Exposition of Job 8-10, Commentary on Job · Chapter 9 · Verses 14-15
JOB Chap. 9. Verſ. 14, 15.
How much leſſe ſhall I anſwer him, and chuſe out my words to reaſon with him?
Whom, though I were righteous, yet would I not anſwer, I would make ſupplication to my Judge.
JOB having in the former paſſages of this Chapter lifted up the glory and majeſty of God, in his power and juſtice, and ſhewed the utter inſufficiency of creatures to implead his juſtice, or to reſcue themſelves out of the hand of his power; he now draws his ſpeech nearer home, and calling his thoughts from thoſe remoter journies up to the heavens, and among the ſtars, over the mountains and hils, down to the depths of the ſea, and foundations of the earth, about all which he had diſcourſed; I ſay, calling his thoughts from theſe remoter travels, he comes now cloſer to the matter, and from all thoſe premiſſes deduces a concluſion i… the words of the Text, to vindicate himſelf from that charge, which his friends laid upon him, as if he were a contender with the power, or an accuſer of the wiſdome and juſtice of God: From the folly and blaſphemy of both which imputations, he diſaſperſeth himſelf in theſe two verſes, by an argument taken from the greater to the leſſe, and we may form it up thus:
He who is ſo strong, wiſe and juſt, that all the powers in heaven and earth are not able to oppoſe or ſtay him; ſurely I I alone, or ſingle I, a poor weak creature, am not able to oppoſe or ſtay him.
But (as I have cleared by thoſe former inſtances) God is ſo ſtrong, wiſe and juſt, that all the powers of heaven,Cum robuſt iſſimae illae creaturae, mōtes, mare, coeli, ei cedāt, et quaecun que rohore efferuntur & praeſtant quanto minus eg… Merl. the ſea, the mountains, and the pillars of the earth, the Sunne, Moon and Stars, together with the greateſt and mightieſt of the children of men, are not able to reſiſt him.
Therefore I a poor weak creature, lying here in this ſad condition, am not able (nor have I any deſign) to do it.
Only the concluſion of this ſyllogiſme is expreſt, in the fourteenth and fifteenth verſes, the premiſſes are couched in the foregoing context.
Here take notice in generall, that Job fals in the concluſion ſomewhat below the premiſſes. There the intendment was to demonſtrate ſtrongeſt creatures unable to reſiſt the power of God; But Job ſpeaks lower of himſelf, I am ſo farre from being able to ſet my ſtrength againſt the ſtrength of God, that I acknowledge I am not able to hold diſcourſe with him, or to ſpeak with him about theſe things, I have not only no power to oppoſe, but I have no words to oppoſe him.
Verſe 14. How much leſſe ſhall I anſwer him, and chuſe out my words to reaſon with him?
Si robuſti nihil valent contra illum, quanto minus ego debi lis & infirmus homuncio? D…uHow much leſſe,] The word is uſed in the fourth Chapter, How much leſſe in them that dwell in houſes of clay? Both Texts bear the ſame ſenſe. If he charge his angels with folly, and put no truſt in thoſe his ſervants, then, how much leſſe in them who dwell in houſes of clay? So the argument lies here, If thoſe mighty and powerfull creatures, and the mightieſt of the children of men, are not able to contend with God,Nunquam animo finxi quod vos de me fingitis, me poſſe aut velle illi ex aequo reſpondere. p…ned. How much leſſe ſhall I anſwer him, and chuſe out my words to reaſon with him? As if he had ſaid, It never ſo much as can… into my thoughts to contend with God, I confeſſe I have complained grievouſly about my troubles, and have ſpoken ſome things unadviſedly, but it never entred into my heart to quarrell with God, or ſtand in battell aray againſt him, no not ſo much as in a battell of words.
How much leſſe ſhall I anſwer?
Shall I anſwer] There is a two-fold anſwering, both appliable to this Text.
Firſt, There is an anſwering by way of fact, a reall anſwer, or anſwering to a condition. Thus one man anſwers another that is of equall power and ſtrength, of the ſame meaſure in abilities and gifts with him. Thus alſo, as Solomon ſpeaks (Prov. 27.19.) Face anſwers face in the water, that is, the face ſeen in the water is of the ſame feature and complexion, with that which looks upon the water. Thus bodies and buildings anſwer one another, when they carry the ſame dimenſions: and thus money anſwers all things, becauſe it bears value with every thing.
Secondly, There is anſwering by word, which is two-fold: Firſt, Contradictory. Secondly, Satisfactory. The former is, that which the Apoſtle forbids ſervants to uſe (Tit. 2.9.). Exhort ſervants to be obedient unto their own maſters, and to pleaſe them well in all things, not anſwering again. Servants cannot plaaſe their maſters, unleſſe they anſwer to what they are demanded, and they cannot pleaſe their maſters, if they oppoſe what is duly commanded, this anſwering again is unſeemly in ſervants.
The later kinde of anſwering, is that which the Apoſtle Peter charges upon all Chriſtians (1 Epiſt. 3.15.) Be alwaies ready to give an anſwer to every man that asketh you a reaſon of the hope that is in you, with meekneſſe and fear. To anſwer thus is every mans duty, both to God and man. To anſwer by contradicting the command of God, is rebellion. To anſwer by ſatisfying the demands of God, is a duty. To anſwer by a proportion to the power or wiſdom of God, is infinitely beyond mans ability; Job abhor'd the firſt, he was ready (as well as he could) to perform the ſecond; and therefore Job is chiefly to be underſtood of the third, How much leſſe ſhall I anſwer him? That is, I doe not look upon my ſelf as a match for God, as if I had ſtrength proportionable to his ſtrength, or wiſdome ſutable to his, as if I could thunder like him. I do not thinke that I am able to anſwer his reaſon by my reaſon, no, I am ſo farre from an ability to anſwer him with reaſon, that I know not how to chuſe out words to reaſon with him, How much leſſe ſhall anſwer him &c.
From the whole obſerve before I come to particulars,
A godly mans t…oughts are loweſt of himſelf.
