Exposition of Job 32-24, Commentary on Job · Chapter 32
JOB, Chap. 32. Verſ. 1, 2, 3.
So theſe three men ceaſed to anſwer Job, becauſe he was righteous in his own eyes.
Then was kindled the wrath of Elihu the ſon of Barachel the Buzite of the kindred of Rain: against Job was his wrath kindled; becauſe he juſtified himſelfe rather then God.
Alſo againſt his three friends was his wrath kindled: becauſe they had found no anſwer, and yet had condemned Job.
THe laſt Chapter ended with theſe words, The words of Job are ended; the beginning of this tells us his three friends had ended theirs. So theſe three men ceaſed to anſwer Job; Thus we have had the whole diſpute between Job and his three friends; Now followeth the determination of it. The diſputants having done, the moderators begin; Firſt Elihu, and after him God himſelfe. Elihu ſpends ſix whole Chapters in delivering his mind upon this Controverſie; yet he makes ſome pauſes and overtures, moving or inviting Job to a reply. But Job interpoſed not a word.
We may conſider this whole diſcourſe of El…hu in foure diſtinct parts; the firſt contained in the 32d and 33d Chapters; the ſecond in the 34th, the third in the 35th, and the fourth in the 36th and 37th Chapters of this Book.
In the firſt part, he directeth his ſpeech; firſt to Jobs three friends, in this 32d Chapter; Secondly, to Job himſelfe in the 33d.
In this Chapter we may conſider, firſt a rationall tranſition from the diſpute between Job and his friends, to this diſcourſe of Elihu, in the five firſt verſes; Secondly, we have a very Rhetoricall or patheticall Preface, wherein Elihu endeavoureth to gaine attention by giving an account, or the reaſons of his undertaking, in which he interweaves many Apologies for himſelfe, in venturing upon ſo hard a taske, reſpecting both his youth, and the weight of the argument. He amplifies and continueth upon this ſubject to the end of the 32d Chapter; wherein he engageth himſelfe by ſolemne promiſe to carry on the buſineſſe without reſpect of perſons, without feare or flattery.
Yet more diſtinctly in this firſt part, The tranſition; firſt, a reaſon is aſſigned why Jobs friends left off ſpeaking. As it is not good to begin to ſpeak, ſo neither to give over ſpeaking, till we ſee and can give a reaſon for it; The reaſon here given, is, becauſe Job was righteous in his own eyes (v. 1.) Secondly, a reaſon is given not only why Elihu did begin to ſpeak, but why he began to ſpeak as he did, in anger; firſt, againſt Job, which is laid downe in the ſecond verſe, Becauſe he juſtified himſelfe rather then God; Secondly, againſt his friends (ver. 3.) Becauſe they had found no anſwer, yet had condemned Job, or, becauſe they cenſured him, though they could not confute him. In the 4th and 5th verſes, we have a diſcovery of the cauſe of Elihu's modeſty in forbearing ſo long to ſpeak, which he further inlargeth in the following parts of the Chapter.
Verſ. 1. So theſe three men ceaſed to anſwer Job.
They who had maintained the diſpute all this while, ceaſed, reſted, or ſate downe. When men ſpeak they uſually ſtand up or ſtand forth. The word in the Hebrew may be rendred thus; They ſabbatized, implying they had found it a week of hard work,Verbum ipſum foreign ind…cat contentionem & deſat gationem diſputationis praeteritae & ingentem vim poſitam in repugnando & refutando. Pined; and ſtrong labour in dealing and tugging with Job; And now as if their ſeventh day or Saboth were come, they ſate downe and took their reſt. Speaking, eſpecially arguing and diſputing with a knowing and reſolved adverſary, is tough worke; And they who have been at it to purpoſe, may for very wearineſſe have cauſee-nough to reſt or take their Saboth; ſo did theſe three men, they ceaſed or ſabbatiz'd from anſwering Job.
We may yet further enquire, why did they ceaſe? Firſt, ſome men ceaſe to anſwer, becauſe they have no more to anſwer. Secondly, others ceaſe to anſwer, becauſe they ſuppoſe they have anſwered enough already, and will anſwer no more. Some ſay the former was the reaſon why Jobs three friends ceaſed to anſwer, they had no more to anſwer; Others take the latter, that they had no mind, no will to give any further anſwer. But the reaſon expreſſed in the text (which ſhould ſatisfie us and ſuperſeed further queries) is, Becauſe he was righteous in his owne eyes.
As if it had been ſaid, Becauſe they ſaw they had done no good upon him, Job kept his ground and maintained his ſtanding, he diſputed every inch with them, and yeilded not an inch; as they found him at firſt, ſo he was at laſt, they ſaw him a man immoveably ſet downe in his owne purpoſe and opinion, and therefore, becauſe they could get nothing by ſpeaking, they would ſpeak no more. 'Tis but lost labour, (as we ſay) to waſh the Blackmore. The conſtancy and warmth of Job in defending himſelfe they judged obſtinacy and a humour to oppoſe, or but the ſwelling of a proud ſpirit; whereas indeed it was the love of truth, not of contention, a zeale to doe himſelfe right, not to doe them wrong, which cauſed him ſtill to hold up the Bucklers, and adhere ſo ſtiffely to his owne opinion. Thus deſpayring to convince or bring him to an acknowledgement; that he was unrighteous, they ceaſed.
Becauſe he was righteous in his owne eyes.
That's ſuch another forme of ſpeaking (Pro. 3.7.) Be not wiſe in thine owne eyes; As alſo that (Pro. 26.12.) Seeſt thou a man wiſe in his owne conceit, there is more hope of a fool then of him. You may eaſier reduce a man that is indeed ignorant, then him, that thinks himſelfe very wiſe, or knowing, but is not. This was the apprehenſion of Jobs friends concerning him, He was a man (thought they and ſo they ſaid) righteous in his owne eyes.
There are three ſorts of righteous perſons. Firſt, ſuch as are righteous in the eyes of God, and ſo the Godly are under a twofold notion; Firſt, as being pardoned for or juſtified from their unrighteouſneſſe, through faith in Chriſt; Bleſſed are they who are thus accounted righteous in the eyes of God. Secondly, they are righteous, as avoyding unrighteous, and doing righteous things. There is a ſeed a principle of righteouſneſſe in perſons juſtified and regenerated, which dayly puts it ſelfe forth in righteous actings; He that doth righteouſneſſe is righteous (1 Joh: 3.7.) He is ſo, both as to his ſtate, and as to his actions, in the eyes of God and good men.
Secondly, Many are righteous in the eyes of men, they have faire appearances and out-ſides; you can read nothing amiſſe in their converſation, yet they are unrighteous, yea altogether unrighteous in the eyes of God, yea and poſſibly in their owne too; They cannot but ſee their own wickedneſſe, though they can conceale it from the ſight of others. Hypocrites are like painted Sepulchers, faire without (as Chriſt ſpake of the Phariſees) but within full of rottenneſſe. They ſeeme that to men which God ſeeth they are not; They can ſhew their beſt ſide to and hide their worſt from men, but they cannot play this game with God; he ſeeth their beſt is bad, becauſe it is but the covering, not the hating, not the mortifying of that which is bad.
Thirdly, There is another ſort who are righteous in their own eyes; ſuch Solomon deſcribes (Prov. 30.12.) There is a generation that are pure in their owne eyes, and yet is not waſhed from their filthineſſe. Theſe have a great opinion of themſelves; They think all is right and well with them, when indeed they are filthy and uncleane, their hearts being yet unchanged, though their wayes are ſmoothed; and though they may have left off to doe many filthy things, yet they are not waſhed from their filthineſſe. The text in hand puts Job into this third ſort of righteous men. But was it thus with him? I anſwer; Firſt, Job was a man righteous in the eyes of God, in both the notions mentioned; he was righteous as juſtified and righteous as ſanctified. Secondly, Job was a man righteous in the eyes of many men; for he ſaith (Chap. 29.11.) The ear which heard me bleſſed me, and the eye which ſaw me gave witneſſe to me; yet Job had not an univerſall teſtimony given by men; There were ſome, I cannot ſay many, in whoſe eyes he was unrighteous; He was ſo in the eyes and opinion of his friends eſpecially. Though none could, as to the eye, tax Job with any unrighteouſneſſe, no not they who doubtleſſe had ſifted his life to the bran, yet his friends thought him unrighteous, and he ſtood judg'd as unrighteous in their eye.
