Wilt thou be grieved ? ] The word signifies to be extreamly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fessus corpore vel animo , insanivit , furiit . wearled even unto rage or fainting . Here Elipphaz seemes to hint at Jobs former distemper'd speeches . If we speak , wilt thou promise us not to fall into such a fit of passion , as even now thou wast in . And yet whatsoever comes of it , or howsoever thou takest it , I must discharge my duty and my conscience ; therefore he addes , who can withhold himselfe from speaking ? That is , no man can withhold himselfe from speaking in such a case as this : to heare thee speak thus would even make a dumb man speak ; Christ saith in the Gospel , If these should hold their peace the stones would cry ; there is such a sense in these words : if we thy friends should hold our peace , when thou speakest thus , the very stones would cry out against thee for speaking , and against us for holding our peace . The Hebrew word translated withhold , signifies to shut up a thing so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clausit co●●cuit 1 Kings 8 35. that it cannot come out : It is applyed to the locking up of the Clouds that they raine not ; to the holding in of fire that it cannot break forth ; Jer: 20. 9. where the Prophet very elegantly fits it to the restraining of speech , which is the very point in hand . His word was in mine heart as a burning fire shut up in my bones , I was weary with forbearing . So it implyes that the friends of Job had as it were a fire in their bosomes , which they could no longer restraine , they were as Clouds full of water , full of deaw and raine , they were not able to suspend themselves from dissolving and showring upon Job , both reproofe and counsell , advises and exhortations .

We may observe from this Preamble , That it is wisdome to sweeten reproofe with friendly insinuations . Reproofe is a bitter Pill ; it is a wholesome yet a bitter Pill , and there is need to wrap it up in Gold and Sugar , that pleasing both eye and palat it may be taken downe the better . It is the Apostles counsell to his Galatians , Gal. 6. 1. Brethren , if a man be overtaken with a fault , yee that are spirituall restore such an one in the spirit of meeknesse . The word restore , is an allusion to the Art of Chirurgerie , in setting a bone out of joynt ; soft words and a soft hand fit the Patients minde to endure that painfull operation . By fals into sinne , the soule breaks or disjoynts a bone , he that will set such a minde ▪ must handle it gently . We may observe the holy skill of some of the Saints in prayer , preparing God for receiving of Petitions , by prefaces and humble insinuations ( as it were ) getting within him . Thus did Abraham , Gen. 18. when he prayed for Sodome , Let not my Lord be angry if I who am but dust and ashes speake unto thee . There is such a spirituall art in winding a reproofe into the bosome and spirit of a man , Let it not trouble thee that I thus speak , take my words in good part , If we assay to commune with thee wilt thou be grieved ?

Secondly , observe , That it is no easie thing to beare reproofe . To take a reproofe well is as high a point of spirituall wisdome , as to give it well . When we reprove the sinne , we should love the man ; but there are few men who can love their reprovers . You know what is said in the Prophet , They hate him that reproveth in the gate . Reproofs are usually entertained with hatred , and ill taken by evill persons ; reproofe is not alwayes taken in good part , by those who are good . It is but need to have some way made for its due entertainment , by the best temper'd spirits . Wilt thou be grieved ? it may be wearisome and troublesome unto thee , but I pray let it not .

Thirdly , observe from the Preface , That in some cases it is our duty to speak and reprove whether men are troubled or no. How should I be pleased if thou wouldest receive my speech in good part ? but I cannot withhold my selfe from speaking , though thou art displeased ; take it how you will , I must speak , these reproofs must out . When we see plainly that God is dishonoured , and that the soule of our brother is greatly endangered , we must then speak ( as God chargeth the Prophet ) whether they will heare or whether they will forbeare . In such cases we must adventure to save men by Ep. Jude v. 23 feare , plucking them out of the fire .

Lastly , observe , That when the heart is full it is a very hard thing , not to give it vent at the lips by speaking . When the heart is full of matter , the tongue will be full of words ; the tongue must bring forth the treasures that are laid up in the heart : Who ( saith Eliphaz ) can withhold himselfe from speaking ? The Prophet Jeremiah , Chap. 20. 9. thought to stifle the message of God in his heart , I said I will not make mention of him , nor speak any more in his name , he began to take up a resolution to withhold himselfe from speaking , but ( saith he ) his word was in mine heart as a burning fire shut up in my bones , and I was weary with forbearing , and I could not stay , I could not hold it any longer . So the Apostles , Acts 4. 19. We cannot but speak that which we have heard and seen , it is impossible for us , the Lord hath spoken who can but prophesie ? Amos 3. 8. that is , who can withhold himselfe from prophesying when once the Lord bids him speak . Words are the conceptions of our mindes , and when our thoughts are form'd and organized as it were , and grown to perfection , when those children come to the birth a little strength will bring them forth . Or rather , great strength cannot keepe them , from being brought forth . It is as possible for her that is with childe to withhold the birth , as it is for those that have pregnant conceptions or an errand from God , to withhold themselves from speaking . When David kept silence ( it is a strange connexion ) he roared , Psal. 32. 3. When he held his peace from good , his sorrow was stirred , Psal. 39. 2. Pangs took hold on him as upon a woman in travell , which made him roare . His heart waxt hot & the fire burned , till he spake with his tongue . He was then delivered . Our English phrase of Delivering a mans minde , may hit this sense well . Their hearts are barren , whose mouths are alwayes shut . Who can withhold himselfe from speaking ?