Job had gone thorow the ſeverall ſeries of the creatures; and finding them unable to contend with God, concludes himſelf more unable then they. Doubtleſſe he might have anſwered God as well as any. If any are able to contend with God, godly men are, they have the greateſt ſtrength. Such of them eſpecially as Job, a man of that height and elevation of ſpirit in holineſſe, of whom God had given his word, That there was none like him in the earth. What creature (except an Angel) came ſo nigh the Creatour as Job? and yet when he had looked over them all, he ſaith, How much leſſe ſhall I? He thought any one might enter the liſts, and contend with the Lord better then he. Man (having reaſon) is more able then all the irrationall creatures, and amongſt men, godly men, and among godly men, they who reach the higheſt degrees of godlineſſe, are moſt able, and yet Job a man ſet upon the top and pinacle of all perfection attainable in this life, ſaith, How much leſſe ſhall I?
They of whom God hath the higheſt thoughts, have the meaneſt thoughts of, and put the loweſt rates upon themſelves. No man ever received a fairer or more valuable certificate from God then Job did, and yet no man could ſpeak more undervaluingly of himſelf then Job did.
Secondly, Obſerve, The more we know God, the more humble we are before him.
Job having much knowledge of God, quickly found out his own utter inſufficiency to deal with God; How much leſſe ſhall I anſwer him? Not, that he had leſſe ability to anſwer God then others, but being more acquainted with God, and living nearer God then others, he ſaw his own inſufficiency more then others. The more communion we have with God, the more knowledge we have of God, the leſſe and the lower we are in our own eyes. The reaſon why men are ſo full of pride, is, becauſe they are ſtrangers from God, they know nothing of him as they ought. And proportionably, as any one is further diſtant from, or more ignorant of God, the more doth pride prevail upon him, even as humility grows more humble in proportion to his nearer approaches. When Job was yet brought nearer to God, he was more humbled, Ch. 42.5, 6. I have heard of thee by the hearing of the ear, but now mine eie ſeeth thee; that is, I have a clearer and more glorious manifeſtation of thee to my ſoul then ever, I now perceive thy power, thy holineſſe, thy wiſdom, thy faithfulneſſe, thy goodneſſe, as if they were corporeall objects, as if I ſaw them with mine eye, Wherefore I abhor my ſelf in duſt and aſhes; he could not goe lower in his thoughts of himſelf, then this expreſſion laid him. Abhorrence is a perturbation of the minde, ariſing from vehement diſlike, or extreameſt diſ-eſteem. Abhorrence, ſtrictly taken, is hatred wound up to the height. As exulting is the higheſt act of joy, and delighting the higheſt act of love, ſo abhorring is the deepeſt act of hatred, and to abhorre, repenting in duſt and aſhes, is the deepeſt act of abhorrence: Thus low Job goes, not only to a diſlike, but to the furtheſt degree of it, abhorrence of himſelf, when he ſaw the Lord. So Iſaiah (in the 6th of his Prophecy) when God came neer him, and he ſaw ſo much of God, cries out, I am undone, for I am a man of polluted lips; but did not Iſaiah know he was a ſinfull man, a man of polluted lips till then? Yes, but he was never ſo ſenſible of it, as then. He ſaw his own pollution more then ever by the light of the glory of God that ſhone round about him. He never ſaw himſelf ſo clearly, as when the majeſty of God dazel'd his eyes. When the Sun ſhines bright into a room, we may ſee the leaſt mote in the air; ſo when the glory of God irradiates the ſoul, we ſee all the motes and atoms of ſinne, the leaſt ſpot and unevenneſſe of our hearts or lives; this brings the ſoul low, and will keep it ſo. The more we know of God, the more we honour him, and our ſelves the leſſe. Theſe two are eminent effects of knowing God. As God riſes in our thoughts, ſo we fall. Paul, who had been wrapt up into the third heavens, and had a multitude of divine revelations, cals himſelf, The leaſt of the Apoſtles (1 Cor. 15.9.) and leſſe then the leaſt of all Saints (Epheſ. 3.8.) not that any thing can be leſſe then the leaſt. The Apoſtles holy rhetorick, doth not croſſe Aristotles philoſophy. But (the originall being a double diminutive) his meaning is,foreign. he was as little as could be, therefore he puts himſelf down, ſo little, as could not be, leſſe then the leaſt. Job ſpeaks neer him, How much leſſe ſhall I anſwer him?
The Queſtion imports an inability in him for reſolution. He thought himſelf ſo much leſſe able to anſwer then they, that he could not tell how much leſſe. And therefore leaves others to caſt it up, and take the account how ſhort he was of that buſineſſe; he knew it was much, but how much it was he knew not, How much leſſe ſhall I anſwer him?
And chooſe out my words to reaſon with him.
