A35537:535
An exposition with practical observations continued upon the thirty-fifth, thirty-sixth, and thirty-seventh chapters of…
An exposition with practical observations continued upon the thirty-fifth, thirty-sixth, and thirty-seventh chapters of the book of Job being the substance of thirty-five lectures / by Joseph Caryl ...
London: printed by M. Simmons, 1664
AN EXPOSITION WITH Practical Observations UPON The Thirty-fifth, Th… › Chapter 36 › Verses 1-4
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Words can have no greater beauty, nor richer ornament, than Truth, and Truth is never more adorned, than by plainness of Speech, nor more beautiful, than when (like our first Parents in innocency) 'tis naked. To speak truly, is much more honourable, than to speak eloquently; one plain word of plain truth, is better than a long painted Oration, tinctured with the least error: What then are long Orations, and large Volumes, which have, upon the matter, as many errors as words, as many lies and flatteries, as Periods and Sentences! at best, some in putting off their words, do as others in putting off their wares, mingle good and bad together. 'Tis dangerous to make such medleys. As we must not put bad for good, darkness for light, bitter for sweet, falsehood for Truth, so we must not blend or put bad among the good, nor mix darkness with light, nor falsehood with Truth. And as 'tis dangerous to mix any falsehood of Doctrine with Truth, so to mix falsehood of Heart, with Truth of Doctrine, or to speak Truth, but not in truth. The Apostle is zealous in protesting against falsehood, and professing for the Truth, in both these respects; First, as to the truth of the Doctrine, or of the matter spoken, (2 Cor. 2.17.) We are not as many, which corrupt (or deal deceitfully with) the Word of God; we do not adulterate or mix it with our own imaginations or inventions; which he further confirms (Chap. 4.2.) We have renounced the hidden things of dishonesty, &c. Secondly, As he spake truth of Doctrine, so he spake it in the truth of his heart, as he assured the Corinthians, in both the places last mentioned; we are, not only no corrupters of the Word of God, but as of sincerity (there's truth of heart) as of God, in the sight of God, speak we in Christ. And again, We walk not in craftiness, nor handle the Word of God deceitfully, but by manifestation of the truth, commend our selves to every mans Conscience, ⟨p. 155⟩in the sight of God. He makes a protest yet once more in the same tenor, and somewhat higher, (2 Cor. 13.8.) We can do nothing against the Truth; O blessed Impotency! but for the Truth; O blessed Ability! Who would not be weak against the Truth? who would not be strong for the Truth, which is strongest of all, and will prevail?
Words can have no greater beauty, nor richer ornament, than Truth, and Truth is never more adorn'd, than by plainness of Speech, nor more beautiful, than when (like our first Parents in innocency) 'tis naked. To speak truly, is much more honourable, than to speak eloquently; one plain word of plain truth, is better than a long painted Oration, tinctured with the least errour: What then are long Orations, and large Volumes, which have, upon the matter, as many errours as words, as many lyes and flatteries, as Periods and Sentences! at best, some in putting off their words, do as others in putting off their wares, mingle good and bad together. 'Tis dangerous to make such medlies. As we must not put bad for good, darkness for light, bitter for sweet, falshood for Truth, so we must not blend or put bad among the good, nor mix darkness with light, nor falshood with Truth. And as 'tis dangerous to mix any falshood of Doctrine with Truth, so to mix falshood of Heart, with Truth of Doctrine, or to speak Truth, but not in truth. The Apostle is zealous in protesting against falshood, and professing for the Truth, in both these respects; First, as to the truth of the Doctrine, or of the matter spoken, (2 Cor. 2.17.) We are not as many, which corrupt (or deal deceitfully with) the Word of God; we do not adulterate or mix it with our own imaginations or inventions; which he further confirms (Chap. 4.2.) We have renounced the hidden things of dishonesty, &c. Secondly, As he spake truth of Doctrine, so he spake it in the truth of his heart, as he assured the Corinthians, in both the places last mentioned; we are, not only no corrupters of the Word of God, but as of sincerity (there's truth of heart) as of God, in the sight of God, speak we in Christ. And again, We walk not in craftiness, nor handle the Word of God deceitfully, but by manifestation of the truth, commend our selves to every mans Conscience, ⟨p. 155⟩in the sight of God. He makes a protest yet once more in the same tenour, and somewhat higher, (2 Cor. 13.8.) We can do nothing against the Truth; O blessed Impotency! but for the Truth; O blessed Ability! Who would not be weak against the Truth? who would not be strong for the Truth, which is strongest of all, and will prevail?