As for the third ſort of righteouſneſſe, that of being righteous in our owne eyes we muſt diſtinguiſh; Job was indeed righteous in his owne eyes in a good ſence, and that under a twofold conſideration; Firſt, as not having committed any groſs or ſcandalous act of wickedneſſe, as he profeſſed at large and with much confidence in that apologie and vindication which he made for himſelfe in the Chapter foregoing; where he calls downe the ſevereſt judgements of God upon himſelfe, if he had done ſuch things as he was ſuſpected of, eſpecially if he had defiled himſelfe with thoſe common polutions of the world, wantonneſſe, injuſtice and oppreſſion. Job ſtood upon it that he was thus righteous. Secondly, Job was righteous in his owne eyes, as to the allowing of himſelfe in any the leaſt ſin or unevenneſſe, either of heart or life; Thus much his proteſtation or imprecation amounts to in the 33d verſe of that Chapter; If I have covered my tranſgreſſions as Adam, by hiding mine iniquity in my boſome; As if he had ſaid, I have not lived in the love of any ſin whatſoever. Thus Job was righteous in his owne eyes, proteſting to God and before men, that as he was not ſcandalouſly wicked in any kinde, ſo he was not cloſely nor hypocritically wicked; every ſin was his burden, and the abhorrence of his ſoule. In any other ſence Job was far from being righteous in his owne eyes; He never either ſaid or thought he had done no evill, or was altogether ſin-leſſe, like white paper without blot or blur; yea we very often find him confeſſing his ſins and failings (Chap. 7.20.) I have ſinned; what ſhall I doe unto thee thou preſerver of men? He maketh a like acknowledgement (Chap. 9.2.) I know it is ſo of a truth, but how ſhall man be juſt with God? If he will contend with him, he cannot anſwer him one of a thouſand. Againe (ver. 20.) If I juſtifie my ſelfe, my mouth ſhall condemne me: If I ſay I am perfect, it ſhall alſo prove me perverſe. And while he affirmes the generall viciouſneſſe of nature, he muſt needs imply his owne (Chap. 15.14.) What is man that he ſhould be cleane? and he which is, borne of a woman, that he ſhould be righteous? Behold he putteth no truſt in his Saints, yea the heavens are not cleane in his ſight, how much more abominable and filthy is man? In this univerſall concluſion, he includeth himſelfe, therefore Job was far from being righteous in his owne eyes in any proud opinion of his owne righteouſneſſe or freedome from any ſtaine of ſin. So much for the opening of thoſe words, containing the reaſon why his friends ceaſed to anſwer; Becauſe he was righteous in his owne eyes.
It was the deſigne of theſe three men not only to convince Job that he was a ſinner, but to bring him upon his knees as a notorious ſinner; And yet all their allegations and arguments could not bring him to it; My righteouſneſſe (ſaid he, Chapt. 27.6.) I hold faſt, I will not let it goe. Now, when they ſaw him thus reſolved and ſtiffe in maintaining the goodneſſe of his cauſe, and the integrity of his ſpirit, they quitted the buſineſſe, or as the text ſaith, ceaſed to anſwer.
Hence note; We ceaſe to doe when we cannot attaine our end in doing.
Impoſſibilium nullus eſt conatus.When we ſee it is in vaine to perſwade, we give over perſwading, Deſpayre of working our end, puts an end to our working. Induſtry is at a ſtand, yea withdraweth when impoſſibilities appeare. And though nothing be impoſſible unto God, yet we find God himſelfe giving over both ſpeaking and ſmiting when he ſeeth he is like to doe no good by eyther. Thus he expreſſeth his purpoſe (Iſa. 1.5.) when he had ſpent many rods of ſore Judgements & afflictions upon that people, when he had ſtricken them till, from the crowne of the head, to the ſole of the feete, they were nothing but a continued wound, and yet they received not correction; he preſently reaſons thus, Why ſhould ye be ſtricken any more, ye will revolt more and more. As if he had ſaid, The end why I ſmote you was to amend you, to bring you home to my ſelfe, to cauſe you to turne back, or returne from your evill wayes, but I ſee I have lost my labour, and ſpent not only my rods but my ſcorpions in vaine upon you, therefore I will ceaſe from this kind of work, why ſhould ye be ſtricken any more, ye will revolt more and more. And when God hath ſpoken long to a people who regard it not, he ceaſeth to ſpeak any more, but ſaith, Why ſhould ye be taught any more? Let the Prophets tongue cleave to the roof of his mouth, let him be dumb and ſilent, as the word is (Ezek. 3.26.) Thou ſhalt be dumb, and ſhalt not be a reprover (why) for they are a rebellious houſe. After all thy ſpeaking, they continue rebelling, therefore ſpeak no more. We read the like dreadfull prohibition (Hoſ: 4.4.) Let no man ſtrive nor reprove another (let all wayes of reclaiming this people be laid aſide) For thy people are as they that ſtrive with the Prieſt; That is, they are obdurate and deſperately ingaged in wickedneſſe (Hoſ: 4.17.) Ephraim is joyned to Idols (he cleaveth and ſticketh faſt to them, he will not be pulled from his owne inventions) Let him alone. Thus God ſaith to his Prophets and Miniſters, ceaſe, he ſaith to his Ordinances, ceaſe, when ſinners will not ceaſe to ſin and doe wickedly againſt the Lord. The ſame unprofitable and incorrigible people are threatned in the ſame manner by another Prophet (Amos 8.9.) It ſhall come to paſſe in that day, ſaith the Lord God, that I will cauſe the Sun to goe downe at noone. And (ver. 11.) I will ſend a famine in the Land, not a famine of bread, but of hearing the words of the Lord. God would ſtop the raining down of heavenly Manna, and the people ſhould not heare, becauſe they would not. Such was the ſentence of Chriſt againſt the Jewes (Math. 23.37.) O Jeruſalem, Jeruſalem, thou that killeſt the Prophets, and ſtonest them which are ſent unto thee, how often would I have gathered thy children together as a hen gathereth her chickens under her wings, but ye would not? What follows this refuſall? read and tremble (ver. 38.) Behold your houſe is left unto you deſolate, for I ſay unto you, ye ſhall not ſee me henceforth, &c. As if he had ſaid, becauſe ye have been ſo unteachable, therefore ye ſhall be taught no more. It is ſad, when we give God occaſion to give over either ſpeaking to us or afflicting us. God will not alwayes ſtrive with the unwillingneſſe, much leſſe with the wilfulneſſe of man; nor will men be alwayes doing that to men, which they ſee doth them no good. So theſe three men ceaſed, &c.
Secondly, Note hence; When men are obſtinate and will not be reclaimed, it is good to give over.
Why ſhould they who in any kind are abſolutely reſolved, be further moved? (Acts 21.14.) When Pauls friends ſaw he would not be perſwaded, they ceaſed: they had uſed much perſwaſion to keepe him from going up to Jeruſalem, becauſe of the ſufferings that were propheſied ſhould befall him there, yet when he ſtood out, in an holy obſtinacy againſt them, cloathed with a gracious ſpirit of courage to ſuffer for Chriſt; When he would not be perſwaded they ceaſed, ſaying, the will of the Lord be done. As it was the height of Pauls holineſs that he would not be perſwaded, he was obſtinate for Gods cauſe, or for the doing of a duty; ſo it is the height of many mens wickedneſſe that they will not be perſwaded, they are obſtinate againſt God, or againſt the doing of their duty; Such as are infected with the luſt of contending, will maintaine that opinion pertinaciouſly, which they cannot maintaine truely. As ſome ſtrive for the love of victory, rather then of truth; ſo others ſtrive becauſe they love ſtrife even more then victory, and had rather contend then conquer, becauſe that puts an end to ſtrife. In ſuch caſes they doe beſt who doe no more; And if Jobs caſe had been ſuch, if he had held up the diſcourſe, not for truth but for victory, or becauſe he would have the laſt word, like a clamorous Sophiſter, who hath alwayes ſomewhat to ſay, though nothing to the purpoſe; In that caſe, I ſay, Jobs friends had done wiſely in ceaſing to anſwer; They indeed did well upon their owne ſuppoſition, though as to the truth of Jobs condition they failed greatly. Job was not a man of that ſpirit, he that perſiſts in holding and defending truth, is not obſtinate but conſtant.
Further, as to the ground why they ceaſed, according to their ſuppoſition,
Obſerve; To be righteous in our owne eyes is hatefull both to God and good men.
A man is never ſo vile in the eyes of thoſe who can diſcerne him, as when he is righteous in his owne; how righteous ſoever any man is, he ſhould be little in owning it. To inſiſt much upon our owne righteouſneſſe, ſavours rankly of a Phariſee (Luke 18.9.) Chriſt ſpake a parable to this purpoſe (that's the title of the Parable) (ver. 9.) And he ſpake this parable unto certain which truſted in themſelves that they were righteous, and deſpiſed others. Then follows the Phariſees boaſt of his faſting twice in the weeke, &c. And when the text ſaith (ver. 14.) the Publican went downe to his houſe juſtified rather then the other. It doth not imply that the Phariſee was at all juſtified, but rather that being righteous in his owne eyes, he was under a ſad ſentence of condemnation in the eyes of God. The meaning is not that the Phariſee was ſomewhat juſtified, and the Publican more; But that the Phariſee was not juſtified at all. It is our duty to follow after righteouſneſſe, but our ſin to boaſt of it (Math. 5.3.) Bleſſed are the poore in ſpirit. The more poore we are in ſpirit, the more rich we are in ſpiritualls. Poverty of ſpirit is directly oppoſite to our being righteous in our owne eyes. Chriſt came not to call the righteous but ſinners to repentance. (Math. 9.13.) By the righteous there we are to underſtand thoſe that are righteous in their owne eyes, thoſe that have high thoughts of themſelves; The ſinners whom Chriſt calls to repentance are the poore in ſpirit, though indeed the righteous in their owne eyes, are the greateſt ſinners. As we never doe worſe, or more againſt right, then when we doe that (as it was ſaid of that ungovern'd age, Judg. 17.6.) which is right in our own eyes, ſo we are never worſe, then when we are righteous in our owne eyes.