The word ſignifies choice upon exact triall;foreign Elegit. LXX. vertunt per foreign. Exod. 17.9 cap. 18.25. foreign (…ob 34 4) & foreign. Deut. 7.…. Hinc foreign juvenis a… militiam & neg…ia electus & idoneus. Loqui ſelectis verbis ornata… & compoſita, oratione. It is uſed in that ſenſe, Exod. 17.9. Moſes biddeth Joſhua chooſe out men to go and fight with Amalek; he did not take them as they came to hand, or lay his hand violently upon them to preſſe them, but he adviſedly took his choice, he had pickt men for that ſervice. David gathered all the children of Iſrael; he had a ſelect company to fetch up the Ark (2 Sam. 6.1.) and when he undertook the duell with Goliah, the Text ſaith, he went to the brook, and choſe him out five ſmooth ſtones, they were choice ſtones fitteſt for his ſling. As it is among perſons and things, ſo among words, there are choice words: ſome are but rubbiſh, refuſe words; others are precious, wiſe, ſutable words: How ſhould I chooſe out my words to reaſon with him? Shall I think by ſetting words in a curious frame to prevail with God? or ſhall I by ſpeaking rhetorically and elegantly overcome him? There is much power in oratory, in choice of words, and therefore the holy Ghoſt forbids the Miniſters of the Goſpel to ſpeak with choice words, in that ſenſe, namely, with rhetoricall and artificiall ſtrained eloquence, which naturally pleaſeth the ear, and takes the heart: which kinde of ſpeech, is called, wiſdome of words (1 Cor. 2.17.) and the enticing words of mans wiſdome (Chap. 2.4.) They, having an aptneſſe in them to entice or perſwade, are called enticing or perſwaſive words. And becauſe he would have little or nothing of the creature ſeen in winning ſouls, therefore the Apoſtle profeſſes he uſed not ſuch eloquence of words. Great Oratours have carried whole Aſſemblies by the ears. And leſt it ſhould be thought that the Miniſters of the Goſpel convert men with oratory, therefore they muſt not uſe ſuch choice words. It becomes them not, like Rhetoricians and Orators, to poliſh their ſtile with an affected curioſity, and exactneſſe of language. But as affected language is ſinfull, ſo neglect or rudeneſſe of ſpeech is not without blame. We ſhould labour to ſpeak properly and weightily: ſo it becomes us to chooſe our words, and not to ſpeak till we have heard what our ſelves would ſay. And thus Job knew he ought to chuſe his words, when he ſpake to God, but he knew alſo he could not make any ſuch choice, either of rhetoricall and perſwaſive words, or of logicall and argumentative words, as might fit him to anſwer God, or reaſon with him. He was aſſured that neither the eloquence of his ſtile could perſwade him, nor the ſtrength of his arguments convince him, How ſhall I chooſe out words to reaſon with God?
In the Originall the word [reaſon] is not found; only thus, Shall I chooſe out words with him? To chooſe out words with another bears this elegancy, as if Job had ſaid, If I ſhould ſet my ſelf to chooſe words with God, he would chooſe better words then I, more forcible words then I; he is more able infinitely to make choice of words and matter to convince me,foreign then I to convince him:Significat cauſam aut ratio nem, & ſic eligere verba eſt novas in ve…re rationes vel argumenta ad ſuā cauſam ſu…ciendam. For the word which we tranſlate [words] may ſignifie not only words with which matter is cloathed, but the matter it ſelf cloathed with thoſe words. The ſumme of all is, I can neither chooſe matter nor words to diſcourſe and argue with God, his invention and judgement about both, infinitely exceeds mine.
M. Broughton refers the word [chooſing] to Job, and not to words, thus, Shall I chooſe to word it with God? to plead and debate the buſineſſe with God? Surely of all elections I would not make that, I will not chooſe to make many words with God: ſilence and ſubmiſſion becomes me better. That's a good ſenſe.
But here a doubt may ariſe from a paſſage (Chap. 13.3.) where Job ſpeaks thus, Surely I would speak to the Almighty, and I deſire to reaſon with God; how then doth he here ſay, Shall I chooſe out words to reaſon with God? As if he had ſaid, by no means, I will not doe this thing; and yet there he ſeems very ambitious of the attempt, and confident of the ſucceſſe, I deſire to reaſon with God.
I anſwer, there is a two-fold reaſoning with God. There is a reaſoning of declaration, and a reaſoning of conteſtation. When Job ſaith, I deſire to reaſon with God, his meaning is only this, I deſire to declare and ſet forth my caſe and condition before him. We may reaſon with God by way of narrative; He allows us to tell him how it is with us.
Furth…r, Job ſpeaks in that 13th Chapter comparatively, ſhewing how much he had rather declare his caſe to God, then to his friends: God was a better friend to unboſome himſelf to, then any of, or all his three friends; for he ſaith of them in the very next words, Ye are forgers of lies, ye are all phyſicians of no value; to what purpoſe would it be for me longer to make known my caſe, and ſhew my grief to you? I had rather reaſon with God then man. But as for that other reaſoning, by way of conteſtation and quarrelling with the providence or works of God, Job profeſſeth in this place, he had no minde to it: he would never chooſe that task, or ſet himſelf to chooſe out words for that end, it was too high for him. He ſaw it was neither wiſdome nor duty to deal with and undertake God, either with an open, or a cloſed hand, either with logicall ſubtilties, or rhetoricall flouriſhes.
Again, Whereas Iob ſaith, he would not reaſon with God; it will be queried, May we not reaſon with God at all? The Lord himſelf ſaith (Iſa. 1.18.) Come, let us reaſon together. If the Lord calleth us to reaſon with him, may we not then reaſon with him? Is it not ſinfull modeſty to refuſe what God offers? To clear that,
I anſwer, There are two waies wherein we may not reaſon with God.
1. We muſt not reaſon with him in our own ſtrength.
2. We muſt not reaſon with him upon our own worth.
And that is the full meaning of Job, I would not chooſe to reaſon with God, that is, to reaſon with God in my own ſtrength, as if I had power to deal with him. Or ſecondly, I would not reaſon with God upon my own worth, as if there were any thing in me upon which I were able to make it out that God ought not to deal thus with me; and that's clear by the words which follow, Though I were righteous, yet would I not anſwer; that is, I would not at all ſpeak with God ſtanding upon this bottome, or under the title of my own worthineſſe. In either of theſe waies it is ſinfull to reaſon with God. But we may reaſon with God in the way of declaration before ſpoken of.
In praier there is a reaſoning with God; and the reaſonings and pleadings that are in praier, are the life and ſtrength of praier. Praier is not only a bare manifeſtation of our minde to God, by ſuch a ſute or petition; but in praier there is, or ought to be a holy arguing with God about the matter which we declare, w…ch is a bringing out and urging of reaſons and motives, whereby the Lord may be moved to grant what we pray for. The praiers of the Saints recorded in Scripture are full of arguments.
