Various ways hath God to speak to the souls of men, as here by his word and providence. 1. He affeeth man with disease; pain, universal as acute, seizes the body, v. 19. The appetite is lost, v. 20. Pining walls confluence him to a skeleton, v. 21. Death appears to fall view, and the grave opens to receive him, v. 22. Note, (1.) How soon may the foilett pillow no longer afford repole to the throbbing head? (2.) If we are able to relish our food, let us acknowledge the mercy, and not abuse it to luxury, lead God, as a just punishment, should bring us to loath even dainty meat. (3.) The strongest constitution is a feeble barrier against the wastes disease will make. Let not the strong man glory in his strength. 2. When affliction is laid on the body, God sends instruction to the soul. If there be a messenger with him, a godly minister, or rather that divine messenger sent from heaven, on purpose to teach men the way of salvation, an interpreter, able to expound the design of dark providences, and to open the foregivers with clearness and conviction to the conscience; one among a thousand, as such an able teacher may justify he reckoned, or is peculiarly refers to the great prophet, the chief of ten thousand, to form unto man his uprightness; either the uprightness of God or afflicting him, or the path of duty proper for his perfect condition, in order to the right improvement of the affliction, or, which is most preferable, the perfection of righteousness which is in him, who is the sinner's substitute, Christ Jesus: the faith of which is the most solid support against all the tears of death, and the sweet means of comfort and safety. Note, (1.) Most people in sickness are much reader to send for the physician for their body, than the minister of God for their soul. (2.) The great endeavour of a wise interpreter is to lead the afflicted to a humbling acknowledgment of the righteousness of God in their sufferings, and to point the troubled soul to the transcendently glorious righteousness of Jesus, as their only hope against the condemnation of their sins. 3. The gracious effect which thereupon ensues, 1. To the soul pardon and redemption; Then he is gracious unto him, and faith, deliver him from going down to the pit, the pit of death, and hell the wages of sin, for I have found a ransom, have accepted the offering of the Redeemer in the sinner's head. 2. To the body the restoration of health and ease; his flesh shall be fresher than a child's, as if his life were again renewed; he shall return to the days of years, become healthy, vigorous, and strong. Note, (1.) None ever make the perfect righteousness of Jesus their plea, but hold pretext and eternal redemption to their souls. (2.) There is a ransom paid and accepted for God's people, with which he declares himself well pleased and fastened. (3.) When God's chastestments have answered their end, he is pleased often in mercy to remove them, and give health of body, as well as soul, to the believer. 4. The grateful returns such a person makes for the mercies he hath received, 1. In prayer and thanksgiving. He shall pray unto God for the continuance of his mercy and grace, and praise him for what he hath experienced, and he will be favourable un- to him; will hear and answer him, and perfect the begun blefying; and he shall see his face with joy, God will lift up the light of his countenance, and fill the soul with divine confidations, for he will render unto man his righteousness, reform the comfort of an interest in the Redeemer's righteousness, or deal with the person recovered according to the tenor of the covenant of grace, and as accepted in Jesus Christ the righteous. 2. He will give glory to God, by humble confession of his sins. He looketh upon men, and will justify God's afflicting hand upon him, and will joy, I have sinned, and perverted that which was right, have justly offended the eternal Majesty, and is prostrated me not, I found no advantage nor comfort in the way of evil, therefore I will return to him from whom I have so greatly departed. Note, (1.) Sin is not only rebellion against God, but an offence against sound reason, as tending to our eternal ruin. (2.) They who are truly turned to God, will not be ashamed to acknowledge their sins before men. (3.) Every sinner will find the ways of iniquity utterly unprofitable; they neither bring him present peace, nor can secure for him the least support against a day of evil. 3. He encourages others by his own experience, to make their application to God, and expect the like mercy: He will deliver his soul from going down into the pit, or as the textual reading is, He hath delivered my soul from going down to the pit, hath saved me from death and hell, and his life, or my life, shall see the light, present prosperity and comfort, and eternal blessedness and glory. Note, (1.) We are bound for others good, as well as in gratitude to God, to speak of the things he hath done for our souls. (2.) They who have talked that the Lord is gracious, cannot but become advocates for him with others, to come and experience with them, how good the Lord is, and how blessed the man who porteth his trust in him. These verses 27, 28. may also be interpreted of God's regard to other sinners, in a like state of affliction, who, on their humble confession, are restored, and made to partake of his favour and regard. 