From the whole matter of theſe words, we ſee, that as Jobs friends had been miſtaken all along in that which they ſpake, ſo now in the reaſon of their ceaſing to ſpeake; which was a ſuppoſall that Job was righteous in his owne eyes.
Hence obſerve; There is nothing more common then for men to miſtake and miſjudge one another.
Jobs friends concluded him ſetled in a proud conceit of his owne righteouſneſſe, becauſe he conſtantly denyed their charge of unrighteouſneſſe. Some impoſe an opinion upon their brethren which is not theirs, and make them ſay that which they doe not affirme; how injurious is this! yea ſome miſ-judge the word of God, as well as the words of men. They wreſt the Scriptures, (2 Pet. 3.16.) They make the Scripture ſpeake that, which the holy Ghoſt never intended. It is dangerous to ſtraine the word of a man, much more the word of God. The former proceeds from a want of charity, but the latter is a great impiety. There could not be a more unrighteous thought conceived of Job in any mans heart, then that he was (as his friends thought him) righteous in his owne eyes; yet thus they thought him, nor would they thinke otherwiſe of him, let him ſay what he would to the contrary. So much of the firſt verſe which giveth us a reaſon why Jobs friends ſate downe and ceaſed to anſwer; His being (as they judged him) righteous in his owne eyes. In the next verſe Elihu gives out a ſeverer Judgement againſt him then this; To be at all righteous in our owne eyes (according to the ſence intended) argues a man to be both very blind and very proud, but for a man to be ſo righteous in his owne eyes, as that he dares juſtifie himſelfe rather then the moſt righteous God, argues not only blindneſſe and pride, but pride and blaſphemy; yet thus ſaith Elihu of Job, as it followeth.
Verſ. 2. Then was kindled the wrath of Elihu the ſon of Barachel the Buzite of the kindred of Ram: againſt Job was his wrath kindled, becauſe he juſtified himſelfe rather then God.
Here comes in the fourth ſpeaker, as a moderator or determiner of this great diſpute; And he begins, much unlike a moderator, in a heate.
Then was kindled the wrath of Elihu.
Novus hic eſt diſputādi actus, nova etiam argumentādi forma, tanto ſubtilior quāto magis in ſeipſam reflexa. Nam videtur argumentari (ut logici loquuntur) quaſi ad hominem, ex ipſis Jobi verbis & dictis. Pined:It is very common for men to grow hot in diſpute, but for a man to begin his diſpute with an heat, that's very ſtrange; many have been all in a flame upon a little diſcourſe, but to be in a flame upon the entrance of a diſcourſe, is a thing almoſt unheard of. Yet thus it was with this man; Then was kindled the wrath of Elihu.
The Hebrew is, his noſe or noſtrills were angry. The Metaphor is taken from Horſes, Bears, Lyons, Bulls, or any furious creatures, who ſend forth fumes of wrath or anger at their noſtrills. The blood at the heart of an angred angry man is enflamed, and he, as it were, breaths out fire and ſmoake at his mouth and noſtrills. Elihu came in a flame to this buſineſſe.
How unceſſant were the oppoſitions of Job! no ſooner had thoſe three men ceaſed ſpeaking, but a fourth riſeth up to ſpeake. The Good man found no reſt; his three friends had their Saboth, they ceaſed or reſted from the diſpute, but Job was at weekday labour ſtill, attending the words of this angry moderator. Mr. Broughton renders, The anger of Elihu was in choler. Anger is hot, but his anger was heate, or at leaſt his anger was heated, yea it was not only heated as at the fire, but kindled like a fire.
Then was kindled the wrath of Elihu.
Anger is a fire;Philoſophi irā foreign, faciunt, ſpiritus affectuum inſtrumēta ſunt; ut res phantaſiae imprimitur, ita ſpiritus commovetur ad habendam vel d… pellendam. Coc: and (as Solomon ſaith) can a man take fire in his boſome, and not be burned? ſo I may ſay, can a man carry anger in his boſom, and not burne himſelfe, if not others with it? And as fire is blowne up by bellowes, ſo is anger by provocation. The anger of God is expreſſed in a heat (Deut. 29.24.) What meaneth the heat of this great anger (ver. 20.) The anger of the Lord and his jealouſie ſhall ſmoke againſt that man. And (Pſal. 2.12.) If his wrath be kindled but a little, &c. The leaſt ſparklings of it are terrible. The anger of God is a moſt dreadfull fire; and the anger of man hath much dread in it. We have need to look to our paſſions. Fire is good, but it muſt be kept in its due place; fire on the hearth, fire in the chimney is good, but fire in the roof, or among the houſhold ſtuff conſumeth all. There is (as I may ſay) an hearth for anger where it will doe no hurt.
Then was kindled the wrath
of Elihu the ſon of Barachel.
There are many queſtions about this perſon among the learned; It would be too great a diverſion, and poſſibly an unprofitable one to ſtay upon them. We have him here deſcribed, Firſt, by his name. The Hebrew Etymologiſts ſay, This proper name Elihu ſignifieth, He is my God, or my God is he. And as he is deſcribed by his name, ſo by his nativity or parentage; Elihu the ſon of Barachel the Buzite of the kindred of Ram.
His Fathers name Barachel, ſignifies in the Hebrew, one whom God hath bleſſed, or, the bleſſing of God. The ſons name was, my God is the Lord. And the fathers name was, the bleſſing of God, or, one whom God hath bleſſed. We may note a piece o… holy devotion in the old fathers in giving ſignificant names to their children. And ſurely it may be of much uſe to give our children good and ſignificant names, ſuch names as carry a remembrance of duty, or of mercy. When Alexander the Great, met with a common Souldier whoſe name was Alexander, He ſaid to him, Be ſure thou doe nothing unworthy the name of Alexander. His name had a great encouragement in it to gallantry in warre. And it is noted of Diadumenus, Ego curabo ne deſim nomini Amoninorum.that having obtained both the Empire and the name of Antoninus, he ſaid, I will labour all I can, that I may not be injurious to the name of the Anthonines. This ſhould be much more our care and ſtudy, where holineſſe makes the name honourable; John ſignifieth the grace of God, And, as I remember it is the ſaying of one of the ancients, concerning a bad man ſo called, Thy name is John, but thou art not John; thy name ſignifieth grace, but thou art not gracious. Ambroſe ſaid to the virgin Agnes, or Anne, There is chaſtity in thy name, doe not contradict thy name. So Jerome writing to Pammachius, which name, ſignifieth a fighter againſt all; Do thou (ſaith he) fight againſt all ſin, againſt the Devill, the world, and thy owne corruption. The ſame Author writing to Melecius, which ſignifies, Honey ſweetneſs, Have thou (ſaith he) the ſweetneſſe of honey in thy manners. And to Probus he writes, Thy name ſignifieth honeſty, Then be thou an honeſt man. The Apoſtle exhorts (2 Tim. 2.19.) Let every one that nameth the name of Chriſt depart from iniquity; It is a great argument, ſeeing all who profeſſe the Goſpel are called Chriſtians, from Chriſt, that therefore they ſhould adorne that moſt worthy name by worthy walking. And let me ſay to all thoſe whoſe names ſignifie any thing of God, of Grace, or goodneſſe, ye have a good and gracious name, let not your actions be a reproach to God, nor a ſhame to the profeſſion of his grace. A good heart will make a good uſe of every thing, and is provoked to have more then a name for that grace or goodneſſe which is in his name, even to be really that which his name is. How ſhould an Elihu, whoſe name ſignifies He is my God, labour after this holy aſſurance that God is his? How ſhould a Barachel, whoſe name ſignifieth the Bleſſing of God, be alwayes praying and waiting for the bleſſing of God, or returning praiſe to God (both in heart and life) for all his bleſſings?
Elihu the ſon of Barachel
The Buzite.
Here Elihu is deſcribed by his family, as before by his father The Buzite, that is, coming from Buz. Yet there is a difference about that, ſome ſay he had that name from the place where he dwelt; we read (Jer. 25.23.) of a place called Buz. Others ſay, he was called the Buzite from the name of his family; As he deſcended from Buz the ſon of Nabor Abrahams brother (Gen. 22.21.) Mi…cah hath borne children unto thy brother Nahor, Huz his firſt born and Buz his brother. Maſter Broughton is cleare in it, who gives this gloſſe upon the text; Elihu the Buzite, of Buz Abrahams brothers ſon of the family of Ram, famous then for knowledge. Rebecca and Jacob ſeeme to have left religion in Nahors houſe. Thus farre he. Jerome ſaith,Hieron: in tract: Heb: ſuper Geneſm. Elihu was deſcended from the ſecond ſon of Milcah, whom the Septuagint call Bauz, from him was Balaam the ſorcerer, who according to the Tradition of the Jewes was this Elihu ſpoken of in the book of Job, at firſt, an holy man and a Prophet, but afterwards an apoſtate. But I leave that as a Rabbinicall Tradition.Apparet, quod ſicut Eliu dicitur Buzitis quia originem traxit ex Buz; ita dicitur de Ram rationae maternae originis. Melcha enim mater Buz fuit filia Aram unde et 70 loco Ram legunt Aram Proindé ſicut tres reges viſitaverunt Job cauſa amicitiae, ita Eliu cauſa cognationis, de qua vendicavit ſibi in Job pluſculum audacioris licentiae. Ianſon: Quis iſte fuer…, quaerunt interpretes, Gramatici certant, & adhuc ſub judice lis eſt. Druſt:
We have yet a further deſcription of Elihu in the Text.