I ſhall ſhew it in one example, as a taſte for the reſt; Iacob in his diſtreſſe at the approach of his brother Eſau, flees to God in praier (Gen. 32.) and he doth more then ſpeak in praier, he argues, yea, he wreſtles with God in praier. The ſumme of it is ſet down (verſ. 11.) Deliver me, I pray thee; to the undertaking of this deliverance he urgeth the Lord by no fewer then ſeven arguments. Firſt, From Gods Covenant with his Anceſtours, O God of my father Abraham &c. As if he had ſaid, Remember thoſe names with whom thou madeſt ſolemn Covenants of protection both to them and their poſterity. The ſecond is from Gods particular command for this journey, Thou ſaideſt unto me, Return, I departed not on my own head, but by thy direction; and therefore thou canſt not for thy honour, but free me from danger, ſeeing at thy word I am fallen into it. Thou, O Lord, art even engaged to give me defence, while I yeeld thee obedience. Thirdly, He puts him in minde of his promiſes, thou ſaidſt, I will deal well with thee, and that includes all other promiſes made unto him, theſe he makes as a Bulwark to defend him, or as his anchor in the ſtorm. This anchor muſt fail, and this bulwark be broken down before the danger comes to me. If thy promiſe ſtand, I cannot fall. The fourth is the confeſſion of his own unworthineſſe. Faith is alwaies humble, and while we are moſt confident in Gods word, we are moſt diſtruſtfull of our own deſert, I am not worthy of the leaſt of thy mercies. Though I am thus bold to urge thy Covenant, yet I am as ready to acknowledge my own undeſert: Thou art a debter by the promiſe thou haſt made to me, not by any performance of mine to thee. Fifthly, He ſeeks to continue the current of Gods favour, by ſhewing how plentifully it had already ſtreamed unto him; which he doth by way of Antitheſis, ſetting his former poverty in oppoſition to his preſent riches, With my ſtaff I paſſed this Jordan, and now I am become two bands; That is, thou haſt bleſſed me abundantly, and ſhall my brothers malice blaſt all? am I encreaſed only to make him abound? The ſixth argument is, the greatneſſe and eminence of his peril, verſ. 11. I fear lest he will come and ſlay the mother upon the children; a proverbiall ſpeech in the holy language, like that of cutting off branch and root in one day, both denoting totall exciſion, or an utter overthrow. Seventhly, He ſhuts up, by re-enforcing the mention of the promiſe, which he urgeth more ſtrongly then before; there it was only, Thou ſaidst, I will deal well with thee; but here it is, Thou ſaidest, in doing good, I will doe thee good, that is, as it is rendred in our tranſlation, I will ſurely doe thee good, and therefore let not my brother doe me evil. We ſee Jacobs praying was a reaſoning with God, and himſelf in the iſſue got not onelyonly a new bleſſing, but a new name, Iſrael, a Prince with God, a prevailer both with God and men.
And thus we may reaſon with God in the ſtrength, and for the ſake of Chriſt in all our praiers. For as when God cals for our obedience, he uſually adds perſwaſion to his precept, and reaſons with us, as well as directs us; His commands are not alwaies barely authoritative, and the reſolves of his prerogative: So, when we call upon God for audience, we ſhould adde perſwaſions to our petitions, and reaſon with him, as well as entreat him. Only we ſhould be carefull to reaſon from right Topicks, and heads of argument, ſuch as theſe,
Firſt, From the freeneſſe of the grace of God.
Secondly, From the firmneſſe of his promiſe.
Thirdly, From the greatneſſe of our need, or of the Churches miſery.
Fourthly, From all the concernments of his own glory, &c. Thus we may reaſon with God for the doing of any thing we ask according to his will; and in theſe reaſonings, the ſpirit, life and ſtrength of praier conſiſts.
So then, the only thing which Job declineth, as ſinfull and unbecomming, is, to reaſon with God as a contender, he might humbly reaſon with him as a Petitioner, or as a remembrancer, Put me in remembrance (ſaith the Lord, Iſa. 43.26.) Let us plead together: declare thou that thou maiest be justified. We may declare our cauſe, and we need not fear to declare our ſinnes, that God may juſtifie us; but we muſt not preſume to declare our righteouſneſſe, that we may juſtifie our ſelves: this Job diſclaims.
How much leſſe ſhall I anſwer him, and chooſe out words to reaſon with him?
Towards the further clearing of theſe words, we may take notice that Job puts himſelf under a double relation. In the former part of the verſe he puts himſelf in the Reſpondents place, How much leſſe ſhall I anſwer him? And in the later part of the verſe he puts himſelf in the Opponents place, and chuſe out words to reaſon with him. His meaning is, If the Lord will object againſt me, I am not the man who dares, or is able to anſwer him. And if I ſhould take upon me to object againſt the Lord, the Lord may, and can eaſily anſwer me. From which notion of the words, two points may be obſerved.
Firſt, No man can anſwer what God hath to object against him.
The Lord hath a thouſand arguments which we are not able to give him ſatisfaction in (as was touched in the beginning of this Chapter, verſ. 3.) We cannot anſwer him one of a thouſand. If God ſhould caſt a man to hell, what hath he to ſay for himſelf, as from himſelf, when God objects, Thou haſt ſinned. If God afflict a man and lay him low, giving him this argument for what he doth, I am thy Creatour; I formed and made thee; if I break thee to peeces, what canſt thou ſay againſt me? If the Lord ſhould ſay, I am thy Soveraign, I have ſupreme power over thee, may I not doe with thee what I will? What hath man to anſwer? Man muſt be ſilent, and lay his hand upon his mouth: he hath not a word of reaſon or holineſſe to reaſon againſt God in any of his diſpenſations.
Let man (on the other ſide) gather as many arguments as he can to object againſt God, he is able to wipe them all off preſently, to blow them away with a breath. All the ſhifts and apologies, the excuſes and arguings which any make for their ſinnes, or which they make for themſelves againſt the juſtice and wiſdome of God, are anſwered with a word. So that, put man in the opponents, or in the reſpondents place, he can make no worke of it.
Secondly, Obſerve from this phraſe, Shall I chooſe out words to reaſon with him?
God is not taken with words.