And as we should speak nothing against the Truth, so nothing but the Truth, nothing beside the Truth, nothing that may be any blemish, or turn to the least disservice of the Truth; yea, though it should be (as we hope) for the service of that excellent and amiable thing called Peace; a thing so excellent, that we cannot over-bid, nor pay too much for it, unless we part with, and pay away truth for it: and if ever we do so, we over-bid for it, and over-buy it indeed, and shall have cause at last to repent of our bargain, and cry out, we have burnt our Fingers, and it would be well if that were all. Therefore let us remember the Lords admonition by his Prophet (Zech. 8.19.) Love the Truth and Peace: First, Truth, then Peace. Nor was there ever any true Lover of Truth, that was not also a Lover of Peace; nor any true Lover of Peace, but was such a Lover of Truth, that he could lay down, or let go, his Peace for it. One of the Ancients tells us,1 There ought to be so great a love of Truth in us, that, whatsoever we say to be true, should be as much as if we had sworn it to be true, or had delivered it upon Oath. There is no more goodness in what we say, than there is Truth in what we say. A Lye in report or Discourse, and a Lye in Doctrine or Dispute, are both abominable to God, and should be so to man; therefore Elihu heartily disclaims it, Truly my words shall not be false.
- 1Tantus sit in te veritatis amor, ut quicquid dixeris, juratum putes. Hieron.
He that is perfect in knowledge is with thee.
This Assertion suits well with the fore-going Protestation:1 He that is perfect in knowledge, will not, cannot utter words of falsehood. But who is that? and where to be found? Some understand it of God; He that is perfect in knowledge is with thee, that is, God is with thee in this business; and without all controversy, it may be said of God, in the highest and strictest sense of Perfection, He is perfect in knowledge. The Lord is a God of knowledge (1 Sam. 2.3.) as well as […] God of mercy; he is as knowing, as he is merciful, perfect in both. Taking the Text so; ⟨p. 156⟩'tis as if Elihu had said, Thou hadst need, O Job, look to thy self, and diligently attend to what is spoken, for thou hast not to do with man, with one like thy self only, but thou hast to do with God. Some insist much, yea, altogether upon this Interpretation of the word; God is with thee, therefore receive truth; God cannot be deceived, nor doth he deceive, therefore hearken and obey. Yet Elihu might speak thus with respect to the message brought by himself; for when man speaking in the Name of God speaks the mind of God to us, it may be said, God is with us, and speaks to us by him. The Apostle saith (2 Cor. 13.5.) If any require a Sign or Token of Christ speaking in me. Christ speaks, while his Messengers and Ministers speak truth. The same Apostle testified of the Thessalonians, that they took his speaking as Gods speaking, (1 Thess. 2.13.) When ye received the Word of God which ye heard of us, ye received it not as the word of man, but (as it is in truth) the Word of God. And therefore I conceive we are to understand the words of Elihu concerning Elihu himself, yet not as in himself, but as fitted for, and assisted in the work by God, He that is perfect in knowledge is with thee; As if he had said, Though I am but a young man, yet thou hast not to deal with an ignorant man, with one who is but a novice or smatterer in the things of God, with one that is yet in the Elements of Divine knowledge and learning; He that is perfect in knowledge is with thee. And it is conceived that Elihu speaks thus in the third person for Modesties sake, as the Apostle Paul also did (2 Cor. 12.2, 3.) I knew a man in Christ, &c. He doth not say, I Paul was caught up to the third Heaven, and heard unspeakable words, &c. but I knew such a man. Thus Elihu here;