Of the kindred of Ram, of the family or poſterity of Ram.
Who this Ram was is much controverted by Interpreters; nor is the controverſie yet ended who this Ram was. Some ſay he was that Ram ſpoken of (Ruth 4.19.) But it is not likely, that he was ſo ancient as Job, or if he were, he would not leave the Iſraelites (from whom Pharez was deſcended) to dwell among the Edomites. Others ſay he was that Aram mentioned (Gen: 22.21.) But neither doth this appeare true; for then Elihu could not be a Buzite, but muſt draw his line from Kemuel the brother of Buz. The Chaldee Paraphraſe tells us, he was Abraham. And to cleare this 'tis ſaid (as our owne learned Annotators have given it) that he had a threefold gradation in his name; Firſt, he was called only Ram, which ſignifieth high; Secondly, Abram, which ſignifieth A high father; Thirdly, Abraham, which ſignifieth the high father of a multitude. But, upon which to determine I conceive it impoſſible, nor is there any great matter in it. Only this ſeemes cleare, that the family of Ram was ſome great and illuſtrious family in thoſe times; and we may take notice how diſtinct and punctuall the penman of this book was in deſcribing the pedegree of Elihu. And there may be two reaſons why the Spirit of God directed him to be ſo; Firſt, becauſe he was but a young man;Neutrae ſententiae accederom, ſed Ram alium quempiam fuiſſe putarim virum celebrem et clarum ex familia Nahor. Merc: And therefore as Saul (1 Sam. 17.56.) when he ſaw David a young man, he asked after his parentage; Enquire whoſe Son this ſtripling is; I would faine know his kindred. So the kindred of Elihu is thus diſtinctly ſet downe, that he who by reaſon of his youth was little knowne as to his perſon, might be the better knowne by his Anceſtors, or parentage.
Secondly, His parentage is thus diſtinctly ſet downe, to aſſure us, that this is a true hiſtory; For ſome have made the whole booke of Job to be but a parable, aſſerting there was no ſuch reall thing. But this one paſſage gives an undeniable proofe, that this was a reall hiſtory, and the matter really acted. This perſon being deſcribed by his owne name and his fathers name, and the next of his kindred.
From the conſideration of the perſon who carried on ſo great a part in this buſineſſe, Elihu, the ſon of Barachel the Buzite of the kindred of Ram, who was of a ſtrange Country, and if allyed to Abraham, yet at a great diſtance; we may obſerve; God did preſerve a ſeed of religion, and of holy men to maintaine his truth among thoſe who lived in darke places, and were wrapt up in many errors and ſuperſtitions.
This was alſo noted from the firſt words of this booke, There was a man in the Land of Ʋz; A man of gracious accompliſhments and of a heavenly light. Here alſo was Elihu the Buzite, A man that had great knowledge about holy things (as we ſhall ſee afterwards) in thoſe parts and times when and where abundance of darkneſſe, blindneſſe and ignorance reigned.
Having thus deſcribed Elihu; The hiſtory proceeds.
Against Job was his wrath kindled, becauſe he juſtified himſelfe rather then God.
In the former part of the verſe it is ſaid; Then was kindled the wrath of Elihu; Not ſpecifying againſt whom, nor the cauſe why; here he doubles the ſame words, with an addition, firſt, of the perſon with whom he was angry; Againſt Job was his wrath kindled. And as he tells us the marke or object of his wrath; ſo he gives, ſecondly, the reaſon of it; Becauſe he juſtified himſelf rather then God. Before I come to the explication of this latter branch, take theſe two brief notes.
Firſt, A godly man in maintaining a good cauſe, may give juſt reaſon of anothers paſſion or anger.
Job was a good man, and his cauſe was good, yet you ſee a wiſe and a good mans wrath is kindled. Paul and Barnabas were two good men, yet a difference aroſe between them (Acts 15.39.) And the contention was ſo ſharp between them that they departed aſunder.
Secondly, Conſidering the cauſe of this anger in generall, Becauſe he juſtified himſelfe rather then God; we ſee it was an anger for Gods cauſe.
Hence note; Anger for God or in the cauſe of God is holy anger.
Though for the moſt part the fleſh or our carnall corruption is the cauſe of anger, and it begins at ſelfe; yet ſometimes it is ſtirr'd in the cauſe of God. It is ſaid of Moſes, the meekeſt man on earth (Numb. 12.3.) that when he ſaw the idolatry of the people (Exod. 32.19.) His anger waxed hot; He was ſo angry that he caſt the Tables of the Law which God had written with his own hand, out of his hand and broke them. It is ſaid (Mar. 3.5.) Jeſus Chriſt looked about on them with anger, being grieved for the hardneſſe of their hearts; He alſo expreſt a great deale of zealous anger (Joh. 2.15.) When he made a whip of ſmall cords, and drove the buyers and ſellers out of the Temple. foreign id genus irae notat, quo fertur quis ad abolitionem peccati, cum quo ſi ſit veritas juſtiſſimus effectus eſt. Coc:Some of the Hebrews tell us, that the word here uſed for anger, ſignifieth anger carried out to the deſtruction of ſin, and that is a very gracious anger. There are two things which exceedingly declare the holineſſe of a mans ſpirit. Firſt, when he can patiently beare loads of evills and wrongs in his owne cauſe, or which have but a private reſpect. Secondly, When he is ready to take fire in the cauſe of God; many dull and ſluggiſh ſoules can heare God abuſed,Hoc probes abnegationem tui & mundi, ſi injuriarum ferens ſis, peccatum autem ferre non poſſiis; id que ita ut non ad vindicandum ſed ad emendandum exſtimulares. and their ſpirits ſtirre no more then a ſtone; Elihu was angry, but it was in the cauſe of God; or, Becauſe Job Juſtified himſelfe rather then God. When we are angry with ſin, we are angry (as the Apoſtle adviſeth us to be) and ſin not. That's anger without ſin, when we are angry with ſin; and are ſtirred up to oppoſe and ſuppreſſe the pride and inſolency of mans ſpirit or ſpeeches againſt God; To be angry for our owne honour, and intereſt, or Gourd; is an argument of undue love to ſelfe. When God ſpared Nineveh the Prophet was exceeding angry (Jon. 4.1.) But his was ſinfull anger; becauſe he was angry for his owne ſake, fearing to be called a falſe Prophet; He ſet himſelfe downe to ſee what would become of the City, that he might have a perſonall glory, and be cryed up for a Prophet indeed. And when God had ſmitten his Gourd, he was angry and angry unto the death (ver. 8.) and all becauſe he miſſed that which pleaſed himſelfe. Many can be angry when they themſelves are diſcredited, but when diſhonour is caſt upon God, or his intereſt ſlighted, how quiet and tame, how cold and dull are their ſpirits! The anger of this man was a noble anger, as to the occaſion and riſe of it, Jobs ſelfe-juſtification, or Becauſe he juſtified himſelfe rather then God.
This is a high poynt, and may juſtly provoke our anger, Elihu was not angry with Job becauſe he juſtified himſelfe againſt his friends, but becauſe he juſtified himſelfe rather then God.
Here a queſtion will ariſe, and it will ask ſome paines to determine it; Was this true? did Job juſtifie himſelfe rather then God? Was it poſſible Job ſhould do ſo? I ſhall give only a generall anſwer to this queſtion; Job did not juſtifie himſelf rather then God, either explicitely, or intentionally, but by conſequents he did. And though it be granted that Job gave juſt occaſion of this ſharp reproofe by his raſh and paſſionate ſpeeches, uttered in the heate of diſpute, and in the grief of his heart, yet it cannot be denied that Elihu did ſomewhat ſtrain Jobs words, though not beyond their ſence, yet beyond his ſence, and gave them the hardeſt interpretation (ſomewhat beſide the rule of charity) which they could beare, nor did he obſerve that meekneſſe and moderation which might well have become him, to a man in that caſe. O how hard is it not to offend or doe ill, while we are doing well!
To cleare this a little further conſider, There is a twofold ſtraining of words; Firſt, beyond the ſence of the words ſpoken; Secondly, beyond the ſence of the ſpeaker. I doe not ſay Elihu in affirming this of Job, ſtrained his words beyond their ſence, but he ſtrained them beyond Jobs ſence. Job ſpake words which might lay him under this cenſure, that he juſtified himſelfe rather then God; But this was far from his intention; For doubtleſſe he had rather a thouſand times his tongue ſhould have been cut out of his mouth, then to juſtifie himſelfe with it rather then God, or to ſpeak a word to the diſparagement of Gods Juſtice. So then it was hard for Elihu to charge Job thus, though Job had let fall ſome inconſiderate ſpeeches, which adminiſtred occaſion for ſuch a charge. And as one of the Ancients ſpeakes of difficulties and ſeeming contradictions in Scripture; Diſtinguiſh the times, and the Scriptures will accord; So diſtinguiſh the time of this diſpute, take Job at the beginning of it, before he was teazed and heated by his friends, and then he ſpake at a very low rate of himſelfe; If I were righteous I would not know my owne ſoule. But in the heat and towards the later end of this long diſpute, Job gave too much advantage for ſuch a conſtruction to be put upon his words, that he juſtified himſelfe rather then God; then which nothing can be ſaid more unjuſtifiable, nor more reproveable.