29. Lo, all these things worketh God + oftentimes with man. 30. To bring back his soul from the pit, to be enlightened with the light of the living. 31. Mark well, O Job, hearkens unto me, hold thy peace, and I will speak. 32. If thou hast any thing to say, answer me: speak, for I desire to justify thee. 33. If not, hearken unto me; hold thy peace, and I shall teach thee wisdom. Elihu having shewn how God speaketh to man, here sums up the great purpose of all these dispensations. 1. They are all designed for man's good, to bring back his soul from the paths of sin and ignorance, and thereby to rescue him from the pit of eternal misery; to be enlightened with the light of the living, to partake of the present blessings of Divine teaching and grace, in order to the better and more valuable possessions of the eternal inheritance among the divine in light. Note, (1.) Departure from God necessarily insists in eternal ruin, if we are not recovered. (2.) God leaves no man without admonition; if men perish, their ruin hath at their own door. (3.) If any sinner's soul be recovered from the paths of the destroyers, he will wholly ascribe it to the foregoing and saving grace of God. 2. He concludes with a desire Job should mark well what he had said. He is ready to hear, if he hath ought to reply, and would take more pleasure in justifying than condemning him; but if he acknowledged the truth of what he had urged, he would proceed with his discourse; and doubted not but his attention to it would be repaid with wisdom and instruction, v. 31, 33. Note, (1.) A faithful friend never loves to find fault, and is happy to be undereived, if he hath been mistaken or misinformed. (2.) The wisest men are always the most willing to learn. Superficial attainments puff up, but solid wisdom humbles. Elihu, after praying, resumes his discourse. 1. He keepseth not only the audience, but the assistance of the company, ver. 2—4. 2. He chargeth Job with other indecent expressions, ver. 5—9. 3. He undertakes to convince him that he had spoken amply, by showing very fully, (1.) God's unmistakable justice, ver. 10, 12, 17, 19, 23. (2.) His yearning dominion, ver. 13—14. (3.) His Almighty power, ver. 20, 24. (4.) His omniscience, ver. 21, 22, 25. (5.) His security against sinners, ver. 26—28. (6.) His ever-ending providence, ver. 29, 30. 4. He teaching him what he should say, ver. 31, 32. 5. He appeals to Job and men of understanding, for the truth of what he had said, and then reproves him for his providence and discontent, ver. 33—37. a: Further Babam Chas: 1. Furthermore Elihu answered and laid, 2. "Hear my words, O ye wise men, and give ear unto me, ye that have knowledge. 3. For the ear trieth words, as the mouth tafteth meat. 4. Let us choose to us judgment: let us know among ourselves what is good. 5. For Job hath laid, I am righteous: and God hath taken away my judgment. 6. Should I lie against my right? my wound is incurable without transgression. 7. What man is like Job, who drinketh up morning the water? 8. Which goeth in company with the workers of iniquity, and walketh with wicked men. 9. For he hath laid, I profteth a man nothing that he should delight himself with God. 9. 1.—9. Elihu, by Job's silence, encouraged to proceed, resumes his discourse. 1. He addresses the audience. Probably the important debate had been attended by others, besides Job's friends; or though in the present case they erred greatly, yet might they be, in the general, both wise and good men. He desired to be judged by their wisdom, persuaded his arguments would bear the tell; and those whose taste was most judicious, would best refill them. He proposes therefore to proceed with the subject, that they might come to a right judgment of Job's case, and consult what were the best advice to give him under his present distress, v. 1—4. Now, Mutual assistance is the means of mutual improvement. 2. He recites the charge which he draws from Job's assertion, "Job hath laid, I am righteous; not indeed perfectly, but so as not to deserve (he thought) so heavy violations, chap. xxvii. v. 6. And God hath taken away my judgment, chap. xxvii. 2. because he had not appeared to remove his afflictions, or silence the accusations of his friends. Should I lie against my right? my wound is incurable without transgression, chap. ix. 17. xvi. 17—20. He hath laid, it profteth a man making he should delight himself in God. Not expertly indeed; but Elihu infers it as the consequence of his reasoning, chap. ix. 22. xxi. 14—15. not that Job really thought so; but in the raftness of disputes, unguarded expressions give a just handle for rebuke. 