This Assertion suits well with the fore-going Protestation:1 He that is perfect in knowledge, will not, cannot utter words of falshood. But who is that? and where to be found? Some understand it of God; He that is perfect in knowledge is with thee, that is, God is with thee in this business; and without all controversie, it may be said of God, in the highest and strictest sense of Pe•fection, He is perfect in knowledge. The Lord is a God of knowledge (1 Sam. 2.3.) as well as 〈…〉 God of mercy; he is as knowing, as he is merciful, perfect in both. Taking the Text so; ⟨p. 156⟩'tis as if Elihu had said, Thou hadst need, O Job, look to thy self, and diligently attend to what is spoken, for thou hast not to do with man, with one like thy self only, but thou hast to do with God. Some insist much, yea, altogether upon this Interpretation of the word; God is with thee, therefore receive truth; God cannot be deceiv'd, nor doth he deceive, therefore hearken and obey. Yet Elihu might speak thus with respect to the message brought by himself; for when man speaking in the Name of God speaks the mind of God to us, it may be said, God is with us, and speaks to us by him. The Apostle saith (2 Cor. 13.5.) If any require a Sign or Token of Christ speaking in me. Christ speaks, while his Messengers and Ministers speak truth. The same Apostle testified of the Thessalonians, that they took his speaking as Gods speaking, (1 Thess. 2.13.) When ye received the Word of God which ye heard of us, ye received it not as the word of man, but (as it is in truth) the Word of God. And therefore I conceive we are to understand the words of Elihu concerning Elihu himself, yet not as in himself, but as fitted for, and assisted in the work by God, He that is perfect in knowledge is with thee; As if he had said, Though I am but a young man, yet thou hast not to deal with an ignorant man, with one who is but a novice or smatterer in the things of God, with one that is yet in the Elements of Divine knowledge and learning; He that is perfect in knowledge is with thee. And it is conceiv'd that Elihu speaks thus in the third person for Modesties sake, as the Apostle Paul also did (2 Cor. 12.2, 3.) I knew a man in Christ, &c. He doth not say, I Paul was caught up to the third Heaven, and heard unspeakable words, &c. but I knew such a man. Thus Elihu here;
- 1[Greek or Hebrew] Integer scientiarum, vel integer scientis. Heb.〈non-Latin alphabet〉 Integer scientiarum, vel integer scientis. Heb.
and doubtless, he had been liable to censure, as arrogating too much to himself, had he spoken in the first person, I that am perfect in knowledge am with thee: Therefore he covers and conceals himself by expressing it in the third person, He that is perfect in knowledge is with thee; that is, He that is with thee to convince thee of thy former error, and to give thee better counsel, is perfect in knowledge.
and doub•less, he had been lyable to censure, as arrogating too much to himself, had he spoken in the first person, I that am perfect in knowledge am with thee: Therefore he covers and conceals himself by expressing it in the third person, He that is perfect in knowledge is with thee; that is, He that is with thee to convince thee of thy former errour, and to give thee better counsel, is perfect in knowledge.
But is that true? was Elihu, or is any man perfect in knowledge, or (as the Hebrew ha•h it plurally) in knowledges, that is, in all kinds of knowledge, or in all the degrees of knowledge of any kind? Surely, No man is perfect in the knowledge of any one thing, much less of all things, (1 Cor. 13.9, 12.) We know in ⟨p. 157⟩part, and prophesy in part, we see but darkly, &c. How then can it be said of Elihu, He is perfect in knowledge? I answer; There is a twofold perfection. First, Absolute. Secondly, Comparative. There's no man living here below hath absolute perfection of knowledge; yet one man being compared with another, may be said to be perfect in knowledge, another not: There are various degrees of knowledge in man; the highest degree of knowledge compared with the lowest, may be called perfect knowledge. Thus we are to understand Elihu speaking at the rate of a creature, not of God, or as becomes and is commensurable with the state of man in this life, whose best perfection in knowledge, is to know his own imperfections.