Hence obſerve; To juſtifie our ſelves doth uſually and juſtly lay us open to the reproofe of others; or, To juſtifie our ſelves, drawes blame upon our ſelves.
To juſtifie, is foure wayes uſed in Scripture.
Firſt, (which is the moſt remarkable and excellent act of it) God juſtifieth man (Rom. 8.33.) It is God that juſtifieth. This act of divine Grace conſiſts in two things; Firſt, in the imputation of Chriſts righteouſneſſe to us; Secondly, in the free remiſſion of our ſins.
Secondly, Man juſtifieth God (Luk. 7.29, 30.) And all the people that heard him, and the Publicans juſtified God, being baptized with the Baptiſme of John. Where to juſtifie imports as much as to Glorifie doth, (Acts 13.48.) And when the Gentiles heard this, they were glad and glorified the word of the Lord; That is, they readily approved and received the word of the Lord; when we approve the Doctrine, and doings of God, his word and works, then we juſtifie him. And how ready ſhould we be on all occaſions to juſtifie God, who only is and is altogether good, when he is ſo graciouſly ready to juſtifie us who are evill, altogether evill and ungodly.
Thirdly, We read in Scripture of man juſtifying man, which is done any of theſe three wayes.
Firſt, He that conſents to what another hath done (though the deed be evill) juſtifieth him in doing it. A ſecret liking of any mans action is (as much as that amounts to) the juſtification of his perſon.
Secondly, He that openly approveth or applaudeth what another hath done, juſtifieth him much more. To conſent with ſinners is ſinfull, to flatter them in their ſin is abominable.
Thirdly, He that ſtands up to maintaine and defend what another hath done, juſtifies him moſt of all. All theſe acts of juſtification Job denied his friends, while he ſaid (Chap. 27.5.) God forbid I ſhould juſtifie you; That is, that I ſhould ſecretly conſent to or openly approve and maintaine what you have ſaid concerning me, or you in ſaying it.
Fourthly, The ſame man is ſaid to juſtifie himſelfe; this ſelfe-juſtification is that which kindled the wrath of Elihu againſt Job; The text is expreſſe; Becauſe he juſtified himſelfe, &c. This juſtification of our ſelves is of two ſorts.
Firſt, Internall and mentall; when in our hearts we give ſentence for, or approve of our ſelves; when we inwardly boaſt and glory of our ſelves, whether in what we are, or in what we doe and affirme. The Phariſee (Luk. 18.11.) ſtood and prayed thus with himſelfe (or to himſelfe, that is, ſilently) God I thanke thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publicane; I faſt twice in the weeke, &c. Thus he juſtified himſelfe.
Secondly, There is an externall and vocall ſelfe-juſtification, when we openly commend, and cry up our ſelves; Thus Jehu juſtified himſelfe (2 Kings 10.16.) Come ſee my zeale for the Lord; He would needs blow a trumpet, and proclaime before all men how good a man he was, and what good he had done.
Yet further, the juſtification of our ſelves is two-fold.
Firſt, Lawfull, yea and commendable; Take that in two particulars.
Firſt, That man who is really and indeed in a juſtified ſtate, through the free grace of God in Chriſt, he, when a juſt occaſion is offered, may juſtifie himſelfe declaratively before men; For as we ought alwayes to juſtifie our ſelves declaratively by our works, that is, give evidence by our workes that we are juſtified by faith; ſo we may juſtifie our ſelves by our words, to magnifie the rich grace of God in juſtifying us freely through Chriſt. David called others to take notice of what God had done for his ſoule, (Pſal. 66.16.) Thus a beleever may lawfully at any time, and at all times, it is his duty to juſtifie himſelfe before men, by giving as the Apoſtle directs (1 Pet. 3.15.) an anſwer to every one that asketh a reaſon of the hope that is in him, (that is, of his juſtified ſtate) with meekneſs and feare.
Secondly, A man that is ſound at heart, honeſt and upright with God, may lawfully juſtifie himſelfe, as to the integrity of his intentions, purpoſes, and deſignes, when he falls under other mens jealouſies and ſuſpicions. David being often unjuſtly condemned by Saul, was as often in this worke of juſtifying himſelfe againſt him, (Pſal. 7.8.) Judge me, O Lord, according to my righteouſneſſe, and according to mine integrity that is in me; As if he had ſaid, I am judged unrighteouſly, but I appeale to thy righteous judgement, who fully knoweſt (which I alſo know, my conſcience bearing witneſs) mine integrity. I appeale to thy mercy for the many ſins which I have committed againſt thy ſelfe, b… I appeale to thy Juſtice whether (as I am accuſed) I have at all ſinned againſt Saul. We may reade Paul doing the ſame at large while he profeſſed (1 Theſ. 2.3, 4.) that he did not act upon covetous deſignes for himſelfe, nor was a flatterer of others, but as he was allowed of God to be put in truſt with the Goſpel, even ſo he ſpake, not as pleaſing men but God, which tryeth the heart. As it was the continuall practiſe of falſe Apoſtles and others to diſcredit Pauls Miniſtery, by bringing his perſon out of credit, ſo it was his continuall care to counter-worke them, by a profeſſed vindication of himſelfe. We may lawfully juſtifie our ſelves and our actings, when we are not only ſuſpected, but falſly accuſed, and wrongfully charged about them, and that either of theſe two wayes.
Firſt, When we are charged to have done that evill, which we never did, then we may juſtifie our ſelves by a flat deniall; David did ſo in that caſe (Pſal. 7.3, 4.) O Lord my God, if I have done this, if there be iniquity in my hand, &c. As if he had ſaid, O God, thou knoweſt I have not done this which many burden me with. Againe (Pſal. 35.11.) Falſe witneſſe did riſe up, they laid to my charge things that I knew not; I have not had ſo much as a thought to do that which they ſay I have actually done. Thus he diſcharged himſelfe of thoſe crimes, which indeed he never committed nor was guilty of.
Secondly, We may juſtifie our ſelves lawfully, when the good we have done is charged upon us as an evill deed, or we looked upon as evill doers, when we have done, nothing for the matter, but our duty, and that in the manner according to rule. Thus when Paul had juſtified himſelfe, by denying the evill which Tertullus, accuſed him of, (Acts 24.12, 13.) he preſently juſtified himſelfe alſo in what he had done well, though his enemies judged it evill (ver. 14.) But this I confeſſe, that after the way which they call hereſie, ſo worſhip I the God of my fathers, beleeving all things which are written in the Law and the Prophets. This ſelfe-juſtification is often very needfull; For as there are ſome who call evill good, ſo there are others, who call good evill, and make that a mans fault which is his commendation. It was accounted a crime by ſome of old to be leſſe vitious then others, and it is accounted a crime by ſome at this day to be more vertuous then others; to be more holy, more exact, more wiſely preciſe and circumſpect in our wayes then others, many interpret folly, and ſtamp with madneſſe. (2 Corinth. 5.13.) Paul was thought beſide himſelfe, a meere Fanatick in his high actings for Jeſus Chriſt; when our actions are thus miſ-repreſented, and put under ſuch diſguiſes, every good man is obliged to doe himſelfe right. For as we may honeſtly accuſe others, and declare the evill that we know they have done, when called to it; ſo we may ſpeak out and declare the good we have done, & maintaine that to be good (if it be good) which we have done, (though many call it evill) when called to it. Thus a man may ſtand upon his termes with all men, and yet be humble, and deeply ſenſible of his owne ſinfullneſſe and vileneſſe before God. Paul ſaw nothing, upon the matter, but ſin in himſelfe (Rom. 7.14, 24.) When I would doe good, evill is preſent with me; O wretched man that I am, who ſhall deliver me from the body of this death; That is, of ſin; as 'tis called (Rom. 6.6.) Thus he ſpake when he had to doe with God; But when he had to doe with men, when he ſaw himſelfe called to anſwer the accuſations, and wipe off the aſperſions which the enemies of the Goſpel caſt upon him. (1 Corinth. 4.4.) then he ſaith, I know nothing (that is, no evill) by my ſelfe, Paul was very conſcious of his naturall infirmity, yet very confident of his ſpirituall integrity. And therefore when he ſaw the Glory of God was like to be obſcured through his abaſement, and to be ecclipſed by the ſhadowes and darkneſſe which men caſt upon his Miniſtery, then he tooke due honour to himſelfe, and made the moſt of himſelfe, according to truth, in the eyes of all the world. Thus I have ſhewed what juſtifying of our ſelves is lawfull, and I have done it that we may more clearely diſcerne, what I am to ſhew next, or
Secondly, Namely, what that juſtifying of our ſelves is, which indeed is unlawfull, reprovable and blame-worthy; I ſhall inſtance it in a few particulars.