Fine phraſes and eloquent ſpeeches will not carry it with him, If we would prevail with God, we muſt speak our hearts to him, rather then our words; yet we ought to chuſe out words (as was touched before) when we ſpeak to God. As we muſt take heed how we hear, while he ſpeaks; ſo we have need to take heed what we ſpeak in his hearing. That's Solomons advice, Eccleſ. 5.2. Be not raſh with thy mouth, and let not thine heart be haſty to utter any thing before God. That is, ſpeak not vainly and unadviſedly, thy tongue running before thy wit. Let wiſdome guide thy tongue, and let thy heart ſhew thee wiſdome; Let not thy heart be haſty to utter, when it's office is to conceive, not to utter. But how can the heart be haſty to utter? Utterance is the buſineſſe of the tongue. The heart is then haſty to utter, when it ſuffers the tongue to utter what it ſelf hath not thorowly concocted by meditation, and made it's own. As in the body, ſo in the minde, the third concoction is that which nouriſhes and aſſimilates. So then, Solomons meaning is; Let not raw, unboiled, undigeſted thoughts, paſſe out into diſcourſes, or be ſtampt into words before the Lord. As there is a ſinne of curioſity, ſo there may be a ſinne of neglect. Extreams are equally dangerous. The diſtance that is between God and us, proclaims this duty of our moſt reverent addreſſes to him. He is in heaven, and thou upon earth, therefore let thy words be few; and yet the fewneſſe of words pleaſes God no more then the multitude of them doth. We ſay, In many words, there can hardly be a ſcarcity of errours; and in a few words there may be not a few errours, poſſibly more errours then words. Fewneſſe, ſimply taken, is not the grace of words. But becauſe they who ſpeak but little, doe uſually thinke the more, and ſo their words are ſteept long in their hearts, therefore few words are uſually choice words. It is ſinne, if we are well conceited of our words. And it is ſinne, if our words be not our beſt conceptions. How ſhall I chooſe out words to reaſon with him?
Verſe 15. Whom, though I were righteous, yet would I not anſwer; but I would make ſupplication to my Judge.
foreignThis brings the matter to the height; Who? I reaſon and plead with God? I anſwer him? No, Though I were righteous, yet would I not anſwer him. The ſtrength of the argument lies thus, as if Job had ſaid, I am ſo farre from entring a conteſt with God, that I profeſſe I would not doe it, though I had the greateſt advantage and fitneſſe to doe it of any man in the world: though I were righteous I would not do it. I doe not ſay, that the reaſon why I would not plead with God, is becauſe I am wicked, ſinfull and abominable, more guilty and unrighteous then my neighbours, or then you, my friends, but how righteous ſoever I were, I would not do it. Job ſpeaks as a man who would ſhew how much he dreads the power and ſtrength of another; What? I fight with ſuch a man? I contend with ſuch a man? No, I profeſſe I would not fight with him, though I were as well weapon'd, arm'd and prepared, as any man in the world, I would not come near him. If there be any armour or weapon, any furniture or preparations which may enable man to contend with God, it is the armour of righteouſneſſe, and the furnitures of grace. Now, ſaith Job, though I had that armour, Though I were righteous I would not contend with him. The Apoſtle argues much after this rate (1 Cor. 13.) about that great point of Goſpel-charity, where he telleth us, that all things are as nothing without charity: and he inſtanceth in thoſe things which ſtand higheſt in the thoughts of man, to commend him to the acceptation both of God and man, verſ. 2, 3. Though I have the gift of prophecy, and underſtand all myſteries and all knowledge, and though I have all faith, ſo that I could remove mountains; and though I ſhould give my body to be burned, and have not love; what would it advantage me? Though I ſhould give all my goods to the poor, and have not love, &c. It is poſſible for a man to give away abundance to the poor, and yet have a dearth of love both to them and to God in his heart: all the love that moveth him may be love to himſelf; therefore (ſaith he) Though I give my goods to the poor, it profits me nothing; he puts all theſe ſuppoſitions, which are the greateſt advantages for heaven (except Chriſt) imaginable, and yet concludes all, but as ſounding braſſe, or a …inkling Cymbal, nothing but noiſe without charity. So here, to ſhew how impoſſible a thing it is for creatures in their own ſtrength to contend with God, he puts a ſuppoſition upon that which is moſt probable to carry us thorow it, Righteouſneſſe, Though I were righteous, I were not able to anſwer him, no not I.
Though I were righteous.
It is, as if Job had further expreſt himſelf to this ſenſe, I am ſo farre from justifying my ſelf in all my complainings (which was the thing his friends taxed him with) as if God could finde nothing amiſſe in what I have spoken, that I freely confeſſe there is not the moſt conſiderate, righteous or holy action that ever I did in my life, which I durſt bring to the touchſtone, to the balance, to juſtifie my ſelf before God by, no, but in ſtead of that I would fall down and abaſe my ſelf, as knowing I am before him, whoſe eyes (being ten thouſand times brighter then the Sunne) are able to ſee unrighteouſneſſe, where I ſee nothing but righteouſneſſe: Doe not thinke I am juſtifying my ſelf as a righteous man in what I have ſpoken or done, for though I were righteous, yet I would not (upon that ground) goe about to plead my cauſe or ſtand it out with God. Or thus, I know I am unrighteous and unclean, but if I were righteous, I would not anſwer him.
Here a Queſtion or two muſt be reſolved: As,
Firſt, Was not Job righteous? He puts the Queſtion, Whom, though I were righteous; was Job an unrighteous man? Doth not he himſelf ſay (Chap. 29.14.) I put on righteouſneſſe, and it cloathed me? Why then doth he here only make a ſuppoſition of it, Whom, though I were righteous, when as there he makes it a poſition, that he was cloathed with righteouſneſſe.
I anſwer (to clear this Scripture) Man is righteous in a double oppoſition. Righteous; firſt, in oppoſition to the wicked: and theſe may be taken in three ranks, either, Firſt, the abominable and profane: Or, ſecondly, hypocrites and unſincere: Or thirdly, oppreſſours, and ſuch as are unjuſt in their dealings toward men. As righteous is oppoſed to wicked in theſe three, profane, hypocrites, or oppreſſours, ſo Job was a righteous man. Job was not profane, he feared God: Iob was not an hypocrite, he was perfect and upright: Iob was not an oppreſſour, the loins of the poor bleſſed him. And that's the peculiar ſenſe of the 29th Chapter, I put on righteouſneſſe, that is, righteouſneſſe in all my dealings with men.