But is that true? was Elihu, or is any man perfect in knowledge, or (as the Hebrew ha•h it plurally) in knowledges, that is, in all kinds of knowledge, or in all the degrees of knowledge of any kind? Surely, No man is perfect in the knowledge of any one thing, much less of all things, (1 Cor. 13.9, 12.) We know in ⟨p. 157⟩part, and prophesie in part, we see but darkly, &c. How then can it be said of Elihu, He is perfect in knowledge? I answer; There is a twofold perfection. First, Absolute. Secondly, Comparative. There's no man living here below hath absolute perfection of knowledge; yet one man being compar'd with another, may be said to be perfect in knowledge, another not: There are various degrees of knowledge in man; the highest degree of knowledge compar'd with the lowest, may be call'd perfect knowledg. Thus we are to understand Elihu speaking at the rate of a creature, not of God, or as becomes and is commensurable with the state of man in this life, whose best perfection in knowledge, is to know his own imperfections.
Secondly, Elihu speaks not of any perfection of knowledge, but of being perfect, that is, sincere, in knowledge. As if he had said, What I know, I know with an honest, upright heart and intention: I do not know to abuse thee or others, I make not use of my knowledge to deceive the simple, but to inform them. Some are crafty and cunning in knowledge, not perfect in it; they are knowing as the Devil is knowing, who takes his name Daemon from his knowledge, yet he is not perfect, but corrupt in his knowledge, he is subtle, and full of devices to do mischief with his knowledge. That's perfect knowledge, which is sincerely employed for the Glory of God, and the good of those with whom we have to do. So then, the meaning of Elihu may be summed up thus in short; He that is with thee (that is my self) will deal with thee to the best of my understanding, and in the Integrity of my heart. This also suits well with the former part of the verse, Truly my words shall not be false.
Secondly, Elihu speaks not of any perfection of knowledge, but of being perfect, that is, sincere, in knowledge. As if he had said, What I know, I know with an honest, upright heart and intention: I do not know to abuse thee or others, I make not use of my knowledge to deceive the simple, but to inform them. Some are crafty and cunning in knowledge, not perfect in it; they are knowing as the Devil is knowing, who takes his name Daemon from his knowledge, yet he is not perfect, but corrupt in his knowledge, he is subtil, and full of devices to do mischief with his knowledge. That's perfect knowledge, which is sincerely imployed for the Glory of God, and the good of those with whom we have to do. So then, the meaning of Elihu may be summ'd up thus in short; He that is with thee (that is my self) will deal with thee to the best of my understanding, and in the Integrity of my heart. This also suits well with the former part of the verse, Truly my words shall not be false.
Hence Note; First, Though no man knoweth all things, yet some know much more than others.
One is a Babe, and needs milk; another is a grown Christian, and can, not only receive, but give the strong meat of instruction, (Heb. 5.13, 14.) Some cannot understand wisdom, when spoken by the perfect, they know not how to learn, yea, some (as the Apostle speaks, 2 Tim. 3.7.) are ever learning, but never able to come to the knowledge of the truth. Others can speak wisdom among them that are perfect (2 Cor. 2.6.) that is, they are got ⟨p. 158⟩to the highest Form of Gospel knowledge, and are fit to be Teachers.
One is a Babe, and needs milk; another is a grown Christian, and can, not only receive, but give the strong meat of instruction, (Heb. 5.13, 14.) Some cannot understand wisdome, when spoken by the perfect, they know not how to learn, yea, some (as the Apostle speaks, 2 Tim. 3.7.) are ever learning, but never able to come to the knowledge of the truth. Others can speak wisdome among them that are perfect (2 Cor. 2.6.) that is, they are got ⟨p. 158⟩to the highest Form of Gospel knowledge, and are fit to be Teachers.
Secondly, Note; Whether we know little or much, this is the perfection of our knowledge, honestly to employ and improve it, for the information of the ignorant, and the conviction of those who are in error.
Secondly, Note; Whether we know little or much, this is the perfection of our knowledge, honestly to imploy and improve it, for the information of the ignorant, and the conviction of those who are in errour.