Firſt, They juſtifie themſelves ſinfully, who doe good with a deſire to be ſeene and applauded of men for it; thus Chriſt charged the Phariſees (Math: 6.5.) They pray ſtanding in the Synagogues, and in the corners of the ſtreets, that they may be ſeene of men: and (ver: 16.) They diſfigure their faces, that they may appeare unto men to faſt. It is not a ſin to be ſeene of men in doing good, but to doe good to be ſeene of men is ſinfull, and the patching up of a ſelfe-juſtification.
Secondly, They juſtifie themſelves ſinfully, who would pretend, or ſeeme to have done that good, which indeed they have not. There is as much of this hypocriſie lodging and working now in the hearts of the children of men, as was of old in the heart of Saul (1 Sam: 15.13, 14. to the 22d verſe) who profeſſed highly to have fulfilled the will of God to a haires breadth; Bleſſed be thou of the Lord (ſaid he to Samuel) I have performed the commandment of the Lord; Thus he inſiſted upon his integrity, and juſtified himſelfe to the face of Samuel, who quickly convinced him that he had done the Lords worke to halves.
Thirdly, They juſtifie themſelves ſinfully, who either totally deny, or extenuate and leſſen the evill that they have done; this kinde of ſinfull ſelfe-juſtification was opened largely at the 33d verſe of the former Chapter, upon that imprecation made by Job, If I covered my tranſgreſſion as Adam, by hiding mine iniquity in my boſome. I referre the Reader thither for a fuller diſcovery of it.
Fourthly, They juſtifie themſelves ſinfully, who mingle their owne workes with the workes or righteouſneſſe of Jeſus Chriſt for juſtification; for though ſuch pretend to Chriſt, and ſay they take up Chriſt and his righteouſneſſe for juſtification, yet it will be found a ſelfe-juſtification only; ſeeing unleſſe Chriſt juſtifie us wholly, he juſtifieth us not at all; As the Apoſtle concludes (Galat. 5.4.) Christ is become of no effect unto you, whoſoever of you are justified by the Law; ye are fallen from grace; That is, yee who mingle your workes with Grace, are not juſtified by Grace, but (which will be (unleſſe repented of) your condemnation) by your workes.
Laſtly, They juſtifie themſelves ſinfully, who ſay they are juſtified by Chriſt from their ſins, while they continue in their ſins, and hold faſt their iniquities; For as they that mingle their owne good workes with the righteouſneſſe of Chriſt, are ſelfe-juſtifiers, ſo alſo are they that take hold of the righteouſneſſe of Chriſt, while they will not let goe, nor part with their evill workes. To looke for juſtification while we continue in the love and practiſe of any knowne ſin and unrighteouſneſſe, is as ſinfull as to expect juſtification by our owne righteouſneſſe.
Object. But doth not the Scripture ſay, that God juſtifieth the ungodly (Rom. 4.5.)
I anſwer, Though God juſtifieth the ungodly, yet the juſtified are not ungodly; God juſtifieth the ungodly and makes them holy by the grace of ſanctification, as well as righteous by the grace of juſtification: righteouſneſſe of life is alwayes the fruit of righteouſneſſe by faith. Therefore if any man continuing in any knowne ſin, ſaith he is juſtified, he hath juſtified himſelfe, for none doe ſo who are juſtified of God. O how deeply are they condemned by God who thus juſtifie themſelves! Nothing is more deſirable then to be juſtified by God, and nothing is more dangerous then to juſtifie our ſelves, either by our owne righteouſneſſe, or in our unrighteouſneſſe. Now as to juſtifie our ſelves any of theſe wayes, is exceeding ſinfull before God, ſo to juſtifie our ſelves any way, layeth us open or obnoxious to the cenſures of men. And that's the reaſon why this holy man Job was ſo deeply cenſured; For though he juſtified not himſelfe in any of thoſe ſences which are are ſinfull, yet he did ſome way juſtifie himſelfe, and while he juſtified himſelfe only as he might, he was condemned as having juſtified himſelfe in a way which he might not. We had need be very cautious, how we any way or in any kinde juſtifie our ſelves, few having done it without incurring cenſure, if not condemnation from others.
But what was Jobs ſelfe-juſtification, or of what kinde, that it raiſed ſuch a duſt, yea kindled ſuch a flame of Anger in the breaſt of Elihu? I anſwer;
Job did not juſtifie himſelfe by lyes or falſhoods; that was not the matter for which Elihu was angry with Job, but becauſe he ſuppoſed he was more tender of his owne name then of Gods. Thus the Text ſpeakes expreſſely; Against Job was his wrath kindled, becauſe he juſtified himſelfe rather then God.
Hence note; To juſtifie our ſelves rather then God, is not only ſinfull but flagitious, not only ſinfull but blaſphemous.
Let God be true and every man a lyar (Rom. 3.4.) woe to thoſe who goe about to ſave their owne honour, by ſpeaking that which reflects diſhonour upon God, or who keepe their owne credit untoucht, by expoſing his to any hazzard; let God be juſt and every man unrighteous. As whoſoever exalts himſelfe, humbles God (when we exalt our ſelves vainely, we humble God as much as we can, and ſo it will be interpreted) ſo he that juſtifies himſelfe in any degree unduely accuſeth God, how much more he that juſtifieth himſelfe rather then God. To commend or praiſe our ſelves, in the hearing of men, is unſavory, to commend or praiſe our ſelves rather then men (who are our fellowes, yea though our inferiors) is odious, how much more to juſtifie our ſelves rather then God, who is infinitely above us. It becomes the beſt of men, to accuſe, judge and condemne themſelves, to draw up their owne enditement, and ſay, we have deſerved worſe then we ſuffer from the hand of God; and have done leſſe then duty requires at our hand.
But, becauſe to juſtifie our ſelves rather then God, is a thing ſo horrid, few will be brought under this conviction, that they are guilty of it, or chargeable with it. And therefore I ſhall endeavour to make it appeare, that there are many who though they doe not juſtifie themſelves rather then God directly and barefaced, yet they doe it ſecretly or conſtructively. I ſhall make out this in generall as it may concern any man, while I more diſtinctly ſhew, how Job incurred this ſuſpition, and gave Elihu more then a probable ground to ſay, that he juſtified himſelfe rather then God. Job never ſaid, he was more juſt then God, but he ſaid many things which gave Elihu occaſion to ſay, That ſurely he juſtified himſelfe rather then God.
Firſt, When he ſpake ſo largely of his own innocency, ſpending five whole Chapters in the vindication of it, and ſpake ſo little, comparatively, of the righteouſneſſe and juſtice of God, this might bring him under a ſuſpition of juſtifying himſelfe rather then God. For what could this intimate to his hearers, but that he had better performed the part of a gracious and righteous man, then God had of a gracious Father or righteous Judge. Though all that be true (how much ſoever it is) which we ſpeak of our ſelves, yet it is not good to ſpeak much, much leſſe all of our ſelves; eſpecially when upon that account, we may ſeeme to diſpute either the juſtice or goodneſſe of God in dealing out the troubles and afflictions, under which we ſuffer.
Secondly, While Job did ſo often and ſo boldly offer to plead his cauſe before Gods tribunall, and was ſo importunate for a Hearing, this carried a ſecret implication, that God had not dealt well with him, or at leaſt had not conſidered his cauſe throughly, for if he had, ſurely he ſhould have found more favorable dealing from God then he dayly experienced.
Thirdly, While Job complained ſo often and greatly of the greatneſſe of his afflictions, of the weight and heavineſſe of the hand of God upon him, and, that he being but a poore worme, the great and mighty God ſhould ſtretch out his ſtrong hand againſt him; This alſo might be conſtrued, as if he thought God did not take a due meaſure of his infirmities, but let temptations take hold of him which were not common to man, and burdened him beyond what he was able to beare. Now, what was this, but to juſtifie himſelfe rather then God?
Fourthly, While he complained that the hand of God had not only touched him, but even abode and dwelt upon him, that he was conſumed from morning to morning, that he had not only weariſome nights, but moneths of vanity appointed to him, that his afflictions were not only exceeding ſharpe, but exceeding long, yea that though they were extreamly violent, yet perpetuall, this bare hard upon the goodneſs and wiſdome of God. For, to ſay that God over-acts in the meaſure, and exceeds in the continuance of our afflictions, reflect alike upon the honour of God, and are rather a juſtification of our ſelves in bearing the croſſe, then of God in laying it onn.
Fifthly, Job in ſeverall paſſages of this booke deſired God to make an end of him, and take him out of this world; he was troubled that God did not kill him out of hand, or out-right; this was a juſtification of himſelfe rather then God, as if he knew better, whether it were more fit for him to live in a ſickly, weakly, painfull condition, or to be delivered out of it by death. As we ſhould be willing to die, when God calls, ſo to live till God calls, and not to haſten death; He that beleeves (as he ought) will not make haſt out of the troubles of this world, much leſſe out of the world, becauſe he finds it troubleſome.
