Page:An Exposition of the Old and New Testament (1828) vol 3.djvu/36

28 By all this he aims to bring down Job's spirit, and to make him both penitent and patient under his afflictions.

HEN Eliphaz the Temanite answered and said, 2. If we assay to commune with thee, wilt thou be grieved? But who can withhold himself from speaking? 3. Behold, thou hast instructed many, and thou hast strengthened the weak hands. 4. Thy words have upholden him that was falling, and thou hast strengthened the feeble knees. 5. But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled. 6. Is not this thy fear, thy confidence, the uprightness of thy ways, and thy hope?

In these verses,

I. Eliphaz excuses the trouble he is now about to give to Job by his discourse; (v. 2.) "If we assay a word with thee, offer a word of reproof and counsel, wilt thou be grieved, and take it ill? We have reason to fear thou wilt: but there is no remedy; Who can refrain from words?" Observe, 1. With what modesty he speaks of himself and his own attempt. He will not undertake the management of the cause alone, but very humbly joins his friends with him; "We will commune with thee:" they that plead God's cause, must be glad of help, lest it suffer through their weakness. He will not promise much, but begs leave to assay or attempt, and try if he could propose any thing that might be pertinent, and suit Job's case. In difficult matters, it becomes us to pretend no further, but only to try what may be said or done. Many excellent discourses have gone under the modest title of Essays. 2. With what tenderness he speaks of Job, and his present afllicted condition; "If we tell thee our mind, wilt thou be grieved? Wilt thou take it ill? Wilt thou lay it to thine own heart as thine affliction, or to our charge as our fault? Shall we be reckoned unkind and cruel, if we deal plainly and faithfully with thee? We desire we may not, we hope we shall not, and should be sorry if that should be ill resented which is well intended." Note, We ought to be afraid of grieving any, especially those that are already in grief, lest we add affliction to the afflicted, as David's enemies, Ps. lxix. 26. We should show ourselves backward to say that which we foresee will be grievous, though ever so necessary. God himself, though he afflicts justly, yet he does not afflict willingly, Lam. iii. 33. 3. With what assurance he speaks of the truth and pertinency of what he was about to say; Who can withhold himself from speaking? Surely it was a pious zeal for God's honour, and the spiritual welfare of Job, that laid him under this necessity of speaking; "Who can forbear speaking in vindication of God's honour, which we hear reproved, in love to thy soul, which we see endangered?" Note, It is foolish pity not to reprove our friends, even our friends in affliction, for what they sav or do amiss, only for fear of offending them. Whether men take it well or ill, we must with wisdom and meekness do our duty, and discharge a good conscience.

II. He exhibits a twofold charge against Job.

1. As to his particular conduct under this affliction; he charges him with weakness and faint-heartedness; this article of his charge there was too much ground for, v. 3..5. And here,

(1.) He takes notice of Job's former serviceableness to the comfort of others. He owns that Job had instructed many, not only his own children and servants, but many others, his neighbours and friends, as many as fell within the sphere of his activity. He did not only encourage those who were teachers by office and countenance them, and pay for the teaching of those who were poor, but he did himself instruct many: though a great man, he did not think it below him. King Solomon was a preacher: though a man of business, he found time to do it, went among his neighbours, talked to them about their souls, and gave them good counsel. O that this example of Job were imitated by our great men! If he met with those who were ready to fall into sin, or sink under their troubles, his words upheld them: a wonderful dexterity he had in offering that which was proper to fortify persons against temptations, to support them under their burthens, and to comfort afflicted consciences. He had, and used, the tongue of the learned, knew how to speak a word in season to them that were weary, and employed himself much in that good work. With suitable counsels and comforts he strengthened the weak hands for work and service and the spiritual warfare, and the feeble knees for bearing up the man in his journey and under his load. It is not our duty only to lift up our own hands, that hang down, by quickening and encouraging ourselves in the way of duty, (Heb. xii. 12.) but we must also strengthen the weak hands of others, as there is occasion, and do what we can to confirm their feeble knees, by saying to them that are of a fearful heart, Be strong, Isa. xxxv. 3, 4. The expressions seem to be borrowed thence. Note, They who have abundance of spiritual riches, should abound in spiritual charity. A good word, well and wisely spoken, may do more good than perhaps we think of.

But why does Eliphaz mention this here? [1.] Perhaps he praises him thus for the good he had done, that he might make the intended reproof the more passable with him. Just commendation is a good preface to a just reprehension, will help to remove prejudices, and will show that the reproof comes not from ill-will. Paul praised the Corinthians before he chid them, 1 Cor. xi. 2. [2.] He remembers how Job had comforted others as a reason why he might justly expect to be himself comforted; and yet, if conviction was necessary in order to comfort, they must be excused if they applied themselves to that first: the Comforter shall reprove, John xvi. 8. [3.] He speaks this, perhaps, in a way of pity, lamenting, that, through the extremity of his affliction, he could not apply those comforts to himself which he had formerly administered to others. It is easier to give good counsel than to take it; to preach meekness and patience than to practise them. Facile omnes, cum valemus, rectum concilium ægrotis damus—We all find it easy, when in health, to give good advice to the sick. Terent. [4.] Most think that he mentions it as an aggravation of his present discontent, upbraiding him with his knowledge, and the good offices he had done for others, as if he had said, "Thou that hast taught others, why dost not thou teach thyself? Is not this an evidence of thine hypocrisy, that thou hast prescribed that medicine to others which thou wilt not now take thyself, and so contradictest thyself, and actest against thine own known principles? Thou that teachest another not to faint, dost thou faint? Rom. ii. 21. Physician, heal thyself." They who have rebuked others, must expect to hear of it, if they themselves become obnoxious to rebuke.

(2.) He upbraids him with his present low-spiritedness, v. 5. "Now that it is come upon thee, now that it is thy turn to be afflicted, and the bitter cup, that goes round, is put into thy hand, now that it touches thee, thou faintest, thou art troubled."