Ver. 1. Wherefore Job, I pray thee, hear my speeches] Plain Job, for flattering titles Elihu would give none, Job 32:22; only in prefacing to his discourses he is very large, witness the whole former chapter, which may well stand for a common exordium to all the five following; and the seven first verses of this, wherein he both calleth upon Job for audience, and useth arguments for that purpose. An orator he showet h himself all along; for in his introduction he hath τα ηθη, milder affections, which suit best to insinuate; and toward the conclusion he hath τα παθη, pathetic expressions, that may leave an impression on his hearers. And hearken to all my words] And not to some of them only, picking and choosing what pleaseth you, and turning a deaf ear to the rest, as he in Tacitus did, who said, Tu linguae, ego aurium dominus, You may say what you please, but I will hear no more than I like and list. This is an evil ear, and must be healed (as the orator told his countrymen) ere any good can be done. The good soul lieth low at God’s feet and saith, “Speak, Lord, for thy servant heareth.” All that the Lord our God shall speak unto us, that will we hear and do, Deuteronomy 5:27. Now, therefore, we are all here present before God, to hear all things that are commanded thee of God, Acts 10:33. It is a sign of an honest heart to take the precepts together with the promises, and to tremble at the threatenings as well as to reach after the comforts, of God’s Holy Word; which last every hypocrite will be catching at, as children do at deserts, passing by the better provision.
Ver. 2. Behold, now I have opened my mouth] I have taken upon me to be a speaker, an arbitrator in this controversy, which is usually a thankless office; for he who interposeth in business of this nature, if he had two friends before, is likely enough to lose one of them. I must of necessity blame both parties, however I come off with them. Thy three friends have had their share in the former chapter, and now comes thine, which shall be sound, though sharp, of matters weighty and important, as Psalms 78:2 Habebis sermonem serium, et de re gravi; for so much the Hebrews intend by this expression of opening the mouth. In the Revelation, wherever we read that heaven opened, some great matter followed; so when such open their mouths as have the law of God in their hearts, Psalms 37:31 Pr 31:26. Fools indeed have their mouths ever open, blustering out whatsoever lies uppermost, rashly and without consideration, Κεχηνοτες, a Luciano et Aristophane dicuntur. But a wise man weigheth his words before he uttereth them; and speaketh not but for some good purpose. My tongue hath spoken in my mouth] Heb. In my palate, or under my palate, which are two chief of those mine instruments of speech, none of which can well be wanting. Let God be glorified for and with that peculiar faculty; and let our praises proceed, not from the palate only, or roof of the mouth, but from the root of the heart. The voice which is made in the mouth is nothing so sweet as that which cometh from the bottom of the breast. One interpreter saith, that by these words, My tongue hath spoken in my mouth, Elihu meaneth, that he would not speak clamorously, but, as it were, whisperingly, to his ear, in secret.
Ver. 3. My words shall be of the uprightness of my heart] i.e. Out of the uprightness of my heart I will deal fairly and faithfully with thee; I will carve thee a piece of my heart, without doubling or dissembling; and why should not downright truth please thee better than a smooth supparasitation [flattery]? Bees pass by roses and violets, and sit upon thyme; so should men rather heed sound rebukes, though hot and biting, than flattering discourses, which Solomon fitly calleth, “The song of fools,” Ecclesiastes 7:5, a syren’s song. And another calleth a flatterer a courteous murd erer, Ευνους σφακτης, that killeth in kindness, kisseth and killeth. Cavete vobis ab osculo hoc Iscariotico, Beware of this sweet poison, and covet rather those faithful wounds of a friend, Proverbs 27:6, as David did, Psalms 141:5. And as Vespasian, who carrieth this commendation, that he was Patientissimus veri; verp patient of truth, and as Alphonsus, king of Arragon, who complained of this, that whereas of everything else he had enough, of truth he was very much scanted, there being few about him that would deal candidly and faithfully without flattery or partiality. And my lips shall utter knowledge clearly] i.e. Simply and sincerely, plainly and perspicaciously, I will show my meaning, without either gall or guile. My discourse shall be clear and pure from all dross of deceit, as the original word signifieth. This is a praise proper to God’s Holy Word, Psalms 9:9-11 Pr 30:5. And they that handle it (Tophshe Torah, Jeremiah 2:8) may here learn not to obtrude their own conceits or conjectures for doctrinal truths; but to utter demonstrative things: not to huckster the Word of God, or corrupt it with their own mixtures, as vintners do their wines; “but as of sincerity, but as of God, in the sight of God,” &c., 2 Corinthians 2:17. Let them not preach one thing and practise another, sed animentur moribus praecepta; lest some Hilary complain as once, That there were many heavenly doctrines in the people’s ears that never yet had been in the preacher’s heart.