Secondly, Righteous is oppoſed to imperfect, or that which hath any failing or want in it. And in this ſenſe Iob was not righteous; and that's his meaning here, Though I were righteous; that is, though I had the uttermoſt perfe…tions which a creature is capable of, yet I would not ſtand upon them, and plead it out with God. The teſtimony which the Lord gave concerning Iob (Chap. 1.1.) is in words of an inferiour ſenſe: this in the text is above them both. The Lord there certifies, that Iob was perfect and upright. But though he was perfect and upright, yet he was not righteous. He was perfect in oppoſition to inſincerity, and he was upright in oppoſition to injuſtice, but he was not righteous in oppoſition to imperfection, If I were righteous; as I know I am not.
Iuſtu… in judicio oppanitur improbo reo, qui cauſa cadit. D…uſ.Further, Righteouſneſſe is two-fold. There is a righteouſneſſe of the perſon, and a righteouſneſſe of the cauſe, Though I were righteous: Job doth not forſake the righteouſneſſe of his cauſe, he only diſclaimeth the righteouſneſſe of his perſon. I acknowledge I am not righteous in my ſelf, and I will not yeeld that my afflictions and ſufferings argue me unrighteous.
Here another Queſtion ariſes, for if we take Iobs ſuppoſition of a man righteous,Cum hic juſtitiam ſibi tribuit, non de ea agit, quae ad legis normam poſſit ſubſiſtere: Solū enim De… tribunal ſeveriſſimū Chriſti juſtitia non reformidat. ſed agit de juſtitiā inchoata, quae quantū vis Deo grata ſit, non tamen ad amuſſim reſpondet perfectioni illi, quam lex requirit. Merl. it will be demanded, May not a righteous perſon anſwer God?
I anſwer, There is no created righteouſneſſe can anſwer God. God chargeth his Angels with folly; he ſaw evil in them, compared to himſelf. A righteous Angel cannot ſtand it out with God, much leſſe the moſt righteous man. God indeed would have accepted man in the righteouſneſſe of works, had he continued in innocency; and yet he might have ſeen folly in man abiding in innocency, as he doth in thoſe Angels, which continue innocent. No created righteouſneſſe can anſwer God.
But there is a righteouſneſſe in which we may anſwer God; Jobs ſuppoſition excludes not that; namely, the righteouſneſſe of faith which we have by Chriſt. Man righteous by faith, or by imputed righteouſneſſe may anſwer God; but man righteous by works, or inherent righteouſneſſe cannot. He that is righteous by the righteouſneſſe of faith, hath to anſwer God, becauſe he hath ſomewhat of God to anſwer God with; faith doth not bring man to anſwer God, but God to anſwer God; Chriſt anſwers God for every believer: and Chriſt can anſwer God fully to all the demands of juſtice, without abatement. Chriſt hath not compounded with our creditour, for our debts, but paid them to the utmoſt farthing. A believer is able to anſwer God, and doth anſwer him every day: when he asks the pardon of ſinne, he offers the righteouſneſſe of Jeſus Chriſt. And that which he offereth by faith, he will ſtand to and plead with God upon; God hath what he can deſire, or his juſtice expect; the believer bids him try to the uttermoſt, if there be any imperfection or flaw in it, he will venture his ſoul upon it. In this ſenſe man anſwers God. But Job ſpeaks about inherent perſonall righteouſneſſe, the righteouſneſſe of his waies. Upon this he will not venture a hair of his head, much leſſe his ſoul and everlaſting peace.
Though I were righteous I would not anſwer him.Reſpondere, verbum eſt forense, &c. Sanct. Si ille me arguet aut in me ſententiam feret, etſi cauſa mea juſta fit, non audebo illi reſpondere aliquid objicienti, aut in me pronuncianti: me enim rationibus obr…et, & ſua opprimet majeſtate. M…rc.
There is ſomewhat further conſiderable, for as [righteous] is a judiciary word, ſo likewiſe is [anſwer.] And it implies, that Job would not only not anſwer God objecting or reaſoning, but that he would not anſwer him, accuſing or charging him, judging or ſentencing him. I muſt acknowledge my ſelf to be, what God judgeth me to be, and that I am worthy to ſuffer what he judges me to ſuffer.
Hence obſerve, Firſt, Job having ſhewed the weakneſſe and ignorance of the creature in his former diſcourſe, here you ſee whither it tended, namely, to prove man to be ſinfull and unrighteous. This teaches us,
That all the failings, infirmities and weakneſſes which are in man, are the iſſues and effects of the ſinne of man.
Man is an unrighteous creature, therefore a weak creature. Job argues from the effect to the cauſe, from the fruit to the root:Ex effectis cauſam declarat, unde enim tanta in mentibus hominum caligo & inſcitia, unde tanta infirmitas corporum & animorum, niſi ex peccato? M…r…. man hath infirmities upon him, therefore he hath ſinne in him. Where there is no ſin, there is ſtrength, and where there is no ſinne, there is knowledge. Perfect holineſſe ſcatters all the clouds of darkneſſe and ignorance.
Secondly, Though I were righteous I would not anſwer him; then it follows, Ʋnrighteous men cannot anſwer God.
If a righteous man cannot, can an unrighteous? No marvell if David ſaith in the firſt Pſalm, The wicked ſhall not ſtand in judgement, for (in a ſenſe) the righteous cannot ſtand in judgement, that is, they cannot plead their own righteouſneſſe before God. Wicked men have nothing to help them, no help without, and none vvithin, they have nothing but ſinne in them, and they have no Saviour vvithout them. Hence the Apoſtle Peter argues (1 Pet. 4.18.) If the righteous ſcarcely be ſaved, where ſhall the ungodly and ſinner appear? If Abel be not able to anſwer God, how ſhall Cain? If David cannot, how can Saul? They vvho have not the righteouſneſſe of Chriſt, have nothing but unrighteouſneſſe of their own.
