them answered Job's words nor said what was proper to convince him, yet he attended to them, in hopes they would bring it to some head at last. We must often be willing to hear what we do not like, else we cannot prove all things. His patient attendance on their discourses he pleads, [1.] As that which entitled him to a liberty of speech in his turn and empowered him to require their attention. Hanc veniam petimusque damusque vicissim—This liberty we mutually allow and ask. Those that have heard may speak, and those that have learned may teach. [2.] As that which enabled him to pass a judgment upon what they had said. He had observed what they aimed at, and therefore knew what to say to it. Let us be thoroughly apprized of the sentiments of our brethren before we censure them; for he that answers a matter before he hears it, or when he has heard it only by halves, it is folly and shame to him, and bespeaks him both impertinent and imperious. II. A man of great sense and courage, and one that knew as well when and how to speak as when and how to keep silence. Though he had so much respect to his friends as not to interrupt them with his speaking, yet he had so much regard to truth and justice (his better friends) as not to betray them by his silence. He boldly pleads, 1. That man is a rational creature, and therefore that every man has for himself a judgment of discretion and ought to be allowed a liberty of speech in his turn. He means the same that Job did ( ch. xii. 3 , But I have understanding as well as you ) when he says ( v. 8 ), But there is a spirit in man; only he expresses it a little more modestly, that one man has understanding as well as another, and no man can pretend to have the monopoly of reason or to engross all the trade of it. Had he meant I have revelation as well as you (as some understand it), he must have proved it; but, if he meant only I have reason as well as you, they cannot deny it, for it is every man's honour, and it is no presumption to claim it, nor could they gainsay his inference from it ( v. 10 ): Therefore hearken to me. Learn here, (1.) That the soul is a spirit, neither material itself nor dependent upon matter, but capable of conversing with things spiritual, which are not the objects of sense. (2.) It is an understanding spirit. It is able to discover and receive truth, to discourse and reason upon it, and to direct and rule accordingly. (3.) This understanding spirit is in every man; it is the light that lighteth every man, John i. 9 . (4.) It is the inspiration of the Almighty that gives us this understanding spirit; for he is the Father of spirits and fountain of understanding. See Gen. ii. 7 ; Eccl. xii. 7 ; Zech. xii. 1 . 2. That those who are advanced above others in grandeur and gravity do not always proportionably go beyond them in knowledge and wisdom ( v. 9 ): Great men are not always wise; it is a pity but they were, for then they would never do hurt with their greatness and would do so much the more good with their wisdom. Men should be preferred for their wisdom, and those that are in honour and power have most need of wisdom and have the greatest opportunity of improving in it; and yet it does not follow that great men are always wise, and therefore it is folly to subscribe to the dictates of any with an implicit faith. The aged do not always understand judgment; even they may be mistaken, and therefore must not expect to bring every thought into obedience to them: nay, therefore they must not take it as an affront to be contradicted, but rather take it as a kindness to be instructed, by their juniors: Therefore I said, hearken to me, v. 10 . We must be willing to hear reason from those that are every way inferior to us, and to yield to it. He that has a good eye can see further upon level ground than he that is purblind can from the top of the highest mountain. Better is a poor and wise child then an old and foolish king, Eccl. iv. 13 . 3. That it was requisite for something to be said, for the setting of this controversy in a true light, which, by all that had hitherto been said, was but rendered more intricate and perplexed ( v. 13 ): "I must speak, lest you should say, We have found out wisdom, lest you should think your argument against Job conclusive and irrefragable, and that Job cannot be convinced and humbled by any other argument than this of yours, That God casteth him down and not man, that it appears by his extraordinary afflictions that God is his enemy, and therefore he is certainly a wicked man. I must show you that this is a false hypothesis and that Job may be convinced without maintaining it." Or, "Lest you should think you have found out the wisest way, to reason no more with him, but leave it to God to thrust him down." It is time to speak when we hear errors advanced and disputed for, especially under pretence of supporting the cause of God with them. It is time to speak when God's judgments are vouched for the patronizing of men's pride and passion and their unjust uncharitable censures of their brethren; then we must speak on God's behalf. 4. That he had something new to offer, and would endeavour to manage the dispute in a better manner than it had hitherto been managed, v. 14 . He thinks he may expect a favourable hearing; for, (1.) He will not reply to Job's protestations of his integrity, but allows the truth of them, and therefore does not interpose as his enemy: " He hath not directed his words against me. I have nothing to say against the main scope of his discourse, nor do I differ from his principles. I have only a gentle reproof to give him for his passionate expressions." (2.) He will not repeat their arguments, nor go upon their principles: " Neither will I answer him with your speeches —not with the same matter, for should I only say what has been said I might justly be silenced as impertinent,—nor in the same manner; I will not be guilty of that peevishness towards him myself which I dislike in you." The controversy that has already been fully handled a wise man will let alone, unless he can amend and improve what has been done; why should he actum agere—do that which has been done already? 