If we have but one Talent of knowledge, yet if we use it well, we are perfect in knowledge. They who have digged (as they think) to the heart, and dived to the bottom of all Sciences, yea into the heart of the Scriptures too, yet if they keep their knowledge to themselves, or know only for themselves, if they have base ends and by respects, in vending their knowledge, if they trade with their knowledge for self only, or to do mischief to others, their knowledge is not only utterly imperfect, but, as to any good account, nothing, or none at all. As he that slothfully hides his Talent, so he, who either vain-gloriously shows it, or deceitfully useth it, shall be numbered among those who have none, (Math. 25.29. Luke 8.18.)
If we have but one Talent of knowledge, yet if we use it well, we are perfect in knowledge. They who have digged (as they think) to the heart, and dived to the bottom of all Sciences, yea into the heart of the Scriptures too, yet if they keep their knowledge to themselves, or know only for themselves, if they have base ends and by respects, in vending their knowledge, if they trade with their knowledge for self only, or to do mischief to others, their knowledge is not only utterly imperfect, but, as to any good account, nothing, or none at all. As he that slothfully hides his Talent, so he, who either vain-gloriously shews it, or deceitfully useth it, shall be numbred among those who have none, (Math. 25.29. Luke 8.18.)
Lastly, Elihu speaking of himself in a third person, Note, Modesty is a great virtue, and the grace of all our Graces.
Lastly, Elihu speaking of himself in a third person, Note, Modesty is a great vertue, and the grace of all our Graces.
He that saith, I am perfect in knowledge, knoweth not what is nearest him, himself. We should use our knowledge as much as we can, but show it as little as we can, unless in the using of it. 'Tis best for us to take little notice of our own goodness, and not to know our own knowledge. Usually they have but little, who are much in showing (unless much called to it) what they have. Empty Vessels sound most, and shallow Brooks make the loudest noise in passage. Moses put a Veil upon his face, as unwilling to have that Divine beauty seen. While we are provoked, and even necessitated to discover our knowledge, we should cover our selves. It is our duty to impart our knowledge, but our folly to proclaim it.
He that saith, I am perfect in knowledge, knoweth not what is neerest him, himself. We should use our knowledge as much as we can, but shew it as little as we can, unless in the using of it. 'Tis best for us to take little notice of our own goodness, and not to know our own knowledge. Usually they have but little, who are much in shewing (unless much called to it) what they have. Empty Vessels sound most, and shallow Brooks make the loudest noyse in passage. Moses put a Vail upon his face, as unwilling to have that Divine beauty seen. While we are provoked, and even necessitated to discover our knowledge, we should cover our selves. It is our duty to impart our knowledge, but our folly to p•oclaim it.
Thus far Elihu hath been preparing his Patient Job, to receive his Medicinal instructions; he is now ready to administer them, for the cure and quieting of his distempered mind.
JOB, Chap. 36. Vers. 5, 6. 5. Behold, God is mighty, and despiseth not any: he is mighty in strength and wisdom. 6. He preserveth not the life of the wicked: but giveth right to the poor.
JOB, Chap. 36. Vers. 5, 6. 5. Behold, God is mighty, and despiseth not any: he is mighty in strength and wisdome. 6. He preserveth not the life of the wicked: but giveth right to the poor.
Elihu having done prefacing, proceeds to the matter of his discourse, wherein he giveth a large description, of the power, wisdom, and Justice of God, in his disposure and government of the world; First, In things Civil, which he prosecutes to the 26th verse of this Chapter. Secondly, In things Natural, which he handles to the 23d verse of the following Chapter. He begins in these two verses, with an excellent Elogium, or with the high praise of God in his divine perfections, into which he leads us with a command of attention, or serious consideration, yea of wonder and admiration.
ELihu having done prefacing, proceeds to the matter of his discourse, wherein he giveth a large description, of the power, wisdome, and Justice of God, in his disposure and government of the world; First, In things Civil, which he prosecutes to the 26th verse of this Chapter. Secondly, In things Natural, which he handles to the 23d verse of the following Chapter. He begins in these two verses, with an excellent Elogium, or with the high praise of God in his divine perfections, into which he leads us with a command of attention, or serious consideration, yea of wonder and admiration.