Thirdly, Obſerve the vaſt difference that is between the ſpirit and temper of a godly man, and of a wicked man. O the humility of Jobs ſpirit! Job vvill not juſtifie his own righteouſneſſe, or juſtifie himſelf in his righteouſneſſe. A vvicked man vvill juſtifie his ſinne, or juſtifie himſelf in his ſinne. A Saul vvill juſtifie his diſobedience, but a Job vvill not juſtifie his obedience. Job vvill not take upon him to be a righteous man; though God had told him he vvas perfect and upright. A vvicked man vvill take upon him to be righteous, though God tell him to his face a thouſand times, that he is vile and filthy. How doe vvicked men ſeek for pleas and covers to make themſelves appear righteous! How doe they gild the baſe metall of their hearts, and paint over thoſe rotten poſts to make them appear beautifull! Chriſt tels the Phariſees that they vvere like filthy ſepulchres, full of dead mens bones, yet they vvould be painted over vvith the notion of a righteous generation. Job vvho had much righteouſneſſe and faithfulneſſe in him, vvould not own them, and modeſtly bluſhes at the praiſe of God, Though I were righteous, yet I would not anſwer.
Fourthly, Obſerve, The righteouſneſſe of man is not pleadable before the righteous God.
Though I were righteous, yet I would not anſwer him. The Apoſtle (1 Cor. 4.4.) gives a parallel teſtimony, Though I know nothing by my ſelf, yet am I not hereby juſtified. Paul knew nothing by himſelf, that is, he had not any guilt upon him that he knew of; he did not allow himſelf in any ſinne, but kept his conſcience void of offence, both toward God and toward man; yet (though it vvas thus vvith him) he diſclaims all opinion of himſelf, I am not hereby juſtified, this is not the plea I have to make before God; he is able to finde out failings vvhere I finde none, he knows better then I, vvhat I am.
Fifthly, Obſerve, A godly man looks upon his own righteouſneſſe, as no righteouſneſſe.
Whom, though I were righteous, I would not anſwer. His ſuppoſition hath a negation in it, I am not righteous. Job did not deny the vvork of the Spirit, or the grace of God in him; but he vvould not own them in his pleadings vvith God. He could ſtand upon his terms vvith men, and let them knovv vvho he vvas, and vvhat he had done (and it vvas reaſon he ſhould) but before God he had nothing to mention but Chriſt: In reference to the higher degree, of grace for ſanctification vve muſt forget all that is behinde, and preſſe on to that which is before: And in reference to the whole grace of juſtification, we muſt forget all our ſanctification. The leſſe we remember our own righteouſneſſe, the more righteous we are in Chriſt. As vve abate in our ſelves, vve encreaſe in him. Chriſt draws the picture of an hypocrite to the life (Luk. 18.) in that parable of a Phariſee and a Publican, going up to the Temple to pray; and the deſign of Chriſt in that Parable, is held forth at the ninth verſe, to be the conviction of ſuch as truſted in themſelves that they were righteous, and despiſed others. Now vvhat did this Phariſee? He thanks God he was not as other men, extortioners, unjuſt, adulterers, or as that Publican, and then he mindes God that he gave tithes, and kept faſts twice a week, and ſo makes a goodly report of himſelf, both in the negative and in the affirmative, vvhat he vvas, and vvhat he vvas not. Never did any good man tell God ſuch a ſtory of his own life, as this Phariſee told. The Saints love to do well, more then to hear vvell from others, much more, then to hear well from themſelves; they love to do good, more then to receive good, much more, then to ſpeak good of themſelves. When Chriſt is repreſented ſitting in judgement (Mat. 25.35.) he tels the faithfull of all their good deeds, or acts of charity, I was an hungred, and ye gave me meat; I was thirſty, and ye gave me drink; I was a ſtranger, and ye took me in; naked, and ye cloathed me. &c. Hear how the Saints anſwer, as if they had done no ſuch thing; when was this Lord? when ſaw we thee hungry and fed thee? &c. We have forgot the time. They did ſo little minde the good they had done, that they remembred not they ever did it. The Lord keeps a faithfull record of vvhat his people doe, but themſelves doe not. It is our duty to remember to doe good, but let God alone to remember the good we have done. The Lord is not unrighteous to forget our labour of love (Heb. 6.10.) but we loſe our righteouſneſſe, unleſſe vve forget it. If we much remember what we doe, God will remember it but little: The ſervants of God know well enough when they doe good (to do good ignorantly, is a degree of doing evil) They know vvhen they doe good, and they know vvhat good they doe; but vvhen 'tis done, 'tis to them as unknown.
Hezekiah (Iſa. 38.3.) put God in minde of his good deeds, Lord (ſaith he) remember how I walked before thee with an upright heart &c. Hezekiah deſired the Lord to remember his uprightnes. So Nehemiah in divers paſſages of that book (Chap. 13.14.22.29.31.) puts the Lord in remembrance of his righteouſneſſe. But it is one thing to put the Lord in remembrance of vvhat vve have done hiſtorically; and another thing to plead vvhat vve have done legally. Its one thing to ſhew to the Lord the vvork of his own grace in us; and another thing minde the Lord of our vvorks to obtain his grace. Hezekiah vvould have God to take notice of vvhat he vvas to pity him in his ſickneſſe, Lord, I am thus, remember the work of thy hands, as I am thy creature; remember the vvork of thy Spirit, as I am a new creature, as I am thy ſervant. And Nehemiah puts all upon the ſcore of mercy: He did not ſay, Lord, remember me for vvhat I have done, anſwer me according to vvhat I have done, but, Remember me, O my God, concerning this, and ſpare me according to the greatneſſe of thy mercy (Chap. 13.22.) If Saints at any time remember God of their works, it is not to ground an argument of merit upon their vvorks, but to ſhew God the vvorkings of his grace and ſpirit.