15 They were amazed, they answered no more: they left off speaking. 16 When I had waited, (for they spake not, but stood still, and answered no more;) 17 I said, I will answer also my part, I also will show mine opinion. 18 For I am full of matter, the spirit within me constraineth me. 19 Behold, my belly is as wine which hath no ve

nt; it is ready to burst like new bottles. 20 I will speak, that I may be refreshed: I will open my lips and answer. 21 Let me not, I pray you, accept any man's person, neither let me give flattering titles unto man. 22 For I know not to give flattering titles; in so doing my maker would soon take me away. Three things here apologize for Elihu's interposing as he does in this controversy which had already been canvassed by such acute and learned disputants:— 1. That the stage was clear, and he did not break in upon any of the managers on either side: They were amazed ( v. 15 ); they stood still, and answered no more, v. 16 . They not only left off speaking themselves, but they stood still, to hear if any of the company would speak their minds, so that (as we say) he had room and fair play given him. They seemed not fully satisfied themselves with what they had said, else they would have adjourned the court, and not have stood still, expecting what might further be offered. And therefore I said ( v. 17 ), " I will answer also my part. I cannot pretend to give a definitive sentence; no, the judgment is the Lord's, and by him it must be determined who is in the right and who is in the wrong; but, since you have each of you shown your opinion, I also will show mine, and let it take its fate with the rest." When what is offered, even by the meanest, is offered thus modestly, it is a pity but it should be fairly heard and considered. I see no inconvenience in supposing that Elihu here discovers himself to be the penman of this book, and that he here writes as an historian, relating the matter of fact, that, after he had bespoken their attention in the foregoing verses, they were amazed, they left off whispering among themselves, did not gainsay the liberty of speech he desired, but stood still to hear what he would say, being much surprised at the admirable mixture of boldness and modesty that appeared in his preface. 2. That he was uneasy, and even in pain, to be delivered of his thoughts upon this matter. They must give him leave to speak, for he cannot forbear; while he is musing the fire burns ( Ps. xxxix. 3 ), shut up in his bones, as the prophet speaks, Jer. xx. 9 . Never did nurse, when her breasts were gorged, so long to have them drawn as Elihu did to deliver his mind concerning Job's case, v. 18-20 . If any of the disputants had hit that which he thought was the right joint, he would contentedly have been silent; but, when he thought they all missed it, he was eager to be trying his hand at it. He pleads, (1.) That he had a great deal to say: " I am full of matter, having carefully attended to all that has hitherto been said, and made my own reflections upon it." When aged men are drawn dry, and have spent their stock, in discoursing of the divine Providence, God can raise up others, even young men, and fill them with matter for the edifying of his church; for it is a subject that can never be exhausted, though those that speak upon it may. (2.) That he was under a necessity of saying it: " The spirit within me not only instructs me what to say, but puts me on to say it; so that if I have not vent (such a ferment are my thoughts in) I shall burst like bottles of new wine when it is working," v. 19 . See what a great grief it is to a good minister to be silenced and thrust into a corner; he is full of matter, full of Christ, full of heaven, and would speak of these things for the good of others, but he may not. (3.) That it would be an ease and satisfaction to himself to deliver his mind ( v. 20 ): I will speak, that I may be refreshed, not only that I may be eased of the pain of stifling my thoughts, but that I may have the pleasure of endeavouring, according to my place and capacity, to do good. It is a great refreshment to a good man to have liberty to speak for the glory of God and the edification of others. 3. That he was resolved to speak, with all possible freedom and sincerity, what he thought was true, not what he thought would please ( v. 21, 22 ): " Let me not accept any man's person, as partial judges do, that aim to enrich themselves, not to do justice. I am resolved to flatter no man." He would not speak otherwise than he thought, either, (1.) In compassion to Job, because he was poor and in affliction, would not make his case better than he really took it to be, for fear of increasing his grief; "but, let him bear it as he can, he shall be told the truth." Those that are in affliction must not be flattered, but dealt faithfully with. When trouble is upon any it is foolish pity to suffer sin upon them too ( Lev. xix. 17 ), for that is the worst addition that can be to their trouble. Thou shalt not countenance, any more than discountenance, a poor man in his cause ( Exod. xxiii. 