3. He expresses his astonishment, that so good a man as Job should lay or infinuate such ill things. What man is like Job, who drinketh up morning the water? Either lay himself open by such words to the storm and contempt of the enemies of religion, or is so free in his reflections upon God, and so liberal of ridicule and contempt on his friends, See chap. xi. 3. Which goeth in company with the workers of iniquity, and walketh with wicked men. Not in his conduct indeed, but by uttering such speeches, as deemed to countenance and encourage them in their iniquities. Note, It is a grief to good men when the conduct or conversation of profetious gives occasion to the adversary to speak respectfully, or to the wicked an argument to harden themselves sin. 10. Therefore, hearken unto me, ye men of understanding: "far be it from God, that he should do wickedness, and from the Almighty, that he should commit iniquity. 11. For the work of a man shall he render unto him, and cause every man to find according to his ways. 12. Yes, surely God will not do wickedly, neither will the Almighty pervert judgment. 13. Who hath given him a charge over the earth? or who hath disposed the whole world? 14. If he set his heart upon man, if he gather unto himself his spirit and his breath; 15. All flesh shall perish together, and man shall turn again unto dust. 9. 10—16. Elihu had proved, that God in afflicting men designed their good. Here he vindicates him from the charge of wrong, directing his discourse to the company, who, if Job would not hear, might bear testimony to the truth of what he advanced. 1. He asserts that God neither can, or will, do an injury to any man; nor, though sovereign and Almighty, abide his power by a capricious use of it, but with infinite justice deal with every man, giving them according to their works, and rejects the very suggestion of the contrary with the greatest abhorrence, v. 10—12. Note, [1]. As long as a sinner is out of hell, he is bound to lay his hand on his mouth, before a righteous God, and own he hath received less than his iniquity deserves. [2] Though God's justice doth not here always evidently appear, the day is at hand when he shall be acknowledged just in all his judgments. 2. He proves this by arguments drawn from the sovereign denomination, and irresistible power of God. Who hath given him a charge over the earth? He hath no superior whom he should fear and be influenced by to do iniquity: Or, who hath given man a charge over the earth? hath not God? And can it be supposed, after being so beneficent, he would become unjust? al- furnedly not: Or, who hath disposed the whole world? with such order and regularity, and filled it with such variety of blestings? How abused then the thought, that he should do wickedly who filleth the whole earth with his goodness. If he set his heart upon man, either as an enemy to visit him, or in strict justice to enter into judgment; if, as he might, he should gather unto himself his spirit and breath, which once he gave, the consequence would be, that all flesh shall perish together, and man, even the whole human race, shall return again unto dust. As we are creatures, he who made may unmake us when he pleases; it is but to withdraw his support, and we breathe our last; and as we are sinners, he would appear righteous if he consumed the earth: But he figures us, and thereby shows how far he is from doing man any injustice, when daily we hold our all, though forfeited, through his mercy. 16. "If now thou hast understanding, hear this: hearken to the voice of my words. 17. Shall even he that haitheth right, governs? and will thou condemn him that is most just? 18. Is it fit to say to a king, Thou art wicked? and to process, To are ungodly? 19. How much left to him? that accepteth not the person of process, nor regardeth the rich more than the poor? for they all are the work of his hands. 20. In a moment shall they die, and the people shall be troubled at midnight, and put away: and the mighty shall be taken away without hand. 21. For his eyes are upon the ways of man, and he seeth all his gnaigs. 22. "Eher is no darkness, nor shallow of death, where the workers of iniquity may hide themselves. 23. For he will not lay upon man more than right; that he should enter into judgment with God. 24. He shall break in pieces mighty men without number, and set others in their stead. 25. Therefore he knoweth their works, and he overturneth them in the night, so that they are destroyed. 26. He thisteth them as wicked men in the open sight of others: 27. Because they turned back from him, and would not consider any of his ways. 28. So that they caused the cry of the poor to come unto him, and he heareth the cry of the afflicted. 