Though I were righteous I would not anſwer him; What then? What vvill Job doe? What courſe vvill he take for himſelf, if he vvill not anſwer the Lord? What? This courſe he takes, and it is the beſt.
I would make ſupplication to my Judge.
foreign, Sept.The Septuagint render it thus, I would deprecate his judgement; that is, I vvould ſue for mercy. As if he had ſaid, I am not vvithout hope, becauſe I have none in my ſelf: I am not loſt, becauſe I am loſt to my ſelf: I have a ſure way yet left, I will make ſupplication to my Judge; or as M. Broughton reads it, I would crave pity of my Judge: as if he had ſaid, Though juſtice caſt me, yet mercy will relieve me. Mercy will help me as well, and honour God more.
foreign Ad facientem judicareme. Mont.The word notes humbleſt ſubmiſſion, as when a man begs for his life. Jacob (Hoſ. 12.4.) wept and made ſupplication. The brethren of Joſeph (Gen. 42.21.) were exceedingly afflicted at the remembrance of their hard uſage toward him their brother, when they ſold him to the Aegyptians, Fum qui me judecare facit. Pagn.We would not hearken when he beſought us; it is this vvord, Think with how much ſubmiſſion, Joſeph, being ready to be ſold unto ſtrangers, ſupplicated his brethren for pity: Or how a man vvill lie begging at an enemies feet, vvho is ready to kill him. With ſuch ſubmiſſive language Job reſolved to crave pardon and pity at the hands of God.
Thus he obeys the counſell of Bildad in the 8th Chapter, If thou ſeek unto God, and make thy ſupplication unto him betimes. Job ſeems to anſwer, Your counſell is good, friend Bildad, Though I were righteous, I would not anſwer him; but (according to your advice) I would make ſupplication to my Judge. The praiers of the Church in greateſt ſtraits and diſtreſſes, are uſually expreſſed by this word [ſupplications] All petitionary Prayer is ſupplication; but becauſe we are much abaſed, and laid very low at ſuch times, therefore praier then put up, is ſpecially called ſupplication. Hence Solomon at the dedication of the Temple, putting caſes and ſuppoſitions of many afflictions incident to that people, ſtill concludes, At what time they ſhall confeſſe their ſinnes, and pray, and make ſupplication, then, &c. (1 King. 8.) And (Eſth. 4.8.) Mordecai ſends to Eſther, charging her to goe in to the King, What to doe? To make ſupplication unto him. The lives of the Jews being given away to ſatisfie the malice of Haman, it was time for her to ſupplicate in the lowlieſt poſture. Thus Job had it in the thoughts of his heart to make ſupplications to his Judge; as if he had ſaid, If I were to ſtand at the tribunall of an earthly Judge, I would not ſupplicate, but plead; I would not petition his favour, but ſtand upon my right; I would not crave his pity, but expect his justice; I would bring forth my reaſons and arguments, my proofs and witneſſes, this courſe would I run with an earthly Judge: but my cauſe being with God, I will only put a petition into the Court, and ſubmit unto him, let him doe with me what he pleaſeth. Hence we may obſerve,
Firſt, That there is no weapon can prevail with God, but only praier and ſupplication.
Jobs thoughts had travel'd thorow all the creatures, and found not one of them could ſtand before God;Etſi opus virtutis exercuero ad vitam, non ex meritis, ſed ad veniam convaleſco. Preci ita que innitendū eſt cum recta agimus, ut omne quod juſtè vivimus, humilitare condiamus. Greg. therefore he reſolves to fall down before him. I will make ſupplication. Praier overcometh when nothing elſe can. Chriſt conquered by dying, and we conquer by ſubmitting. And yet, it is not ſupplication, as an act of ours; but ſupplication, as it is an ordinance of Gods that prevails with him: he looks upon praier, as having the ſtamp of his own inſtitution; otherwiſe our greateſt humblings could prevail no more then our proudeſt contendings. The Word preached prevails upon the heart, not as it is the act of a man, who diſpenceth it (there is no ſtrength in that) but as it is an ordinance of God, who hath appointed it: So humble ſupplication obtains much with God, becauſe he hath ſaid it ſhall.
Secondly, To make ſupplication is to crave pity.
As praier prevails, ſo no plea in praier can prevail, unleſſe vve plead pity, pity, mercy, mercy; a ſuppliant looks for all good at the hand of free grace. We at any time have ſinne enough to procure us evil (Jer. 4.18.) Thy ſinnes have procured theſe things unto thee: But we never have goodneſſe enough to procure us any mercy. Mercy comes for mercies ſake.
Thirdly, In that he ſaith, I would make ſupplication to my Judge. Obſerve,
God is the Judge of all our actions and intentions.
Job was in a great conteſt with men, but (ſaith he) men are not my Judges, God is my Judge, It is a comfort to the Saints to remember that God is their Judge. Job vvas not afraid of God in that relation; no, it was a rich conſolation to think that God vvas his Judge. He is a righteous Judge, a mercifull Judge, a pitifull Judge; we need not be afraid to ſpeak to him under that notion. Iob ſaith not, I vvill make ſupplications to my father (vvhichwhich is a ſweet relation) but (vvhichwhich is moſt dreadfull to vvicked men) he conſiders God as a Judge: The Saints are enabled by faith to look upon God as a Judge, vvith aſſurances of mercy.
Laſtly, Obſerve, The whole world ſtands guilty before God.
(Rom. 3.19.) Every mouth muſt be ſtopped: Iob vvill only make ſupplication, he had nothing elſe to doe or ſay, We doe not preſent our ſupplications unto thee for our righteouſneſſe, but for thy great mercy (Dan. 9.8.) We can get nothing from God by opening our mouths in any other ſtile, or upon any other title then this, of an humble acknowledgement of our unworthineſſe: the lower we goe in our own thoughts, the higher we are in the thoughts of God; and we finde the more acceptance with him, by how much the leſſe acceptance vve think vve deſerve. Nothing is gained from God, either by disputing or by boaſting. All our victory is humility.