3 ), nor regard a sad look any more than a big look, so as, for the sake of it, to pervert justice, for that is accepting persons. Or, (2.) In compliment to Job's friends, because they were in prosperity and reputation. Let them not expect that he should say as they said, any further than he was convinced that they say right, nor applaud their dictates for the sake of their dignities. No, though Elihu is a young man, and upon his preferment, he will not dissemble truth to court the favour of great men. It is a good resolution he has taken up—" I know not to give flattering titles to men; I never used myself to flattering language;" and it is a good reason he gives for that resolution— in so doing my Maker would soon take me away. It is good to keep ourselves in awe with a holy fear of God's judgments. He that made us will take us away in his wrath we do not conduct ourselves as we should. He hates all dissimulation and flattery, and will soon put lying lips to silence and cut off flattering lips, Ps. xii. 3 . The more closely we eye the majesty of God as our Maker, and the more we dread his wrath and justice, the less danger shall we be in of a sinful fearing or flattering of men. Pompous prefaces, like the teeming mountain, often introduce poor performances; but Elihu's discourse here does not disappoint the expectations which his preface had raised. It is substantial, and lively, and very much to the purpose. He had, in the foregoing chapter, said what he had to say to Job's three friends; and now he comes up close to Job himself and directs his speech to him. I. He bespeaks Job's favourable

acceptance of what he should say, and desires he would take him for that person whom he had so often wished for, that would plead with him, and receive his plea on God's behalf, ver. 1-7 . II. He does, in God's name, bring an action against him, for words which he had spoken, in the heat of disputation, reflecting upon God as dealing hardly with him, ver. 8-11 . III. He endeavours to convince him of his fault and folly herein, by showing him, 1. God's sovereign dominion over man, ver. 12, 13 . 2. The care God takes of man, and the various ways and means he uses to do his soul good, which we have reason to think he designs when he lays bodily afflictions upon him, ver. 14 . (1.) Job had sometimes complained of unquiet dreams, ch. vii. 14 . "Why," says Elihu, "God sometimes speaks conviction and instruction to men by such dreams," ver. 15-18 . (2.) Job had especially complained of his sicknesses and pains; and, as to these, he shows largely that they were so far from being tokens of God's wrath, as Job took them, or evidences of Job's hypocrisy, as his friends took them, that they were really wise and gracious methods, which divine grace took for the increase of his acquaintance with God, to work patience, experience, and hope, ver. 19-30 . And, lastly, he concludes with a request to Job, either to answer him or give him leave to go on, ver. 31-33 . The Address of Elihu. ( b. c. 1520.) 1 Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words. 2 Behold, now I have opened my mouth, my tongue hath spoken in my mouth. 3 My words shall be of the uprightness of my heart: and my lips shall utter knowledge clearly. 4 The Spirit of God hath made me, and the breath of t

he Almighty hath given me life. 5 If thou canst answer me, set thy words in order before me, stand up. 6 Behold, I am according to thy wish in God's stead: I also am formed out of the clay. 7 Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee. Several arguments Elihu here uses to persuade Job not only to give him a patient hearing, but to believe that he designed him a good office, and to take it kindly, and be willing to receive the instructions he was now about to give him. Let Job consider, 1. That Elihu does not join with his three friends against him. He has, in the foregoing chapter, declared his dislike of their proceedings, disclaimed their hypothesis, and quite set aside the method they took of healing Job. " Wherefore, Job, I pray thee, hear my speech, v. 1 . They were all in the same song, all spoke in the same strain; but I am trying a new say, therefore hearken to all my words, and not to some of them only;" for we cannot judge of a discourse unless we take it entire and hearken to it all. 2. That he intended to make a solemn business of it, not to put in a word by the by, or give a short repartee, to show his wit: after long silence he opened his mouth ( v. 2 ), with deliberation and design. Upon mature consideration he had already begun to speak, and was prepared to go on if Job would encourage him by his attention. 3. That he was resolved to speak as he thought and not otherwise ( v. 3 ): " My words shall be of the uprightness of my heart, the genuine product of my convictions and sentiments." There was reason to suspect that Job's three friends did not think, in their consciences, that Job was so bad a man as they had in their discourses, merely for the support of their hypothesis, represented him to be; and that was not fair. It is a base thing to condemn those with our tongues, to serve a turn, whom at the same time we cannot but in our consciences think well of. Elihu is an honest man, and scorns to do so. 4. That what he said should be easy, and not dark and hard to be understood: My lips shall utterly knowledge clearly. Job shall readily comprehend his meaning, and perceive what he aims at. Those that speak of the things of God should carefully avoid all obscurity and perplexedness both of notion and expression, and speak as plainly and clearly as they can; for by that it will appear that they