29. When he giveth quietness, who then can make tremble? and when he hideth for fact, who then can behold him? whether it be done against a nation, or against a man only: 30. That the hypocrite reign not, lest the people be enheard. Elihu appeals to Job, if, or being, he was a man of understanding, for the absurdity of his positions. He admitted God's government, yet complained he was oppressed; condemning thereby the most just, v. 17. Even to man that is a worm, it placed of God on a throne, it were insolent, and highly improper, though there were foundation for the charge, to call him sin of denial: And rudely to accuse princes or magistrates of oppression and injustice, to whom respect is due from their very flames, v. 18. How much more than must it appear presumptuous to lay such a charge against the king of kings, who regardeth no man's perish, but with the strictest justice and impartiality, considering all men alike the work of his hands, pronounces sentence, and executes judgment upon them. Now, Great and poor must shortly stand before the same judge, where the greatness of the one, or the poverty of the other, will be no plea for favour or compulsion, but every man shall receive according to his work ix. To begin therefore in Job higher, and more worthy thoughts of God, and a more humble and lowly sense of his own deserts, he suggests the following considerations: 1. God's omnipotence. The mightiest men are unable to stand before him; death, fodden as terrible, shall oversake them: At midnight there shall be a cry of destruction; and with strokes of judgment invisible, but irresistible, they fall, v. 20. Let the loftiest tremble; they are as easily brought down, and as unable to grapple with the arm of death, as the meanest creature they may despair. 2. His omnipotence. As none are above his judgment, so can none escape his notice. Naked and open before him are all the ways of men; he observes and minutes even the secrets of their souls, v. 21. Though darkness, thick as the shadow of death, he sought to conceal their sins from his all-letting eyes, they are not hid; or though wrapped up within the clotless cells of a uncapped heart, there is not a thought justly there but he knoweth it altogether, v. 22. As, therefore, he will not be unjust, though want of power; so neither can he be through error or mistake. Note, [1] It is the folly of sinners, that they think to hide their sins, as if by concealing them from the eyes of men, they could shade the scrutiny of God. [2] There is not a more awakening consideration, which should affect the sinner's soul, than that the eye of God is constantly observing his heart, and all his ways. 3. His Job had laid himself open to reproof; and Elihu sails not to point out to him various particulars in which he had erred; and he had so good an opinion of him, that when he had reconsidered them, he would own he had spoken amish. Note, A good man may err, but he is open to conviction, and not ashamed to own either his ignorance or his sin. Ervare pissim heretous off nite. 1. The accusation here laid, is, (1) His presumption in saying, My righteousness is more than God's. Nor that his pretended to perfection before God, or that his moral righteousness was greater than his; but that he seemed more fallacious to justify himself than God, and complained as if his goodness had made him his debtor, and that he was not rewarded as he had a right to expect; and this most justly deferred rebuke. (2) The dishonourable idea he had given of true religion, chap. ix. 22. x. 15. as if it were of no advantage to serve God; and that he had cleansed his hands from iniquity in vain, whilst his troubles were in uncommon, and his judgment taken away. Note, (1) God never can be our debtor; the hell we do is unworthy of him, and he ever chastises us less than we deserve. (2) Though we may find no present outward advantage; yes, much less and suffering for the sake of God and his cause, we shall find religion no unprofitable service at last. 2. The conclusion of Job's assertions, is drawn from the greatness and glory of God; and this Job, and all who joined him, might be convinced of, if they looked to the heavens; for they would teach them how transcendently God is exalted above man: our sins may hurt worms like ourselves, and our goodness extend to our fellow mortals, v. 8. But with respect to him, 7 F The malice of the most daring sinners is impotent: they cannot destroy his government, disturb his peace, defeat his counsels, or tarnish his glory, any more than they can blot out the sun. Though they oppide him, and break his law, they cannot fly from his arm, and must glorify him in their punishment, v. 6. On the other hand, our goodnefs extendeth not to him; he needeth not our service; we can add nothing to his self-sufficient blessedness; nay, all we render to him, we must first receive from him; and to far from making him our debtor, the obligation is our own, that we are permitted and enabled to serve him, and that he condescends to accept the worship we offer, and the bounden duty we desire to pay him, v. 7. 9. By reason of the multitude of oppressions they make the oppressed to cry: they cry out by reason of the arm of the mighty. 10. But none saith, Where is God my? maker, who gives so long in the night? 11. Who teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven. 12. There they cry (but none giveeth answer) because of the pride of evil men. 13. Surely God will not hear vanity, neither will the Almighty regard it. We have here another complaint of Job's, silenced. 