Sixthly, He ſeemed to juſtifie himſelfe rather then God, while he was ſo much troubled, becauſe God did not preſently reveale to him the reaſon of his troubles; Why is light given to a man whoſe way is hid, and whom God hath hedged in? was his complaint (Chap. 3.23.) that is, wherefore is the light of this naturall life given to me, whoſe way is in the darke, and who know not the reaſon why I am thus afflicted? We ought to ſit downe in this aſſurance, be our condition never ſo reſtleſſe, that the moſt wiſe God hath a reaſon for every ſtroake of trouble … layeth upon our loynes, though we ſee it not. They who cannot fully reſigne themſelves and their wayes to God, yea reſolve their wills into the will of God, are much diſquieted and reſtleſſe in their minds, when they ſee not the reaſon of Gods dealing with them, or why it is ſo with them? Let all ſuch know, this alſo is to make our ſelves wiſer then God, and to juſtifie our ſelves rather then him. And therefore from all theſe conſiderations take theſe two Inferences, which may keepe us ever at a diſtance from this high preſumption, yea (which we ſhould carefully avoyd) from the ſhaddow and appearance of it; The juſtifying of our ſelves rather then God.
Firſt, It is enough to condemne us under the guilt of this ſin, if we allow not all that God doth to be good, yea and beſt for us, how much or how long, or in what kinde ſoever be is pleaſed to afflict us with evill. It is our duty to accept, that is, to take well at Gods hand, the puniſhment of our iniquity (Lev: 26.41.) how much more to welcome the ſoreſt and heavieſt croſſe which he is pleaſed to lay upon us, either for the chaſtiſement of our faylings and falls, or for the tryall and exerciſe of our graces. It is ſaid (2 Sam: 3.36.) Whatſoever the king (meaning David) did; pleaſed all the people; There was a wonderfull conſent and harmony between the peoples ſpirit and Davids actions; Surely whatſoever God doth, ſhould pleaſe all his people, what ever he diſpenſeth, be it ſweet or ſowre, hard or ſoft, light or darkneſſe, it ſhould pleaſe all his people, and pleaſe them highly; and ſo farre as we come ſhort of this frame of heart, ſo farre doe we juſtifie our ſelves rather then God.
Secondly, It is a fault not only if we are not ſatisfied and pleaſed with what God doth, but if we doe not praiſe and glorifie God in and for what he doth; and that not only in his juſtice that he hath done us no wrong, but in his goodneſſe, that he hath done all for our profit. That which turnes to mans profit, ſhould alſo turne to the praiſe of God; But (as the holy Apoſtle aſſureth us, Heb: 12.10.) God chaſtneth his children for their profit (and that the beſt and nobleſt profit) that they might be partakers of his holineſs; therefore we ought to praiſe and glorifie him, or to glorifie him with our praiſes while he is chaſtning us. Truly God is good to Iſrael (Pſal. 73.1.) He is ſo, not only when he gives Iſrael outward good things, or things good to fenſe, but when he afflicts, when he writes bitter things againſt his Iſrael, and ſhewes them only viſions of ſorrow and matter of amazement. Till our ſoules are wrought up to this Juſtification of God in his goodneſſe, when things are worſt with us, we in ſome degree juſtifie our ſelves rather then God.
Againe, for as much as Job, who cannot in all things be acquitted from this charge of juſtifying himſelfe rather then God, was yet of another ſpirit and principle, then indeed or profeſſedly to juſtifie himſelfe rather then God.
Obſerve; We may ſpeake amiſſe and wrong God when we doe not intend it, nor have the least thought to doe ſo.
David prayeth for the pardon of unknowne ſins (Pſal. 19.12, 13.) Cleanſe thou me from ſecret faults, keepe backe thy ſervant alſo from preſumptuous ſins, let them not have dominion over me. To juſtifie our ſelves rather then God knowingly, is a preſumptuous ſin; to lay any blame upon God directly is blaſphemy, David prayed not only to be kept from ſuch groſſe ſins, but to be cleanſed from ſecret ſins, that is, from thoſe ſins which he did not know that he had committed them, and which he never had any intent to commit. We may ſo miſ-place words and miſ-guide actions, when we thinke not of it, that we may quickly ſin againſt God, yea and juſtifie our ſelves rather then God; That which we doe or ſpeake is to be judged by a rule, whether it be good or evill, not meerely by our intentions though good, nor by our not intending of evill. We may be judged to have done or ſaid evill, though we meant no evill in doing or in ſaying ſo. Words and actions well meant may ſometimes juſtly undergoe an ill conſtruction. They that heare ſhould interpret every word in the moſt favorable ſence; but if we ſpeake unwarily and unſafely, or (as Moſes once) unadviſedly with our lips, we may thanke our ſelves if we fall under reproofe for what we have ſpoken. Therefore begge of God to ſet a watch over your mouth, and to keepe the doore of your lips, let nothing paſſe unexamined. 'Tis our wiſdome to read every word over and over before we ſpeake it; Many heare ill, who have ſpoken well, how much more may they who ſpeake doubtfully or dangerouſly. We have ſeene the cau… why Elihu was ſo angry with Job, the next verſe will tell us why he was ſo angry with Jobs three friends.
Verſ. 3. Alſo againſt his three friends was his wrath kindled, becauſe they had found no anſwer, and yet had condemned Job.
We find Elihu angry on all hands, angry with Job, and angry with his three friends; ſome querie upon this renewing of his anger (as God did Jonah) whether he did well to be thus angry or thus to appeare in paſſion, and breake out afreſh in wrath? and whether the reaſons of his anger will beare him out to have been angry with Reaſon; anger prevailes moſt in thoſe in whom reaſon prevailes leaſt, and they have uſually the ſtrongeſt paſſions, who have the weakeſt judgements; children and aged perſons, the ſicke and pained are apt to be angry with others, and hard to be pleaſed themſelves. And 'tis a generall ax…om; Invalidū omne natura querulum eſt.The weake and impotent are naturally angry and paſſionate. Therefore we had need looke to our paſſions, that they grow not ſtrong, for they will ſoone proclaime us weake: he is a wiſe man indeed, that can be at once wiſe and angry. (Proverbs 19.11.) The diſcretion of a man deferreth his anger, and it is his glory to paſſe over a tranſgreſſion; And as there Solomon teacheth us, that diſcretion maſtereth anger, ſo he aſſureth us, that angry perſons are more then indiſcreete, fooliſh. (Eccleſ. 7.9.) Anger reſteth in the boſome of fooles. Anger often aſſaults the prudent, but if it abides and takes up its lodging in any boſome, 'tis in the boſome of a foole, at leaſt, in that poynt, he doth fooliſhly who lendeth his boſome (though but one night) for anger to lodge in. And as at all times, ſo then eſpecially we ſhould narrowly watch and ſeverely bridle our paſſions, when (as Elihu here did) we undertake to adviſe thoſe who are miſtaken, or to reduce thoſe that are out of the way; when we give counſel to others, we ſhould be ſedate and quiet our ſelves. A Phyſician muſt not be angry with his patient, nor is it proper to apply medicinall healing counſel to the mind of another with an exulcerated minde. Much might be ſaid concerning this anger of Elihu, but I have ſpoken to that before in opening the former verſe, therefore I ſhall not ſtay here upon it; but proceed to conſider the reaſon why he was ſo.
Becauſe they had found no anſwer, and yet had condemned Job.
Not to find an anſwer may proceed;
Firſt, From a defect of paines and induſtry in ſeeking it; An anſwer muſt be ſought and digg'd for it muſt be ſtudied and prayed for, elſe it will not be found.
Secondly, The not finding of an anſwer, may ariſe from the defect of ability, not of induſtry; many labour hard, but can make nothing of it; 'Tis probable Jobs three friends laboured much, yet found no anſwer; And then it was no defect of induſtry but of ability, they found no anſwer, becauſe they could not. They (as we commonly ſpeake) did even beate their braines, and bite their nayles for an anſwer, but could not attaine it, they pumpt hard, but the water would not come, God hid the thing from their eyes; ſo then, they had not found any anſwer, becauſe after all their ſearch they could not; nor ſhould it ſeeme ſtrange to us that they could not. At beſt we know but in part here, and till God by his Spirit teach us, we know nothing at all; So that I ſay, it ſhould not ſeeme ſtrange to us, that theſe wiſe and good men could find no anſwer for Job, but that which follows ſeemes ſtrange, even to amazement, that though they could not, yet (which, how alſo could they anſwer to their owne conſciences!) had condemned Job.
What, condemne a man, and not anſwer him? 'tis worſe then to condemne a man, and not heare him. Poſſibly he that is condemned unheard, may yet deſerve a condemnation; But if we condemne a man unanſwered, he certainly, as to us, is condemned undeſervedly. And therefore this courſe of proceeding (if any) is liable not only to ſuſpition whether it be right, but to condemnation as utterly unrighteous. Though it may be a good mans caſe not to find an anſwer, yet ſurely a good man will not condemne when he cannot anſwer.
But it may be demanded; Did Jobs friends indeed find no anſwer before they condemned him? we have heard of their anſwers all along. No ſooner had Job ended his former ſpeeches, but they preſently anſwered (Chap. 4.1.) Then Eliphaz the Temanite anſwered and ſaid (Chap. 8, 1.) Then anſwered Bildad the Shuhite and ſaid (Chap. 11.1.) Then anſwered Zophar the Naamathite and ſaid; yea they all three anſwered Job a ſecond time, and two of them a Third, how then could Elihu juſtly ſay, they found no anſwer, and yet had condemned Job?