do themselves understand what they speak of, that they mean honestly, and design the edification of those they speak to. 5. That he would, in his discourse, make the best use he could of the reason and understanding God had given him, that life, that rational soul which he received from the Spirit of God and the breath of the Almighty, v. 4 . He owns himself unfit to enter into the lists with his seniors, yet he desires they will not despise his youth, for that he is God's workmanship as well as they, made by the same hand, endued with the same noble powers and faculties, and designed for the same great end; and therefore why may not the God that made him make use of his as an instrument of good to Job? With this consideration also we should quicken ourselves (and perhaps Elihu made that use of it) to do good in our places according to our capacity. God has made us, and given us life, and therefore we should study to use our life to some good purpose, to spend it in glorifying God and serving our generation according to his will, that we may answer the end of our creation and it may not be said that we were made in vain. 6. That he would be very willing to hear what Job could object against what he had to say ( v. 5 ): " If thou canst, answer me. If thou hast so much strength and spirit left thee, and art not quite spent with the distemper and the dispute, set thy words in order, and they shall have their due consideration." Those that can speak reason will hear reason. 7. That he had often wished for one that would appear for God, with whom he might freely expostulate, and to whom, as arbitrator, he might refer the matter, and such a one Elihu would be ( v. 6 ): I am, according to thy wish, in God's stead. How pathetically had Job wished ( ch. xvi. 21 ), O that one might plead for a man with God! and ( ch. xxii. 3 ), O that I knew where I might find him! Only he would make it his bargain that his dread should not make him afraid, ch. xiii. 21 . "Now," says Elihu, "look upon me, for this once, as in God's stead. I will undertake to plead his cause with thee and to show thee wherein thou hast affronted him and what he has against thee; and what appeals or complaints thou hast to make to God make them to me." 8. That he was not an unequal match for him: " I also am formed out of the clay. I also, as well as the first man ( Gen. ii. 7 ), I also as well as thou." Job had urged this with God as a reason why he should not bear hard upon him ( ch. x. 9 ), Remember that thou hast made me as the clay. "I," says Elihu, "am formed out of the clay as well as thou," formed of the same clay, so some read it. It is good for us all to consider that we are formed out of the clay; and well for us it is that those who are to us in God's stead are so, that he speaks to us by men like ourselves, according to Israel's wish upon a full trial, Deut. v. 24 . God has wisely deposited the treasure in earthen vessels like ourselves, 2 Cor. iv. 7 . 9. That he would have no reason to be frightened at the assault he made upon him ( v. 7 ): " My terror shall not make thee afraid, " (1.) "As thy friends have done with their arguings. I will not reproach thee as they have done, nor draw up such a heavy charge against thee, Nor," (2.) "As God would do if he should appear to reason with thee. I stand upon the same level with thee, and am made of the same mould, and therefore cannot impose that terror upon thee which thou mayest justly dread from the appearance of the divine Majesty." If we would rightly convince men, it must be by reason, not by terror, by fair arguing, not by a heavy hand. 8 Surely thou hast spoken in mine hearing, and I have heard the voice of thy words, saying, 9 I am clean without transgression, I am innocent; neither is there iniquity in me. 10 Behold, he findeth occasions against me, he counteth me for his enemy, 11 He putteth my feet in the stocks, he marketh all my paths. 12 Behold,

>in this thou art not just: I will answer thee, that God is greater than man. 13 Why dost thou strive against him? for he giveth not account of any of his matters. In these verses, I. Elihu particularly charges Job with some indecent expressions that had dropped from him, reflecting upon the justice and goodness of God in his dealings with him. He does not ground the charge upon report, but was himself an ear-witness of what he here reproves him for ( v. 8 ): " Thou hast spoken it in my hearing, and in the hearing of all this company." He had it not at second hand; if so, he would have hoped it was not so bad as it was represented. He did not hear it from Job in private conversation, for then he would not have been so ill-bred as to repeat it thus publicly; but Job had said it openly, and therefore it was fit he should be openly reproved for it. Those that sin before all rebuke before all. When we hear any thing said that tends to God's dishonour we ought publicly to bear our testimony against it. What is said amiss in our hearing we are concerned to reprove; for you are my witnesses, saith the Lord, to confront the accuser. 