1. He had reflected upon God, as not hearing and relieving the prayers of the afflicted and oppressed, chap. xix. 7. xxiv. 12. xxx. 20. Hereto Elihu answers, 2. That if they receive not an answer of mercy, it is because themselves are to blame. [1.] As only anxious to be delivered from their sufferings, and making no spiritual improvement of them to their humiliation, and greater acquaintance with God their Maker, or Makers, as in the original, expreface of the persons in the Godhead, who said, Let us make man. Note, [1.] Many groan under trouble, and complain of their miseries, who never show any humiliation for sin, or desire after God. [2.] I religious poverty and suffering is, of all classes of human misery, the most miserable. [3.] Selfish prayers, the cries of mere distress, without any regard to God's glory, or our God's good, can expect no help from God. [2.] As being impatient under their sufferings, and unthankful for the mercies they enjoy. They look not for support from inward consolations, desiring to wait God's leisure, who, under the severest pressures of affliction, can make the heart glad, and give things in the night, when the darkest troubles surround his faithful people. Not, though endowed with understanding, and a capacity to know God above the beasts, do they make any use of it under their sufferings, nor differ in their prayers from the mere cry of the bruises, who may be cause of their anguish. Note, [1.] They who are indelible of the undeterred and distinguishing mercies they enjoy, have no reason to expect deliverance from the evils they feel. [2.] God can give joys that overbalance all our sorrows; and, when our tribulations most abound, make our conclusions through Christ the more abound also. [3.] The distinguishing difference between a man and a beast lies not so much in reason as religion. Many beasts show amazing instances of memory, reasoning, &c. but the dignity of man lies in his capacity for the knowledge, service, and enjoyment of God. [3.] Their cry is the cry of vanity; they are only disastrous about the perishing things of time, for their bodies, not their souls, merely because of the oppressions they suffer under the proud. Or this may be connected with the words inclosed in a parenthesis, as the reason why God give them no answer; not only because their prayers are vain, or insincere, but also because of the unhumbled pride of their hearts. They are evil men, their sufferings are the effects of their sins, and yet they do not repent of the one, whilst they cry to be delivered from the other. Note, [1.] Whilst the design of our afflictions is not answered, it is mercy in God to deny our prayer for their removal. [2.] An unhumbled heart may bowl upon his bed, but cannot offer that sacrifice which, through the Mediator, is as the grateful incense, and returns fraught with blessings from above. 14. Although thou sayest thou shalt not see him, yet judgment is before him, therefore trust thou in him. 15. But now because it is not so, he hath visited in his anger, yet he knoweth it not in great extremity: 16. Therefore doth Job open his mouth in vain: he multiplieth words without knowledge. We have here the last charge he brings against Job for his badly exprefions; and this is, 1. That he despaired of God's ever appearing for him, either to vindicate him from the unjust afserfions cast upon him, or to deliver him from the miseries he suffered, chap. ix. 32—35. xxiii. 4—7. xxxi. 35—37. Note, When God corrects us for our humiliation, Satan is ever ready to drive us to desperation. 2. Elihu rebukes his despondence, and shews him both the path of duty, and the reason why his deliverance was delayed. Judgment is before him; he will certainly appear to vindicate the cause of his people, and then every dark desperation shall be unfolded: therefore trust thou in him, or must upon him; trust in his promises, and patiently expect their fulfilment. Had this been the case, ere this his anguish had been relieved. But now, because it is not so, because this hath, presence, hope, and resignation hath not been exercised, he hath voiced in his anger, displodged with Job for his misimprovement of the mercy attended him in his affliction, and therefore he felt that rest in anger, which was at first lifted up in love. Yet he knoweth it not in great extremity: the greatness of his sufferings made him overlook his unbelief, impatience, and raihness; and thereby he left both the comfort, and deferred the removal of them. Note, [1.] Despair of relief is a high reflection upon God's power and grace, as impatience is on his goodness and wisdom. [2.] Faith in God is the only clue that can guide us through every labyrinth of temptation. [3.] If our troubles are not removed, but increased, it becomes us to look well if we have not provoked God by our behaviour under them. 3. He concludes from the whole, Therefore doth Job open his mouth in vain, in undue complaints of his sufferings, in unjust reflections upon the Lord, and too eager vindication of himself. He multiplieth words without knowledge, appears ignorant of the desert of sin, the perfections of God, and the path of duty.