But what is it that he could not forbeare ? He could not forbear to tell him , that ( as he supposed ) he acted against his own principles . Behold thou hast instructed many , and thou hast strengthened the weak hands , &c.

Behold . ] This word is sometime used in a way of derision , as Ecce doctorem egregium ! Ecce medicum aliorum qui seipsum curare nesciat . Gen. 3. 22. where God saith concerning Adam , Behold the man is become as one of us , doe you not see what a God he is ? how like a God he lookes ? so , Behold thou hast instructed many , ( some make that the sense ) see now your great Teacher , your learned Doctor ; he that hath been so forward and busie in teaching others , see in what disorder , how uncomposed he is himselfe : he would needs physick his Neighbours , but knows not how to cure his own distempers .

But rather take it by way of ásseveration . Behold , as if he should say , this is a thing clear and certaine , all that are about thee , can witnesse it , that thou hast instructed many , and that thou hast strengthened the weak hands . But how art thou changed ? thou art not like the man thou wast .

Here are foure speciall acts of spirituall charity , so we may call and distinguish them . First , instructing of the ignorant ; secondly , encouraging of the weak and sloathfull ; thirdly , supporting of those that are ready to fall ; and fourthly , comforting those that are ready to faint . In these foure duties Job had been very conversant . 1 1 Indoctos docere . . Instruction of the ignorant , Behold thou hast instructed many . 2 2 Torpentes excitare . . Encouragement of the weak and sloathfull , Thou hast strengthned the weake hands . 3 3 Labentes erigere . . Supportation of the weake , Thy words have upholden him that was falling . 4 4 Maestos consolari . . Consolation of those who were ready to faint , Thou hast strengthned the feeble knees .

Here you see the four uses , which Job made in his counsels ; First , 2 Tim. 3. 16. of Instruction ; Secondly , of Exhortation ; Thirdly , of Admonition ; Fourthly , of Consolation : Job was a perfect Preacher , he applyes the word to all the services and ends of it , respecting the severall conditions , tempers , or distempers , of those with whom he had to doe .

Further , some take the three latter to be , but as explications or branches of the first ; Behold thou hast instructed many , namely , concerning the nature of afflictions , and their duty in the bearing afflction ; yea , thou hast instructed them so farre , that thou hast strengthned the weake hands , upholden those that were falling , and strengthned the feeble knees .

I come now to the opening of the severall expressions .

Thou hast instructed many . ] The word which we translate instructed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 E●udivit , castigavit ut patres & praeceptoris solent pueros . Respondet Graecorū 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 docere verbi . & verberibus . signifieth both to correct and to teach ; and the Hebrews give the reason of it , because usually with instruction , correction is joyned ; and so the same Greek word signifies both to teach and to chasten : As there is a voice of the Rod , instruction in correction , so a Rod sometimes goes with the voice , correction is helpfull to instruction : In either or both the senses , we may understand it here , thou hast instructed many , thou hast taught and directed , thou hast ( where need was ) chastned and corrected many .

Many . ] We have heard in the first Chapter , that Job prayed for his Children , for his Sonnes and Daughters ; but now we see Jobs piety extended further , than his own children . Yea , the word may well be carried out , beyond his own family . He prayed for his children , and not only did he pray for them , but also teach and instruct them , and not only them , but others , he inlarges his Schoole , he instructs many ; it is an indefinite word , a word of number without a number . Jobs Schoole of holy discipline was a large one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debilis , laxus , hinc Rephaim significat mertuos , ex eo quod in illis omne robur & vires naturales elanguerunt . he set up his Schoole where ever he came ; he was an universall Teacher , an Apostle of the old World ; thou hast instructed many .

The word signifies , Remisse hands , or the hands that hang down , loose and lax . Hence by a Metaphor it notes one , that is negligent or idle ; a man with his hands hanging down and his armes loose , is the embleme of idlenesse or of sadnesse . Thou hast strengthned the Manus l●ssae & dejecta b●ach●a pertinent ad hab●●um aut molliter aut segni●er ambulantis , aut cur●ere non valenti● . E contra vero adducere brachia , manus comprimere , fortiter j●ctare cubi●os , strenue currentis est . weak hands ; that is , those that were idle or grieved , negligent or dejected . Hence the word ( Rephaim ) is used , to signifie those that are dead ; and the re●son is , because all strength , naturall vigour and activity depart , when life departeth : Giants also are expressed in the Hebrew by this word , because they are such dreadfull persons , that their very aspect or sight terrifies the spirit , makes the hands hang down and the knees of beholders feeble ; they called those mighty men , weake , from that effect wrought upon others ; because they made others weak and tremble at their approaches . Hence , when Goliah the Giant challenged and defied the Hoast of Israel , it is said , that all the men of Israel when they saw the man , fled from him , or fled from his face ( he overcame them with his looks ) and were fore afraid , 1 Sam. 17. 24.

This weaknesse of hands ( as we finde instanc'd in Scripture ) arises four wayes .

First , from sloth and idlenesse ( as we noted before ) some have strong heads , but they have weak hands , they are sufficiently instructed , but they cannot act , or they are unactive , and an unactive man is a weak-handed man .