1. Job had represented himself as innocent ( v. 9 ): Thou hast said, I am clean without transgression. Job had not said this totidem verbis—in so many words; nay, he had owned himself to have sinned and to be impure before God; but he had indeed said, Thou knowest that I am not wicked, my righteousness I hold fast, and the like, on which Elihu might ground this charge. It was true that Job was a perfect and an upright man and not such a one as his friends had represented him; but he ought not to have insisted so much upon it, as if God had therefore done him wrong in afflicting him. Yet, it should seem, Elihu did not deal fairly in charging Job with saying that he was clean and innocent from all transgression, when he only pleaded that he was upright and innocent from the great transgression. But those that speak passionately and unwarily must thank themselves if they be misunderstood; they should have taken more care. 2. He had represented God as severe in marking what he did amiss and taking all advantages against him ( v. 10, 11 ), as if he sought opportunity to pick quarrels with him. He findeth occasions against me, which supposes seeking them. To this purport Job had spoken, ch. xiv. 16, 17 , Dost thou not watch over my sin? He counteth me for his enemy; so he had expressly said, ch. xiii. 24 ; xix. 11 . " He putteth my feet in the stocks, that, as I cannot contend with him, so I may not be able to flee from him;" this he had said, ch. xiii. 27 . He marketh all my paths; so he had said, ch. xiii. 27 . II. He endeavours to convince him that he had spoken amiss in speaking thus, and that he ought to humble himself before God for it, and by repentance to unsay it ( v. 12 ): Behold, in this thou art not just. Here thou art not in the right, so some read it. See; the difference between the charge which Elihu exhibited against Job and that which was preferred against him by his other friends; they would not own that he was just at all, but Elihu only says, "In this, in saying this, thou art not just." 1. "Thou dost not deal justly with God." To be just is to render to all their due; now we do not render to God his due, nor are we just to him, if we do not acknowledge his equity and kindness in all his dispensations of his providence towards us, that he is righteous in all his ways, and that, however it be, yet he is good. 2. "Thou dost not speak the language of a righteous man. I do not deny but thou art such a one, but in this thou dost not make it to appear." Many that are just yet, in some particular instances, do not speak and act like themselves; and as, on the one hand, we must not fail to tell even a good man wherein he mistakes and does amiss, nor flatter him in his errors and passions, for in that we are not kind, so on the other hand we must not draw men's characters, nor pass a judgment on them, from one instance, or some few misplaced words, for in that we are not just. In many things we all offend, and therefore must be candid in our censures. Two things Elihu proposes to Job's consideration, to convince him that he had said amiss:—(1.) That God is infinitely above us, and therefore it is madness to contend with him; for if he plead against us with his great power we cannot stand before him. I will answer thee, says Elihu, in one word, which carries its own evidence along with it, That God is greater than man; no doubt he is, infinitely greater. Between God and man there is no proportion. Job had himself said a great deal, and admirably well, concerning the greatness of God, his irresistible power and incontestable sovereignty, his terrible majesty and unsearchable immensity. "Now," said Elihu, "do but consider what thou thyself hast said concerning the greatness of God, and apply it to thyself; if he is greater than man, he is greater than thou, and thou wilt see reason enough to repent of these ill-natures, ill-favoured, reflections upon him, and to blush at thy folly, and tremble to think of thy own presumption." Note, There is enough in this one plain unquestionable truth, That God is greater than man, if duly improved, for ever to put to silence and to shame all our complaints of his providence and our exceptions against his dealings with us. He is not only more wise and powerful than we are, and therefore it is to no purpose to contend with him who will be too hard for us, but more holy, just, and good, for these are the transcendent glories and excellencies of the divine nature; in these God is greater than man, and therefore it is absurd and unreasonable to find fault with him, for he is certainly in the right. (2.) That God is not accountable to us ( v. 13 ): Why dost thou strive against him? Those that complain of God strive against him, implead him, impeach him, bring an action against him. And why do they do so? For what cause? To what purpose? Note, It is an unreasonable thing for us, weak, foolish, sinful, creatures, to strive with a God of infinite wisdom, power, and goodness. Woe to the clay that strives with the potter; for he gives no account of any of his matters. He is under no obligation to show us a reason for what he does, neither to tell us what he designs to do (in what method, at what time, by what instruments) nor to tell us why he deals thus with us. He is not bound either to justify his own proceedings or to satisfy our demands and enquiries; his judgments will certainly justify themselves. If we do not satisfy ourselves in them, it is our own fault. It is therefore daring impiety for us to arraign God at our bar, or challenge him to show cause for what he doeth, to say unto him, What doest thou? or, Why doest thou so? He gives not account of all his matters (so some read it); he reveals as much as it is fit for us to know, as follows here ( v. 14 ), but still there are secret things, which belong not to us, which it is not for us to pry into. 14 For God speaketh once, yea twice, yet man perceiveth it not. 15 In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; 16 Then he openeth the ears of men, and sealeth their instruction, 17 That he may withdraw man from his purpose, and hide pride from man. 18 He keepeth back his soul from the pit, and his life from perishing by the sword.