For anſwer to this objection; I ſay, They anſwered Job, but they did not anſwer ſufficiently. The vulgar latine tranſlation puts this gloſſe (which is more then the rules of tranſlation allow) into the text, rendring the originall thus;Ed quòd non inveniſſent reſponſionem rationalem. Vulg: Becauſe they had found no rationall anſwer, and yet had condemned Job. They did not find out nor hit upon the right anſwer. Improper and inſufficient anſwers, how many ſoever of them we heape up againſt any mans argument, are no anſwers, they are not worthy to be called anſwers. That only is an anſwer which carrieth a conviction in it, which reacheth the ſtate and ſtrength of the queſtion, or removeth the objection. In this ſence Jobs three friends had found no anſwer, and yet had condemned Job.
The Hebrew is they made him wicked, foreign Sept: & poſuerunt eum eſſe impium.or condemned him as a wicked man. So the Septuagint, they had no anſwer for him, and yet concluded him wicked; we ſay, they had condemned Job; and the reaſon of it is, becauſe to condemne a man is to leave him under a ſuppoſal of wickedneſſe, and to ſtigmatize or brand him for a wicked man. All the wicked ſhall at laſt be condemned, and none ought to be condemned, nor are any condemned juſtly now but the wicked; He that juſtifieth the wicked, and he that condemneth the juſt, even they both are an abomination to the Lord, (Pro. 17.15.) There is a very elegant tranſpoſition of the words in the Hebrew; we may render the text thus; He that juſtifieth the wicked, and wickedeth the juſt, &c. The law of Moſes gave an expreſſe rule againſt this perverſion of Judgement, in termes quite croſſe to thoſe in Solomon (Deut: 25.1.) If there be any controverſie between men, and they come unto Judgement, that the Judges may Judge them, then they ſhall juſtifie the righteous, and condemne the wicked. Which you may render thus; They ſhall juſtifie the juſt, and wickediſe the wicked, that is, they ſhall declare the juſt man juſt, and the wicked man to be wicked. That man either really is, or is accounted wicked, who is caſt in his cauſe and condemned. That was a dreadfull ſentence (the Scripture (Acts 1.20.) ſhewes it fulfilled upon the traytor Judas) when he is judged, let him be condemned (Pſal. 109.7.) we put in the margen, let him goe out guilty or wicked. In this ſence Jobs three friends when they condemned him, caſt him as a wicked man, though they had nothing to anſwer the plea which he made for his owne integrity. We muſt not conceive any ſuch wickedneſſe in them,Damnarunt pro impio, etſi nulla in eum crimina probare poſſent quibus ille ſuam vitam contaminaſſent. Merc: that they were reſolved to condemne him right or wrong, yet they held their concluſion againſt the light and reaſon of all his premiſes, and though they could prove no ill againſt him, yet vehemently ſuſpecting him, they concluded he was an ill man, and ſo condemned him.
Hence note firſt.
Some will proceed to condemne both perſons and opinions, though they can give no reaſonable account why they condemne either.
We read (Iſa. 56.10.) of dumbe doggs, that cannot barke; that is, who know not what to ſpeake o… ſay to purpoſe. There are many who (in this ſence) cannot barke, yet they will bite; and when they have no anſwer, they will condemne; and uſually dumbe do…gs that cannot barke have the ſharpeſt teeth, and are beſt at biting, or they are better at condemning then at anſwering. As ſome finde an anſwer where there is none; that is, when ſuch reaſons are layd before them as are unanſwerable, yet they will not give over anſwering, but ſtill ſeek a knott in a ruſh, and draw the ſaw of contention a…well without end as without cauſe; ſo others cannot find an anſwer where it is; yet when they cannot anſwer, they can cenſure and condemne him for wicked or perverſe, whom they cannot prove ſo. 'Tis much eaſier to ſay a man is faulty, then to find …ault; yet they who have a mind to find faults, are ſeldome to ſeeke for ſomewhat or other which they call ſo.
Note ſecondly.
To condemne opinions or perſons when we cannot anſwer them, is a practiſe juſtly condemnable.
'Tis unjuſt (as was intimated before) to condemne a man before he is heard. For though poſſibly a man unheard may have juſtice when he is condemned, yet all agree 'tis injuſtice to condemne him when he is not heard; Now if it be injuſtice to condemne a wicked man before he is heard, how unjuſt is it to condemne a man in whom we can find no wickedneſſe after we have heard him.
Thirdly, From the manner of the phraſe here uſed, Note.
To condemne a man is to render him wicked.
Condemnation (as was ſhewed) is due only to the wicked, and if an innocent be condemned, he is reputed wicked, and receives puniſhment as guilty. As that ſentence of condemnation which proceeds out of the mouth of God againſt impenitent ſinners and evill doers, bindes the guilt of their evill deeds upon them, and delivers them up to puniſhment; ſo he that condemnes his brother, faſtneth guilt upon him, and ſpeakes him deſerving puniſhment; for as where guilt is, puniſhment followeth, ſo a fault is conceived to goe before. There are theſe three things in ſin, the fault, the guilt, and the blot, or pollution of it; he that faſtneth guilt by condemnation, faſtneth the fault and blot much more; how ſad is it then to be deſervedly under condemnation? And how great is the priviledge of beleevers, to whom (though in themſelves they deſerve it) there is no condemnation! (Rom 8.1.) They who in this life are paſt condemnation, are alſo paſſed from death to life. Many are condemned who are good in the ſight of God; but all condemnation makes a man evill, yea wicked in the ſight of the world. And …auſe every ſentence of condemnation renders a man wicked in the eyes of worldly men, therefore righteous Magiſtrates will not condemne haſtily; They will not judge (as Chriſt did not, Iſa. 11.3.) after the ſight of their eyes, nor reprove after the he… of their eares; To judge by the ſight of the eye, is to Judge according to the firſt appearance of things, before inquiſition hath been made, and to reprove by the hearing of the eare, is to reprove acco…ding to the firſt report which is made, without examination. We muſt not judge thus, becauſe we muſt judge in righteouſneſſe, which cannot be, if we judge thus. How deliberate, how tender ſhould we be in condemning any man, ſeeing condemnation doth not only impoſe a puniſhment upon, but ſuppoſe a crime, a wickedneſſe, a fault in him. It is grievous enough to beare puniſhment, but to beare the burden of a crime or fault, is in reality much more grievous.
But ſeeing Elihu declares his anger againſt Jobs three friends, becauſe they condemned Job, and had found no anſwer. Some will ſay, did not Elihu condemne Job ſo too? No, he condemned him indeed, but he firſt found an anſwer. Againe, Elihu condemned Job, but not as his friends condemned him, his friends condemned him as to his ſtate, judging him unſound at heart; But Elihu condemned him only as to this or that particular act or ſpeech; He condemned him, Firſt, becauſe he ſpake ſo largely in the juſtification of himſelfe (Chap: 33.8, 9, 10, 11.) Surely thou haſt ſpoken in my hearing, and I have heard the voice of thy words, ſaying, I am clean without tranſgreſſion; I am innocent, neither is there iniquity in me. (And Chap. 34.5, 6.) For Job hath ſaid, I am righteous, and God hath taken away my judgement; ſhould I lye againſt my right, my wound is incurable without tranſgreſſion. Secondly, he condemned him for complying with the wicked, not that he thought Job acted like them, but becauſe being a godly man, he in his ſufferings ſpake ſometimes and behaved himſelfe like them (Chap. 34.8.) Which goeth in company with the workers of iniquity, and walketh with wicked men. Further, he charged him with ſtubbornneſſe againſt God (Chap. 34.37.) For he addeth rebellion unto his ſin; and (which ſounds ſtrangely) with an eaſineſſe towards evill men (Chap: 36.17.) Thou haſt fulfilled the judgement of the wicked, judgement and juſtice take hold on thee. Thus Elihu condemned Job many wayes, but he condemned him not, without finding an anſwer.
Yea, I may ſay, Elihu is he, who in this great controverſie and difficulty, hath found an anſwer, and yet hath not condemned Job, that is, he hath not condemned him as his three friends had condemned him: He condemned not Job as one perverſe and crooked in his wayes, he condemned him not as one that feared not God and eſchewed not evill, He condemned him not as an hypocrite, rotten at heart and unſound in his eſtate; Thus Elihu found an anſwer for Job, but condemned him not, no not while his wrath was kindled againſt him, becauſe he juſtified himſelfe rather then God.
And the proceſſe of this booke will ſhew, that though Elihu (in the ſence ſpoken of) condemned not Job, yet he found an unanſwerable anſwer, ſuch an anſwer, as to which Job neither could nor would make any reply; and that is the ſpeciall buſineſſe we have to looke at in proſecuting his diſcourſe, even to finde out the anſwer which he found; for that will be as the key of the worke, to open the whole matter to us, and to ſhew us wherein Job had either fayled or exceeded, either in bearing the croſſes layd upon him by God, or in managing this controverſie with his friends.